"THE GENEALOGY OF JESUS PART I"
Abraham in the Bible
Abraham’s life is narrated in Gen 12–25, but his memory and significance run through the entire canon.
Relevant Passages
• “The generations of Terah” (Gen 11:27–25:18):
• Gen 11:27–32—Migration from Mesopotamia with father Terah
• Gen 12:1–9—The Lord gives great promises to Abram
• Gen 12:10–20—Abram sojourns in Egypt
• Gen 13—Abram and Lot part company
• Gen 14:1–16—Abram rescues Lot
• Gen 14:17–24—Abram is blessed by Melchizedek
• Gen 15—The Lord reiterates his promise and makes a covenant with Abram
• Gen 16—Hagar bears Ishmael to Abram
• Gen 17:1–14—The Lord reiterates His promise again, changes Abram’s name to Abraham, and gives the covenant of circumcision
• Gen 17:15–18:15—Isaac is promised
• Gen 18:16–19:38—Abraham intercedes for Sodom and the Lord rescues Lot
• Gen 20—Abraham sojourns in Gerar
• (Gen 21:1–21—Isaac is born and Ishmael leaves
• Gen 21:22–34—Abraham makes a treaty with Abimelech
• Gen 22—The Lord asks Abraham to sacrifice Isaac
• Gen 23—Abraham buys the cave at Machpelah to bury Sarah
• Gen 24—Abraham sends his servant to Mesopotamia to find a wife for Isaac
• Gen 25:1–18—Death of Abraham and list of his (other) descendants
• Reiterations of the promises to Abraham:
• Gen 26:1–5—The promise is reiterated to Isaac
• Gen 35:1–15—The promise is reiterated to Jacob (and he is renamed Israel)
• Exod 6:6–8—The promise is reiterated to the people of Israel
• Remembrances of Abraham in the Old Testament:
• Josh 24:2–3—Abraham’s pagan background and call by the Lord is remembered
• 1 Chr 1:27–34—Abraham’s genealogy is recounted
• 1 Chr 16:14–22—The covenant with Abraham is remembered (see Psa 105:8–11
• Neh 9:7–8—The Lord’s call of and promise to Abram are remembered
• Isa 51:2—The call of and promise to Abraham are brought to mind in Isaiah’s Servant Songs
• Mic 7:20—The Lord’s compassion on his people is certain because of his promises to Abraham
• Abraham in the genealogies of Jesus:
• Matt 1:1, 2, 17
• Luke 3:34
• The promise to Abraham in the New Testament:
• Luke 1:55, 72–75
• Acts 3:25
• Acts 7:2–8, 17
• Rom 4:13, 16–18
• Rom 9:7
• Gal 3:6–18
• Gal 4:22–23
• Heb 6:13–15
• Heb 7:1–10
• Heb 11:8–19
ISAAC (Īʹ zək) Personal name meaning “laughter.” Only son of Abraham by Sarah and a patriarch of the nation of Israel.
Old Testament Isaac was the child of a promise from God, born when Abraham was 100 years old and Sarah was 90 (Gen. 17:17; 21:5). Isaac means “he laughs” and reflects his parents’ unbelieving laughter regarding the promise (Gen. 17:17–19; 18:11–15) as well as their joy in its fulfillment (Gen. 21:1–7). Sarah wanted Hagar and Ishmael banished. God directed Abraham to comply, saying that it would be through Isaac that his descendants would be reckoned (Gen. 21:8–13; cp. Rom. 9:7). Abraham’s test of faith was God’s command to sacrifice Isaac (Gen. 22:1–19).
Isaac married Rebekah (Gen. 24), who bore him twin sons, Esau and Jacob (Gen. 25:21–28). Isaac passed her off as a sister at Gerar (as Abraham had done). He became quite prosperous, later moving to Beersheba (Gen. 26). Isaac was deceived into giving Jacob his blessing and priority over Esau (Gen. 27). Isaac died at Mamre near Hebron at the age of 180 and was buried by his sons (Gen. 35:27–29).
Though less significant than Abraham and Jacob, Isaac was revered as one of the Israelite patriarchs (Exod. 3:6; 1 Kings 18:36; Jer. 33:26). Amos used the name Isaac as a poetic expression for the nation of Israel (Amos 7:9, 16).
New Testament In the NT Isaac appears in the genealogies of Jesus (Matt. 1:2; Luke 3:34), as one of the three great patriarchs (Matt. 8:11; Luke 13:28; Acts 3:13), and an example of faith (Heb. 11:20). Isaac’s sacrifice by Abraham (Heb. 11:17–18; James 2:21), in which he was obedient to the point of death, serves as a type looking forward to Christ and as an example for Christians. Paul reminded believers that “you, brothers, like Isaac, are children of promise” (Gal. 4:28 HCSB).
Jacob’s Character
While the biblical narrative presents Jacob’s ancestors, Abraham and Isaac, as flawed but pious men, their moral indiscretions are largely limited to attempts at passing off their wives as their sisters (see Gen 12:10–20; 26:1–11). By contrast, nearly everything Jacob does is manipulative, deceitful, or self-serving:
• He cheats Esau out his birthright and blessing (Gen 25:27–34; 27:1–40).
• He manages Laban’s livestock in a way that benefits him and not his master (Gen 30:42–31:1).
• He divides his family in a way that protects his favorite wife and his favorite son in case Esau attacks them (Gen 33:2).
• In the account of Dinah, he seems more concerned for his own safety than for the honor of his daughter (Gen 34:30).
JUDAH—praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3–10; 44:14, 16–34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much influence over the patriarch, taking a principal part in the events which led to the whole family at length going down into Egypt. We hear nothing more of him till he received his father’s blessing (Gen. 49:8–12).
1. Jacob’s Son
Of this patriarch’s life only scanty details remain to us. He turned his brethren from their purpose to slay Joseph, persuading them to sell him to the Midianites at Dothan (37:26 ff). A dark stain is left upon his memory by the disgraceful story told in ch 38. Reuben forfeited the rights of primogeniture by an act of infamy; Simeon and Levi, who came next in order, were passed over because of their cruel and treacherous conduct at Shechem; to J., therefore, were assigned the honors and responsibilities of the firstborn (34; 35:22; 49:5 ff). On the occasion of their first visit to Egypt, Reuben acted as spokesman for his brethren (42:22, 37). Then the leadership passed to J. (43:3, etc). The sons of Joseph evidently looked askance upon J.’s promotion, and their own claims to hegemony were backed by considerable resources (49:22 ff). The rivalry between the two tribes, thus early visible, culminated in the disruption of the kingdom. To J., the “lion’s whelp,” a prolonged dominion was assured (49:9 ff).
PEREZ, SON OF JUDAH (פֶּרֶץ, perets). Son of Judah and Tamar (Gen 38:29; 46:12). Perez was conceived when Tamar deceived Judah, after he refused to give her a husband. The story of Perez’s birth (Gen 38:27–29) is an example of a younger son becoming pre-eminent over his older brother—a common theme in the Old Testament. Perez appears in the genealogies of both King David and Jesus.
PEREZ (Pēʹ rĕz) Personal name meaning “breach.” One of the twins born to the illicit affair between Judah and his daughter-in-law, Tamar (Gen. 38). After she was widowed and her brother-in-law, Onan, refused to fulfill his duties in levirate marriage (designed to carry on the name of the deceased through a son), she tricked her father-in-law, Judah, into an affair (vv. 13–30). “His descendents were called Perezites” (Num. 26:20).
(2) A son of Perez, and grandson of Judah (Gen 46:12; Nu 26:21; 1 Ch 2:5, 9, 18, 21, 24, 25; 4:1), a direct ancestor of David (Ruth 4:18 f). He appears also in the genealogy of Our Lord (Ἐσρώμ, Esrō̇m) (Mt 1:3; Lk 3:33).
RAM, SON OF HEZRON (רָם, ram; Ἀράμ, Aram). An ancestor of David (Ruth 4:19; 1 Chr 2:9–10; 1 Chr 2:25; 1 Chr 2:27).
Ram [ram]
(1) an ancestor of David; the same as Arni (Ruth 4:19)
(2) the firstborn of Jerahmeel (1) (1 Chron. 2:25)
(3) head of the family of Elihu (5), a friend of Job (Job 32:2)
• Amminadab (father of Nahshon) — Father of Nahshon, who was head of the tribe of Judah during Israel’s desert wanderings.
• Amminadab (father-in-law of Aaron) — Father-in-law of Aaron.
• Amminadab (priest) — A priest during David’s reign.
• Amminadab (son of Kohath) — Son of Kohath, a descendant of Levi.
AMMINADAB, SON OF RAM (עַמִּינָדָב, amminadav; Ἀμιναδάβ, Aminadab). Father of Nahshon, who was head of the tribe of Judah during Israel’s desert wanderings (Num 1:7; 2:3; 7:12–17; 10:14). He was an ancestor of David (Ruth 4:18–22; 1 Chr 2:10) and of Jesus (Matt 1:4; Luke 3:32–33). He was also the father of Elisheba, who was the wife of Aaron (Exod 6:23).
Amminadab [uh-min-uh-dab]
(1) the father of Nahshon; an ancestor of David and of Jesus (Num. 1:7; Matt. 1:4)
(2) chief of the “Sons of Uzziel” (1 Chron. 15:10)
(3) son of Kohath and father of Korah in the genealogy of the Levites (1 Chron. 6:22)
NAHSHON, SON OF AMMINADAB (נַחְשׁוֹן, nachshon; Ναασσών, Naassōn). The brother of Elisheba and an ancestor of David (Exod 6:23; Num 1:7; Num 2:3; 7:12, 7:17; 10:14; Ruth 4:20; 1 Chr 2:10–11; Matt 1:4; Luke 3:32).
NAHSHON—sorcerer, the son of Aminadab, and prince of the children of Judah at the time of the first numbering of the tribes in the wilderness (Ex. 6:23). His sister Elisheba was the wife of Aaron. He died in the wilderness (Num. 26:64, 65). His name occurs in the Greek form Naasson in the genealogy of Christ (Matt. 1:4; Luke 3:32).
NAHSHON (Năhʹ shŏn) Personal name meaning “serpent.” Leader of the tribe of Judah during the wilderness years (Num. 1:7; 2:3; 7:12, 17; 10:14), brother-in-law of Aaron (Exod. 6:23), and an ancestor of King David (Ruth 4:20–22) and of Jesus (Matt. 1:4; Luke 3:32).
SALMA, SON OF NAHSHON (שַׂלְמָא, salma'; שַׂלְמָה, salmah; Σαλά, Sala; Σαλμών, Salmōn). Also called Salmon or Sala. The husband of Rahab and father of Boaz (1 Chr 2:11; Ruth 4:20–21; Matt 1:5; Luke 3:32).
SALMA (Sălʹ mȧ) Personal name meaning “coat.” 1. Father of Boaz and ancestor of David (1 Chron. 2:11). 2. Descendant of Caleb and father of Bethlehem (1 Chron. 2:51).
SALMON, SALMA. 1. Of Judah’s line (Mt. 1:4–5; Lk. 3:32). The son of Nahshon, and father of Boaz the husband of Ruth and the great-grandfather of David the son of Jesse (Ru. 4:20; 1 Ch. 2:11). According to Mt. 1:5 he married Rahab (of Jericho). 2. Also of Judah’s line. A son of Caleb (not to be confused with Caleb, son of Jephunneh), and father of the Bethlehemites, Netophathites and other groups associated with the Kenites (1 Ch. 2:51–54).
RAHAB THE PROSTITUTE A Canaanite prostitute who aided Israelite spies in Jericho. As a result of her belief in the God of Israel, she and her family were spared during Joshua’s conquest of Jericho. Included in Jesus’ genealogy and praised in the New Testament for her faith and her actions.
Rahab in the Old Testament
In Joshua 2, Rahab plays a critical role in the Israelite conquest of Canaan by rescuing two of Joshua’s spies, whom he had sent to Jericho prior to battle. Joshua 2:1 introduces her as “a prostitute named Rahab.” The two Israelite spies spend the night at Rahab’s house or inn. When the king of Jericho learns of the spies and sends a party to arrest them, Rahab hides the spies and deceives the searchers. Then she delivers a powerful speech to the spies describing how her people had heard of the great victories of the Lord and how their hearts melted with fear before the Israelites. Hess notes that this is “one of the longest uninterrupted statements by a woman in a biblical narrative” (Hess, Joshua, 88). Rahab secures a promise from the spies that, in return for her kindness to them, she and her family will be spared in the imminent battle (Josh 2:8–14). She then lets the spies escape through her window, which was in Jericho’s outer wall.
Joshua 6:25 later records that Joshua and the Israelites saved Rahab and her entire family because she had hid the spies, “and she lives among the Israelites to this day.” This last statement generated a good deal of discussion among later Jewish interpreters.
New Testament
The New Testament contains three references to Rahab:
1. Matthew includes her as one of four women in Jesus’ genealogy (Matt 1:5), identifying her as the mother of Boaz.
2. The author of Hebrews includes her among the great examples of faith “because she welcomed the spies” (Heb 11:31).
3. The letter of James offers Rahab and Abraham as examples of faith and action combined. James 2:25 asks, “was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?” (ESV).
In the New Testament, Boaz appears in reference to the ancestral line of Jesus. The Gospel of Matthew records “Salmon was the father of Boaz (Boes) by Rahab” (Matt 1:5 NASB). The Gospel of Luke presents Boaz as the son of “Sala” (Luke 3:32 ESV, NRSV) or “Salmon” (Luke 3:32 NIV, NASB), depending on the variant readings of the Greek manuscripts, with no mention of Rahab—likely because Old Testament chronology separates Salmon and Rahab by about 200 years. Matthew’s inclusion of Rahab is peculiar since Matthew’s interpretation of Rahab as the mother of Boaz finds no parallel in the Old Testament. (For further discussion of Matthew’s inclusion of women in Jesus’ genealogy, see Kittel et al., TDNT 3:1–3; Luz, Matthew, 107–13; and Witherington, Matthew, 51).
BOAZ—alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the “levirate law” the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1–13). He was a kinsman of Mahlon, her first husband.
(2.) The name given (for what reason is unknown) to one of the two (the other was called Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings 7:21; 2 Chr. 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar.
OBED, SON OF BOAZ (עוֹבֵד, oved; Ἰωβήδ, Iōbēd). Son of Boaz and Ruth (Ruth 4:17–22). Grandfather of King David; listed in the genealogies of Jesus in both Matthew and Luke (Matt 1:5; Luke 3:32).
Obed [ō-bed] (עובד, “Worshiper”)
(1) the son of Boaz and Ruth, and grandfather of David (Ruth 4:17)
(2) a Judahite (1 Chron. 2:37)
(3) one of David’s “Mighty Men” (1 Chron. 11:47)
(4) a gatekeeper in Solomon’s temple (1 Chron. 26:7)
(5) the father of Azariah (15), a commander who helped overthrow Queen Athaliah (2 Chron. 23:1)
JESSE—firm, or a gift, a son of Obed, the son of Boaz and Ruth (Ruth 4:17, 22; Matt. 1:5, 6; Luke 3:32). He was the father of eight sons, the youngest of whom was David (1 Sam. 17:12). The phrase “stem of Jesse” is used for the family of David (Isa. 11:1), and “root of Jesse” for the Messiah (Isa. 11:10; Rev. 5:5). Jesse was a man apparently of wealth and position at Bethlehem (1 Sam. 17:17, 18, 20; Ps. 78:71). The last reference to him is of David’s procuring for him an asylum with the king of Moab (1 Sam. 22:3).
Biblical Importance
God raised David from humble origins as a shepherd from Bethlehem to rule as Israel’s second king. David led Israel to its pinnacle of power and glory, and became the ideal for a future messianic leader that ultimately found fulfillment in David’s descendant—Jesus. He showed success in various roles, including:
• Shepherd
• Military leader
• King
• Covenantal recipient
• Poet
• Musician
• Religious example
David’s failures as a father and king present him as an imperfect human whom God both chastened and blessed.
Shepherd and Military Leader
A summary of David’s rise from shepherd to king:
1. Tended father’s flocks near Bethlehem (1 Sam 16:11)
2. Anointed by Samuel as Saul’s eventual replacement (1 Sam 16:12–13)
3. Served at Saul’s court playing harp and caring for Saul’s military equipment (1 Sam 16:17–23)
4. Defeated Philistine champion Goliath (1 Sam 17)
5. Won respect from Jonathan and nation, but suspicion and jealousy from Saul (1 Sam 18:1–16)
6. Married Saul’s daughter (1 Sam 18:17)
7. Fled, gathered a private army, spared Saul (1 Sam 19–27)
8. Ruled Judah, then all Israel after Saul’s death (1 Sam 31:2–5)
King of Israel and Covenantal Recipient
After assuming the throne, David launched a swift and effective campaign that raised Israel from the threat of extinction to the pinnacle of ancient Near Eastern power. A weakened Egypt to the southwest and still coalescing Mesopotamian powers in the northeast offered a window of opportunity for a smaller nation like Israel to dominate.
• David conquered Jerusalem, and made it royal rather than tribal property (“the city of David“).
• David moved the capital from Hebron in the southern hills to the more central, neutral, and strategically located Jerusalem, from which he could launch his international expansion. The Philistines reacted to David’s move, and he inflicted decisive defeat on Israel’s long-standing nemesis (2 Sam 5).
• David expanded west and east, taking sections of the coastal highway near the Mediterranean and the Transjordanian highway. This increased Israel’s land holdings and enabled it to profit from the international trade flowing along these two major arteries.
• David also expanded south and well to the north, conquering nearly all of the neighboring nations (2 Sam 8; Lancaster and Monson, Regional Study Guide, 15–17).
• He enriched Israel with plunder from his victories, labor and annual tribute from the nations he made vassals, and income from a vast trade network.
In addition to making Israel a great political power, David also developed its religious practice. He brought the ark of the covenant to Jerusalem, and made extensive preparations to build a temple to Israel’s God—a task and honor that God would reserve for David’s son, Solomon. Yahweh promised David a “house”—or line of perpetual succession—in what is often called the Davidic Covenant (2 Sam 7). God had not granted such a blessing to David’s predecessor, Saul. God would keep this promise despite David’s numerous failures.
Failures as Father and King
The account of David’s positive, dramatic rise pivots with the story of David’s sin with Bathsheba (2 Sam 11:1–12:27). Through the prophet Nathan, God rebuked David and showed that He valued character more than competence (2 Sam 12:1–15). David’s humble response led God to promise forgiveness. However, God also promised continual trouble in David’s own family; these troubles dominated the remainder of his reign.
• David’s eldest son, Amnon, raped his half-sister, Tamar (2 Sam 13). David failed to take action.
• Tamar’s brother, Absalom, killed Amnon in retribution and fled north to Geshur, the neighboring kingdom from which his mother had come. David again failed to take action.
• After Joab rebuked David through a wise woman, David recalled his son, but refused to meet with him until again prompted by Joab.
David’s failures and inability to take proper action within his family contributed to greater problems within the kingdom. His son, Absalom, rebelled (2 Sam 15–19). David survived the attempted coup, but Absalom did not. Other troubles followed, including a rebellion by a relative of Saul (2 Sam 20). In a final error, David ordered a census of the Israelite men available for military service. This brought on God’s judgment, and David saw thousands of his subjects die in a plague (2 Sam 24). David ended this disaster by buying property that became the site of the temple.
BATHSHEBA, DAUGHTER OF ELIAM (בַּת־שֶׁבַע, bath-sheva'; “daughter of the oath/abundance/seven”). Woman with whom King David committed adultery. Wife of Uriah the Hittite, whom David had killed. Later wife of David and mother of King Solomon (2 Sam 11–12). In 1 Chr 3:5 she is called Bathshua and her father is called Ammiel.
The Narrative
Second Samuel describes David’s adultery with Bathsheba and his subsequent murder of her husband, Uriah (2 Sam 11:1–17). The biblical account only describes her as beautiful—she may have been a victim who made the most of her situation, a willing adulteress, or a co-conspirator. The text only indicates that she sent a message to inform David of her pregnancy (2 Sam 11).
Bathsheba plays a more active role when David is old and the royal succession is in dispute (1 Kgs 1). She and the prophet Nathan have her son Solomon installed as David’s successor. Solomon’s half-brother Adonijah had already claimed the crown. Bathsheba disputes this by appealing to a promise that she and Nathan claim David made to her (1 Kgs 1:13). There is no previous mention of this promise.
After David’s death (1 Kgs 2), Bathsheba acts as Queen Mother—she brings Solomon Adonijah’s request to marry Abishag (David’s attendant). Solomon sees this request as a bid for the throne and has Adonijah killed. It is likely that Bathsheba knew what her son’s reaction would be, but the text does not record her feelings.
Here’s what we know about Bathsheba from the biblical text:
• She was bathing in a location that could be seen from the palace. This is probably the (flat) roof of her house.
• The narrative does not imply that David had forced sexual intercourse with her (compare Gen 34:2), though he was a king, so not having sexual intercourse with him likely would not have gone well for her.
• David comforts her when the child born of their adultery dies (2 Sam 12:24). This suggests that David loved her.
• Eliam, Bathsheba’s father, may be one of David’s elite soldiers (2 Sam 23:34) and the son of Ahithophel, David’s trusted counselor (2 Sam 16:23).