Matthew 1:8
And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
Matthew 1:8 (KJV)
Context
Matthew 1:8 stands within the genealogy of Jesus Christ, which traces His legal lineage from Abraham through King David to Joseph, the husband of Mary. This genealogy establishes Jesus’ legal right to the throne of David and His connection to the promises made to Abraham and David. The verse names three kings of Judah: Asa, Josaphat (Jehoshaphat), and Joram (Jehoram).
Meaning
Asa was the son of Abijam and the third king of Judah, reigning for forty-one years. He is known for his faithfulness to God, implementing religious reforms, removing idolatry, and encouraging worship of the Lord (1 Kings 15:9-24; 2 Chronicles 14-16). Josaphat, also called Jehoshaphat, was Asa’s son and the fourth king of Judah, reigning for twenty-five years. He followed his father’s example by seeking God, fortifying the kingdom, and reestablishing justice (1 Kings 22:41-50; 2 Chronicles 17-20).
Joram, also called Jehoram, was Josaphat’s son, to whom his father gave the kingdom because he was the firstborn (2 Chronicles 21:3). Unlike his father and grandfather, Joram did not follow the ways of the Lord. He married a daughter of Ahab, king of Israel, and adopted the wicked practices of the northern kingdom. His reign was marked by rebellion, idol worship, and disaster, and he ultimately died a painful death as divine judgment (2 Chronicles 21).
The genealogy then continues with Ozias (Uzziah). Ozias, son of Amaziah, became king at the age of sixteen and reigned for fifty-two years. He began his reign with great success, seeking the Lord, achieving military victories, promoting agriculture, building up the army, and fortifying Jerusalem. However, his pride led him to arrogantly enter the temple to burn incense, an act reserved for priests; as a result, he was struck with leprosy and lived in isolation until his death (2 Chronicles 26).
Biblical connections
The names in the KJV—Josaphat, Joram, Ozias—are Greek forms of the Hebrew names Jehoshaphat, Jehoram, and Uzziah, as seen in other translations. This verse is part of the genealogical list that connects the Old Testament kings to the coming Messiah, showing God’s faithfulness in preserving the line of David despite human failures. The genealogy includes both faithful and unfaithful kings, yet God’s redemptive plan continues through them, culminating in Jesus Christ.
Matthew’s list also compresses the generations between Joram and Ozias, omitting Ahaziah, Joash, and Amaziah (1 Chronicles 3:11-12). This deliberate omission fits the genealogy’s structure of three sets of fourteen generations (Matthew 1:17). It is a literary and theological device, not an error, and it highlights the selective nature of Matthew’s genealogy.
Application
These names serve as important historical markers in the lineage of Jesus. They highlight both positive and negative aspects of the kings of Judah, emphasizing the need for righteous leadership and the consequences of unfaithfulness. The genealogy points to Jesus as the culmination of God’s promises and the rightful heir to the throne of David, underscoring humanity’s imperfect nature and our need for a sinless Savior who can reconcile us to God. Through Jesus, God fulfills His promise to send a Savior who would bless all nations (Genesis 12:3) and establish an everlasting kingdom (2 Samuel 7:12-16).
Reflection
As we read these names, we are reminded that God works through flawed people to accomplish His purposes. The kings in this lineage were a mix of faithful and unfaithful, yet God’s plan was not derailed. This encourages us to trust that God can use our lives, despite our failures, to fulfill His redemptive purposes.
