Reflections on Matthew 1:17

So all the generations from Abraham to David are fourteen generations, from David until the exile to Babylon are fourteen generations, and from the exile in Babylon to Christ are fourteen generations.
Matthew 1:17, Modern English Version (MEV)
 
In summary, there is a huge amount of knowledge that the genealogical lists in the Bible intend for us to recall when we read them. The knowledge we have in the Bible is, of course, our major source, but there is a vast amount out there that is available to us that scripture doesn’t give us; Jewish texts, traditions, stories, and myths provide so much more, not to mention the huge amount of other history, archaeology and such that tell us even more.
 
While there is much more that could be said specifically about Matthew’s genealogical list, there is not enough time or space to look at it all. There is, however, one additional bit of information I want to point out, and for that we’ll turn to Barclay’s Daily Study Bible.
 
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By far the most amazing thing about this pedigree is the names of the women who appear in it.
 
It is not normal to find the names of women in Jewish pedigrees at all. The woman had no legal rights; she was regarded, not as a person, but as a thing. She was merely the possession of her father or of her husband, and in his disposal to do with as he liked. In the regular form of morning prayer the Jew thanked God that he had not made him a Gentile, a slave, or a woman. The very existence of these names in any pedigree at all is a most surprising and extraordinary phenomenon.
 
But when we look at who these women were, and at what they did, the matter becomes even more amazing. Rachab, or as the Old Testament calls her, Rahab, was a harlot of Jericho (Joshua 2:1-7). Ruth was not even a Jewess; she was a Moabitess (Ruth 1:4), and does not the law itself lay it down, "No Ammonite or Moabite shall enter the assembly of the Lord; even to the tenth generation none belonging to them shall enter the assembly of the Lord for ever" (Deuteronomy 23:3)? Ruth belonged to an alien and a hated people. Tamar was a deliberate seducer and an adulteress (Genesis 38:1-30). Bathsheba, the mother of Solomon, was the woman whom David seduced from Uriah, her husband, with an unforgivable cruelty (2 Samuel 11:1-27; 2 Samuel 12:1-31). If Matthew had ransacked the pages of the Old Testament for improbable candidates he could not have discovered four more incredible ancestors for Jesus Christ. But, surely, there is something very lovely in this. Here, at the very beginning, Matthew shows us in symbol the essence of the gospel of God in Jesus Christ, for here he shows us the barriers going down.
 
(i) The barrier between Jew and Gentile is down. Rahab, the woman of Jericho, and Ruth, the woman of Moab, find their place within the pedigree of Jesus Christ. Already the great truth is there that in Christ there is neither Jew nor Greek. Here, at the very beginning, there is the universalism of the gospel and of the love of God.
 
(ii) The barriers between male and female are down. In no ordinary pedigree would the name of any woman be found; but such names are found in Jesus' pedigree. The old contempt is gone; and men and women stand equally dear to God, and equally important to his purposes.
 
(iii) The barrier between saint and sinner is down. Somehow God can use for his purposes, and fit into his scheme of things, those who have sinned greatly. "I came" said Jesus, "not to call the righteous, but sinners" (Matthew 9:13).
 
Here at the very beginning of the gospel we are given a hint of the all-embracing width of the love of God. God can find his servants amongst those from whom the respectable orthodox would shudder away in horror.