From Abraham to David to Exile to the Messiah: Salvation in Jesus’ Genealogy

Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ χριστοῦ γενεαὶ δεκατέσσαρες. (1:17)

“Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah.” (NIV)

To understand this post it is important to understand Israel’s continued exile. Many in Israel believed themselves to still be in exile since subjugation, sickness, and marginalization was their lot.  The curses of Deuteronomy 28 were still in full swing and the prophetic promises for YHWH to return to Zion were all but fulfilled.  What then would Matthew have to say about the Messiah in the genealogy?

The genealogy of Jesus works as a retelling of Israel’s history.[1]  Each name within the genealogy evokes a smaller story which, when brought together, forms the drama of God’s people.  Jesus did not simply burst onto the scene from nowhere.  He was an active member in a people and family that have struggled, waited, feared, and hoped for YHWH’s promises for at least 42 generations previous.[2]  Matthew’s gospel has showed Jesus as the continuation of Israel’s story that has long since been gaining speed and moving forward.

Matthew, as seen in Fig. 2.1, has split up Israel’s history into 3 epochs with each epoch containing fourteen generations (1:17).  The first epoch extends from Abraham (1:2) to King David (1:1-6a).  This “age of election” established Israel as a nation, filling them with purpose and hope for the future.  It is significant at the conclusion of this era that Matthew refers to David as “βασιλέα” (King),[3] a title reoccurring in abundance in the next chapter (2:1, 2, 3, 9). The reference to David as king identifies him not only as an ancestor of Jesus, but also as the kingdom of Israel at its pinnacle.

The second epoch begins with David (1:6b) and ends with the complete desecration of the Davidic dynasty with the deportation to Babylon (1:11).  After David’s reign, the kings subsequently grew more corrupt, bringing to reality what Samuel prophesied beforehand (1 Sam 8:11-18).  Many of the kings in Israel’s history have not represented the Kingly vision entrusted to David and outlined in texts like that of Psalm 72. Nevertheless, the second epoch, or the “age of the kings,” is cut off by the exile.

David marked both the end of one era (age of election; 1:6a) and the beginning of another (Age of the kings; 1:6b).  The exile, in similar fashion, has done the same.  The exile put an end to the “age of the kings” (1:6b-11) and initiated the “age of exile” (1:12-16).  Matthew has depicted this third epoch as an era of exile, which, as we have seen, epitomized the non-fulfillment of Israel’s promises as a nation.  It bears repeating that Israel’s exile came from Israel’s unfaithfulness and sin.  This is age is the age of God’s wrath for Israel’s waywardness.  In the LXX, the term μετοικεσίας (exile, deportation) is indicative of God’s punishing instrument to an adulterous people (2 Kgs 24:16; 1 Chr 5:22; Ezek 12:11). Other than Zerubabbel, the names in the age of exile are virtually unknowable, signifying the silence of God concerning His promises.  It is this “age of exile” that Jesus is born into.[4] Just as David and the exile both ended their respective epochs and began another, Matthew has depicted Jesus at the end of “the age of exile” in the anticipation of a new age.[5]

Davies and Allison write:  “Jesus came ‘at the right time’.  Although the apocalypses of Judaism contain several different outlines of history, Dan 9:24-7; 1 En 93:3-10; 91:12-17; and 2 Bar 67:1-74:4 are at one in placing the epoch of the exile immediately before the epoch of redemption.  This is significant because Matt 1:2-17 divides history into periods and places the appearance of Jesus at the end of the exilic era” (Italics mine).[6] The identifying of Abraham and David to the Messiah (1:1) as the fulfillment of the ancient promises occurs specifically because it is the Messiah that will bring Israel out of exile,[7] save them from their sins (1:21), and establish God’s rule (4:17).

It is no wonder that some commentators regard Matthew’s genealogy of Jesus to be the hermeneutical key to the entire gospel.[8]  Apart from Matthew’s 3-part history of Israel, the coming of the Messiah appears both non-historical and uncalled for.  In light of Israel’s hope and plight, however, both the advent and actions of the Messiah throughout Matthew’s gospel make more sense.

First, the sin that Israel needs saving from in 1:21 (after taking into account the genealogy) is precisely the sin that banished them into exile in the first place, namely the national sins of idolatry and injustice.[9]  Next, the calling of the twelve disciples can be seen as the reconstruction of the twelve tribes of Israel (10:1-4).[10]     Lastly, the Olivet discourse says that at Jesus’ parousia the angels will “gather His elect from the four winds” (24:31),[11] seemingly referring back to Zechariah’s prophecy concerning exile:  “’Up, up! Flee from the land of the north,’ says the LORD.  ‘For I have spread you abroad like the four winds of heaven,’ says the LORD” (Zech 2:6; Cf. Jer 49:36).

Rereading the genealogy in this light is admittedly relying upon unelaborated traditions (such as Abraham, David, Exile, Messiah etc.) and a rich cultural knowledge of Jewish expectation but this seems to be the way Matthew intended it.  Though a list of names seems dull to Westerners, for those who have eyes to see will catch a glimpse of the “big picture” of the entire gospel’s salvation history.  The genealogy has successfully put Jesus as the climax of the overarching meta-narrative in the drama of redemption.  It is from this framework, the framework of promise, kingship, exile, and redemption, that we will be guided through the rest of our passage within Matthew’s infancy narratives.

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[1] Kennedy, The Recapitulation of Israel, pg. 50

[2] Hays, Reconfigured Torah, pg. 170

[3] Carter, Matthew and the Margins, pg. 61

[4] Kennedy, The Recapitulation of Israel, pg. 148

[5] Hays, Reconfigured Torah, pg. 170-71

[6] Davies and Allison, Matthew, pg. 187

[7] Eloff, Mervyn. “Ἀπό… ἕως and Salvation History in Matthew’s Gospel.” Built upon the Rock: Studies in the Gospel of Matthew. Ed. Daniel M. Gurtner and John Nolland. Grand Rapids, MI: William B. Eerdmans Pub. 2008.  Pg. 93

[8] Novakovic, Messiah the Healer, pg. 11

[9] Hays, Reconfigured Torah, pg. 171

[10] Evans, Craig A. “Aspects of Exile.” Jesus in Context: Temple, Purity, and Restoration. By Bruce Chilton. Leiden: Brill, 1997. Pg. 282

[11] Jesus also uses exilic language of “gathering” and “scattering” in 12:30 when speaking of the disciples mission.

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