Introduction
The genealogy in Matthew chapter 1 contains many unusual features. It is considered by some to be inaccurate, with some names “missing” but as was noted in a previous study, it will not do to simply harmonise away any perceived difference with the OT genealogy of Christ, but rather an effort should be made to understand why Matthew has presented the genealogy in a certain way.
Genealogy
Matthew structures the genealogy into three groups of 14 generations (Matt.1:17) punctuated by historical markers. In this article we will seek to explain three omissions and unusual features:
- Matthew has only 13 names (including Jesus) in the last group – despite stating that there are fourteen generations from the captivity in Babylon until the Christ.
- Matthew omits five ancestors (4 Davidic monarchs in the second group and 1 ancestor in the last group).
- Matthew mentions five women in the genealogy.
| Matthew 1 | OT | ||
|---|---|---|---|
| Abraham to the Monarchy | |||
| 1 | Abraham | Abraham | |
| 2 | Isaac | Isaac | |
| 3 | Jacob | Jacob | |
| 4 | Judah | Tamar | Judah |
| 5 | Perez | Perez | |
| 6 | Hezron | Hezron | |
| 7 | Ram (Aram) | Ram (Aram) | |
| 8 | Amminidab | Amminidab | |
| 9 | Nahshon | Nahshon | |
| 10 | Salmon | Rahab | Salmon |
| 11 | Boaz | Ruth | Boaz |
| 12 | Obed | Obed | |
| 13 | Jesse | Jesse | |
| 14 | David | wife of Uriah | David |
| Solomon to the Captivity | |||
| 1 | Solomon | Solomon | |
| 2 | Rehoboam | Rehoboam | |
| 3 | Abijah | Abijah | |
| 4 | Asa | Asa | |
| 5 | Jehoshaphat | Jehoshaphat | |
| 6 | Joram | Joram | |
| Ahaziah | |||
| Joash | |||
| Amaziah | |||
| 7 | Uzziah (=Azariah) | Azariah | |
| 8 | Jotham | Jotham | |
| 9 | Ahaz | Ahaz | |
| 10 | Hezekiah | Hezekiah | |
| 11 | Manasseh | Manasseh | |
| 12 | Ammon | Ammon | |
| 13 | Josiah | Josiah | |
| Jehoiakim | |||
| 14 | Jeconiah | Jeconiah | |
| From the Captivity to Christ | |||
| Pediah (brother of Shealtiel) | |||
| 1 | Shealtiel | ||
| 2 | Zerubbabel | Zerubbabel | |
| 3 | Abiud | ||
| 4 | Eliakim | ||
| 5 | Azor | ||
| 6 | Zadok | ||
| 7 | Achim | ||
| 8 | Eliud | ||
| 9 | Eleazar | ||
| 10 | Matthan | ||
| 11 | Jacob | ||
| 12 | Joseph | Mary | |
| 13 | Jesus | ||
The Number 42
Matthew’s approach is deliberately systematic and therefore the idea of error or accidental omission can be discounted. For example his structuring of the genealogy into three groups of 14, adds up to a total of 42 generations (even though one generation is ‘missing’—more on this below).
The missing generation after the Exile could just be Jeconiah who is named twice—before and after the Exile. Another possibility rests on the fact that Matthew employs the verb “begat” (genna,w) 41 times,[1] but includes the passive rather than the active form in v. 16 with reference to Mary (“of/by whom”). It is therefore possible that Matthew counts Mary as a “generation” in contrast with the other women who are included in a generation alongside their husbands. If that is the case Mary is the “missing” generation that makes up the 14 generations of the third group. Joseph is also counted because he is Jesus’ earthly father. Another idea is that Matthew has deliberately omitted naming “God” alongside Joseph/Mary in his structuring of 42 generations and that God is the “missing generation”. This is possibly supported by the formula “book of the generation” of Christ (Matt 1:1) reflecting the use in Gen 5:1, “book of the generation of Adam…in the likeness of God made he him”.
The number 42 is an organizing principle in Scripture. The number 42 is encountered in various forms—42 months, three and a half years, or 1,260 days. The Israelites camped at 42 campsites before entering the Promised Land (Numbers 33); the tribes brought offerings weighing 2,520 shekels (2×1, 260) at the dedication of the Tabernacle (Numbers 7). The length of the drought in Elijah’s day was three and a half years; forty-two youths are cursed by Elisha and mauled by a bear (2 Kgs 2:23–24); Ahaziah takes the throne when forty-two years old (2 Chron 22:2); and Jehu kills forty-two relatives of Ahaziah (2 Kgs 10:14).
The “42” period of time was associated with the persecution of God’s people in Daniel (7:25) and the desecration of the temple (9:27; cf. 8:13–14). The same number reoccurs in the book of Revelation as 42 months and 1,260 days. We should also note that the three and a half year time period is associated with misfortune and judgment in later rabbinic literature. It is clear therefore that Matthew structured his genealogy around the number forty-two because the birth of Christ brought an era of trial and judgement to a close – the kingdom (a favourite Matthew theme) was at hand.
Missing Ancestors
The missing ancestors could just be attributed to Matthew’s need for symmetry. However, the criteria for selecting which kings to omit is likely influenced by fact that they were all cursed; the curse of Ahab’s family (1 Kings 21:21) extended to the house of Joram to the third and fourth generation (Exod 20:5 et al; cf. 2 Chron.22:7-9; 24:22-24; 25:14-28); the curse of Jehoiakim (Jer 36:30). But, against this idea, is the example of Jeconiah (Coniah), who is mentioned even though he was also the recipient of such a curse (Jer 22:28-30).
However, we can maintain our “curse idea” if Jeconiah’s inclusion is because he was ‘written as childless’ (Jer 28:30). We find that his descendant Pediah is not mentioned as Matthew proceeds directly to Shealtiel. Interestingly, Zerubbabel, although a son of Pediah, is constantly called the son of Shealtiel (the brother of Pediah?). So, although Zerubbabel was Pediah’s son, he is reckoned as his brother’s son. According to Luke’s genealogy, Shealtiel is the son of Neri (Luke 3:27). It seems that some sort of levirate marriage or adoption occurred. Shealtiel was not the son of Jeconiah after the flesh, yet he was the legal heir to the throne…effectively, Jeconiah was ‘written as childless’.
Five Women
The genealogies also include the unusual naming of five women. Some propose that they are mentioned because they are foreigners; Rahab was a Canaanite (Josh 2:1-4), Ruth a Moabitess (Ruth 1:4), and Bathsheba probably a Hittite (2 Sam 11:3) – but this does not explain the mention of Tamar or Mary. The most likely explanation is the unconventional and often scandalous nature of their unions. That is not to say that the women were not faithful, or that they acted unfaithfully, but their sexual history was scandalous. Tamar played the harlot with Judah in order to expose his hypocrisy and his reluctance to fulfil the law of levirate marriage. Rahab was a harlot who acted faithfully and trusted Yahweh and ended up marrying a prince of Judah (one of the spies). Ruth had a secret liaison with Boaz at night without a chaperone), which if discovered, would have undermined the proposal of levirate marriage and left Ruth and Boaz open to the charge of untoward behaviour – yet she is the paradigm for the virtuous woman. Bathsheba is not even mentioned by name, she is called ‘her who had been the wife of Uriah’. This is an obvious condemnatory reference to David’s adultery, but not necessarily condemnatory of Bathsheba herself, who probably could not have refused David’s advances (through fear for her husband’s life?). The commandeering of women to the harem (and execution of the husband) was practiced in the ancient near east (cf. Abraham and Sarah). Bathsheba’s subsequent behaviour demonstrated her faithfulness, using her initiative, God saw to it that her son, Solomon, became heir to the throne (1 Kgs 1:11-31). Finally, we have the mention of Mary, whose pregnancy was unusual, if not scandalous to outside observers (Matt 1:18-19).
Conclusion
It is clear that Matthew is quite deliberate and systematic in structuring his genealogy. Ancient genealogies can serve a number of purposes (even simultaneously), such as to show identity and duty, to demonstrate credentials for power and property, or to structure history and to indicate one’s character. Matthew is determined to establish the Davidic lineage of Jesus and mentions David 5x in chap. 1 and 17x in total in his gospel. Furthermore, he only calls David ‘King’ in Matt 1:6 despite all the names in the second group functioning as kings. Matthew’s genealogy deliberately stresses the unconventional and unusual route that led to the Messiah—he even mentions Zera, the twin of Perez, whose birth story testifies to God reordering the usual selection of heirs. The mention of the five women can be seen as polemical—in order to counter accusations of Christ’s legitimacy and unusual conception. The route to the Messiah was unusual.
[1] Matt.1v.2*3; v.3*3; v.4*3; v.5*3; v6*2; v.7*3; v.8*3; v.9*3; v.10*3; v.11*1; v.12*2; v.13*3; v.14*3; v.15*3; v.16*2; v.20*1.
The Origin of the Organic World – Part One