Women in the Lineage of Jesus
The genealogy of Jesus, as recorded in the Gospels of Matthew and Luke, serves not only as a historical record but also as a profound statement about the nature of God’s redemptive work. While genealogies in the ancient world, especially in Jewish tradition, typically focused on male descent, the genealogy in Matthew’s Gospel includes several women–Tamar, Rahab, Ruth, “the wife of Uriah” (Bathsheba), and Mary. Each of these women’s stories is marked by unusual circumstances, social marginalization, or scandal, yet each is woven into the tapestry of God’s plan to bring forth the Messiah. This article will explore the identity of these women, the reasons for their inclusion, and their significance in the unfolding of salvation history.
The Genealogy of Jesus in Matthew
Matthew’s genealogy (Matthew 1:1-17) is carefully structured to present Jesus as the son of David, the son of Abraham, and the fulfillment of Old Testament prophecy. The genealogy is divided into three sets of fourteen generations, tracing the line from Abraham to David, from David to the exile in Babylon, and from the exile to Jesus. Within this male-dominated list, five women are named or referenced: Tamar, Rahab, Ruth, the wife of Uriah (Bathsheba), and Mary.
In a culture where genealogies typically omitted women, Matthew’s deliberate mention of these five figures invites us to reflect on the nature of God’s grace, the breaking of social and ethnic barriers, and the surprising ways in which God accomplishes his purposes.
Tamar: Righteousness Amidst Scandal
Tamar is the first woman mentioned in Matthew’s genealogy: “and Judah the father of Perez and Zerah by Tamar” (Matthew 1:3). Her story is found in Genesis 38. Tamar was the daughter-in-law of Judah, one of the twelve sons of Jacob. After her husband Er died, Tamar was left childless. According to the custom of levirate marriage, Judah’s next son, Onan, was to provide offspring for his deceased brother, but Onan refused, and God put him to death. Judah then withheld his third son, Shelah, from Tamar, leaving her in a state of social and economic vulnerability.
In response, Tamar disguised herself as a prostitute and conceived twins, Perez and Zerah, by Judah himself. When her pregnancy was discovered, Judah initially condemned her, but upon learning the truth, he declared, “She is more righteous than I, since I did not give her to my son Shelah” (Genesis 38:26). Tamar’s actions, though unconventional, were driven by a desire for justice and the continuation of the family line. Her inclusion in Jesus’ genealogy highlights God’s ability to work through human brokenness and social marginalization to accomplish his redemptive purposes.
Rahab: Faith from the Margins
Rahab is the second woman named: “and Salmon the father of Boaz by Rahab” (Matthew 1:5). Rahab’s story is found in Joshua 2 and 6. She was a Canaanite prostitute living in Jericho who sheltered the Israelite spies and helped them escape, declaring her faith in the God of Israel: “For the Lord your God, he is God in the heavens above and on the earth beneath” (Joshua 2:11).
Rahab’s faith led to her and her family’s deliverance when Jericho was destroyed. She later married Salmon, an Israelite, and became the mother of Boaz. Rahab is commended in the New Testament as an exemplar of faith (Hebrews 11:31) and works (James 2:25). Her story shows us the openness of God’s covenant to Gentiles and sinners, and the transformative power of faith.
Ruth: Loyalty and Redemption
Ruth is the third woman mentioned: “and Boaz the father of Obed by Ruth” (Matthew 1:5). The Book of Ruth tells her story. Ruth was a Moabite, a member of a people often viewed with suspicion or hostility by Israelites (Deuteronomy 23:3). After the death of her Israelite husband, Ruth chose to remain with her mother-in-law Naomi, declaring, “Your people shall be my people, and your God my God” (Ruth 1:16).
Ruth’s loyalty and faithfulness led her to glean in the fields of Boaz, a relative of Naomi. Boaz recognized her virtue and acted as a kinsman-redeemer, marrying Ruth and restoring Naomi’s family line. Ruth became the great-grandmother of David, Israel’s greatest king. Her story is one of steadfast love, faith, and the inclusion of outsiders in God’s plan. Ruth’s presence in the genealogy testifies to the universality of God’s grace and the breaking down of ethnic barriers.
The Wife of Uriah: Bathsheba and the Reality of Sin and Grace
The fourth woman is not named directly in Matthew but referred to as “the wife of Uriah” (Matthew 1:6), drawing attention to how God felt about the incident. Bathsheba was the wife of Uriah the Hittite, a loyal soldier in David’s army. But David lusted over Bathsheba, and committed adultery with her, leading to the subsequent murder of Uriah. After Uriah’s death and Bathsheba’s mourning for her husband, King David took Bathsheba as his own wife (2 Samuel 11). This story represents one of the darkest episodes in Israel’s history. Yet, after David’s repentance, Bathsheba became the mother of Solomon, through whom the royal line continued.
By referring to her as “the wife of Uriah,” Matthew highlights both the gravity of David’s sin and the depth of God’s grace. The genealogy does not gloss over the failures of Israel’s greatest king but instead presents a lineage marked by both sin and redemption. Bathsheba’s inclusion reminds readers that God’s purposes are not thwarted by human failure, and that his grace can redeem even the most tragic circumstances.
Mary: The Culmination of Promise
The final woman named is Mary, “of whom Jesus was born, who is called Christ” (Matthew 1:16). Mary’s story is told in the Gospels of Matthew and Luke. She was a young Jewish woman, betrothed to Joseph, who conceived Jesus by the Holy Spirit (Matthew 1:18-25; Luke 1:26-38). After the angelic announcement of Jesus’ birth, Mary’s faith and obedience stand in contrast to the suspicion and shame she would have faced as an unwed mother in her culture.
Mary’s inclusion as the mother of Jesus is the climax of the genealogy. She is the vessel through whom God enters human history, fulfilling the promises made to Abraham and David. Mary’s story is one of humble submission to God’s will, and her song, the Magnificat (Luke 1:46-55), echoes the themes of reversal, justice, and mercy that characterize God’s redemptive work.
Why Are These Women Included in the Lineage of Jesus?
The inclusion of these five women in Jesus’ genealogy is remarkable for several reasons. First, they represent a break from the patriarchal norms of ancient genealogies, signaling that the coming of the Messiah would transcend social conventions and expectations. Second, each woman’s story is marked by some form of irregularity–sexual scandal (Tamar, Bathsheba), Gentile status (Rahab, Ruth), or social suspicion (Mary). Yet, in each case, God works through these circumstances to advance his redemptive plan.
Third, the presence of Gentile women (Rahab, Ruth, and arguably Bathsheba, whose husband was a Hittite) in the Messiah’s lineage foreshadows the inclusion of the nations in the gospel. As Paul writes, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3:28). The genealogy anticipates the breaking down of barriers and the universal scope of salvation.
Fourth, the stories of these women highlight the themes of faith, courage, and God’s sovereignty. Tamar’s pursuit of justice, Rahab’s faith, Ruth’s loyalty, Bathsheba’s endurance, and Mary’s obedience all point to the ways in which God honors those who trust in him, regardless of their background or circumstances.
Significance in Salvation History
The genealogy of Jesus, with its inclusion of these women, is a microcosm of the gospel itself. It proclaims that God’s grace is not limited by human conventions, social status, ethnicity, or even moral failure. Instead, God delights in using the weak, the marginalized, and the unexpected to accomplish his purposes. As Paul writes, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong” (1 Corinthians 1:27).
The genealogy underscores the faithfulness of God to his promises. Despite the twists and turns of Israel’s history, the failures of its leaders, and the brokenness of its people, God brings forth the Messiah, the Savior of the world, through a lineage marked by both triumph and tragedy.
Conclusion - The Five Women in the Lineage of Grace
The women in the lineage of Jesus–Tamar, Rahab, Ruth, Bathsheba, and Mary–stand as witnesses to the breadth and depth of God’s redemptive love. Their stories invite us to see the gospel as good news for all people, regardless of background, status, or past. In the genealogy of Jesus, we see a portrait of a God who remembers the forgotten, redeems the broken, and fulfills his promises in ways that surpass human expectation. Their inclusion is a theological proclamation: in Jesus, all are invited to become part of God’s family, by grace through faith.