The Lukan and Matthean accounts of Jesus’ genealogy diverge after David. Matthew traces Jesus’ line through Solomon (and thus traces the royal Davidic line as it is found in the Bible and in Seder Olam). Luke traces a line through Nathan, also a son of David by Bathsheba.
The two lines come together once more in the generations following the deportation to Babylon, where both lines include Shealtiel (Greek, Salathiel) and his son, Zerubbabel (Mt 1:12; Lk 3:27). The generations around Shealtiel and Zerubbabel mark the first major dilemma in untangling the genealogy of Jesus. Three problems may be noted:
- In Matthew, Shealtiel’s father is Jechoniah (aka Jehoiachin). In Luke, Shealtiel’s father is Neri.
- In both Matthew and Luke, Shealtiel is the father of Zerubbabel. In 1 Chronicles 3:19, however, the father of Zerubbabel is Pedaiah.
- Following Zerubbabel, the genealogies of Jesus once again diverge, with Matthew tracing a lineage through Abiud and Luke tracing a lineage through Rhesa. Presumably, these are two sons of Zerubbabel. In 1 Chronicles 3, however, the sons of Zerubbabel are listed as Meshullam and Hananiah.
Let us take these issues one at a time.
The Father of Shealtiel
As with Joseph himself, the Matthean and Lukan genealogies both purport to identify the father of Shealtiel, but the two lists disagree! Is Jehoiachin the father of Shealtiel, or is Neri? Seder Olam follows the Old Testament in describing Jehoiachin as the father of Shealtiel with no apparent need for any elaboration on the matter. Luke complicates matters by adding Neri son of Melchi (and his immediate ancestors) to the mix.
Is there any reason to question Jehoiachin’s paternity? Jereremiah 22:30 reports that Jehoiachin (called Coniah in this passage) was condemned to die childless:
Thus says the LORD:
Record this man as childless,
a man who shall not succeed in his days;
for none of his offspring shall succeed
in sitting on the throne of David,
and ruling again in Judah.
The early death of Jehoiachin’s son Zedekiah may well have been understood to be the fulfillment of this curse. But if Jehoiachin was childless, this fact at least raises the possibility that, while Shealtiel was the legal heir of Jechoniah, he was not his biological descendant. How can this be?
In Hebrew thought it was a terrible fate for a man to perish without sons to carry on his name. Therefore, several strategies are described in the Old Testament for avoiding this situation:
- If a man died childless, the custom of levirate marriage provided for his widow to marry his brother. (Levir is the Latin word for “brother-in-law.”) The firstborn son of this union was legally reckoned to be the son of the dead man (Deut 25:5-6).
- If a man had daughters but no sons, the custom of Zelophehad adoption permitted him to legally adopt the husband of his oldest daughter (Num 36:1-13), provided they marry within the tribe of their father. The children of this marriage would be considered the grandchildren of their mother’s father.
- If a woman was unable to conceive, there was a custom in the patriarchal period whereby she would provide her husband with a female slave by whom to father children (Gen 16:1-2, 30:1-4). There is no evidence this custom prevailed into exilic or postexilic times.
In light of ancient marriage customs, there are a number of ways a son could be reckoned the legal heir of a man who was not his biological father. This include:
1. Levirate marriage. One possibility is that, once Jehoiachin was imprisoned in Babylon, his wife contracted a levirate marriage with Neri. The firstborn child of this union, Shealtiel, would legally be the heir of Jehoiachin. But one must then ask why there are six others also listed as sons of “Jechoniah the captive” in 1 Chronicles 3. By the levirate custom, the children after Shealtiel would be considered merely sons of Neri and would not appear in the 1 Chronicles genealogy at all.
2. Zelophehad adoption. By this theory, Neri was Shealtiel’s grandfather—the father of his mother. If Neri had no sons, the Zelophehad custom permitted him to adopt the sons of his eldest daughter. If this daughter were married to Jehoiachin, then Shealtiel could be called both the son of Jehoiachin and the son of Neri. By this theory, the line from Shealtiel back to Nathan (Lk 3) represents the ancestry of Shealtiel’s mother, while the line back to Solomon (Mt 1) represents that of his father.
3. Simple adoption. It is possible that Shealtiel was adopted by Neri after the death of Jehoiachin. Assuming he was a minor at the time, Neri may have taken him into his home and raised him as his son. Thus, though biologically the son of Jehoiachin, he became the legal heir of Neri, his distant relative. Alternatively, the adoption might have gone in the other direction. Although I cannot vouch for its accuracy, the Loeb family tree website, a compendium of ancient Jewish (and specifically Davidic) genealogy, offers the following explanation:
King Jeconiah…married Tamar, his cousin, her second marriage, the daughter of the late crown-prince, Johanan, his uncle [i.e., a previously unknown son of King Josiah—DJP], and begot Zedekiah, the crown-prince. The early death of the crown-prince was the fulfillment of “Coniah’s Curse”, placed on King [Je]Coniah’s off-spring by Jeremiah “The Prophet”.
The king adopted his step-sons, the sons of his wife, Tamar, by a previous marriage since they too were of the “royal seed”, that is, her first husband was a Davidic prince.
Some of the details of this report are questionable. Most blatantly, Zedekiah was the son of Josiah and thus the uncle of Jehoiachin, not his son! The remainder is logically coherent, although certainly not proven. For what it’s worth, this report makes Neri’s mother the first wife of a woman who went on to marry Jehoiachin. The king subsequently adopted Neri and Tamar’s children after the death of his own son, Zedekiah (presumably after his release from prison in Babylonia in 561 BC).
I leave it to the reader to decide which, if any, of these alternatives makes the most sense of the data.
According to the book of Jeremiah, God pronounced a curse on Jehoiachin’s line. This is most clearly expressed in Jeremiah 22:28-30. There God declares that none of Jehoiachin’s offspring would ever sit on David’s throne. Jeremiah 36:30 makes a similar pronouncement concerning Jehoiachin’s father Jehoiakim. Some scholars take this pronouncement to describe a permanent condemnation of Jehoiachin’s line. Others believe that Jeremiah’s words were only intended for the near future—the lifetime of Jehoiachin himself.
The theory that the curse upon Jehoiachin was only temporary is buttressed by several facts recorded in the Bible and early Jewish tradition. First, Jehoiachin apparently repented while in exile. The last chapter of 2 Chronicles records how he was elevated from prison and given special honors at the Babylonian court. Although he was not permitted to return to Judah, he is recognized by the Jews as the first Exilarch or ruler of the exiled community in Babylon.
Second, there are also rabbinic sources that indicate God removed the curse on Jehoiachin, which they attribute to his repentance while in prison. For example, according to Leviticus Rabbah 19:6:
The Holy One, blessed be He, then said: “In Jerusalem you did not observe the precept relating to issues, but now you are fulfilling it,” as it is said, As for thee also, because of the blood of thy covenant I send forth thy prisoners out of the pit (Zech 9:11) [which means], You have remembered the blood at Sinai, and for this do “I send forth thy prisoners.” R. Shabbethai said: He [Jeconiah] did not move thence before the Holy One, blessed be He, pardoned him all his sins. Referring to this occasion Scripture has said: Thou art all fair, my love, and there is no blemish in thee (Song 4:7). A Heavenly Voice went forth and said to them: ‘Return, ye backsliding children, I will heal your backslidings'” (Jer 3:22).
Pesiqta Rabbati 47 records the following:
R. Joshua ben Levi, however, argued as follows: “Repentance sets aside the entire decree, and prayer half the decree. You find that it was so with Jeconiah, king of Judah. For the Holy One, blessed be He, swore in His anger, As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet on a hand, yet by My right—note, as R. Meir said, that it was by His right hand that God swore—I would pluck thee hence (Jer 22:24). And what was decreed against Jeconiah? That he die childless. As is said Write ye this man childless (Jer 22:30). But as soon as he avowed penitence, the Holy One, blessed be He, set aside the decree, as is shown by Scripture’s reference to the sons of Jeconiah”—the same is Assir—Shealtiel his son, etc. (1 Chron 3:17). And Scripture says further: In that day … will I take thee, O Zerubbabel…the son of Shealtiel…and will make thee as a signet (Hag 2:23). Behold, then how penitence can set aside the entire decree!
According to these sources, the curse was lifted because of Jehoiachin’s repentance. (See also b.Sanhedrin 37b-38a; Pesiqta de Rab Kahana; and Numbers Rabbah 20:20.)
In any event, the Bible is unanimous in casting Zerubbabel as the rightful heir and legal successor of Jehoiachin. Later rabbinic speculation insisted in no uncertain terms that the Messiah would be a descendant of Zerubbabel. The medieval Tanhuma Genesis states:
Scripture alludes here to the verse, “Who art thou, O great mountain before Zerubbabel? Thou shalt become a plain” (Zech 4:7). This verse refers to the Messiah, the descendant of David…. From whom will the Messiah descend? From Zerubbabel.
Any plausible claim on behalf of Jesus’ messiahship would have to involve descent from Zerubbabel (Hag 2:21-23), regardless of any irregularities surrounding the legacy of his grandfather Jechoiachin.