(3) Thamar.--The occurrence of the names of women in genealogies was the exception rather than the rule among the Jews; but there are instances enough in the Old Testament (e.g., Keturah, Genesis 25:1; the wives of Esau, Genesis 36:10; Timna, Genesis 36:22; Mehetabel, Genesis 36:39; Azubah, the wife of Caleb, 1 Chronicles 2:18; Achsa, his daughter, 1 Chronicles 2:49; and many others) to make the insertion of such names here quite natural, even without assuming any distinct purpose. It was enough that the women were historically notable. In the case of Thamar there were precedents enough for such an honourable mention. In the days of Ruth she was as much the heroine of the tribe of Judah as Rachel and Leah were of all Israel, and her name came into the formula of nuptial benediction (Ruth 4:12). It appears also in the genealogies of 1 Chronicles 2:4. It would appear from the language of the Talmud as if the Jews looked on her strange and to us revolting history with quite other feelings. To them she was as one who, at the risk of shame, and, it might be, death, had preserved the line of Judah from destruction, and "therefore was counted worthy to be the mother of kings and prophets." The mention of Zara, though not in the line of succession, follows the precedent of 1 Chronicles 2:47.
Verse 3. - Of Thamar ( Tamer, Revised Version). In this genealogy the only women mentioned beside the Virgin Mary herself, who must of necessity be introduced, are Tamar, Rahab, Ruth, and Bathsheba, and many explanations have been suggested why these should be specially singled out for notice. The most plausible reasons put forward have been that they are introduced because of the sins with which all but one of them were stained, and because two were not of the race of Israel. Thus, it has been thought, St. Matthew would, in the outset of his Gospel, proclaim Christ as the Friend, even the Kinsman, of sinners, and the Saviour offered to Gentiles as well as to Jews. It is probably wiser not to put so deep a meaning on the appearance of these names, but to consider that they are here because in each case the circumstances were different from the ordinary steps of the genealogy. Had they been in the same position as all the other wives and mothers who are unnamed, they also would have been left unnamed.
1:1-17 Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, Ge 12:3; 22:18; and to David that he should descend from him, 2Sa 7:12; Ps 89:3, &c.; 132:11; and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
And Judas begat Phares and Zara of Thamar,.... The genealogical account of Christ goes on from Judah in the line of Phares, with whom Zara is mentioned; not because they were twins, for so were Jacob and Esau, and yet the latter is taken no notice of; but it may be because of what happened at their birth, see Genesis 38:28. But the line of the Messiah was in Phares, and very rightly is he put in the genealogy of Christ, the Jews themselves being witnesses; who expressly say, that "the Messiah comes from him." These two are said to be begotten of Thamar, daughter-in-law to Judah; who, though she was a Canaanitish woman, has the honour to be named in the genealogy of Christ, who came to save Gentiles as well as Jews: nor can the Jews reproach our Evangelist for putting her into the account; since they themselves frequently acknowledge that the Messiah was to spring from her: they say, (r).
"there are two women from whom come David the king, and Solomon, and the king Messiah; and these two are Thamar and Ruth.''
Jonathan Ben Uzziel on Genesis 38:6 says, that Thamar was the daughter of Shem the great.
And Phares begat Esrom; called Hezron, Ruth 4:18 where the same phrase is used as here. He had another son called Hamul, 1 Chronicles 2:5 but the account proceeds from Phares, in the line of Esrom.
And Esrom begat Aram; called Ram in Ruth 4:18 where the same way of speaking is used as here. Esrom also besides him begat Jerahmeel, Chelubai, or Caleb, and Segub, 1 Chronicles 2:9 but these are not in the line. Elihu, who conversed with Job, is said to be of the kindred of Ram, Job 32:2 whether the same with Ram or Aram, may be inquired.
"there are two women from whom come David the king, and Solomon, and the king Messiah; and these two are Thamar and Ruth.''
Jonathan Ben Uzziel on Genesis 38:6 says, that Thamar was the daughter of Shem the great.
And Phares begat Esrom; called Hezron, Ruth 4:18 where the same phrase is used as here. He had another son called Hamul, 1 Chronicles 2:5 but the account proceeds from Phares, in the line of Esrom.
And Esrom begat Aram; called Ram in Ruth 4:18 where the same way of speaking is used as here. Esrom also besides him begat Jerahmeel, Chelubai, or Caleb, and Segub, 1 Chronicles 2:9 but these are not in the line. Elihu, who conversed with Job, is said to be of the kindred of Ram, Job 32:2 whether the same with Ram or Aram, may be inquired.
(r) Shemot Rabba, sect. 30. fol. 131. 4. Caphtor, fol. 122. 1.