This is the genealogy of Jesus the Messiah the son of David, the son of Abraham: Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, Judah the father of Perez and Zerah, whose mother was Tamar, Perez the father of Hezron, Hezron the father of Ram, Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, and Jesse the father of King David.

David was the father of Solomon, whose mother had been Uriah’s wife, Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, Asa the father of Jehoshaphat, Jehoshaphat the father of Jehoram, Jehoram the father of Uzziah, Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, Hezekiah the father of Manasseh, Manasseh the father of Amon, Amon the father of Josiah, and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon.

After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel, Zerubbabel the father of Abihud, Abihud the father of Eliakim, Eliakim the father of Azor, Azor the father of Zadok, Zadok the father of Akim, Akim the father of Elihud, Elihud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, and Jacob the father of Joseph, the husband of Mary, and Mary was the mother of Jesus who is called the Messiah.

MATTHEW 1:1-16

Tamar, Rahab, Ruth, Bathsheba, and Mary. All of these women were mentioned in the genealogy of Jesus. Very rarely will a woman ever be mentioned in a genealogy, but to mention these women is especially curious. Tamar dressed like a prostitute to trick her Father-in-law into sleeping with her, Rahab was a prostitute that sold out her own country so that the Israelites could capture it, Ruth was a Moabite who ended up becoming a servant to her Mother-in-Law until Boaz mercifully took her as his wife, and Bathsheba committed adultery with David while her husband was off to war.

These are scandalous stories, but they give rise to this final scandal where Mary would tell people of her miraculous conception. She would have to tell her husband that an angel told her she would give birth to a Jewish King in the line of David. She would have to endure the social ostracization that would come from people assuming her immorality. Why would God choose to do it this way? Why would God choose to use these scandalous stories to bring about his purposes? 

To remind us, who inherit this story, that it isn’t about what we did or didn’t achieve, but about what God can achieve in us. We are reminded through the genealogy of Christ that God works through undeserving and broken people to accomplish his incredible purposes, and he desires to work through you.

In C.S. Lewis’ first published story of the magical world of Narnia, you find yourself alongside four children in a wintery wood, with talking beasts and a wicked Witch. And in this land of Narnia, exist tales from long ago of a great lion—The Lion, the King of the wood, the Son of the great Emperor-Beyond-the Sea. Aslan. One whose return promises the restoration of everything the Witch has destroyed, the end of her reign of terror. But this King is not here, yet. The animals are subjected to the Witch’s tyranny, winter drags on with no hope for Christmas, and fear weighs heavy across the land like a stifling blanket. Yet in a whisper, careful not to be heard by the enemy’s supporters, Mr. Beaver utters to the Pevensie children, “They say Aslan is on the move.”

Even as they are on the run from the Witch, the promise of the Lion’s presence grows, just as the snow begins to melt, Father Christmas comes to visit, and winter gives way to spring. Thus, beginning the end of the Witch’s power. At each turn, this phrase of hope and urgency is breathed,

“Aslan is on the move.”

“Aslan is on the move.”

“Aslan is on the move,” and nearer still. 

Our theme for Advent this year carries a similar feel.

The early church had a saying they used when persecution weighed heavy and hope felt out of reach. It was a phrase they whispered to one another when the metaphorical winter dragged on with no relief, with no spring in sight.


It’s an Aramaic word that means “The Lord is Coming” or “O Lord, Come.” It was a promise and a prayer that the church would cling to in every season, in every situation, the highs and lows alike. It was a reminder to hold onto hope and live with eternity in mind. A deep undercurrent flowed, a constant whisper – “He is coming.”

And just like Aslan in Narnia, with Christ’s return comes the healing of all that is broken around us and within us. And just like Aslan, Christ’s return ends the tyranny of the Enemy, and ushers in the era of life lived with God forever. No more waiting, no more hoping, because “God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” (Revelation 21:3-4)

Sprinkled throughout our Advent season you will see a wintery wood displayed, though always beaming with golden light. We’ve chosen an image that holds the feeling of urgent anticipation – that though our world may be wearied by winter, the light is breaking, the snow is melting. You’ll see phrases handwritten by Christ’s Church family as if we are reminding one another – Aslan is on the move, our King is coming.

This is the heartbeat of Advent. A season when we gather to celebrate Christ’s first coming as a baby and long for his impending return. May we continue what the early church began and strengthen each other with this holy whisper – Maranatha. Aslan is on the move.