The Four Women in Matthew's Genealogy: Tamar, Rahab, Ruth, Bathsheba
The Gospel of Matthew begins with a genealogy tracing the lineage of Jesus Christ from Abraham through David, culminating in Joseph, the husband of Mary. Genealogies in ancient Jewish culture were primarily patrilineal, emphasizing the male line of descent. It is therefore striking that Matthew, writing primarily to a Jewish audience, deviates from this norm by explicitly including four women in his record: Tamar, Rahab, Ruth, and "her that had been the wife of Urias" (Bathsheba). This deliberate inclusion is not accidental but profoundly theological, revealing God's sovereign plan, His radical grace, and the universal scope of His redemption long before the cross.
Each of these women has a unique and often unconventional story, marked by circumstances that would typically exclude them from such an esteemed family tree. Their presence underscores key themes: God's ability to work through flawed humanity, His inclusion of Gentiles into His covenant purposes, and His unmerited favor shown to those who might otherwise be overlooked or condemned. They collectively foreshadow the scandalous nature of the Gospel itself, which offers salvation not to the righteous but to sinners, bridging divides of ethnicity, social status, and moral failing.
Tamar: Righteousness Through Unconventional Means
The first woman mentioned is Tamar, found in Matthew 1:3: "And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram." Her story, detailed in Genesis 38, is one of deep complexity and moral ambiguity, yet it highlights God's sovereign hand working through human brokenness. Tamar was Judah's daughter-in-law, widowed twice by his sons, Er and Onan, who were slain by the Lord for their wickedness. Judah, fearing for his third son Shelah, withheld him from Tamar, despite his promise to give her to him when he came of age. Desperate to secure an heir and perpetuate her husband's line (a legal and spiritual necessity in that culture), Tamar resorted to disguising herself as a harlot and conceiving by Judah himself.
While her method was morally questionable, her motivation was rooted in a desire for justice and the fulfillment of a levirate responsibility. Judah, upon discovering her pregnancy and the truth, declared, "She hath been more righteous than I; because that I gave her not to Shelah my son" (Genesis 38:26). Tamar's inclusion in the Messiah's lineage is a testament to God's ability to work through the most unlikely and even scandalous circumstances to achieve His redemptive purposes. It points to a God who is not bound by human convention or sin, but who sovereignly orchestrates events for His ultimate glory, even drawing forth righteousness from situations marred by human failure. Her story immediately signals that this is no ordinary genealogy, but one marked by divine intervention and radical grace.
Rahab: Faith Beyond Ethnicity and Reputation
The second woman is Rahab, mentioned in Matthew 1:5: "And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse." Rahab was a harlot from Jericho, a Gentile, and an enemy of Israel. Her story, found in Joshua 2 and Joshua 6, is remarkable for her act of faith. When the Israelite spies came to Jericho, she hid them from the king's men, declaring her belief in the God of Israel:
And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.
Because of her faith and her actions, Rahab and her family were spared when Jericho was destroyed (Joshua 6:25). She then became part of the Israelite community, marrying Salmon and becoming the mother of Boaz. Rahab's inclusion powerfully demonstrates God's universal grace, extending salvation beyond the boundaries of Israel and embracing even those from the most despised backgrounds. Her faith, despite her past profession and ethnic origin, was counted as righteousness, as attested in Hebrews 11:31 and James 2:25. She stands as a vivid illustration that salvation is by grace through faith, available to all who believe, regardless of their past or nationality. Her presence in the Messiah's lineage foreshadows the coming of a Saviour for all nations, dismantling ethnic and social barriers.
Ruth: Loyalty, Redemption, and Gentile Inclusion
Following Rahab is Ruth, also mentioned in Matthew 1:5. Ruth was a Moabitess, a member of a people with whom Israel had a strained and often hostile relationship, forbidden from entering "into the congregation of the LORD" (Deuteronomy 23:3). Yet, her story in the Book of Ruth is a beautiful narrative of unwavering loyalty, steadfast love, and divine providence. After the death of her husband, Ruth chose to remain with her mother-in-law Naomi, declaring:
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.
This profound declaration of commitment led her to Bethlehem, where she met and married Boaz, a kinsman-redeemer who restored Naomi's family line and inheritance. Through Boaz, Ruth became the great-grandmother of King David (Ruth 4:17) and, consequently, an ancestor of Jesus Christ. Ruth's story is a powerful testament to God's inclusive love and His redemptive plan. Her Gentile background, far from being a disqualifier, highlights God's intention to bring all peoples into His covenant. She embodies the concept of the kinsman-redeemer, a figure who foreshadows Christ's ultimate role in redeeming humanity from sin and death. Her presence in the genealogy emphasizes that God's grace transcends national and ethnic boundaries, paving the way for the universal embrace of the Gospel.
Bathsheba: Grace Triumphant Over Sin
The fourth woman, and perhaps the most delicate inclusion, is referred to not by her name, Bathsheba, but by her marital status related to a grievous sin: "And David the king begat Solomon of her that had been the wife of Urias" (Matthew 1:6). This phrasing immediately brings to mind the scandalous account in 2 Samuel 11, where King David committed adultery with Bathsheba and then orchestrated the death of her innocent husband, Uriah the Hittite, to cover his sin. That this particular episode, a dark stain on David's otherwise revered reputation, is explicitly referenced in the Messiah's lineage is profoundly significant.
Matthew's choice of words ("her that had been the wife of Urias") subtly yet powerfully highlights Uriah's blamelessness and David's profound transgression. It serves as a stark reminder that even the greatest figures in Israel's history were deeply flawed individuals. Yet, despite this egregious sin, God's promise to David concerning an enduring kingdom through his offspring remained steadfast. Solomon, the child born of this union after the initial child died as divine judgment, became the successor to David's throne and a key figure in the lineage of Christ. Bathsheba's inclusion (by reference to Uriah) underscores God's ability to work His purposes even through human sin and failure. It reveals His sovereign grace that triumphs over human depravity, demonstrating that His plan of redemption is not contingent upon human perfection but upon His own faithfulness. This inclusion powerfully prefigures the very nature of Christ's mission: to save sinners, to redeem what is broken, and to bring light into the darkest corners of human experience.
Conclusion: God's Radical Grace and Universal Redemption
The deliberate inclusion of Tamar, Rahab, Ruth, and Bathsheba in Matthew's genealogy of Jesus Christ is a testament to God's profound and multifaceted character. These four women, each with their unique and often challenging stories, collectively paint a vivid picture of divine grace, sovereignty, and inclusion. They defy the conventional expectations of a perfect, unblemished lineage, instead revealing a God who works through the unconventional, the scandalous, and the unexpected.
Their stories foreshadow the radical nature of the Gospel message itself: that God's salvation is not limited by ethnicity (Rahab, Ruth), by past sins or social stigma (Tamar, Rahab, Bathsheba), or by human failure. Instead, it is a gift extended to all who believe, regardless of their background or moral standing. Jesus, the descendant of these women, came not for the righteous but for sinners, to reconcile a broken world to a holy God.
The genealogy of Matthew is not merely a historical record; it is a theological statement. It declares that God's plan of redemption is vast and inclusive, stretching across cultures and generations, and working through the messiness of human lives. It assures us that no one is beyond the reach of His grace, and that His purposes will prevail, even when human actions are flawed or sinful. In these four women, we see the echoes of God's steadfast love, His unwavering faithfulness, and the universal scope of the salvation brought forth by His Son, Jesus Christ, the Messiah for all peoples.