Many Christians try “Bible Reading Plan” projects. As we start reading, we often begin from either Genesis or Matthew—each being the beginning of the Old and New Testaments. However, as we open the first chapter of the New Testament, many are surprised by a very unexpected introduction. “The book of the generation of Jesus Christ, the son of David, the son of Abraham. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; . . . ” Mathew 1:1–6. And a lot of unfamiliar names continue.
If it is someone who is reading the Bible for the first time, he/she would expect a more “fancy” and “cool” introduction, like “In the beginning God created the heaven and the earth,” in Genesis 1:1; or, “In the beginning was the Word, and the Word was with God, and the Word was God,” in John 1:1. And yet, what we see is a long list of names. And it is not even a complete list; it starts from Abraham and not from Adam, hence seemingly to be just a partial genealogy.
However, just as with any other part of the Bible, there is a reason why God wrote such an introduction for the New Testament. One key to opening its mystery is in the names of the women. Not counting the virgin Mary, the mother of Jesus, four women are mentioned in this Genealogy: Thamar, Rachab, Ruth, and the wife of Urias. Let us look into the story of these “mothers of Jesus” and find the secret of Matthew chapter 1.
Thamar
Thamar’s story is deeply related to the mistakes and sins of Judah, the son of Jacob. Unlike what we would imagine from Matthew chapter 1, Thamar was not Judah’s wife. Judah’s wife’s name is not recorded, but she is introduced as “the daughter of Shuah,” a Canaanite (Genesis 38:2,12). She gave birth to three sons with Judah, named Er, Onan, and Shelah (Genesis 38:3–5). Now, the wife of the firstborn of Judah, Er, is our main character in this section—Thamar (or Tamar). “And Judah took a wife for Er his firstborn, whose name was Tamar. And Er, Judah’s firstborn, was wicked in the sight of the Lord; and the Lord slew him.” Genesis 38:6–7
It was a custom at this time and in this area that the younger brother had to marry his brother’s wife if the older brother died without any sons. The firstborn between them was to carry on the dead brother’s name and receive the firstborn’s heritage. This system prevented the younger brother from killing the older brother to receive the inheritance. It also supported and protected the lives of widowed women, especially from a financial perspective.
We can find this system as part of the Mosaic Law in Deuteronomy 25:5–6. Just as the Ten Commandments, the Sabbath, and paying of tithes were kept before the declaration of God’s law on Mount Sinai, it is clear that this law existed among God’s people as His law, not only as a custom. The following verses show that God expected the second son of Judah to fulfill this duty, proving this point:
“And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother. And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother. And the thing which he did displeased the Lord: wherefore He slew him also.” Genesis 38:8–10
Onan, the second son of Judah, refused to fulfill his duty to his brother and sister-in-law. Hence, God slew him for his disobedience and unfaithfulness. Now, Judah had to give his third son to Thamar. However, Judah hesitated. Even though it was very clear that his two sons died due to their sin and wickedness, Judah blamed Thamar for their deaths. He believed that they died because there was something wrong with Thamar. Judah was afraid that his youngest son would also die if he married Thamar. So Judah made a faulty promise to Thamar that he would let her marry his son when he reached the age of marriage, without any intention of keeping his promise.
“Then said Judah to Tamar his daughter in law, Remain a widow at thy father’s house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father’s house.” Genesis 38:11
Time passed, and Shelah reached his age, but Judah did not keep his promise. Seeing Judah had lied to her, Thamar decided to secure her son from Judah. “And in process of time the daughter of Shuah Judah’s wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite. And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep. And she put her widow’s garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife. When Judah saw her, he thought her to be an harlot; because she had covered her face. And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.). . . ” Genesis 38:12–16
It was customary among the Hittites and Assyrians for the father-in-law to arrange for the widowed daughter-in-law to conceive if no brother was available so that the boy could receive the inheritance and protect his mother as he grew up. This was not part of God’s law. We do not know how much Thamar had known about God’s law, including the sin of deceiving Judah. So, we do not know if Tamar acted based on what she understood to be her right according to her knowledge or if she committed sins against the light she might have received. Only God knows the result of the judgment against her. That is not what we need to know. The Bible does not state clearly how God regarded Thamar’s actions. However, there is one thing the Bible is making clear here: the sins of Judah.
When Judah learned that this woman was his daughter-in-law, he confessed as follows: “And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.” Genesis 38:26
Judah did not keep his promises and duties toward Thamar, and his failure to control his lust was evident. However, Judah admitted his sins and repented. This story is recorded in the Bible between Judah’s suggestion to his brothers to sell Joseph to merchants in Genesis 37 and Judah’s pleading with Joseph to take him hostage to protect Benjamin in Genesis 44, which shows Judah’s growth and change. Therefore, this story of Thamar is recorded as the event of Judah’s shameful sins and his repentance and growth.
Rahab
We know the other three women in Jesus’ genealogy very well. Rahab was also a Canaanite, or heathen, like Thamar. While Thamar pretended to be a harlot, Rahab was a harlot herself.
Rahab had shown kindness to the Israelite spies and expressed her faith in the God of Israel, confessing that He is the only true God. “And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, He is God in heaven above, and in earth beneath.” Joshua 2:11
God rewarded Rahab by saving her and her family from the destruction of Jericho. She became a part of Israel, living among them. “And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.” Joshua 6:25
Ruth
Like the previous two women, Ruth was also a heathen. She was a Moabite. The story of Ruth starts with Naomi, who was Ruth’s mother-in-law. Naomi’s husband died, along with both her two sons. As she headed back to her hometown, Bethlehem, she tried to send her two daughters-in-law back to their parents’ houses so that they could find new husbands and have a stable life. “And Naomi said unto her two daughters in law, Go, return each to her mother’s house: the Lord deal kindly with you, as ye have dealt with the dead, and with me. The Lord grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.” Ruth 1:8–9
Indeed, Naomi’s life as an old widow would not be easy. Ruth 2:2 says, “And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter.” In Old Testament times, people were not to pick up grain they dropped on the ground while they harvested, as God ordered those to be kept for the poor. This shows that Naomi and Ruth were very poor. Also, this Bible verse indicates that Naomi was too old to work and that Ruth had to find food for them both.
Ruth was well aware of this reality. Yet, she chose to follow Naomi to support and help her in her life. She also confessed her faith in the God of Israel. “And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me.” Ruth 1:16–17
God blessed her faith and rewarded her with a new husband and family, financial stability, and the privilege of being included in the genealogy God had promised to Abraham, Isaac, and Jacob.
The Wife of Urias
Bathsheba seems to be an Israelite, based on the records of her father and her grandfather (2 Samuel 11:3; 23:34). Yet, she is also considered of heathen origin, given that she married Uriah, or Urias, the Hittite. Bethsheba’s story recounts the sin of King David, who committed adultery with her and murdered Uriah to take her as his wife. David repented of his sin and was forgiven.
Note that her name was not directly written in Matthew 1. Instead, Matthew used the expression “the wife of Urias.” By doing so, Matthew reminded the reader of the history of David’s sin.
He used the same method also as he introduced Thamar. Let us look into this in the next section:
The Mother of Twins
Matthew introduced Thamar as the mother of two sons. “And Judas begat Phares and Zara of Thamar.” Matthew 1:3. This is a notable verse because this is the only occasion when Matthew wrote the names of more than one son. As for the rest of the list, he wrote either only one name per generation or one name with the expression “and his brethren” (Matthew 1:2, 11).
We need to know their history to understand why Matthew wrote two sons’ names. “And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.” Genesis 38:27–30
Phares (or Pharez) and Zara (or Zarah) were twins. And as Thamar was giving birth, Zarah was about to come out first, but he went back in, and Phares came out first. This story is very impactful, and whenever someone hears the term “Phares and Zara,” it becomes a reminder of Judah’s sin.
Therefore, by quoting Phares and Zara with Thamar and calling Bathsheba the wife of Uriah, Matthew emphasized the story of sin and repentance.
Matthew’s Choice
The four gospels describe Jesus from different perspectives. Mark describes Jesus as a servant, Luke describes Jesus as the Son of man, and John describes Jesus as the Son of God.
Matthew describes Jesus as the King. It is the only gospel that describes the visit of the wise men, Herod’s attempt to kill baby Jesus, and His escape to Egypt, certain parables of the kingdom—the parables of the weeds, the ten virgins, the sheep and goats—and Pilate’s wife’s dream. The gospel includes many verses, starting with “The kingdom of heaven is like…”
This emphasis is found also in the genealogy. It starts with Abraham, the father of the nation, and calls David, “King David,” instead of just first his name, like the others. Along with these two figures, Matthew emphasizes the carrying away into Babylon, implying that this is the royal family’s genealogy and that many kings’ names are on the list. “The book of the generation of Jesus Christ, the son of David, the son of Abraham. . . . And Jesse begat David the king; and David the king begat Solomon. . . about the time they were carried away to Babylon: And after they were brought to Babylon. . . So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.” Matthew 1:1, 6, 11–12, 17
Four women we have studied share specific characteristics: they are all heathen! If Matthew wanted to emphasize Jesus as the King, was it not better for him to choose women who were respected by the Jews, such as Sarah, Rebecca, and Leah? Matthew goes even further and emphasizes the shameful history of Judah—the name of the chosen tribe—and David—the most respected king of the nation—through the names of these women. Why?
The Kingdom of Our King
Matthew did not describe Jesus as the King and Messiah that the Jews expected. He emphasized the kingdom of Jesus as it is. These four women have various backgrounds. One was a harlot, which is a shameful job. One was very poor, while another was the wife of a high-ranking captain, later becoming the king’s wife.
Matthew did not choose only shameful names, such as Thamar and Bathsheba, as that could give space to a misunderstanding that all heathens are shameful. Matthew did not select only names respected by the Jews, such as Rachab and Ruth, as that could cause misunderstandings about the fact that only righteous women without any record of sins are to be accepted unto the kingdom of Jesus.
The message is clear: Our background does not matter. Our blood, background, culture, education, degree, certificate, socioeconomic status, or achievements do not determine whether we can be part of His kingdom.
It is not about what we did. It is all about what He did. The one name that stands at the end of this genealogy. That is what matters: “And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.” Matthew 1:16
It does not matter if we are Jews or heathen. It does not matter if we are rich or poor. It does not matter if our name comes with a good or a bad reputation. Those are not the conditions that matter. The only condition to be a part of His kingdom, going beyond all that, to be a part of His genealogy and be a part of His family, is the name of Jesus.
“Never before had the world seen such a triumphal procession. It was not like that of the earth’s famous conquerors. No train of mourning captives, as trophies of kingly valor, made a feature of that scene. But about the Saviour were the glorious trophies of His labors of love for sinful man. There were the captives whom He had rescued from Satan’s power, praising God for their deliverance. The blind whom He had restored to sight were leading the way. The dumb whose tongues He had loosed shouted the loudest hosannas. The cripples whom He had healed bounded with joy, and were the most active in breaking the palm branches and waving them before the Saviour. Widows and orphans were exalting the name of Jesus for His works of mercy to them. The lepers whom He had cleansed spread their untainted garments in His path, and hailed Him as the King of glory. Those whom His voice had awakened from the sleep of death were in that throng. Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” –The Desire of Ages, p. 572
This is the kingdom of Jesus. This is the King that Matthew is describing to us. People discriminate based on their standards, such as blindness, dumb, cripples, lepers, widows and orphans. Those are not the criteria for His kingdom and royal family tree. He is the King of those who believe in His Father and do His will.
When Jesus wrote His genealogy through the hand of Matthew, He did not choose the names of His mothers based on human perspectives. He did not choose them based on their records, reputation, honour, and achievements, as we often do. He chose the names of these four heathen women to teach us one lesson: “But He answered and said unto him that told Him, Who is My mother? and who are My brethren? And He stretched forth His hand toward His disciples, and said, Behold My mother and My brethren! For whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother.” Matthew 12:48–50
Now, let us return to our first question. Is Matthew Chapter 1 a strange introduction to the New Testament? Not at all. Nothing would have been a better description of the family tree of the greatest King of kings. It is my wish and prayer that all those who read this message become the “brother, and sister, and mother” of the King Jesus Christ.
Amen.
By Makoto Matsumoto