Matthew 1:8

KJV

And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;

KJV (with Strong's)

And {G1161} Asa {G760} begat {G1080} Josaphat {G2498}; and {G1161} Josaphat {G2498} begat {G1080} Joram {G2496}; and {G1161} Joram {G2496} begat {G1080} Ozias {G3604};

Complete Jewish Bible

Asa was the father of Y'hoshafat, Y'hoshafat was the father of Yoram, Yoram was the father of `Uziyahu,

Berean Standard Bible

Asa was the father of Jehoshaphat, Jehoshaphat the father of Joram, and Joram the father of Uzziah.

American Standard Version

and Asa begat Jehoshaphat; and Jehoshaphat begat Joram; and Joram begat Uzziah;

Commentary

### SUMMARY
Matthew 1:8 meticulously continues the royal lineage of Jesus Christ, detailing the succession of three kings of Judah: Asa, Josaphat (Jehoshaphat), and Joram (Jehoram), who is then recorded as the father of Ozias (Uzziah). This verse, embedded within the foundational genealogy of Matthew's Gospel, serves to underscore the historical and theological continuity of God's redemptive plan, demonstrating the precise unfolding of the Davidic covenant through successive generations, ultimately leading to the promised Messiah.

### CONTEXT
* **Literary Context:** Matthew 1:8 is an integral part of the Gospel's opening section, the genealogy of Jesus Christ, spanning [Matthew 1:1-17](/matthew/1-1-17 "Matthew 1:1-17 - The Genealogy of Jesus Christ"). This genealogy is not merely a historical record but a theological statement. Matthew, writing primarily to a Jewish audience, strategically presents Jesus' lineage through Abraham and David to establish His rightful claim as the Messiah and King of Israel, fulfilling Old Testament prophecies. The repetitive structure of "begat" (Greek: *egennēsen*) throughout the list, including in this verse, emphasizes the direct and divinely ordained progression of generations towards the birth of Christ. This verse specifically falls within the second major section of Matthew's genealogy, which traces the line from King David to the Babylonian exile, highlighting the royal succession.

* **Historical & Cultural Context:** Genealogies held profound significance in ancient Jewish culture, serving as crucial legal, social, and religious documents. They established identity, inheritance rights, tribal affiliation, and, most importantly, messianic claims. The expectation of a Messiah from the lineage of David was deeply ingrained in Jewish thought, rooted in prophecies like [2 Samuel 7:12-16](/2_samuel/7-12-16 "2 Samuel 7:12-16 - The Davidic Covenant"). Matthew's careful construction of this genealogy, including its selective omissions (as seen between Joram and Ozias), reflects common rabbinic practices of the time, where genealogies were often abridged or structured numerically for mnemonic or theological purposes, rather than being exhaustive historical lists. The kings mentioned in this verse—Asa, Jehoshaphat, Jehoram, and Uzziah—were all historical rulers of the Southern Kingdom of Judah, whose reigns are detailed in the books of [1 and 2 Kings](/1_kings/1 "1 Kings - History of the Kings of Israel and Judah") and [1 and 2 Chronicles](/1_chronicles/1 "1 Chronicles - Genealogy and History of Israel").

* **Key Themes:** This verse contributes to several overarching themes within Matthew's Gospel and the broader biblical narrative. Firstly, it powerfully illustrates **Divine Continuity and Sovereignty**, showing God's unwavering faithfulness in guiding human history and preserving the promised lineage despite the imperfections and failures of individual kings. The unbroken chain of "begat" signifies God's meticulous and purposeful work across generations. Secondly, it reinforces the theme of **Messianic Lineage**, directly connecting Jesus to the royal house of David, thereby validating His claim to the throne and His identity as the long-awaited Messiah. This connection is vital for Matthew's argument that Jesus is the fulfillment of Israel's hopes, as prophesied in passages like [Isaiah 9:6-7](/isaiah/9-6-7 "Isaiah 9:6-7 - Prophecy of the Messiah's Reign"). Thirdly, the verse subtly introduces the theme of **God's Grace Amidst Human Imperfection**, as the lineage includes both righteous and wicked kings, yet God's plan for redemption continues to advance. Finally, Matthew's specific structuring, noted in [Matthew 1:17](/matthew/1-17 "Matthew 1:17 - Matthew's Genealogical Structure"), highlights a **Theological Purpose in Genealogy**, where the arrangement serves to emphasize the culmination of history in Christ, rather than merely providing a comprehensive list.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **begat (Greek, _gennáō'_):** This verb, appearing three times in Matthew 1:8, is central to the genealogical record. Derived from a word meaning "race" or "kind," *gennáō* signifies procreation, typically referring to the father's role in bringing forth offspring. Figuratively, it can also mean "to regenerate." In this context, its repeated use emphasizes the direct, biological, and divinely ordained succession of generations. It highlights the physical continuity of the lineage through which God's promises were passed down, ensuring the eventual arrival of the Messiah.
* **Asa (Greek, _Asá'_):** This name, of Hebrew origin (אָסָא), refers to King Asa of Judah. He was generally considered a righteous king who initiated religious reforms, removing idolatry and strengthening the kingdom, as recorded in [1 Kings 15:11-24](/1_kings/15-11-24 "1 Kings 15:11-24 - King Asa's Reign"). His inclusion signifies a period of relative faithfulness within the Davidic line.
* **Joram (Greek, _Iōrám'_):** Of Hebrew origin (יוֹרָם), Joram (also known as Jehoram) was a king of Judah. His reign, detailed in [2 Kings 8:16-24](/2_kings/8-16-24 "2 Kings 8:16-24 - King Jehoram's Reign"), was marked by significant wickedness, largely due to his marriage to Athaliah, daughter of Ahab and Jezebel. His inclusion, despite his unrighteousness, underscores God's faithfulness to His covenant promises even when human instruments falter, and it also subtly sets the stage for Matthew's later omissions in the lineage, which may be tied to divine judgment.

#### Verse Breakdown
* **"And Asa begat Josaphat;":** This clause introduces King Asa, a generally righteous king of Judah, and his son, Josaphat (Jehoshaphat). Asa's reign was characterized by efforts to restore true worship and remove idolatry, setting a positive tone for the early part of this segment of the genealogy. The phrase "begat" firmly establishes the direct paternal link, emphasizing the continuity of the royal line.
* **"and Josaphat begat Joram;":** Here, the lineage continues with Josaphat, who succeeded his father Asa. Josaphat was also largely a righteous king, known for his religious reforms and efforts to educate the people in the Law. However, his son Joram (Jehoram) represents a significant departure from the righteousness of his father and grandfather, introducing a period of spiritual decline into the Davidic line. This transition highlights the human element of the genealogy, where personal choices impact the spiritual trajectory of the royal family.
* **"and Joram begat Ozias;":** This final clause in the verse presents Joram as the father of Ozias (Uzziah). This statement is particularly noteworthy because, in the historical Old Testament records ([1 Chronicles 3:11-12](/1_chronicles/3-11-12 "1 Chronicles 3:11-12 - Jehoram's Descendants")), three kings (Ahaziah, Joash, and Amaziah) are found between Joram and Uzziah. Matthew's omission of these three kings is a deliberate theological choice, likely serving to condense the genealogy into his preferred numerical pattern of three sets of fourteen generations, as explicitly stated in [Matthew 1:17](/matthew/1-17 "Matthew 1:17 - Matthew's Genealogical Structure"). This selective presentation does not invalidate the historical accuracy of the lineage but rather underscores Matthew's focus on theological and messianic progression.

#### Literary Devices
Matthew 1:8, like the entire genealogy, employs several significant literary devices. The most prominent is **Repetition**, specifically the recurring phrase "begat" (Greek: *egennēsen*). This anaphoric repetition creates a rhythmic, almost litany-like effect, emphasizing the unbroken, generation-by-generation progression of the lineage. It serves to underscore the divine faithfulness in maintaining the promised line, despite human frailties or historical gaps. Secondly, the entire genealogy functions as a **Literary Framework** for Matthew's Gospel, establishing Jesus' identity and credentials from the outset. It is a highly structured literary form, not merely a list, designed to convey specific theological truths. Finally, Matthew's deliberate **Omission** of three kings (Ahaziah, Joash, and Amaziah) between Joram and Ozias is a form of literary compression or selectivity. This is not an error but a conscious choice, likely to achieve the desired numerical pattern of three sets of fourteen generations (as stated in [Matthew 1:17](/matthew/1-17 "Matthew 1:17 - Matthew's Genealogical Structure")), a common rabbinic practice to aid memorization and highlight theological significance. This selective presentation underscores Matthew's theological agenda: to demonstrate the purposeful, divinely guided movement of history towards the Messiah.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 1:8, nestled within the broader genealogy, powerfully illustrates God's unwavering faithfulness to His covenant promises, even when human actors in the lineage fall short. The inclusion of kings like Joram, who was notably wicked, yet still part of the messianic line, highlights that God's plan is not contingent upon human perfection but on His own sovereign will and grace. This verse reminds us that God works through real history, with real people—flawed and righteous alike—to bring about His ultimate redemptive purposes. It underscores the reliability of the Davidic covenant, demonstrating that despite periods of apostasy or national decline, God meticulously preserved the royal lineage, ensuring the eventual arrival of the promised King. The genealogy, therefore, is a testament to divine patience, long-suffering, and an unyielding commitment to the salvation of humanity.

* [Genesis 12:1-3](/genesis/12-1-3 "Genesis 12:1-3 - The Abrahamic Covenant")
* [2 Samuel 7:12-16](/2_samuel/7-12-16 "2 Samuel 7:12-16 - The Davidic Covenant")
* [Romans 9:4-5](/romans/9-4-5 "Romans 9:4-5 - Israel's Privileges and the Messiah")

### REFLECTION AND APPLICATION
Matthew 1:8, though seemingly a dry list of names, carries profound spiritual weight for contemporary believers. It serves as a powerful reminder that God is sovereign over all of history, meticulously orchestrating events and preserving His promises across generations, even through imperfect and sometimes unfaithful human instruments. This should instill in us a deep sense of trust in God's unfailing plan. Just as He faithfully guided the lineage of Christ through centuries of human choices, triumphs, and failures, so too is He faithfully at work in our lives and in the world today. We are part of a grand narrative of redemption, and our own lives, with all their complexities, are woven into His overarching purpose. This verse invites us to consider how God uses ordinary (and even flawed) people to accomplish extraordinary things, reminding us that our own imperfections do not disqualify us from His service, but rather highlight His grace. It encourages perseverance, knowing that God's ultimate purposes will prevail, regardless of present circumstances.

#### Questions for Reflection
* **How does the continuity of the lineage in Matthew 1:8 strengthen your faith in God's faithfulness to His promises today?**
* **Considering that both righteous and wicked kings are part of this lineage, what does this tell you about God's grace and His method of working through imperfect people?**
* **In what ways can you see God's sovereign hand at work in your own life or in the history of your community, even through unexpected or challenging circumstances?**

### FAQ

**Why does Matthew omit three kings between Joram and Ozias (Uzziah)?**

Answer: Matthew's omission of Ahaziah, Joash, and Amaziah between Joram and Ozias (Uzziah) is a deliberate theological and structural choice, not an error. Genealogies in the ancient world, particularly in Jewish tradition, were often abridged or selectively presented for various purposes, including mnemonic aids or to highlight specific theological points. Matthew explicitly states his organizational principle in [Matthew 1:17](/matthew/1-17 "Matthew 1:17 - Matthew's Genealogical Structure"), dividing the genealogy into three sets of fourteen generations. To achieve this numerical symmetry, he strategically condensed certain sections. Some scholars also suggest that the omission of these kings, who were largely unrighteous and linked to the cursed line of Ahab through Joram's marriage to Athaliah, might reflect a theological judgment or a symbolic cleansing of the lineage, emphasizing God's sovereign hand in preserving the messianic line despite human sinfulness and even divine judgment on certain branches.

### CHRIST-CENTERED FULFILLMENT
Matthew 1:8, like the entire genealogy, finds its ultimate Christ-centered fulfillment in Jesus Himself, who is the culmination and goal of this meticulously preserved royal lineage. Each "begat" serves as a historical marker, pointing forward to the one who would finally sit on David's throne forever. The inclusion of both righteous kings like Asa and Josaphat, and wicked ones like Joram, underscores the profound truth that humanity's need for a perfect King was ever-present. The failures and imperfections of these earthly rulers, particularly Joram's wickedness and the subsequent omissions in the lineage, highlight the inadequacy of human kingship and intensify the longing for the true and righteous King. Jesus, as the son of David, is the one who perfectly fulfills the Davidic covenant, not merely inheriting a throne but establishing an eternal kingdom that will never end ([Luke 1:32-33](/luke/1-32-33 "Luke 1:32-33 - Prophecy of Jesus' Eternal Reign")). He is the ultimate "begotten" Son, uniquely begotten of God ([John 3:16](/john/3-16 "John 3:16 - God's Love for the World")), whose perfect life, atoning death, and glorious resurrection inaugurate the new covenant and establish His reign over all creation ([Philippians 2:9-11](/philippians/2-9-11 "Philippians 2:9-11 - Christ's Exaltation")). Thus, this seemingly dry list of names becomes a vibrant testament to God's patient, purposeful, and perfect plan to bring forth His Son, Jesus Christ, as the Savior and King of the world.

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

1 Chronicles 3:11

Joram his son, Ahaziah his son, Joash his son,

2 Chronicles 26:1

¶ Then all the people of Judah took Uzziah, who [was] sixteen years old, and made him king in the room of his father Amaziah.

2 Chronicles 26:23

So Uzziah slept with his fathers, and they buried him with his fathers in the field of the burial which [belonged] to the kings; for they said, He [is] a leper: and Jotham his son reigned in his stead.

1 Kings 22:2

And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.

1 Kings 22:50

And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead.

2 Kings 3:1

¶ Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.

2 Kings 8:16

¶ And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat [being] then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.