To begin, we should keep in mind that in Jesus’ world, honor was the thing most sought after and shame was the thing most avoided. It has been said more than enough that antiquity was an honor/shame culture. When reading Matthew’s genealogy, then, and the rest of the birth narrative for that matter, I think we see Matthew doing all he can to show that Jesus is due honor. As would be expected, Matthew even uses the infamous 3 g’s (gender, geography, genealogy) all within the scope of 1.1-2.1.
For example, Matthew’s opening verse notes that Jesus is a “son” of David and a “son” of Abraham. That might seem simplistic to us and there may be a tendency to gloss over it but the fact is, in the 1st century Mediterranean world, the birth of a “male” was usually more honorable than the birth of a female. Gender is doubly emphasized in the first sentence of the New Testament!
As for genealogy, we see that in 1.1 as well. For Jesus to be a “son” of Abe and Dave is an incredibly honorable thing. To be part of their lineage automatically, in Jewish eyes, attributed honor to Jesus. Moreover, the simple fact of being listed with these great “men” of faith, was an honor in and of itself. So, in Mt. 1.1 we already see a number of ways that Matthew is making the point that Jesus is worthy of being honored. In 2.1 we read that Jesus was born in Bethlehem of Judea. This is a “geography” reference. I will abstain here from going into a long speech about how “place” of birth or “place” of dwelling determined whether or not one was attributed honor or shame and say that, for Jesus to be born in Bethlehem was an honorable thing. This was the birthplace of King David and any Jewish male born there would have been ascribed some sort of honor because of it. (*Note: When we read things like “Can anything good come out of Nazareth?” we should see this as a shaming technique. Evidently, those challenging Jesus thought that living in Nazareth was not worthy of honor.)
So, at this juncture, we’ve seen how in 1.1-2.1 Matthew has used the 3 g’s to bring up Jesus’ honor. I submit that he does this on purpose and that, even more, this is likely his main purpose in telling the birth narrative! Matthew wants persons to pay Jesus honor. This is also why Matthew includes magi bringing Jesus gifts (though, in some circles these magi would have been despised), angels visiting Jesus’ parents and giving directions that would ensure the baby’s protection, cosmic phenomenon, etc. All of this is to reveal Jesus’ honor.
But there is something else that Matthew does too: he includes 5 women in the genealogy. Why exactly does he do this? Well, I am of the persuasion of R. Brown that when we place the 5 women and their stories side-by-side, we notice something: each of them was, at some time or another, surrounded by what appeared to be (or was) sexual scandal. (I will not recount the stories of each of the women here.) However, another thing that they share in common is that despite the seeming scandal, in the end, God vindicated or used them to accomplish some divine purpose. Thus, Matthew’s reason for including them is to essentially say: “Look, people are questioning Mary’s pregnancy; they think she has committed some scandalous sexual act. Yet, if you look at those in Jesus’ genealogy and you reflect on their lives, you will see that, at some point their lives were shrouded in scandal but really, it was God at work. The same thing is happening with Mary!” Thus, what appears to be a shameful act on the surface, actually becomes a way of honoring Jesus; God the Father is acting on behalf of Jesus and His parents. This is an honorable thing indeed!
Apart from the fact that Joseph, Jesus’ father is pictured as such a righteous and honorable man (which automatically gives Jesus some honor), Matthew also desires to portray Jesus as the new Moses (even the overall book is arranged in 5 parts). Jesus is now the prophet par excellence—an honorable thing indeed. Because many books have already been written and still could be written on this topic, I will not say much more about it here. There is one more thing I should point out, though. It seems to me that Matthew is using numbers to bring honor to Jesus as well.
Matthew uses 14’s and 5’s in his first few chapters repeatedly. (e.g. 14 sets of generations, 5 dreams, 5 uses of the title Messiah, 5 women mentioned, etc. The 5’s are probably intended to hearken back to Moses and the Pentateuch.) But the 14’s suggest something else. I think that Matthew (not recounting all of Jesus’ ancestors by any means) is attempting to say to his people: “Look, at 14 generations God acted this way. 14 generations later, God did it again. Now, we’re 14 generations out, so, it shouldn't surprise us that God is doing a similar thing yet again.” Thus, this is Matthew’s way of saying that God is acting in Jesus’ situation in ways similar to that of Israel’s history. Here, then, Jesus is intimately attached to Israel’s history (also via the Moses connections) and thus, much honor is assigned to Him.
What I have tried to show here is that from a socio-cultural perspective, that is, viewing the text through an honor/shame paradigm, reveals how passages that we often gloss over, come to life with new meaning. It is clear to me that Matthew’s original audience(s), would not have missed this as much as we do. Indeed, they would have much more easily gotten Matthew’s point that Jesus is due great honor. From the standpoint of modern application, we might teach and preach on this text during Christmas or any time of year asking those around us if honoring Jesus is as central to their lives as it might have been to, say, Matthew’s. In the end, preaching the genealogy isn’t that hard when we take into consideration its purpose (then and now): to give Jesus the honor that He deserves.
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