For many that’s the temptation when they come to a long list
of biblical names, like the one we encounter in Matthew, chapter one. The problem with doing what that Scottish
preacher did, however, is that it promotes ignorance. There are no wasted words in Scripture. Everything’s included for a reason. The fact that most of us don’t wish to take
the time to examine a genealogy, or in some cases not to even read it, is no excuse for believing that it’s
unimportant or, at best, a necessary historical anchor. Most genealogies are so much more than that,
especially Matthew’s record of Jesus’ family tree.
As I just mentioned, one of the reasons for recording a
genealogy in Scripture is to anchor the truth of the text in objective
history. In other words, the veracity
and authentic historicity of the life and ministry of Jesus of Nazareth is
rooted in His heritage. He didn’t just
happen on the scene, He came from a long line of human beings and the genealogy
proves it.
But, as is clearly seen in Jesus’ genealogy as recorded by
Matthew, there are several other purposes at play, the most significant of
which is to underscore a theological point.
Someone has said, “Matthew’s genealogy is not as much literal as it is
making a theological claim.” While I
take issue with down-playing the literal nature of this genealogy, the theological
claims are most important.
First, Jesus’ genealogy includes the names of women. That was never done. The Jews recorded genealogies through the
father’s line, with no mention of a mother’s name.
Second, the women mentioned in the first six verses are all
foreigners to Israel. Not a single one
of them was of the congregation of Israel.
They were a Canaanite, a Canaanite, a Moabitess, and a Hittite
respectively.
Third, they are each associated with sin. In fact, the principle reasons they are
profiled in the Old Testament is due to their sin and ill-repute. Even Ruth is tainted in Hebrew eyes.
Fourth, each of these women is the recipient of profound
divine grace. It’s hard to argue which
one of these women received a greater portion of god’s grace, but my money’s on
Uriah’s wife!
Matthew’s point is clear – Jesus is both man and God. He’s greater than Moses. He’s greater than any prophet. He is God in the flesh who has come to
actualize the words of the angel to Joseph in Mt. 1:21: “He will save his people from their sins.” And His genealogy alone proves that!
But more than all of that (and we’ll delve into all of this
on Sunday), what does this genealogy tell us about the character of God? It tells us that He is a habitual justice-doer
and lover of kindness. Think of it. In the first six verses of the New Testament
we see the big, bold, flowing strokes of the signature of Jesus!
He moved into our neighborhood! What kind of neighborhood is it? It’s a neighborhood that’s filled with
crooks, prostitutes, widows, and victims of sexual abuse and co-conspirators to
murder. He moves into a neighborhood
populated by people like us – the least, the last, and the lost. And what does He do? He pinpoints our idols and pours out His
grace.
Have you ever thought about the signature of Jesus in the
Christmas story? You will over the next
three weeks as we look at The Women, The Woman, The Angels, and The Men.
In preparation for Sunday’s messages, you may wish to read
Matthew 1:1-6 and Psalm 146:5-10 and consider the following questions:
1. How
does the Lord introduce Himself in Deuteronomy 10:17-18; Psalm 68:4-5; Psalm
146:7-9; Zechariah 7:9-10?
2. Do
you remember the principle difference between the God of Israel and the gods of
all the surrounding cultures? (We
mentioned it repeatedly during our series on the Signature of Jesus.)
3. What
are the purposes of a biblical genealogy?
4. What’s
the significance of the first six verses of Jesus’ genealogy as recorded by
Matthew?
5. What
was the role of women in society in Jerusalem at the time of Jesus?
6. What
was the mother of King David?
7. What
is the scandal of Jesus’ genealogy?
8. What
does Jesus’ genealogy prove about the character of God?
9. How
is Micah 6:8 fulfilled by God in Matthew 1:1-6?
10. What
is the principle motivation for doing justice and loving kindness as seen in
the women of Jesus’ family tree?
See you Sunday.
