Sunday School Lesson
December 17
Lesson 3 (KJV)
The Family of Faith
Devotional Reading: Psalm 9:1–14
Background Scripture: Genesis 38; Joshua 2; 6:22–25; 2 Samuel 12:24; Ruth 4:13–22; Matthew 1:1–17
Matthew 1:1–17 1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.
2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
6 Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;
7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
17 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.
Key Text
The book of the generation of Jesus Christ, the son of David, the son of Abraham.—Matthew 1:1
Faith That Pleases God
Unit 1: Profiles in Faith
Lessons 1–5
Lesson Aims
After participating in this lesson, each learner will be able to:
1. Identify the “three 14s” of the text.
2. Explain the purpose of documenting Jesus’ lineage.
3. State a way to value personally his or her own genealogy in Christ while avoiding the danger noted in 1 Timothy 1:4 and Titus 3:9.
How to Say It
Esrom Hezz-rom.
Jechonias Jek-o-nye-us.
Joatham Jo-thum.
Josaphat Jos-uh-fat.
Naasson Nah-shahn.
Roboam Ruh-boe-um.
Salathiel Sa-la-tee-el.
Zorobabel Zeh-rub-uh-bul.
Introduction
A. The Big Business of Genealogy
Genealogical research has become big business worldwide. Tools for genetic testing can identify anyone’s unique DNA sequencing. These tools, combined with vast computing power, have allowed for the compilation of an ever-growing database of millions of individuals’ genetic information. The digitization of massive amounts of genealogical records going back many centuries allows individuals to trace family traits. One leader in this area claims to have billions of records in its database to help with any given search. For a price, individuals can learn details of their ancestors that were inaccessible even a few decades ago.
B. Lesson Context
Biblical genealogies are not necessarily lists of ancestors in exhaustive detail. Differences within two accounts of the same family tree are born not out of error but instead of the writer’s intention. We need only consider that Luke’s genealogy of Jesus (Luke 3:23–38) contains 56 generations between Abraham and Jesus compared to Matthew’s 42 generations (see Matthew 1:2–17, below) to understand that something other than precise family history is intended in these lists.
The chronology of the two (in reverse order of one another) further affirms that each writer had priorities beyond mere recitation of family facts. Differences between Matthew and Luke’s genealogies of Jesus could be explored. But we will remain focused on Matthew’s genealogy, keeping in mind that Matthew had valid reasons for organizing Jesus’ genealogy as he did.
Considering who is included in Matthew’s genealogy prepares the careful reader for important themes that recur throughout that Gospel (see commentary on Matthew 1:1–2, 6, below). The curious inclusion of four women (plus Mary; see 1:3, 5–6, 16, below) introduces two other themes that will be found in Matthew’s Gospel (examples: 9:18–25; 15:21–28; 28:16–20). Furthermore, the episodes associated with these women (and others) highlight God’s continued willingness to work through sinful people and imperfect circumstances (examples: 4:18–22; 16:13–23; 26:69–75; 28:16–20).
I. From Abraham to David
(Matthew 1:1–6a)
A. Introduction to Jesus (v. 1)
1. The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Right away we can sense Matthew’s primary reason for writing this Gospel: to reveal who Jesus Christ is and why His life is significant. The Hebrew word for messiah and its Greek equivalent, Christ, mean “anointed one.” Messiah also referred at various times to both priests and kings (examples: Exodus 28:41; 1 Chronicles 29:22). Sometime after the fall of David’s royal line, the phrase came to more explicitly refer to an anticipated savior of the Jewish people (example: Isaiah 61:1). This hope grew out of the expectation that God continued to care for Israel and would reverse the nation’s painful circumstances (compare Matthew 1:20–22, not in our printed text). All of the New Testament expands on what it means for Jesus to be the Christ (Philippians 2:5–11; Hebrews 9:11–14; 1 Peter 2:21; Revelation 1:5–6; etc.).
As the son of David, the son of Abraham, we anticipate that Jesus is important to the nation of Israel (see Matthew 1:2a, 6a, below). Matthew’s original readers (likely Christian Jews who were still active in their synagogues) knew of promises made to Abraham and David. Jesus fulfilled these promises, though how He did so will take the rest of the Gospel to answer (example: 21:5, 9). One subtle way Matthew emphasizes this point is by referring to Jesus as “son of David” 10 times, more than all the other Gospels combined.
B. Pre-Nation of Israel (v. 2)
2a. Abraham begat Isaac; and Isaac begat Jacob.
Matthew 1:2–6a is the first third of the genealogy, covering approximately 1,100 years. The three men listed here are Israel’s patriarchs and the subjects of Genesis 12–50. They represent the time following God’s choosing of Abraham to God’s creating the new nation of Israel. Perhaps most notable for themes found in Matthew, Abraham received the promise from God that “in thee shall all families of the earth be blessed” (Genesis 12:3; see Galatians 3:8).
Isaac was a miracle baby, born to Abraham and Sarah in their old age when it seemed they would not have a family through which to establish God’s promise (Genesis 21:1–3). Unexpectedly, the promise was carried out through Isaac’s second son, Jacob (25:23). Jacob was renamed Israel, a designation meaning “struggles with God,” because “as a prince hast thou power with God and with men, and hast prevailed” (32:28). This made Israel the namesake of the nation from which Jesus came.
2b. And Jacob begat Judas and his brethren.
The “founding fathers” of Israel were the 12 sons of Jacob, here presented as Judas (Judah; Genesis 29:35) and his brethren (46:8–24). These brothers became the ancestors of the tribes of Israel (35:22–26; Deuteronomy 27:12–13).
C. Pre-Monarchy of Israel (vv. 3–6a)
3a. And Judas begat Phares and Zara of Thamar.
Despite not being the oldest brother, a descendant of Judas would fulfill the words Jacob spoke: “the sceptre shall not depart from Judah, nor a lawgiver from between his feet” (Genesis 49:10; see Matthew 1:6, below).
We note Matthew’s first deviation of the pattern from male to male (so far, father to son). Thamar (Tamar) was Judah’s daughter-in-law, assumed to be a Canaanite given Judah’s own marriage and his physical location when Tamar married into the family (Genesis 38:1–6). She was left a childless widow when her husband, Er, died and his brother, Onan, refused to fulfill his duty according to what would come to be known as Levirate marriage (38:7–8; Deuteronomy 25:5–10; see lesson 1). When Judah proved unwilling to care for his daughter-in-law, Tamar devised a plan to become pregnant by Judah himself (Genesis 38:11–18). The result was twin boys, Phares (Pharez; 38:29) and Zara (Zarah; 38:30).
From this spotlight, we can anticipate two themes in Matthew: God’s concern for Gentiles (any non-Israelite) and for women. This hints at the hope of salvation beyond Israel, as well as the need for a more robust understanding of salvation than mere political independence (see Matthew 1:5–6, below; compare Acts 15:7–11). Furthermore, we see God’s care and concern in the mess of this real human family. The juxtaposition between the Christ and His family cannot be missed. Nor can we miss God’s willingness to work through sinful people to fulfill His promises.
What a Mess!
Why does the genealogy of Jesus emphasize the fact that He is descended from Pharez, born after Tamar posed as a prostitute to entrap her father-in-law (Genesis 38)? Several possibilities come to mind, all indicative of God’s love. No matter how serious our sins, or how they compound with one choice after another, God can redeem those situations and offer grace. None of us are doomed to follow our parents’ flawed paths, nor guaranteed that we will follow their faithful examples. And we can find comfort in the pain of our own messy families because Jesus’ family was also a mess—and look what God did through them!
When you read about Tamar and Judah and the other messes up and down Jesus’ family tree, what encouragement do you experience? Who else will benefit from that encouragement and meeting Jesus in the middle of His messy family? —A. W.
3b. And Phares begat Esrom; and Esrom begat Aram.
Phares and Esrom (Hezron) journeyed to Egypt during the famine in Canaan (Genesis 46:12). Their father’s complicity in the sin of selling his own brother Joseph into slavery (37:12–36) was redeemed through Joseph’s God-given work of mitigating the effects of a transnational famine (45:4–8).
4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon.
Aram and Aminadab (Amminadab) represent generations born in Egypt who experienced part of the 430 years there, culminating in the exodus from slavery in 1447 BC (see Exodus 12:40). Amminadab is further associated with the 40-year wandering in the wilderness, as is Naasson (Nahshon; see Numbers 1:7; 7:12; 10:14). Salmon represents the first generation that was tasked with conquering Canaan in the days of Joshua, about 1400 BC (Joshua 1; see Matthew 1:5a).
5a. And Salmon begat Booz of Rachab.
Rachab (Rahab) is the second Gentile woman to be named. Specifically, she was the Canaanite prostitute who became a heroine in Israel’s conquest of Jericho (Joshua 2; 6:25; compare Hebrews 11:31). Her inclusion reinforces the reality of sinfulness in Jesus’ family tree as well as God’s continued redemptive work through this less-than-ideal family.
5b. And Booz begat Obed of Ruth, and Obed begat Jesse.
The story of Booz (Boaz) and Ruth comprises the four chapters of the biblical book named after this Moabite heroine (see lesson 1). She is the third Gentile to be named in this genealogy. The birth of her son, Obed, relieved her mother-in-law of her great sorrow (Ruth 4:13–17).
6a. And Jesse begat David the king.
Jesse originally offered his older sons as candidates for kingship. But the Lord chose Jesse’s youngest son, David, instead (1 Samuel 16:7, 11–13; see lesson 2 for more on David).
Referring to David as the king and emphasizing his position in Jesus’ family tree (see Matthew 1:1, 16) calls to mind promises God made to David. Chief among these promises was that David’s throne would be established forever (2 Samuel 7:5–15; 1 Kings 2:45; Psalm 89:35–37; see commentary on Matthew 1:11, below).
What Do You Think?
How might a family’s faith be enriched by the perspective of believers from other cultures?
Digging Deeper
What opportunities exist in your community to experience enrichment from different groups of Christian believers?
II. From David to the Exile
(Matthew 1:6b–11)
A. Unified Kingdom (vv. 6b–7a)
6b. And David the king begat Solomon of her that had been the wife of Urias. Matthew 1:6b–11 represents the second third of the genealogy, covering about 400 years, from 1000 to 586 BC. We can hazard some educated guesses as to why Bathsheba is referred as the wife of Urias (Uriah; 2 Samuel 11:3) instead of by name. Given that the other women in this list were Gentiles, it’s possible that giving this title to Bathsheba highlights that she was likely a Hittite as was Uriah. And the designation emphasizes her first marriage that was destroyed after David called her to his house (11:4–27). Reminding the reader of David’s grave sins serves to temper any hero worship that the king’s status—especially having been hand-picked by God and received incredible blessings from Him (see Matthew 1:6a, above)—might otherwise inspire.
7a. And Solomon begat Roboam.
David had several wives and many children (1 Chronicles 3:1–9); at his death, Solomon became king (1 Kings 1:31–34). He was the last king of the united monarchy of Israel, due in large part to his own faithlessness later in his reign (see 11:9–13). His son Roboam (Rehoboam; 11:43) acted foolishly by listening to his friends instead of wise advisors (a warning to us all!). This precipitated the division of the kingdom that the Lord decreed following Solomon’s faithlessness. Even so, God left a remnant to David’s family in light of God’s promise to that man (12:1–24).
What Do You Think?
What takeaway should believers have from Solomon’s life of early faith and late apostasy?
Digging Deeper
What other biblical texts affirm or challenge that takeaway?
B. Kingdom of Judah (vv. 7b–11)
7b–8. And Roboam begat Abia; and Abia begat Asa. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias.
This verse and a half lists the names of King Roboam and his successors who ruled over the southern kingdom of Judah in Jerusalem from 931 to 740 BC, following the revolt of Israel’s 10 northern tribes. Abia was not a righteous king (Abijah; 1 Kings 15:1–3). But his son Asa and grandson Josaphat were righteous (Jehoshaphat; 15:11; 22:42–43). Joram stepped out of his father and grandfather’s footsteps and “wrought that which was evil” (Jehoram; 2 Chronicles 21:5–7). Ozias (Uzziah) was again characterized as doing “that which was right in the sight of the Lord” (26:1–4; contrast 26:16–21). Matthew skipped three kings and a queen between Jehoram and Uzziah.
9–10. And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; and Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias.
The kings listed here represent some of Judah’s best—Joatham (Jotham; 2 Kings 15:32–34); Ezekias (Hezekiah; 18:1–4); and Josias (Josiah; 22:1–2). Assyria conquered Israel during the reign of Hezekiah (722 BC). Judah’s survival of that crisis is attributed in part to Hezekiah’s continued faithfulness to the Lord (19:14–36). Later, Josiah was credited with reinstituting the worship of the Lord and teaching the book of the law (probably a copy of Deuteronomy; see 2 Chronicles 34:15).
These kings also represent some of Judah’s worst—Achaz (Ahaz; 2 Kings 16:1–4); Manasses (Manasseh; 21:1–9); and Amon (21:19–22). The prophet Jeremiah attributed the eventual fall of Jerusalem in part to the disastrous reign of Manasseh (Jeremiah 15:4).
What Do You Think?
Why isn’t a God-fearing parent like Hezekiah guaranteed to have a God-fearing child (consider wicked Manasseh)?
Digging Deeper
What support can you offer parents whose children have rejected godly living?
11. And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon.
Josiah’s wicked (grand) son Jechonias (Jehoiachin; 2 Kings 24:8–9) and his brethren were exiled in the first wave of captives (24:15–16). Jerusalem and the temple were destroyed in the final Babylonian siege in 586 BC (25:8–12). Many residents were killed; most survivors were carried away to Babylon. The exile marks the end of the second set of 14 generations (see Matthew 1:17b, below).
III. From the Exile to Christ
(Matthew 1:12–17)
A. In Babylon (v. 12)
12. And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel.
Matthew 1:12–16 is the final third of the genealogy, covering just under 600 years. Babylon was the low point of Jewish history. The people had been forcibly removed from the promised land by God’s own plan (Jeremiah 20:4–5; etc.). And the throne was never reestablished in Jerusalem.
This time also gave rise to the messianic expectations of a Davidic king to come, which Jesus fulfilled in unexpected ways (see lesson 5 on the importance of prophetic fulfillment in Matthew). Jehoiachin, Salathiel (Shealtiel; 1 Chronicles 3:17), and Zorobabel (Zerubbabel; 3:19) represent the 70 years of Babylonian exile. After Babylon was conquered by the Persians, King Cyrus allowed the people of Judah to return to Jerusalem in 538 BC (Ezra 1:1–4). Zerubbabel was instrumental in rebuilding the Jerusalem temple (3:2; 5:2; 6:13–18), completed about 516 BC.
What Do You Think?
In what ways does remembering family history, including successes and failures, help younger generations?
Digging Deeper
Why might shared history of trauma (like exile) be especially important or instructive?
B. In Judah (vv. 13–16)
13. And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor.
With Zorobabel, the Old Testament account of the kingly line ends. Matthew includes nine names in verses 13–15 that come from a source unknown to us.
14–15. And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob. Again, nothing is available in the biblical record about these men, whose lives cover the time from the rebuilding of the temple (see Matthew 1:12, above) to Jesus’ own adoptive paternal grandfather, Jacob.
Family Legacy
Photos from the past help us remember tidbits about family we never met. Maybe Great-Grandpa Sam had a silver dollar collection, or Great-Great-Aunt Lucy was the first woman to leave the family farm for a job in town. An Uncle Deet (short for Dietrich) and his first wife (whose name was forgotten) passed down the German Bible they brought when they immigrated.
We may forget the details of their lives, but no doubt our ancestors’ influence continues in our families. If you can leave only one legacy for your descendants when you are only a photograph, what do you hope it to be? How can you live today so that this hope can come to be? —A. W.
16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
The final entries in the genealogy are carefully worded. Matthew breaks his pattern of “begetting” with Joseph. He is the husband of Mary, not a biological relative of Jesus (Matthew 1:18, not in our printed text). Jesus’ belonging in Joseph’s family was a matter of choice, like adoption, instead of natural heritage.
Mary is the fifth and final woman in the genealogy. Unlike the others, she was not a Gentile and was a virgin when she conceived. Mary accepted God’s plan for her with faith and humility (Luke 1:26–38; see lesson 4), demonstrating why He chose her to raise Jesus. Calling Jesus Christ bookends the genealogy (see commentary on Matthew 1:1, above).
C. Generational Summary (v. 17)
17. 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.
Numbering fourteen generations between Abraham and David, David and the carrying away into Babylon, and the Babylonian exile to Jesus is an organizational tool that emphasizes the roles of Abraham, David, and the exile as formative people/events in Israel’s history.
This summary serves to emphasize the fulfillment of God’s promises. Abraham received the first promises specific to the nation of Israel and blessing through the nation for the world (see Matthew 1:2a, above). David received promises for a kingly line in Israel (see 1:6a). The carrying away into Babylon marked the end of kingship in Judah and seemingly of the nation itself, thus throwing into question God’s continued intention to fulfill His promises, especially toward David (Psalm 89:46–52). But only 14 generations later Christ was born!
Conclusion
A. Jesus’ Family
Some of us learn very early, others later on, that it is challenging, sometimes heartbreaking, to belong in a family. For all of us, being reminded of the mix of righteous people (like David) along with those who famously fell in sin (also like David) in Jesus’ own family line is a word of comfort: no matter who we come from, we can look for God’s hand at work in our families.
More than this, Jesus’ genealogy is a word of comfort because it is a word about our Lord Jesus Christ. In Him, God fulfilled promises He made (by Matthew’s count) as early as 42 generations prior! The lineage of Jesus shows how God moved beyond people’s sin and selfishness to use them in His plan for His Messiah. This genealogy is the first evidence Matthew presents of Jesus’ Messiahship, and certainly not the last (example: Matthew 16:16).
What Do You Think?
Who in Matthew’s genealogy of Jesus do you most identify with?
Digging Deeper
What comfort do you find in God’s working through that person for His promises to be fulfilled in Christ?
B. Prayer
Lord God, may we be reminded that You use all sorts of people to accomplish Your will. May You use us, in spite of our sins and weaknesses. In Jesus’ name we pray. Amen.
C. Thought to Remember
God uses imperfect people to accomplish His perfect plans.
Standard Publishing. KJV Standard Lesson Commentary® 2023-2024 (pp. 376-394). David C Cook. Kindle Edition.