As Christians, we believe that the gospel of Jesus Christ is “the greatest story ever told.” We believe that no other story compares in significance to the story of Jesus. It is not simply an epic tale; it is the epic tale – the most exciting, wondrous, and delightful story of all!

If this is the case, why then does it begin in such a boring way? The first few paragraphs consist of a lengthy genealogy covering over 2000 years and 40 generations. We are assaulted with name after name, most of them unfamiliar and (to make matters worse) difficult to pronounce. If this were a TV show, we would probably click to another channel before the list ended. The genealogy hardly sustains our attention; we find it difficult to read through the whole thing. And yet, this is how Matthew chooses to begin “the greatest story of all.” Why?

Matthew has very good reasons to begin his gospel with the “boring begats.” Believe it or not, they are necessary to the tale he is telling; they provide a vital foundation for the rest of his story. I invite you to consider the “boring begats” anew. Though it may not be initially obvious, the “boring begats” are some of the most fruitful, comforting, and compelling verses in the entire Bible.

A New Beginning

The gospel of Matthew opens with these words: “The book of the genealogy of Jesus Christ” (Matthew 1:1a). This appears to be nothing special – a simple introduction – until we recognize that the words Matthew uses are intended to draw us back into the opening chapters of the book of Genesis – the ancient book of beginnings.

The book of Genesis is structured around ten toledot formulas (NIV: “This is the account of….” NASB: “This is the book of the generations of…”).[1] The toledot formulas further the story along by focusing on a significant man and his descendants. By beginning his gospel with the words, “The book of the genealogy of Jesus,” Matthew intentionally echoes the toledot headings found in Genesis. Matthew’s allusion to Genesis is even more obvious when one considers the word Matthew uses for “genealogy” – the word, “genesis.” He purposefully uses the same Greek word used by the Septuagint (the Greek translation of the Hebrew Scriptures) to translate the Hebrew word, toledot. There were other Greek words available for “genealogy” that Matthew could have used (cf. 1 Tim. 1:4; John 9:1). However, Matthew uses this word to reinforce the connection he is attempting to make, that is, connecting the story of Jesus to the ancient origin stories of Genesis.

However, through this connection, Matthew also highlights a considerable difference between Jesus and all who have come before him. He does this by using the phrase, “The book of the generations of,” in a different way than its Old Testament counterparts in Genesis. The genealogical records in Genesis list a man’s descendants, not his ancestors. The genealogical record of Jesus lists his ancestors instead of his descendants. In the former case, the man at the head of the list gives meaning and identity to his descendants. In Jesus’ case, the man at the end of the list gives meaning to all those who have preceded him.

Matthew’s point here is profound; so much is Jesus the focal point of history that his ancestors depend on him for their meaning. In other words, God sovereignly directed the history of Israel and preserved the Davidic line because of his plan to send Jesus.[2]

The significance of Matthew’s opening phrase cannot be overstated. Matthew’s opening words transport the reader all the way back into the foundational book of Israel’s origins – the book of Genesis. By connecting the story of Jesus with the great stories of Genesis, Matthew presents Jesus as the climax, fulfillment, and purpose of all Israel’s history. Though the modern reader may find this boring and dull,[3] the ancient Jewish reader would find this exciting. Names like Abraham, Judah, Ruth, David, Hezekiah, and Josiah would immediately evoke a whole range of stories learned from childhood. It would solidify their identity through their common heritage and common hope.

And yet, the story of Jesus is not simply the continuation of Israel’s story; it is a whole new beginning. The book of Genesis is also the foundational book of human origins. (Abraham, the great patriarch of Israel, does not arrive until chapter 12. Prior to this, the focus is on world history.) According to Matthew, the birth of Jesus is a new chapter in God’s story. But it is not just any chapter; it is a neo-genesis – a new beginning! It is Genesis II: The Sequel. The story of the whole human race continues and climaxes – indeed, begins anew – in the story of Jesus. Jesus is the center of history. All history – past and future – now hinges upon this new beginning. Neo has come, bringing neo-genesis; the new Adam has arrived bringing a new beginning – a new creation.[4]

A New King: Three Titles

Matthew does not want there to be any confusion concerning Jesus’ identity and significance. Before he begins his genealogy, he ascribes to Jesus three titles: Jesus is the “messiah, the son of David, the son of Abraham” (Matthew 1:1b).

The fact that Jesus is “messiah” is important to Matthew. For this reason, he repeats the word four times throughout the opening verses (1, 16, 17, 18). “Messiah” is not a surname; it is a title meaning “the anointed one” (in Greek, “Christ”; in Hebrew, “Messiah”). The Anointed One is a title reserved for a select group of people – prophets, priests, or kings – specially set apart unto God’s purposes. Matthew immediately identifies Jesus as fulfilling the role (or better, roles) reserved for this select group.[5]

In Matthew’s day, the term “messiah” carried even more weight. The Jews eagerly anticipated the coming of a messiah who would deliver them from the oppression they experienced due to their sin. They awaited a king who would lead God’s people to liberty, peace, and righteousness again. God had promised an eternal kingdom to David and his descendants. God’s promise appeared to be frustrated by the long exile of the Jews in Babylon, but all hope was not lost. In spite of their continued oppression, faithful Jews looked forward to God’s deliverance through another “anointed one” in the Davidic line – “the son of David.” After all, God had promised that David’s kingdom would be eternal and that David would never lack an heir to sit on this throne (2 Sam. 7:12-16; 1 Chron. 17:11-14). This promise sustained the hopes of Israel, even during the long years of exile (Ps. 89:3; 132:11; Isa. 11:1-5, 10:; Jer. 23:5-6; 30:9; 33:14-18; Eze. 34:23-24; 37:24). According to the Matthew, Jesus is this new Davidic King – the Messiah of God, the long-awaited hope of Israel.

Unlike “messiah” and “son of David,” “son of Abraham” is not a common messianic title. And yet, it is included to link Jesus with God’s great promise to Abraham – God’s promise that Abraham’s seed would be a blessing to the nations.

The significance of the titles is obvious when they are viewed together. The titles link Jesus to God’s two great promises to Israel: (1) God’s promise to raise up David’s seed and establish his kingdom forever and, (2) God’s promise to Abraham that his seed would be a blessing to the nations.

As Matthew’s story unfolds, we learn that Jesus’ kingdom is not nationalistic, but universal. The Lord Jesus will not simply reign over Israel, but will possess all authority in heaven and earth (Matt. 28:18). In contrast to popular expectations, his kingdom will not drive away sinners, but take away sins. His kingdom will not subjugate Gentiles, but include them. In this way, Jesus fulfills God’s promise to Abraham that his seed would be a blessing to the nations (Genesis 22:18). The blessing to the nations (son of Abraham) comes through the Davidic kingship (son of David) of God’s anointed one (the Messiah) – Jesus.

A New Age: The Structure of the Genealogy

The structure of the genealogy is significant. The summary in 1:17 underscores its division into three sections (1:2-6a, 6b-11, 12-16). The theme that unites all three sections is kingship:

• From Abraham to David the King (2-6a).
• From David the King to the Exile to Babylon (6b-11). Everyone in this section ruled as king over Israel.[6]
• From the Exile to Jesus, the new King (12-16). This period marks a low-point in Israel’s history. It is the end of the kings in Israel. In the previous section, all were kings. In this section there are no kings. Most of the names are unrecognizable because of the disappearance of the Davidic dynasty.

Through the genealogy, Matthew tells the story of Israel. Matthew paints Israel’s history with broad strokes: from the birth of the nation through the chief Patriarch, Abraham, to the Davidic dynasty and its collapse at the exile, to the continuing exile experienced by Matthew’s contemporaries.

The reason for Israel's plight was due to their sin. Just as God had warned them in the law and through the prophets, their sin had resulted in exile. Even though they had experienced a short period of freedom following the Maccabean revolt (166-63 BC), they were under Gentile oppression again. The restoration they had hoped for had not yet appeared – they remained in exile because of their sins. After all these years, they were still waiting for God to deliver them.

Jesus was born while Israel continued to experience exile. But the birth of Jesus begins a new stage of Israel’s history. Even though it appeared that the Davidic dynasty was hopelessly lost forever, a new king had arisen: Jesus, the Messiah, the Davidic King, the hope of Israel!

In order to prove the legitimacy of Jesus as heir of David’s throne, Matthew begins with his lengthy genealogy. Jesus could not have a better or more appropriate pedigree: he is a descendent of the patriarchs, and he is of the royal line. All Jews could trace their ancestry from Abraham; not all could do so through the line of David. Even fewer could do so through Solomon and all the kings of Judah. Through the genealogy, Matthew proves the purity of Jesus as a true Jew, son of Abraham, father of nations. In this way, he also proves that Jesus is the fulfillment of all God’s promises.

Matthew’s point is bold and clear: the wait is over – the goal of history has arrived. Finally, there is an “Anointed One” in Israel again (16).

And, as though to emphasize that Jesus isn’t just one member in an ongoing family, but actually the goal of the whole list, [Matthew] arranges the genealogy into three groups of 14 names – or, perhaps we should say, into six groups of seven names. The number seven was and is one of the most powerful symbolic numbers, and to be born at the beginning of the seventh seven in the sequence is clearly to be the climax of the whole list.[7]

The structure of Matthew’s genealogy reveals that Jesus inaugurates a new age. “Jesus, the last person of the last epoch, is the fulfillment of God's plan for Israel and the beginning of a new messianic age.”[8] The light of a new day dawns in Christ from the midst of the long night of darkness.

A New & Surprising Thing: Women in the Genealogy

There is one final point of interest in Jesus’ genealogy – a point more obvious to the original readers than to us. The inclusion of women in a genealogical list was contrary to Jewish custom.[9] Why, then, does Matthew include four women in Jesus’ genealogy? Furthermore, if women were going to be included in the list, why not mention other well-known matriarchs such as Sarah, Rebekah, Leah, and Rachel, instead of the relatively obscure women Matthew chooses?

Some believe that the reason has to do with the fact that the women in the list were notorious sinners. I do not believe this is Matthew’s point. Each woman in the list was highly esteemed in Jewish history. In her own way, each woman was admired as a heroine in Jewish folklore. Besides, the men in the list committed far worse sins (ex. Manasseh, 2 Kings 21:1-18). If highlighting human sinfulness was Matthew’s point, there is plenty to go around with the men listed.

The better reason has to do with each woman’s family of origin. Each woman is described in the Bible or remembered in later Jewish tradition as a non-Israelite. And yet, they are included in a genealogy meant to demonstrate the pure Davidic descent of Jesus. The Gentile women in the genealogy foreshadow God’s universal offer of salvation. Each woman is a foreigner who breaks unexpectedly into Jewish history. By including the women, Matthew demonstrates that even the “pure” genealogy of Messiah transcends national limits.

The Jewish people regarded genealogies as important to establish the purity of their lineage. They took pride in a pure Jewish lineage. Remarkably, Matthew highlights the mixed nature of Jesus’ lineage to prove that he is the legitimate heir to the throne of David. His pure line is actually a mixed line; God’s purpose has always been inclusion, not exclusion.

The women also share another thing in common: a questionable or scandalous sexual history. Remembering these scandals prepares the reader for the unique circumstances concerning the birth of Jesus through the virgin conception of Mary.

• Tamar of Canaan posed as prostitute to seduce Judah. When Judah failed to provide Tamar a husband in accordance with the Israelite custom of levirate marriage, she posed as a prostitute, lured Judah, and conceived twin sons (Gen. 38).
• Rahab of Jericho, the prostitute saved from the doom of Jericho. Rahab did not pose as a prostitute — she actually was one. She acquired favor by sheltering the Israelite spies (Josh 2:1-21; 6:25).[10]
• Ruth the Moabitess, redeemed by Boaz, her kinsman-redeemer. Her ancestry has its origin in the cursed race of the Moabites stemming from Lot's incest with his firstborn daughter (Gen. 19:30-38).
• Bathsheba, ex-wife of Uriah the Hittite and David's object of lust and seduction. Bathsheba reminds us of David's adultery and murder (2 Sam 11-12).

The women in the genealogy reveal God’s faithfulness to his promise and the strange ways in which God fulfills his promise. None of these women were the “right” marriage partner. “Each of these women had a well-known story of marriage that contained varying elements of sexual scandal – unions, however ‘irregular,’ which continued the lineage of the Messiah.”[11] Each woman’s story points to the mysterious workings of God in history and prepares us for what is to follow.

As bizarre as Jesus’ birth is, it follows the pattern of sacred history! If God was at work in the past, even in the strange circumstances of Tamar, Rahab, Ruth, and Bathsheba, then we can be sure that he is at work in the birth of Jesus. Obviously, God’s ways are above our ways. As the old hymn says, “God works in mysterious ways, His wonders to perform.” Perhaps, we could also sing, “God works in bizarre ways, His wonders do puzzle us.” God continues to follow this pattern in human history. God often works in surprising and unexpected ways.

Once we understand what it all means, we are ready to proceed with the story. This, Matthew is saying, is both the fulfillment of two millennia of God’s promises and purposes and something quite new and different. God still works like that today: keeping his promises, acting in character, and yet always ready with surprises for those who learn to trust him.[12]

Conclusion

The opening paragraphs of Matthew’s gospel – the “boring begats” – prepare us for themes dominant throughout Matthew’s story. As with any good story, the beginning of the story finds its fulfillment in the end. This is the case with the gospel of Matthew.

The climax of Matthew (Matthew 28:18-20) draws together all the threads found in these opening paragraphs. The risen Lord Jesus is the legitimate heir to the throne of David: “All authority has been given to me in heaven and earth.” Jesus is also the fulfillment of God’s promise to Abraham that his seed would be a blessing to the nations: “Go into all the world and make disciples.” The eternal and universal kingdom is established in and through Jesus. David’s kingdom will have no end. It is a kingdom for all, for Jesus is the seed of Abraham who brings blessing to all the nations.

We share in this new beginning – this neo-genesis – through allegiance to the new king who inaugurates a new age. As the first-fruits of his new creation, we call others to enter into the story of God – a story that centers on the person of Christ Jesus. By tracing Jesus' line back to Abraham, Matthew is telling us that Jesus has been part of God's plan from the very beginning of the nation. Jesus roots go deep in sacred history. Even through the darkest moments, God has guided history to this end. All biblical history leads up to the birth of Messiah; all future history finds its source in the same Messiah. And no matter how strange things get, God will guide all history to his appointed end. The “boring begats” are proof of this.

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© Richard J. Vincent, 2004

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