VIGIL MASS OF THE NATIVITY OF THE LORD

1st Reading                      Isaiah 62:1-5

Psalm                                 89:4-5, 16-17, 27 & 29 (R. cf. 2a)

R:// "I will sing forever of your mercies, O Lord"

2nd Reading                   Acts 13:16-17, 22-25

Gospel                              Matthew 1:1-25

GOD WRITES YOUR SCRIPT

Friends, Peace and Goodness! All too soon, we have arrived at the Vigil of the Nativity of the Lord (Christmas). We anticipate the birth of Christ, something we have been preparing for in the season of Advent. Today, I strongly suggest we look at the Gospel passage from Matthew 1:1-25. 

The Gospel passage is Jesus' family tree. It is the Genealogy of Jesus. In fact, due to the long list of names, some of which might appear difficult, we are often caught up in skipping it. What is the essence of genealogy? Genealogies answer the questions, "Who is he/she?" and "Does he or she possess the right to inherit?". Genealogies tell us whether a person is a native or a foreigner. In effect, genealogies provide legal evidence to a person's life. This speaks about the identity of a person. A person's identity cannot be dissociated from his or her family. 

Let us unearth what actually Jesus' genealogy has to teach us. Let us pick a few details, though not exhaustive.

The first thing we should observe is the choice of names, specifically the choice of who inherits. Matthew's list contains "surprises" that break the Law of Primogeniture (the right of the firstborn). Normally, it is the firstborn who inherits. Meanwhile, Matthew weaves in something that surprises us. Abraham begot Isaac. But, where is Ishmael? Though Ishmael was the firstborn, Isaac was chosen. Also, Matthew notes that "Jacob [was] the father of Judah and his brothers". Ideally, the firstborn, Reuben, should be named. Meanwhile, Judah was named. We should understand that the choice of every name in Mathew's list, in Jesus' genealogy of Jesus, has a story (the human drama), a history, and an agenda (God's divine purpose). Isaac was the son of the covenant. The agenda of God chose Isaac (Gen. 21: 12). Judah was chosen to carry the sceptre. Your legacy is not defined just by your birth order or your mistakes, but by God's agenda. Your name has a story, a history, and an agenda. God can bypass "traditional" expectations to fulfil His plans through you. 

The second detail we should look at is what I call the architecture of fulfilment. Matthew beautifully notes that, "The sum of generations is therefore: fourteen from Abraham to David; fourteen from David to the Babylonian deportation; and fourteen from the Babylonian deportation to Christ". Fourteen generations have been said three times. The sum of them is 42 (14+14+14=42). In biblical numbering, 7 is the number of perfection. So, 6×7 = 42. What it means is that Israel's history had gone through six "sevens" of preparation for the Messiah. Jesus, the Messiah, does not just represent another name. He begins the "Seventh Seven". Notice that the name or event that ends a generation also begin the next generation. Jesus does not only end a generation. He begins a new one. His generation is the "Seventh Seven". 

What strikes in hearing "Seventh Seven? Remember, in Leviticus 25, the Jubilee is to be celebrated on the Seventh Seven. Thus, "You shall count seven weeks of years — seven times seven years" (Lev. 25:8). The Jubilee is a time of freedom and rest. What it means in the case of Jesus is that his birth and mission will grant freedom from the labours of sin. Seven, in fact, makes us recall the "Sabbath". That is also the day of rest. Jesus becomes the "Sabbath" of human history. He becomes our rest and our freedom. 

The third detail is the mention of Abraham. In fact, the genealogy starts with Abraham. Every Jew, to enjoy citizenship, should trace his or her roots to Abraham. It is so in the case of Jesus. However, it is more than that. We know that to Abraham and his descendants, God promised the Land ('erets). Under the Mosaic Law (Leviticus 25:23), the land was a perpetual familial possession. It could not be sold forever. Matthew’s genealogy places Jesus in the line of Abraham. In doing so, he also tells us that Jesus has a legal right to the inheritance of the Land. He can inherit. He is an original Jew. 

When we mention "Land", we should recall the first land given to mankind, the Garden of Eden. It was there that sin entered the human world. In possessing the land, the garden, Jesus will undo the knots and burden of sin. In doing so also, Jesus makes present by his birth the Kingdom of God so that by our Baptismal birth, we gain entrance back into the garden, the Kingdom of Heaven, and become "co-heirs" with Christ. 

The final detail is the mention of five women. This also breaks a pattern. Ancient genealogies were strictly patriarchal. Mathew breaks this protocol by including four Old Testament women before Mary: Tamar, Rahab, Ruth, and the "wife of Uriah" (Bathsheba). What is the popular status and background of these women? 

Tamar is a Canaanite and disguised as a prostitute. Her inclusion in the family tree tells us that God's plan moves through "irregular" situations. Rahab is also a Canaanite who is also a prostitute in Jericho. In sum, her inclusion teaches us that faith, not bloodline, incorporates one into Israel. Then we have Ruth, who is a Moabite. From her, we know that the Messiah's bloodline is not "purely" Jewish. It includes the nations. Finally, we meet Bathsheba. Bathsheba is associated with David's greatest sin. Her inclusion indicates that God can bring the "Holy" out of a broken history. If God can use these women (some with "questionable" reputations) to save the line of David, He can certainly use a Virgin Birth, hence Mary. God can do anything. 

Let us end by noticing this. Matthew opens with a Greek phrase that is a direct bridge to the Old Testament. Mathew says, "the book of genealogy" (biblos geneseos) (Matt. 1:1). This phrase is used in the Septuagint (LXX) for Genesis 2:4 and 5:1. The point is that Matthew is not just writing a family tree. He is announcing a new Genesis. Just as the first Genesis was the story of the creation of the world, Mathew 1 is the story of the re-creation of the world through the Christ. 

Pax et Bonum