A Davidic Reading of History of Salvation (Matthew 1:1-17)
11/12/22 13:45 Filed in: New Testament | Theology
From Abraham to Christ, the history of salvation is understood in three series of fourteen. This approach is inspired by the numeric value of the name David (dwd, 4+6+4). In this way, the genealogy of Jesus Christ is depicted in royal davidic terms. At the foundation of this discourse there is this implicit messianic character. These three series of fourteen identify four moments (people, or events) in the history of the people of God. The entire genealogy is depicted in the fundamental context of the existence of people of God.
The most succinct way to sketch the history of salvation is by presenting a genealogy. A genealogy identifies a succession of people who offer continuity and shows the providence of God towards his people. This genealogy, from Matthew 1:1-17, mentions both moments of glory and of shame. All of these are part of the history of God and his people. It is enough to mention some names to evoke complex events and their role to understand the grace and the providence of God in the life of his people, Israel. Among these names, Abraham, David, and the Babylonian exile are prominent. Because history is depicted from the perspective of a genealogy, the accent is on the role of men in procreation of their ancestry. This physical aspect focuses on the fact of conception. This is how the ethnic unity of the genealogy is shown.
In this genealogy some women are mentioned too. We are not told why these women are important, but their mentioning in the genealogy needs to be signaled: Tamar, Rahab, Ruth, that of Uriah, and Mary. Every one of these women is different, and everyone has her own history. Probably, Mary needs to be studied separately from the other four. Although, these four women are not from the people of Israel, they are part of lives of men from the people of God, and they gave birth to sons who continued the genealogy at that time in history. Some of these moments are not moments of glory, but of shame, but nonetheless, they are mentioned. For example, Tamar seduces Judah, Rahab was a prostitute, Ruth was a Moabite, and David took the wife of another (Uriah) and sleeps with her (Bathsheba). These events are not hidden, they are not appreciated either, but they are mentioned because they are part of the history of Israel.
The lowest point in the existence of the people of God is the Babylonian Exile. This event of the judgement of God is expressly mentioned, and this one too is part of the history of God and his people. This exile is not the last word of God towards his people. The coming of Christ constitutes the climax of God’s relationship with his people, and at that moment, another woman is mentioned, Mary. Her pregnancy is the result of a miracle (that will be explained by the angel in Matthew 2). The coming of Christ is the result of a miraculous intervention of God.
The events of establishing of the people of God (Abraham), of promise (David), of judgement (Babylonian exile), and of salvation (Jesus Christ) are offered together in this davidic reading of the genealogy of Jesus Christ.
In this genealogy some women are mentioned too. We are not told why these women are important, but their mentioning in the genealogy needs to be signaled: Tamar, Rahab, Ruth, that of Uriah, and Mary. Every one of these women is different, and everyone has her own history. Probably, Mary needs to be studied separately from the other four. Although, these four women are not from the people of Israel, they are part of lives of men from the people of God, and they gave birth to sons who continued the genealogy at that time in history. Some of these moments are not moments of glory, but of shame, but nonetheless, they are mentioned. For example, Tamar seduces Judah, Rahab was a prostitute, Ruth was a Moabite, and David took the wife of another (Uriah) and sleeps with her (Bathsheba). These events are not hidden, they are not appreciated either, but they are mentioned because they are part of the history of Israel.
The lowest point in the existence of the people of God is the Babylonian Exile. This event of the judgement of God is expressly mentioned, and this one too is part of the history of God and his people. This exile is not the last word of God towards his people. The coming of Christ constitutes the climax of God’s relationship with his people, and at that moment, another woman is mentioned, Mary. Her pregnancy is the result of a miracle (that will be explained by the angel in Matthew 2). The coming of Christ is the result of a miraculous intervention of God.
The events of establishing of the people of God (Abraham), of promise (David), of judgement (Babylonian exile), and of salvation (Jesus Christ) are offered together in this davidic reading of the genealogy of Jesus Christ.
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