Matthew 1:5

KJV

And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;

KJV (with Strong's)

And {G1161} Salmon {G4533} begat {G1080} Booz {G1003} of {G1537} Rachab {G4477}; and {G1161} Booz {G1003} begat {G1080} Obed {G5601} of {G1537} Ruth {G4503}; and {G1161} Obed {G5601} begat {G1080} Jesse {G2421};

Complete Jewish Bible

Salmon was the father of Bo`az (his mother was Rachav), Bo`az was the father of `Oved (his mother was Rut), `Oved was the father of Yishai,

Berean Standard Bible

Salmon was the father of Boaz by Rahab, Boaz the father of Obed by Ruth, Obed the father of Jesse,

American Standard Version

and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed begat Jesse;

Commentary

### SUMMARY
Matthew 1:5 continues the vital genealogy of Jesus Christ, tracing His legal lineage through Joseph from Abraham to David, a crucial element for establishing His Messianic credentials. This verse specifically highlights the generations of Salmon, Boaz, Obed, and Jesse, notably featuring the inclusion of two prominent Gentile women, Rahab and Ruth, within this otherwise patriarchal Jewish lineage, thereby underscoring God's sovereign plan, His inclusive grace, and the universal scope of His redemptive purposes from the very outset of the Gospel narrative.

### CONTEXT
* **Literary Context:** This verse is an integral part of the opening section of Matthew's Gospel, which begins with the meticulously structured genealogy of Jesus Christ, spanning from Abraham to Joseph, the legal father of Jesus. Matthew divides the genealogy into three sections of fourteen generations each ([Matthew 1:1-17](/matthew/1-17 "The Genealogy of Jesus Christ")), emphasizing its completeness and divine orchestration. Matthew 1:5 falls within the second section, tracing the line from David to the Babylonian exile. The immediate verses preceding it establish the lineage through Judah, Perez, Hezron, Ram, Amminadab, Nahshon, and Salmon. The unique aspect of this verse, and indeed the entire genealogy, is the deliberate inclusion of four women—Tamar, Rahab, Ruth, and "the wife of Uriah" (Bathsheba)—in a typically male-centric list, with Matthew 1:5 featuring Rahab and Ruth. This intentional departure from convention signals profound theological implications that unfold throughout the Gospel.

* **Historical & Cultural Context:** Genealogies were of paramount importance in ancient Jewish culture, serving not merely as family records but as affirmations of identity, tribal affiliation, land rights, and, most significantly, claims to kingship or priestly office. For Matthew's Jewish audience, presenting Jesus's lineage was crucial to demonstrate His rightful claim as the Messiah, the Son of David, and the Son of Abraham, fulfilling Old Testament prophecies. The mention of Bethlehem, the hometown of Boaz, Ruth, Obed, and Jesse, further connects this lineage to the prophesied birthplace of the Messiah ([Micah 5:2](/micah/5-2 "Prophecy of Bethlehem's Significance")). The inclusion of Rahab, a Canaanite harlot from Jericho, and Ruth, a Moabitess, would have been culturally striking, as both were Gentiles from peoples historically antagonistic to Israel. This challenges the conventional expectations of a pure Jewish lineage, subtly foreshadowing the Gospel's reach beyond Israel.

* **Key Themes:** Matthew 1:5 contributes significantly to several overarching themes in Matthew's Gospel. Firstly, it highlights **Divine Sovereignty and Providence**, demonstrating God's meticulous and long-term plan unfolding through history, orchestrating seemingly disparate lives and events to fulfill His ultimate redemptive purposes. Secondly, the explicit mention of Rahab and Ruth underscores the theme of **Inclusion of Gentiles** within God's redemptive plan, foreshadowing the universal scope of the Gospel and the breaking down of ethnic barriers through Christ ([Galatians 3:28](/galatians/3-28 "Unity in Christ")). Thirdly, it powerfully illustrates **God's Grace Over Law**, showing that past sins (Rahab's profession) or ethnic origins (Ruth's Moabite heritage, which typically excluded one from the assembly of the Lord, as seen in [Deuteronomy 23:3](/deuteronomy/23-3 "Exclusion of Moabites")) do not disqualify individuals from being part of God's grand design. Finally, the verse solidifies the **Messianic Lineage**, directly linking Jesus to the crucial Davidic line through Jesse, the father of King David, thereby confirming Jesus's rightful claim as the promised Messiah and King of Israel ([1 Samuel 16:1-13](/1_samuel/16-1-13 "David Anointed King")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **begat (Greek, _gennáō'_):** This verb, derived from a variation of *genos* (race, stock), primarily means "to procreate" or "to give birth." While it can refer to the mother's role, in a patriarchal genealogy like Matthew's, it specifically denotes the father's role in fathering the next generation, establishing a clear and direct line of descent. Figuratively, it can also mean "to regenerate," pointing to a spiritual birth, though its primary use here is literal.
* **of (Greek, _ek'_):** As a primary preposition, *ek* denotes origin, indicating the point from which action or motion proceeds. In this context, it signifies "from" or "out of," emphasizing the maternal source of the child. Its use here highlights the women's specific role in the lineage, not merely as wives but as mothers through whom the next generation was born. This is particularly significant given the inclusion of Gentile women.
* **Rachab (Greek, _Rhacháb'_):** This is the Greek transliteration of the Hebrew name Rahab. She was a Canaanite woman from Jericho, famously known for her profession as a harlot and her act of faith in aiding the Israelite spies ([Joshua 2:1-21](/joshua/2-1-21 "Rahab and the Spies")). Her inclusion in the Messianic lineage is striking, underscoring God's ability to work through unlikely individuals and demonstrating His redemptive grace that transcends social status or past sin.

#### Verse Breakdown
* **"And Salmon begat Booz of Rachab":** This clause establishes the first pairing, linking Salmon to Boaz through Rahab. Salmon is an ancestor of David, and Rahab's inclusion is highly significant. She was a Canaanite, a people often seen as enemies of Israel, and her past profession as a harlot would have made her an unexpected figure in the Messiah's lineage. Her presence highlights God's sovereign choice and His willingness to include those from outside the conventional bounds of Israel, demonstrating a broad, inclusive grace.
* **"and Booz begat Obed of Ruth":** This clause continues the lineage, connecting Boaz to Obed through Ruth. Boaz is a key figure in the book of Ruth, known for his integrity and his role as a kinsman-redeemer. Ruth was a Moabitess, another Gentile, whose people were traditionally excluded from the assembly of the Lord. Her story is one of remarkable loyalty and faith, choosing to embrace the God of Israel and her mother-in-law, Naomi. Her inclusion further emphasizes the theme of Gentile inclusion and God's redemptive plan extending beyond ethnic boundaries.
* **"and Obed begat Jesse;":** This final clause in the verse connects Obed directly to Jesse, the father of King David. This is a pivotal link in the genealogy, as it firmly establishes the lineage's connection to the royal house of David, confirming Jesus's rightful claim as the promised Messiah. The meticulous tracing of this line underscores the fulfillment of Old Testament prophecies concerning the Messiah's Davidic ancestry.

#### Literary Devices
Matthew's genealogy, and specifically [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - The Genealogy of Boaz, Obed, and Jesse"), employs several significant literary devices. The most prominent is **Genealogy** itself, which serves not merely as a historical record but as a theological statement, establishing Jesus's identity and legitimacy within God's redemptive plan. By structuring the lineage in specific sets of fourteen generations, Matthew also employs **Numerology**, subtly highlighting divine order and completeness. Furthermore, the deliberate and repeated **Inclusion of Women** (Tamar, Rahab, Ruth, and "the wife of Uriah") in a patriarchal list is a striking literary choice. This rhetorical strategy serves to underscore God's unconventional methods, His grace that transcends human expectations, and powerfully **Foreshadows** the universal nature of the Gospel, which would ultimately extend salvation to all nations, regardless of gender, ethnicity, or past.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 1:5 is a profound theological statement, revealing God's inclusive grace and sovereign plan from the very foundations of the Messianic lineage. The unexpected inclusion of Rahab and Ruth, both Gentile women with challenging backgrounds, shatters any narrow, ethnocentric view of God's redemptive purposes. Their presence in the direct line to David and ultimately to Christ underscores that God's covenant promises and His saving work are not limited by human conventions, social standing, or ethnic origin. This verse beautifully illustrates that God's grace precedes and transcends the law, actively working through individuals often considered outsiders to bring about His divine will. It foreshadows the New Covenant reality where all who believe, Jew and Gentile alike, are united in Christ and become part of God's family.

* [Hebrews 11:31](/hebrews/11-31 "Rahab's Faith")
* [Ruth 4:13-17](/ruth/4-13-17 "Ruth's Lineage to David")
* [Galatians 3:28](/galatians/3-28 "No Distinction in Christ")

### REFLECTION AND APPLICATION
Matthew 1:5 offers profound encouragement and challenges for believers today. The inclusion of Rahab and Ruth in Jesus's lineage is a powerful reminder that God's redemptive plan is expansive and inclusive, often working through the most unexpected individuals and circumstances. Your past, your background, your ethnicity, or your social status do not disqualify you from being used by God for His glorious purposes. This verse calls us to embrace a vision of God's kingdom that transcends human-made divisions and prejudices. It reminds us that grace is truly amazing, reaching into the lives of those who might be deemed unworthy by the world, transforming them and incorporating them into God's grand narrative. We are invited to see ourselves, with all our imperfections and histories, as potential instruments in God's hands, and to extend the same radical, inclusive grace to others that God has extended to us.

#### Questions for Reflection
* **How does the inclusion of Rahab and Ruth in Jesus's genealogy challenge your preconceived notions about who God uses or saves?**
* **In what ways does this verse encourage you about God's grace in your own life, especially concerning your past or perceived unworthiness?**
* **How can the principle of God's radical inclusivity, as seen in this verse, inform your interactions and ministry with others, particularly those from different backgrounds or with challenging pasts?**

### FAQ
**Why are women included in Matthew's genealogy, especially Rahab and Ruth?**

Answer: The inclusion of women in Matthew's genealogy, particularly Rahab and Ruth, is highly significant because ancient genealogies were almost exclusively patriarchal. Their presence is not merely for historical accuracy but serves profound theological purposes. Rahab, a Canaanite harlot, and Ruth, a Moabitess, were both Gentiles and had backgrounds that would typically exclude them from a Jewish lineage. Their inclusion highlights God's sovereign choice to work through unexpected individuals, demonstrating His radical grace that transcends ethnic and social boundaries. It foreshadows the universal scope of the Gospel, indicating that salvation is not limited to a specific people group but is extended to all nations through Christ. This deliberate choice by Matthew emphasizes that God's plan of redemption is inclusive and often operates outside human expectations, showcasing His power to redeem and integrate even those considered outsiders.

### CHRIST-CENTERED FULFILLMENT
Matthew 1:5, with its mention of Salmon, Boaz, Obed, and Jesse, culminating in Jesse, the father of King David, powerfully points to the Christ-centered fulfillment of God's promises. This verse meticulously traces the lineage to David, establishing Jesus's rightful claim as the "Son of David," the promised Messiah-King ([Matthew 1:1](/matthew/1-1 "The Genealogy of Jesus Christ")). More profoundly, the inclusion of Rahab and Ruth, both Gentile women, in this sacred lineage foreshadows the universal reach of Christ's redemptive work. Jesus, the ultimate Kinsman-Redeemer, like Boaz, came not only for the lost sheep of Israel but also to gather those from every tribe, tongue, people, and nation into His kingdom ([Revelation 5:9-10](/revelation/5-9-10 "Every Tribe, Tongue, People, and Nation")). His grace extends to all, regardless of their past or ethnic origin, just as it embraced Rahab the harlot and Ruth the Moabitess. Through Christ, the dividing wall of hostility has been broken down ([Ephesians 2:14](/ephesians/2-14 "Christ Our Peace")), making Jew and Gentile one in Him, fulfilling the inclusive trajectory subtly yet powerfully established in this genealogical record. Jesus is the ultimate fulfillment of God's plan to bless all families of the earth through the seed of Abraham ([Galatians 3:8](/galatians/3-8 "The Gospel Preached to Abraham")), demonstrating that His saving power knows no bounds.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 11:31

By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

Ruth 1:16

And Ruth said, Intreat me not to leave thee, [or] to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people [shall be] my people, and thy God my God:

Ruth 1:17

Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, [if ought] but death part thee and me.

James 2:25

Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?

Ruth 1:22

So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest.

Ruth 2:4

¶ And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD [be] with you. And they answered him, The LORD bless thee.

Ruth 1:4

And they took them wives of the women of Moab; the name of the one [was] Orpah, and the name of the other Ruth: and they dwelled there about ten years.