Matthew 1:5

 

Salmon was the father of Boaz by Rahab, Boaz the father of Obed by Ruth, Obed the father of Jesse,
Matthew 1:5 Berean Standard Bible (BSB)
 
And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
Matthew 1:5 King James Bible (KJV)
 
Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse,
Matthew 1:5 New English Translation (NET)
 
Salmon
Salmon is a significant figure in the genealogy of Jesus, representing the continuity of God's promise through generations. His name, derived from the Hebrew "שַׂלְמוֹן" (Salmon), means "garment" or "clothing," symbolizing covering and protection. Salmon's inclusion in the genealogy highlights the divine orchestration of history, as he is traditionally believed to have been one of the spies sent by Joshua to Jericho, thus connecting him to the account of Rahab.
 
was the father of Boaz by Rahab
This phrase underscores the remarkable inclusion of Rahab, a Gentile and former prostitute, in the lineage of Christ. Rahab's story, found in Joshua 2, is one of redemption and faith. Her marriage to Salmon and their son Boaz exemplify God's grace and the breaking of cultural and social barriers. The Greek word "ἐκ" (ek) used here indicates origin, emphasizing that Boaz's lineage is directly through Rahab, showcasing God's ability to use unexpected people for His purposes.
 
Boaz
Boaz, whose name means "strength" in Hebrew, is a pivotal figure in the Book of Ruth. He is a kinsman-redeemer, a concept rooted in the Hebrew word "גָּאַל" (ga'al), meaning to redeem or act as a kinsman. Boaz's actions towards Ruth reflect Christ's redemptive work for humanity. His character is marked by integrity, compassion, and obedience to God's law, making him a type of Christ in the Old Testament.
 
the father of Obed by Ruth
Ruth, a Moabite woman, is another Gentile included in Jesus' genealogy, highlighting the universal scope of God's salvation plan. Her account is one of loyalty and faithfulness, as seen in the Book of Ruth. The Hebrew name "עֹבֵד" (Obed) means "servant" or "worshiper," indicating a life dedicated to God. Ruth's inclusion demonstrates God's providence and the breaking of ethnic boundaries, as she becomes the great-grandmother of King David.
 
Obed
Obed's role in the genealogy is crucial as he links the accounts of Boaz and Ruth to the lineage of David. His name, meaning "servant," reflects the biblical theme of servanthood as a path to greatness, a principle that Jesus Himself would later embody. Obed's life is a testament to God's faithfulness in fulfilling His promises through ordinary people.
 
the father of Jesse
Jesse, the father of King David, represents the culmination of God's promise to establish a royal lineage through which the Messiah would come. The Hebrew name "יִשַׁי" (Yishai) means "gift" or "God exists," signifying the divine gift of leadership and kingship bestowed upon his family. Jesse's mention in the genealogy points to the Davidic covenant and the anticipation of a future King who would reign eternally.
 
Berean Study Bible
 
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Rahab: She is notable because she was a Canaanite prostitute from Jericho who helped the Israelite spies (Joshua 2). Her inclusion in Jesus' genealogy is significant because it shows that God's plan includes Gentiles (non-Jews) and those from unexpected backgrounds, demonstrating His grace and inclusion.
 
Ruth: She was from Moab, making her another Gentile in the lineage of Jesus. Ruth's story is one of loyalty and faith, as she decided to follow her mother-in-law Naomi back to Israel after the death of her husband, eventually marrying Boaz. Her story is told in the Book of Ruth, highlighting themes of kindness, redemption, and God's providence.
 
This verse underscores several theological points:
 
Inclusivity: The presence of Rahab and Ruth shows that God's salvation extends beyond the Jewish people to all nations.
 
Redemption: Both women have pasts or origins that might be considered unconventional or even scandalous by some standards, yet they are part of God's redemptive plan, suggesting that anyone can be part of God's family through faith.
 
Genealogy and Legitimacy: By including these women, Matthew establishes Jesus's lineage not just through the male line but also acknowledges the roles of these significant women, thereby reinforcing Jesus's credentials as the Messiah from the line of David.
 
This verse, therefore, serves not only as a genealogical record but also as a theological statement about God's inclusiveness and the unexpected ways in which He works out His purposes.
 
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One thought that doesn’t seem to garner a lot of attention in so many commentaries is the thought that these women are specifically pointed out as preparation for the role that Mary, Jesus’ mother would be playing. The roles played by these women in Israel’s history was unusual and, in many cases, potentially questionable according to the Law and societal morals, things that could have been an issue in Mary’s situation. As with so many situations in Scripture, we are being given fairly clear indications that we mustn’t be too hasty in jumping to conclusions with everything that happens. There is often much more going on that we know nothing about.
 
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And Salmon begat Booz of Rachab,.... That Salmon begat Boaz, is affirmed in Rut_4:21 but it is not there said, nor any where else in the Old Testament, as here, that he begat him of Rahab, that is, of Rahab the harlot. This the Evangelist had from tradition, or from the Jewish records. That the Messiah was to spring from Boaz is asserted by the Jewish writers (s); and they also own that Rahab was married to a prince in Israel, which some say (t) was Joshua: they pretend that she was ten years of age when the Israelites came out of Egypt; that she played the harlot all the forty years they were in the wilderness, and was married to Joshua upon the destruction of Jericho. To excuse this marriage with a Canaanitish woman, they tell us, she was not of the seven nations with whom marriage was forbid; and moreover, that she became a proselyte when the spies were received by her: they own that some very great persons of their nation sprung from her, as Jeremiah, Maaseiah, Hanameel, Shallum, Baruch, Ezekiel, Neriah, Seraiah, and Huldah the prophetess. The truth of the matter is, she became the wife of Salmon, or Salma, as he is called, 1Ch_2:11. And in the Targum on Rut_4:20 is said to be of Bethlehem; he was the son of Nahshon or Naasson, a famous prince in Judah, and the head and captain of the tribe, Num_1:7 Num_7:12. And from Rahab sprung the Messiah, another instance of a Gentile in the genealogy of Christ; and a third follows.
 
And Booz begat Obed of Ruth; who was a Moabitess. It is a notion that generally obtains among the Jews (u), that she was the daughter of Eglon, grandson of Balak, king of Moab; and it is often taken notice of by them (w), that the king Messiah should descend from her; and also other persons of note, as David, Hezekiah, Josiah, Hananiah, Mishael, Azariah, and Daniel; wherefore the mentioning of her in this genealogy, cannot be said by them to be impertinent.
 
And Obed begat Jesse. Jesse is thought to be, not the immediate son of Obed, but to be of the fourth generation from him; though no others are mentioned between them in Ruth, any more than here. A Jewish writer observes (x), that
 
"the wise men of the Gentiles say, that there were other generations between them; perhaps, says he, they have taken this from the wise men of Israel, and so it is thought.''
 
Now notwithstanding this, Jesse may be said to be begotten by Obed, as Hezekiah's posterity, who were carried captive into Babylon, are said to be begotten by him, Isa_39:7 though they were a remove of several generations from him. However, Jesse is rightly put among the progenitors of Christ, since the Messiah was to be a rod of his stem, and the branch of his roots, and is called the root of Jesse, Isa_11:1 which words are interpreted of the Messiah, by many of the Jewish writers (y); and to this day the Jews pray for him in their synagogues under the name of בן ישי, "the son of Jesse" (z).
 
(s) Zohar in Gen. fol. 105. 4. Gloss in T. Bab. Maccot. fol. 23. 2. Tzeror Hammor, fol. 49. 2. Zoher in Gen. fol. 63. 3. (t) T. Bab. Megilia, fol. 14. 2. Juchasin, fol. 10. 1. Shalshelet Hakabala, fol. 7. 2. Abarb. Kimchi & Laniado in Josh. 6. 25. & Moses Kotsensis Mitzvot Torah, pr. neg. 112. (u) Targ. in Ruth. i. 4. T. Bab. Sanhedrim, fol. 105. 2. Horayot, fol. 10. 2. Nazir. fol 23. 2. Sota, fol. 47. 1. Zohar in Deut. fol. 109. 2. Shalshelet Hakabala fol. 8. 1. (w) Targ. in Ruth iii. 15. T. Bab. Sanhedrim, fol. 93. 7. Midrash Ruth, fol. 34. 4. Zohar in Gen, fol. 72. 1. Tzeror Hammor, fol. 20. 4. & 123. 4. & 132. 4. (x) Juchasin, fol. 10. 2. (y) Targum, Aben Ezra & Kimchi in loc. & Zohar in Exod. fol. 71. 1. (z) Seder Tephillot, fol. 278. 1. & 285. 2. Ed. Basil, T. Bab. Beracot, fol. 29. 1.
 
John Gill’s Exposition of the Bible