The Fine Line From Cursing to Blessing

10 These are the generations of Shem. When Shem was 100 years old, he fathered Arpachshad two years after the flood. 11 And Shem lived after he fathered Arpachshad 500 years and had other sons and daughters.

12 When Arpachshad had lived 35 years, he fathered Shelah. 13 And Arpachshad lived after he fathered Shelah 403 years and had other sons and daughters.

14 When Shelah had lived 30 years, he fathered Eber. 15 And Shelah lived after he fathered Eber 403 years and had other sons and daughters.

16 When Eber had lived 34 years, he fathered Peleg. 17 And Eber lived after he fathered Peleg 430 years and had other sons and daughters.

18 When Peleg had lived 30 years, he fathered Reu. 19 And Peleg lived after he fathered Reu 209 years and had other sons and daughters.

20 When Reu had lived 32 years, he fathered Serug. 21 And Reu lived after he fathered Serug 207 years and had other sons and daughters.

22 When Serug had lived 30 years, he fathered Nahor. 23 And Serug lived after he fathered Nahor 200 years and had other sons and daughters.

24 When Nahor had lived 29 years, he fathered Terah. 25 And Nahor lived after he fathered Terah 119 years and had other sons and daughters.

26 When Terah had lived 70 years, he fathered Abram, Nahor, and Haran.

27 Now these are the generations of Terah. Terah fathered Abram, Nahor, and Haran; and Haran fathered Lot. 28 Haran died in the presence of his father Terah in the land of his kindred, in Ur of the Chaldeans. 29 And Abram and Nahor took wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and Iscah. 30 Now Sarai was barren; she had no child.

31 Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there. 32 The days of Terah were 205 years, and Terah died in Haran. – Genesis 11:10-32 ESV

With the opening verses of chapter 11, Moses provides an explanation of an earlier comment he made regarding Peleg, a descendant of Shem.

To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided… – Genesis 10:25 ESV

Bookending the story of the tower of Babel are two genealogical lists. In chapter 10, beginning in verse 11, Moses provides an abbreviated version of Shem’s lineage, because it provides no branch for Peleg, the son of Eber. In reference to Peleg simply states: “in his days the earth was divided” (Genesis 10:25 ESV). The story of Babel is what follows. When humanity decided to settle down in the land of Shinar, build a city, and erect a tower as a monument to their own glory, God took action. They shared a common ancestry and enjoyed the benefits of a common language. This unified connection gave them a sense of invincibility and fueled their desire for autonomy. That is why God said, “Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them” (Genesis 11:6 ESV). 

Rather than obeying God’s mandate to fill the earth, they had determined to remain in one place and construct a city that would reflect their own greatness. Rather than honor God, they chose to glorify themselves. So, God stepped in and “confused” their language. He miraculously divided their number by creating a barrier to further communication. Suddenly, they found themselves unable to understand one another. This God-enforced diversity resulted in their dispersal across the face of all the earth.

And it is at this point, that Moses picks back up the genealogical record of Shem’s descendants. With the story of Babel explained, Moses is able to reveal what happened to Peleg after “the earth was divided” (Genesis 10:25 ESV).

Back in chapter five, Moses recorded another genealogical record that began with Adam and ended with Noah and his three sons. This list contains the names of all those who descended from Adam and Eve and vividly portrays the life-altering consequences of the first couple’s sin and the divine curse it incurred.

First of all, it states that Adam “fathered a son in his own likeness, after his image” (Genesis 5:3 ESV). This statement stands in stark contrast to the creation account where God had said, “Let us make man in our image, after our likeness” (Genesis1:26 ESV). Because of the entrance of sin into the perfect environment of Eden, mankind was permanently damaged. Adam and Eve would pass on to their descendants their proclivity for sin and the divine decree of death as its punishment. The original man and woman were to be God’s image-bearers. But like a marred mirror, this first couple and all their progeny would be incapable of perfectly reflecting the glory of God – all because of sin. Their children would be born in their image and bear their likeness. 

And the list found in chapter five contains another sober reminder of the consequences of the fall. With each successive generation, Moses repeatedly and intentionally states “he fathered” and “he died.” While the creation story in chapter one emphasizes the glory and wonder of new life, the genealogical list in chapter five provides the new post-fall reality of death.

But Moses leaves out that dark and depressing aspect of mankind’s fate in the genealogy of Shem recorded in chapter 11. While the age of each father is listed, there is no mention of death. This distinction is subtle, yet significant. Moses is attempting to paint a more hopeful future for humanity. Even after the debacle of Babel, when “the earth was divided” by God (Genesis 10:25) because of the pride and arrogance of man, this second genealogy of Shem is intended to reveal a new line of humanity that will result in another new beginning.

The first part of this list is much like the one found in chapter 10. But this time, Moses traces the branch of Eber’s family tree through his son, Peleg. According to the list, Eber had other sons and daughters. In other words, there were other branches to his family tree that could have been traced, but Moses concentrated all his attention on Peleg and the line of descent that flowed through his son, Reu. Moses is very specific and has an end in mind. His methodical record of Peleg’s lineage has actually been reverse-engineered and intended to trace the ancestral pedigree of a particular offspring of Adam. Notice where the genealogy ends.

When Terah had lived 70 years, he fathered Abram, Nahor, and Haran. – Genesis 11:26 ESV

After listing generations of descendants from Shem, the list suddenly stops. Moses has reached his desired destination. And the name of Abram would have caught the attention of Moses’ Hebrew audience. After all, he was their revered patriarch, the father of the Hebrew nation. This entire exercise in genealogical authentication was meant to validate Abram as a descendant of Noah and an offspring of Adam. And one of the reasons this is so important is because of the curse God had leveled against the serpent for his role in the fall of man.

“And I will cause hostility between you and the woman,
    and between your offspring and her offspring.
He will strike your head,
    and you will strike his heel.” – Genesis 3:15 NLT 

Of all the genealogical lists contained in Genesis, this one is intended to provide a sense of hope and anticipation. The world is broken and marred. And with the birth of each new generation, mankind is slowly moving further away from God. And yet, here in chapter 11, an offspring of Eve is born who will play a significant role in fulfilling the divine curse that God had leveled on the enemy. Satan would pay dearly for his attempt to dethrone God by deceiving and damaging His image-bearers. Despite the subsequent generations that flowed from the first couple and the track record of wickedness that plagued them, God had a plan for restoring them. He had a preconceived strategy for redeeming fallen humanity even before He had breathed life into the first man.

This chapter is intended to be a turning point in what has been a somewhat bleak story. Moses is preparing to reveal the next chapter in his history of mankind by introducing a new character who will play a vital role in God’s redemptive plan. Up to this point in the Genesis account, there have been two primary protagonists: Adam and Noah. One represents humanity in its pre-fall and post-fall states. The other spans the pre-flood and post-flood periods of mankind’s existence. But now, Moses introduces a third character whose life will greatly influence the unfolding story of God’s redemptive plan.

What should stand out in all of this is God’s sovereignty. He is operating behind the scenes, orchestrating and overseeing every aspect of His creation. Nothing escapes His notice or happens outside of His sovereign and providential will. The birth of Abram was not a case of blind luck, fate, or cosmic karma. It was the preordained will of God Almighty. God had predetermined the birth of Abram because He had always planned to use this one man as a conduit through whom He would one day pour out His blessings on humanity. As will become evident as the story unfolds, God had grand plans for this seemingly insignificant descendant of Adam. The One who ordained Abram’s birth would one day divulge Abram’s calling.

“Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” – Genesis 12:1-3 ESV

That last line speaks volumes. God was going to use a solitary offspring of Eve to reverse the curse and pour out His blessings on all the families of the earth. This one man, Abram, would prove to be the divinely ordained conduit thought whom God would bring hope to a sin-damaged world and the gift of life to all those living under the curse of death.

And Moses ends chapter 11 with Abram moving from his home in Ur to the distant land of Haran. Moses describes Abram’s slow but steady migration east, bringing him ever closer to the land of Canaan. And Moses intended this far-from-subtle insight into Abram’s former home and ultimate destination to remind his Jewish readers of their roots. They hailed from the land of Shinar, the infamous site of Babel and the future home of Babylon. Their patriarch was a Chaldean and not a Jew. And their distinct Hebraic language had been the result of God’s judgment against the rebellious people of Babel. Their heritage was marred. Their patriarch was far from pristine. But their God had a plan that would put all these pieces together to form a perfect plan so that He might bless the nations of the earth.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

New English Translation (NET)NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

The Hidden Hope of Salvation

21 To Shem also, the father of all the children of Eber, the elder brother of Japheth, children were born. 22 The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. 23 The sons of Aram: Uz, Hul, Gether, and Mash. 24 Arpachshad fathered Shelah; and Shelah fathered Eber. 25 To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided, and his brother’s name was Joktan. 26 Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah, 27 Hadoram, Uzal, Diklah, 28 Obal, Abimael, Sheba, 29 Ophir, Havilah, and Jobab; all these were the sons of Joktan. 30 The territory in which they lived extended from Mesha in the direction of Sephar to the hill country of the east. 31 These are the sons of Shem, by their clans, their languages, their lands, and their nations.

32 These are the clans of the sons of Noah, according to their genealogies, in their nations, and from these the nations spread abroad on the earth after the flood. – Genesis 10:21-32 ESV

Compared to his younger brother’s genealogy, Shem’s lineage is far more pedestrian in nature. It contains no names that might raise eyebrows or elicit a sense of shock. And yet, within this list of obscure and difficult to pronounce names Moses provided a subtle, yet powerful, reminder of God’s sovereign authority over the affairs of mankind.

For most modern readers, this list of names seems rather superfluous. The individuals listed are unknown to us and, therefore, carry little weight. Yet, for the Jewish audience to whom Moses penned the book of Genesis, these names would have had a great deal of significance. At the mention of Arpachshad, Shelah, Eber, and Peleg, Moses would have had his reader’s undistracted attention, because these men were part of the family tree of Abraham, the father of the Hebrew nation. In fact, Moses will provide a more detailed and complete genealogy of Abraham in the very next chapter. He will go on to trace the lineage of Shem through the line of Peleg, all the way to the man who would become the patriarch of the Jewish people.

But in chapter nine, Moses chose to ignore the line of Peleg and traced the lineage of his brother, Joktan instead. Moses provides a rather strange aside when describing these two brothers.

To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided, and his brother's name was Joktan. – Genesis 10:25 ESV

There has been much debate regarding the meaning of the phrase, “the earth was divided.” The Hebrew word is פָּלַג (pālaḡ), and it means “to split, cleave, or divide.” Based on the context of chapter 11, the most logical explanation is that Moses is referring to God’s dividing of the nations by the creation of languages. It seems that the events recorded in Genesis 11:1-9 occurred during the lifetime of Peleg. It was in Peleg’s lifetime that God decided to “divide or split” the earth by confusing the languages of the people. And Moses provides a detailed description of God’s momentous decision.

“Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. Come, let us go down and there confuse their language, so that they may not understand one another's speech.” – Genesis 11:6-7 ESV

And Moses goes on to describe how God “dispersed them from there over the face of all the earth” (Genesis 11:8 ESV). God literally “divided” or “split” the earth by creating new people groups with different languages. Their inability to communicate with one another caused an immediate parting of the ways, indirectly fulfilling God’s command that mankind “fill the earth.” In “dispersing” them, God was breaking humanity in pieces and scattering them abroad. That is the literal meaning of the Hebrew word, פּוּץ (pûṣ).

It would appear that Moses split the genealogy found in chapter 10 at the juncture of Peleg and Joktan because he was going to provide further details about Peleg’s lineage in the following chapter. During the lives of these two brothers, something significant and earth-shattering took place. And Moses will provide further insights into that momentous occasion. But it seems safe to conclude that when Moses states “in his days the earth was divided,” he is referring to the events surrounding the tower of Babel, as described in the opening verses of chapter 11. Another reason for reaching this conclusion is found in a psalm written by David. In it, he uses the very same word, (pālaḡ), to describe the dividing and confusion of languages.

Destroy, O Lord, divide (pālaḡ) their tongues;
    for I see violence and strife in the city. – Psalm 55:9 ESV

So, hidden within this somewhat meaningless and uninteresting genealogy is a subtle reminder of God’s sovereign will. As the sons of Noah procreate and populate the planet, God is operating behind the scene, sovereignly orchestrating His divine will. With the birth of each new son, another branch in the human family tree begins. Peleg and Joktan, while brothers, would produce two distinctively different progeny.  From Joktan would come the various Arabic tribes, the Yemenites, Assyrians, Lydians, and Aramaens. These “clans of the sons of Noah, according to their genealogies, in their nations, and from these the nations spread abroad on the earth after the flood” (Genesis 10:32 ESV).

God was orchestrating the creation of all those nations that were destined to play vital roles in His future plans for the world. By sovereignly forming such diverse groups as the Egyptians, Assyrians, Babylonians, and Canaanites, God was putting in place all the pieces to His divine plan for mankind’s redemption. There was a method to the seeming madness. God had a reason for creating each of these distinct people groups. And Moses wanted his readers to understand that the existence of each of these nations had been decreed by God’s will. They didn’t just happen. They were planned by God Almighty. And while each of them would eventually become an enemy of Israel, God had a divinely ordained role for them to play.

There is no cosmic karma in the universe. Nothing happens by chance. Nations rise and fall by the sovereign will of God. The existence of languages was part of God’s plan. The birth of great nation-states was His idea. Each of the men listed in the genealogy of chapter 10 would go on to father a multitude of descendants. And these people would eventually form various nations, representing a diverse mix of ethnicities with each speaking their own unique language and displaying their own cultural distinctiveness. And it would be into this diverse and divisive milieu that God would sovereignly raise up a single man who would become the next “Adam” in the story of mankind’s eventual redemption from the fall. 

This all takes us back to the protoevangelium (first gospel) found in Genesis 3:15. In pronouncing His curse against the serpent, God provided the promise of an offspring or seed, that would come from the woman.

“I will put enmity between you and the woman,
    and between your offspring and her offspring;
he shall bruise your head,
    and you shall bruise his heel.” – Genesis 3:15 ESV

There is far more to this statement than the prediction of mutual hatred between mankind and snakes. This was a divinely decreed promise of payback for Satan’s role in Adam and Eve’s rebellion against God. There would one day come a descendant of Eve who would restore fallen mankind to a right relationship with God. Jesus Christ, as outlined in the gospel of Luke, would be born a descendant of Adam (Luke 3:23-38). But as Matthew records in his gospel account, Jesus would also be the descendant of Abraham, who would be born from the line of Peleg.

…Jesus Christ, the son of David, the son of Abraham. – Matthew 1:1 ESV

Hidden within these somewhat obscure genealogical lists is the message of God’s sovereign plan to restore what Satan had attempted to destroy. When God sent the flood as a form of judgment against the wickedness of humanity, He could have destroyed Noah and his sons, and been completely just and right in doing so. While Noah found favor with God, he was not sinless. While Moses describes him as righteous and blameless “in his generation” (Genesis 6:9 ESV), this was intended as a statement of comparison, not commendation. In other words, Noah had not earned his salvation from God. God did not spare Noah because he was righteous. No, according to the book of Hebrews, God spared Noah because he believed and obeyed. He took God at His word and heeded the warning that judgment was coming.

By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith. – Hebrews 11:7 ESV

Noah’s faith was in the salvation of God. Despite the fact that none of God’s commands made much sense or the likelihood of a worldwide flood seemed remote at best, Noah believed and obeyed. He put his faith in God’s promise of deliverance. But in stepping on the ark he had helped to construct, Noah was foreshadowing a greater deliverance to come. And the author of Hebrews ends chapter 11, his great “Hall of Faith,” with the following words of encouragement and insight.

All these people earned a good reputation because of their faith, yet none of them received all that God had promised. For God had something better in mind for us, so that they would not reach perfection without us. – Hebrews 11:39-40 NLT

Out of all the offspring born to Adam and Noah, there would eventually come one “seed” that would provide a means of restoring broken humanity to a right relationship with its Creator.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

New English Translation (NET)NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Jesus Was Born

1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, 4 and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of David the king.

And David was the father of Solomon by the wife of Uriah, 7 and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, 8 and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, 9 and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, 10 and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, 11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.

12 And after the deportation to Babylon: Jechoniah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, 13 and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, 14 and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, 15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.

17 So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations. – Matthew 1:1-17 ESV

Today, we embark on a study of the Gospel of Matthew. This book is part of what is often referred to as the synoptic gospels, which also includes the accounts of Jesus' life and ministry compiled by Mark and Luke. The term “synoptic” is derived from two Greek words, syn and opsesthai, which, when combined, provide the meaning, “to see together.” These three Gospels share a great many similarities but also provide us with distinctively different perspectives on the life of Jesus, as seen from the vantage points of the three authors. Two of them, Matthew and Mark, were disciples of Jesus; while Luke was a friend of the apostle Paul, who compiled his Gospel account for the benefit of an individual named Theophilus. In the opening paragraphs of his Gospel, Luke provides the purpose behind his compilation.

“…it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus.” – Luke 1:3 ESV

Each of these men brought their own distinct personality and insights to bear when writing their account of the life of Jesus. But each was also inspired by the Holy Spirit, who utilized their individual identities and skill sets to compile three contrasting, yet complimentary portraits of the life of Jesus.

The Gospel of Matthew, as its name suggests, was written by the man who held the distinction of being one of the disciples of Jesus as well as one of the original 12 apostles. Some of the earliest Greek manuscripts of this book begin with the words, “kate Matthaion” which means “according to Matthew.”

The list of early church fathers who believed  Matthew to be the author of this book includes Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen. Because of Matthew’s close relationship with Jesus, this book carried significant weight among the members of the early church. Matthew’s former occupation as a tax collector would have ensured that he was able to read and write. And the book of Matthew contains more references to money and finances than any of the other Gospel accounts.

Matthew’s account of his own calling by Jesus is short and sweet, providing little in the way of details. Written in the third-person, Matthew described his initial meeting with Jesus in a rather pedestrian manner.

As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him. – Matthew 9:9 ESV

After making the decision to accept Jesus’ invitation to follow him, Matthew decided to return the favor by extending an invitation to Jesus and His other disciples to have dinner in his home.  And Matthew reveals some interesting insights into his life own life when he records the details surrounding this rather eclectic dinner party.

Later, Matthew invited Jesus and his disciples to his home as dinner guests, along with many tax collectors and other disreputable sinners. But when the Pharisees saw this, they asked his disciples, “Why does your teacher eat with such scum?” - Matthew 9:10-11 NLT

As a tax collector, Matthew would have been considered persona non grata by his fellow Jews. As evidenced by the response of the Pharisees in Matthew’s story, a tax collector was considered the lowest of the low, comparable to the most disreputable sinner. To the Jews, a tax collector was little more than a stooge for the Roman government, collecting exorbitant taxes from his own people and lining his own by adding fees that amounted to little more than extortion. Matthew was likely a well-to-do individual who, though viewed as a pariah by his own people, was well-liked by the less religious and socially unacceptable. Which makes Jesus’ selection of Matthew that much more significant. 

And when Jesus heard the judging comment from the lips of the Pharisees, He had responded by saying: “Healthy people don’t need a doctor—sick people do” (Matthew 9:12 NLT). This somewhat cryptic-sounding statement from Jesus was not as veiled as it may first appear. He was accusing the self-righteous Pharisees of misunderstanding the true state of their own hearts. They viewed themselves as spiritually superior to such people as the sinners who had gathered to dine at the home of a common tax collector. And, the believed, Jesus and His disciples had defiled themselves by choosing to associate with such scum. But as Jesus pointed out, He had come to save the spiritually sick, not those who viewed themselves as perfect specimens of righteousness.

It’s interesting to note that Matthew opens up his Gospel account with the genealogy of Jesus, in which he describes Jesus as the Son of David and the Son of Abraham. These are distinctively Jewish titles that link Jesus to the nation of Israel. Matthew is claiming Jesus to be a descendant of David and, therefore, a legal heir to the throne of Israel. But he also describes Jesus as the Son of Abraham, who was the patriarch of the Hebrew people. 

In a sense, Matthew is presenting Jesus as the fulfillment of two promises made by God that are directly tied to the Jewish people. The first was made to Abraham. God had promised Abraham that He would bless him and that he would make him a blessing.

“…and in your offspring shall all the nations of the earth be blessed.” – Genesis 22:18 ESV

Somehow God would bless all the nations through the offspring or seed of this one man, Abraham. And the apostle Paul provides us with Spirit-inspired insight into what this promise meant.

Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. – Galatians 3:16 ESV

According to Matthew, Jesus was the fulfillment of this Old Testament promise to Abraham. And, when Matthew declared Jesus to be the Son of David, he was letting his readers know that Jesus fulfilled the promise God had made to David.

“When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom.” – 2 Samuel 7:12 ESV

While this promise was partially fulfilled in Solomon, the son of David, it had a future aspect to it that would not be completed until the coming of Jesus. God went on to tell David, “your house and your kingdom shall be made sure forever before me. Your throne shall be established forever” (2 Samuel 7:16 ESV). But the day came when there were no more kings in Israel. The nation would go without a king for hundreds of years. And yet, God had told Solomon, “I will establish your royal throne over Israel forever, as I promised David your father, saying, ‘You shall not lack a man on the throne of Israel’” (1 Kings 9:5 ESV).

A major part behind Matthew’s purpose for writing his Gospel was to reveal Jesus as the rightful heir to the throne of Israel and the God-ordained fulfillment of God’s promise to bless all the nations of the earth. Both Gentiles and Jews would benefit by the arrival of Jesus on the scene.

Unlike Luke, Matthew begins his genealogy of Jesus with Abraham rather than Adam. He was interested in establishing Jesus’ Jewish heritage. The entire book of Matthew has a distinctively Jewish flavor to it. IT is not so much that Matthew was writing with a Jewish audience in mind, as much as he was trying to establish Jesus’ credentials to serve as the long-awaited Messiah of the Jewish people and as the Savior of the world.

It is interesting to note that Matthew closes out his genealogy by referring to Jesus as “the Christ,” the Greek word used to translate the Jewish word for Messiah, which means “anointed one.” This Greek appellation carries the full weight of the original Hebrew title of Messiah.

The Messiah is the same person as "the seed of the woman" ( Genesis 3:15 ), "the seed of Abraham" ( Genesis 22:18 ), the "Prophet like unto Moses" ( Deuteronomy 18:15 ), "the priest after the order of Melchizedek" ( Psalms 110:4 ), "the rod out of the stem of Jesse" ( Isaiah 11:1 Isaiah 11:10 ), the "Immanuel," the virgin's son ( Isaiah 7:14 ), "the branch of Jehovah" ( Isaiah 4:2 ), and "the messenger of the covenant" ( Malachi 3:1 ). This is he "of whom Moses in the law and the prophets did write." – M. G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson. 1897. Public Domain. copy freely

As we will see in tomorrow’s post, this genealogy was intended to illustrate and accentuate Jesus’ claim to be the Messiah of the Jewish people and their rightful king. But, even more importantly, He was the God-appointed Savior of the world. In sending His Son in human flesh, God was revealing His divine plan to redeem and restore that which was damaged by the fall. So, Matthew reminds his readers: “Jesus was born, who is called Christ” (Matthew 1:16 ESV).

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

The Wonderful Ways of God.

In the days when the judges ruled there was a famine in the land, and a man of Bethlehem in Judah went to sojourn in the country of Moab, he and his wife and his two sons. The name of the man was Elimelech and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion. They were Ephrathites from Bethlehem in Judah. They went into the country of Moab and remained there. But Elimelech, the husband of Naomi, died, and she was left with her two sons. These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. They lived there about ten years, and both Mahlon and Chilion died, so that the woman was left without her two sons and her husband. – Ruth 1:1-5 ESV

Like many of the Old Testament books, this one bears the name of one of the primary characters whose life makes up a great portion of the narrative. But while Ruth plays a significant role in the story, she was not intended to be the main focus of the story. The special honor goes to God. He is the silent, unseen protagonist of this book, moving behind the scenes and orchestrating events in such a way so that His divine will is accomplished and His plan for the redemption of mankind, developed in eternity past, would come to pass just as He preordained it. This story must be read with a searching eye, looking for the invisible hand of God. And it should be read with an understanding of the larger, overarching story contained in the Bible. Otherwise, it becomes nothing more than a story about a widowed Moabite girl and her somewhat serendipitous and fortuitous marriage to a well-to-do Hebrew man. But there is so much more going on here.

We are told that the story takes place, “In the days when the judges ruled…” This refers to the period of the judges before Israel had a king. In the Hebrew Bible the book of Judges and the book of Ruth were companion books. Many believe they were written by the same author: Samuel. But there is no solid evidence for the authorship of Ruth. All we know is that it chronicles a period of time when God was using judges to rule over His people. This was a period of extreme turmoil and instability. The book of Judges records the up-and-down nature of the Israelites and their relationship with God. Their faithfulness to Him ebbed and flowed. Their obedience was spotty at best and when they turned their back on Him, God would send judgment in the form of foreign nations. When the people cried out to Him in desperation, God would raise up a judge to lead and deliver them. This would result in a period of relative peace and spiritual solidarity. But in time, the people would rebel again and the cycle would repeat itself. It was during this rather unstable and spiritually volatile period that the story of Ruth took place.

The opening verses introduce us to Elimelech and provide us with an extremely important detail about his life that can be easily overlooked, but that would have been like a red flashing light to the books original Hebrew audience. We are told that Elimelech was “a man of Bethlehem in Judah” and he and his sons were “Ephrathites from Bethlehem in Judah.” This is an extremely important point and is vital to understanding the true import of this story.

On his deathbed, Jacob blessed each of his twelve sons, but gave the following blessing to his son, Judah:

The scepter shall not depart from Judah,
    nor the ruler’s staff from between his feet,
until tribute comes to him;
    and to him shall be the obedience of the peoples. – Genesis 49:10 ESV

His words carried a prophetic pronouncement of a king who would come from the tribe of Judah. While this blessing would be realized in the life of David, a descendant of Jacob, the prophet Micah, long after David was dead and gone, provided details regarding another king who would be born in Bethlehem just as David was, and rule over the nation of Israel.

But you, O Bethlehem Ephrathah,
    who are too little to be among the clans of Judah,
from you shall come forth for me
    one who is to be ruler in Israel,
whose coming forth is from of old,
    from ancient days.
Therefore he shall give them up until the time
    when she who is in labor has given birth;
then the rest of his brothers shall return
    to the people of Israel.
And he shall stand and shepherd his flock in the strength of the Lord,
    in the majesty of the name of the Lord his God.
And they shall dwell secure, for now he shall be great
    to the ends of the earth.
And he shall be their peace. – Micah 5:2-5 ESV

The prophet, Jeremiah, would give further details regarding this future king:

Behold, the days are coming, declares the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. – Jeremiah 23:5 ESV

So when we read that Elimelech was a member of the tribe of Judah and a native of the city of Bethlehem, it should gives us pause. It should act as a warning sign that there is something going on in this story that is far greater than might normally be expected. Elimelech and his wife, Naomi, are forced to leave their homeland because of a famine. The mention of this natural disaster should remind us of supernatural and sovereign oversight of God over His creation. This is not the only time in Scripture that a famine has played a significant role in God’s providential plan. A famine was the cause of Abraham’s flight into Egypt (Genesis 12:10). His son, Isaac, would also find himself facing a famine, but would be commanded by God not to go to Egypt (Genesis 26:1-5). Years later, Isaac’s son, Jacob, would be commanded by God to take his entire family to Egypt to escape the famine in the land (Genesis 46:3-4).

Now we find Elimelech and his family facing yet another famine and being forced to flee for their lives – this time to the land of Moab. The Moabites were close relatives of the Jews, since Moab was the son of Lot, the nephew of Abraham (Genesis 19:37). Moab was located to the east of Judah, on the other side of the Dead Sea. It was evidently a very fertile land. In fact, we read in the book of Genesis, that when Abraham gave his nephew, Lot, the father of the Moabites, the first choice of all the land, he chose well.

And Lot lifted up his ” eyes and saw that the Jordan Valley was well watered everywhere like the garden of the Lord, like the land of Egypt, in the direction of Zoar. (This was before the Lord destroyed Sodom and Gomorrah.) So Lot chose for himself all the Jordan Valley, and Lot journeyed east. Thus they separated from each other. – Genesis 13:10-11 ESV

So Elimelech, his wife Naomi, and their two sons, Mahlon and Chilion, leave Judah for Moab and settle there, intending to wait out the famine in Judah. But Elimelech dies, leaving his wife a widow, living in a foreign land. In time, her two adult sons take wives from among the Moabites – “one was Orpah and the name of the other Ruth” (Ruth 1:4 ESV). And then, ten years later, the two sons die, leaving Naomi and her two daughter-in-laws alone and without any source of provision of protection.

These opening lines are a divine setup for what is to come. This is not a case of fate or bad karma. This is not about three unlucky women and their series of unfortunate events. It is the story of God and His divine, supernatural, all-powerful and providential plan for the coming of the Messiah. In the middle of the genealogy of Jesus provided in the first chapter of the book of Matthew, we read, “Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, and Jesse the father of King David” (Matthew 1:5-6 ESV). Then it concludes: “Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah” (Matthew 1:17 ESV). Jesus was a descendant of David, but He was also a descendant of Ruth, a widow from Moab. And the book of Ruth provides us with a glimpse into God’s orchestration of His sovereign will and unstoppable plan for the future redemption of a list and dying world.

God's Faithful Relationship With Man.

 Genesis 1-2, Matthew 1

So God created man in his own image, in the image of God he created him; male and female he created them. – Genesis 1:27 ESV

What does this passage reveal about God?

From the opening chapter of Genesis all the way to the first few pages of the first Gospel, the story of the Bible is the story of God's relationship with man. It reveals the answer to the age-old question of how man got here in the first place. "In the beginning, God…" God spoke and the world came into being. With just a word from His mouth, the universe and all we can see was miraculously and instantaneously created, including the first man. Genesis reveals the indescribable and somewhat unbelievable power of God. What we read in the first two chapters of Genesis is hard to fathom or comprehend. It sounds fanciful and far-fetched. It comes across as a fairy tale or like some kind of ancient myth. But Moses penned these words fully believing in their veracity. He was not there to see any of it happen, but was divinely inspired to write a record of just what had occurred, having received his information straight from God Himself.

The apex of the Genesis story is the creation of man. “Then God said, ‘Let us make man in our image, after our likeness’” (Genesis 1:26 ESV). Man was created to bear the likeness of God. That doesn't mean the first man was god-like, but that he shared in common some of the God's characteristics or traits. Man was given moral discernment, the ability to think and speak, a conscience, a knowledge of right and wrong, and not only an awareness of self, but an awareness of God. No other creature shared these qualities.

Regardless of man's starring role in the creation account, God is still the central figure in the story. He is the headliner of this epoch event, and without Him, nothing would have taken place. This is true even in the Matthew account. The very birth of Jesus was the work of God, not man. The genealogy recorded in chapter one of Matthew's gospel gives us the family tree of Joseph, but makes it quite clear that he was the husband of Mary, not the biological father of Jesus. It was the Holy Spirit of God who made possible the birth of the Son of God. Joseph was told by the angel, "do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins" (Matthew 1:20-21 ESV). This was the work of God. In fact, the Old Testament prophets had written that this baby would be called Immanuel, which means "God with us." God would once again penetrate the darkness and chaos of the world with Light. He would bring order to the confusion and give man a second chance to bear His likeness. In Jesus, man would not only bear the likeness of God, He would be fully God. He was the second Adam, the God-man who would live a sinless life and satisfy the demands of a holy, righteous God; as no other man had ever been able to do.

God created the world. God conceived a Savior. God created man and would recreate man in His image through the sending of His Son to the world in human flesh.

What does this passage reveal about man?

Man was uniquely made in the image of God and given the responsibility to care for and manage God's creation. He enjoyed an intimate, uninterrupted relationship with God and was unhampered by sin. He lived in a perfect environment and had the unique capacity to communicate with God Himself. He had God-given authority over the rest of creation, and was a trusted companion of the Creator of the universe. Adam and Eve were commanded to be fruitful and fill the earth with their kind. And according to chapter one of Genesis, they had been successful. Here we have recorded the generations from Abraham all the way to Joseph, revealing the family tree of Jesus on His father's side. What we don't see revealed are the countless number of sins committed by men along the way. That short, seemingly unimportant genealogy contains a hidden list of sins committed against God. It also reveals the names of men who had failed to live up to the standard of God. Even the great men like Abraham, David and Solomon were sin-prone and flawed reflections of the One who had created them. Which is the reason God had to send another man, His own Son Jesus. Paul reminds us, "The first man Adam became a living being; the last Adam became a life-giving spirit" (1 Corinthians 15:45 ESV). Jesus was the "second Adam." He was more than just a man. He was the God-man. He was God in human flesh, sent to do what Adam had been unable to do: live in perfect obedience to God.

How would I apply what I’ve read to my own life?

As God is the central focus of the Bible, so He should be in my life. I tend to want to make it all about me. I want to be the star of the show. And I am not alone. For generations, men have been attempting to make it all about themselves. Even those who call themselves children of God have the tendency to see themselves as more important than the very one who made them. They mistakenly believe that God exists for their benefit. They view Him as some kind of cosmic genie who exists to grant their wishes. But the book of Genesis would remind us that God is the all-powerful force behind all that exists. He is the Creator-God, the very reason for our existence and the only one worthy of man's worship. I don't exist because God needed me. I am not here because I somehow deserved to be created. I am, like the rest of creation, the work of God's hands. I am a created being with severe limitations and a genealogical track record marred by rebellion and sin. But my God has a plan. He always has had a plan. The sending of His Son was not a knee-jerk reaction or a quick fix to a surprising problem. God was not caught off guard and forced to come up with a solution to man's sin problem. He had planned His Son's coming long before the foundation of the world. He knew that the key to man having a right relationship with Him that would last an eternity, was to send a man who could live a sinless life and satisfy His holy requirements. Paul tells us, "Now Adam is a symbol, a representation of Christ, who was yet to come" (Romans 5:14 ESV). As we will see, Adam was going to fail in his effort to remain faithful to God. His efforts would bring sin into the world. But Jesus would prove to be the man who brought life, hope, healing and forgiveness into the chaos of a sin-soaked world. I need to never forget that God stands as the source of all physical life and the provider of eternal life. Without Him, I wouldn't exist. Apart from Him, I would have no hope.

Father, thank You for creating man. But thank You even more for sending Your Son as a man. You are the only reason I exist and the only reason I will enjoy an eternity free from sin and the punishment I so readily deserved. Help me keep You alone as the focus of my life and the central star of the story taking place all around me.  Amen.