Christmas Vigil
Mass 2017
So many young couples have shared with me their initial
experience of discovering that they were expecting a child. It seemed surreal,
exciting and scary all at the same time. Most feel overwhelmed by the weight of
the responsibility. Together, they would start preparing for the coming of the
child. The months and weeks ahead are often filled with anticipation and
expectation and frenzied planning. What is true for expectant parents obsessing
over every detail of a coming child can also be said of the coming of Our Lord
and Saviour, Jesus Christ. But more than the joy and anticipation of St Joseph
and Mother Mary, Our Lord was anticipated on a much grander scale. Jesus was
anticipated from the beginning of time itself to be the one who would bring
about God’s redemptive plan for all mankind. This is what the genealogy which
we just heard is really about.
The genealogy of
Our Lord Jesus Christ according of St Matthew is the ideal beginning of our
Christmas celebrations. Liturgically, it sits well within the vigil mass for
Christmas as a link between prophecy and fulfilment, between longing and
satisfaction, between Advent and Christmas. It demonstrates, on the one hand,
that the coming of Jesus is in continuity with the whole of the Old Testament,
and on the other hand, that the coming of Jesus Christ is a strikingly new
event, remarkably unlike anything that God has done before.
Let’s consider the
first theme of continuity between the old and the new. In a modernist and
post-modernist age which glorifies novelty, scorns the past and dismisses
Tradition, the genealogy of Our Lord provides us with a necessary corrective.
St Matthew may well be describing his own role when he describes the role of a
scribe in this parabolic saying: “Every scribe who has been instructed in the
kingdom of heaven is like the head of a household who brings from his storeroom
both the new and the old” (13:52). Indeed this is what Matthew does in his
gospel; he shows the meaning of Jesus for the ancient Jews and for the Gentiles
from all the nations. The “old” is the tradition and Scriptures of ancient
Israel; the “new” is the tradition and emerging Scriptures of Christianity.
Through his narrative, St Matthew shows that the new events have happened
according to God’s plan and initiative. Indeed all Christian teachers and
writers must understand and express the reality that the new events are all
rooted in the old. The advent of the Saviour is the fulfillment of God’s plan
made known through the history of Israel, as well as the beginning of God’s new
design for the salvation of all the nations.
We do not only see
this connexion in the genealogy but the whole gospel of St Matthew stresses the
connexions between the story of Israel and the life of Jesus and the
fulfillment of the Old Testament in Christ. Besides numerous citations from the
Old Testament, the gospel depicts Jesus as the great Teacher, who like Moses,
is tested in the desert and delivers His teaching on the mountain. St Matthew’s
gospel consists of five sections or “books” paralleling the five books of the
Torah. His infancy narrative is told in a way that shows the fulfillment of
saving history and the coming of Christ occurring against the background of
Israel’s epic history. For example, the period of the patriarchs is recalled as
Jesus is named as son of Abraham and as Joseph is portrayed against the
background of Joseph the dreamer in the book of Genesis. The period of the
Exodus is evoked in the parallels between the birth of Jesus and the birth of
Moses, in the departure to Egypt by the family of Jesus as they flee the raging
and jealous dictator Herod, an Exodus in reverse. The parallels are just too
numerous to list them all here.
Therefore, the
purpose of this genealogy is to introduce the gospel by showing how Jesus fits
into, and completes the plan of God’s saving history that came before Him. By
tracing the lineage of Jesus back through the whole history of God’s people, St
Matthew demonstrates that the coming of Jesus was designed by God and that
Jesus was born at the climactic time in Israel’s history. For Jewish Christians
the genealogy shows them that the whole history of their people has been
planned by God to move toward the Messiah and for Gentile Christians it shows that
they cannot fully know Jesus Christ unless they know His ancestors in the
Scriptures of Judaism. Continuity provides the necessary link between these two
different worlds.
But apart from
continuity, there is also an element of radical ‘newness.’ We see this in the
insertion of women in the genealogy. Though genealogies were important to the
Jews, it was only the line of the males that were recorded. The inclusion of
five women is unusual and the ones mentioned seem unlikely choices to be
included in the messianic lineage. Tamar, a Canaanite, was left childless after
the death of her husbands. She disguised herself as a prostitute and seduced
her father-in-law Judah in order to bear a child. Rahab, another Canaanite, was
a prostitute who protected the spies of Israel when they came to Jericho and
thus acted as a traitor to her own kind. Ruth, a Moabite, travelled to Judah
after the death of her husband and married Boaz in Bethlehem after seemingly
seducing him. Bathsheba, “the wife of Uriah,” a Hittite, became a wife of King
David after he shamefully impregnated her and arranged her husband’s death.
There is no mention of her protesting or crying “rape!”
Each of these
women was considered an outsider, a foreigner. Their presence in the genealogy
of Jesus foreshadowed the messianic mission that invited Gentiles as well as
Jews into the kingdom of God. Each also had unusual marital histories that
could be looked upon as scandalous and scornful. Their inclusion along with
many corrupt and scandalous men in the genealogy prepared for the ministry of
Jesus in which sinners and prostitutes entered the kingdom. Indeed, the
universal Gospel of Jesus Christ breaks down the barriers between Jew and
Gentile, male and female, saint and sinner.
The final woman in
the genealogy is Mary. Like the other women, her marital situation is highly
unusual and scandalous to outsiders. Despite their situations, all five of
these women played an important role in God’s providential plan to continue the
lineage of the Messiah. Tamar continued the family line of Judah’s son. Rahab
made it possible for Israel to possess the Promised Land. Ruth gave birth to
the grandfather of King David. Bathsheba made certain that her son Solomon
succeeded David. Mary’s response to God’s unexpected plan enables her to become
God’s greatest instrument and to bring the lineage of the Messiah to its
fulfillment.
God works in both
expected and unexpected ways. He works through both continuity and
discontinuity. After painstakingly listing out an entire line of illustrious
ancestors and interweaving it with some sordid characters, St Matthew
deliberately shows that the line is broken
at St Joseph. Jesus traces his origins from another source, one which was
obviously divine. Christ is proof that God has not abandoned His people and He
is the culmination of this story of salvation. The genealogy is an important
reminder that salvation comes not from man’s
best, but from God’s grace. God enters into man’s sullied past, redeems it and
salvages it. Salvation emerges not only from the grace of God, but also from
the ashes of man’s failure. Thus, hidden away in the genealogy, we have a
statement about grace in miniature. God does not write off sinners or those
whom others write off. God is one who draws even the lowliest and despised into
His purpose and they take their place in His sacred history. God continues to
do so in the ministry of Jesus and in the world today. A history of failure and
sin does not define us nor determine the end; it is grace that does! Christ
will be the bearer of God’s grace. So as we keep count of the hours, minutes
and seconds to the very moment of the birth of Our Saviour, let us echo the
Introit of this Vigil mass, “Today, you will know that the Lord will come, and
he will save us, and in the morning you will see his glory.”
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