Tamar, "Palm Tree," is the first woman named in the genealogy of Matthew: "Judah became the father of Perez and Zerah, whose mother was Tamar" (Mt 1:3). The source for the mention of Tamar is Genesis 38. Judah, because of the death of two of his sons who were married successively to Tamar, fears for the third son Shelah. He sends Tamar away childless as a widow. Tamar, through a creative and deceptive disguise, has Judah, her father-in-law, solicit her as a prostitute. Before consenting, she makes sure she has several signs of Judah, his seal, his stick, and a cord, so as to vindicate herself and assure his pledge. She conceives. After first condemning Tamar, Judah realizes he is the offender of God's law: "She is more in the right than I am, since I did not give her to my son Shelah" (Gn 38:26). She gives birth to twins, Perez and Zerah. Perez is the ancestor of David (Rt 4:18f), and, hence, of the eventual Messiah.

The entire story is illustrative of the law of the levirate:

"When brothers live together and one of them dies without a son, the widow of the deceased shall not marry anyone outside the family, but her husband's brother shall go to her and perform the duty of a brother-in-law by marrying her. The first-born son she bears shall continue the line of the deceased brother, that his name may not be blotted out from Israel" (Dt 25:5-6).

Tamar and Mary

Why does Matthew start with Tamar in his genealogy? Because it is from the messianic line of Judah that David will spring. Tamar also demonstrates the anomalous situation of her being a widow and needing intervention from God to redeem her and to clarify her righteousness.

Mary, the mother of Jesus, is likewise in an anomalous situation through a pregnancy which did not come about from Joseph her fiancée. Just as Tamar was vindicated as righteous before God, Mary, too, is seen to be innocent. Joseph discovers this through a dream.

Just as Tamar is not condemned as a prostitute when she sought justice from the family of Judah who was pledged to provide for her, neither is Rahab (Jos 2) who is praised for her faith, her ingenuity, and her hospitality, one of the greatest virtues extolled in the Scriptures. She is revered both in the New Testament (Heb 11:31; Jm 2:25) and in later traditions in Christianity (1 Clement 12:1) and in Judaism (Mek Ex 18:1; Midr. Ruth 2:1).

Her unusual sexual status is probably one of the reasons Matthew includes her in the genealogy of Jesus. "She is neither virginal daughter nor non-virginal wife and hence represents a danger to the patriarchal social structure, but as professional harlot she is also an endangered woman in the hands of this same system." [Footnote: Wainwright, Feminist Critical 164]

"The woman who is outsider to the patriarchal culture generally and outsider to the ethnic culture of Israel is incorporated into both (6:25). The "profession of faith" of Rahab (Jos 2:9-11) is linked closely to her securing a promise of safety from the spies (vv. 12-13) and hence it would seem that the ancient text is already hinting at the power of God which is associated with the extraordinary initiative taken by Rahab in the face of the powers of the patriarchal world."

Wainwright points out that there is no male descendent from her and yet she is mentioned in the genealogy. Her faith and assistance to God's chosen one, Israel, may be the link in the genealogy from which the Messiah springs.

R. E. Brown asserts it is because of the fact of the irregular marital status of the women that they are included in the genealogy rather than the fact of their sinfulness or their being foreigners.

The fact that she gains for herself and her family a place in the history of Israel is another factor in Matthew's inclusion of her in his genealogy. She is a woman open and sensitive to the power of God and creative in her use of God-given gifts. As such she is worthy to be noted among the mothers of Israel. Though bound within the patriarchal structure of her culture and society, she goes beyond them by her faith, her creative instincts, and her reading of the signs of God's activity in Israel's warriors. Rabbinic literature extols her as the Mother of Israel from whom eight priests and eight prophets descend.

Rahab and Mary

There are several points of convergence between the stories of Rahab and Mary; these help us gain a greater understanding of both women, and the faith that has linked them in the biblical tradition: sexuality is an issue in both stories; both women ran the risk of punishment (death); both were the means through which God took possession of the land and of human hearts; both were signs and exemplars of faith (Heb 11); both were mother to the household of faith.

Ruth is placed among the "Mothers of Israel." Targum on Ruth, 2, 12 translates: ". . . you are one who has arrived . . . . protected under the shadow of the Majesty of God and under God's glory, and thanks to this reward you will be liberated from the judgment of Gehenna because you have a place among Sarah, Rebeccah, Rachel and Lia; that is among the mothers of Israel." (Rabbah Ruth 5.5 at 2:13; Pesikta of Rob. Kohaha 26, 1.)

Ruth is personified as Israel while Boaz her husband symbolizes God. The rabbinic literature parallels her relationship with Boaz to that of Israel in relationship to God apart from whom there shall be no other god (cf. Ex 20:3) and Israel is to glorify God (cf. Ex 15:2). This is intimately bound up with the Covenant between God and Israel which is similar to Ruth's spousal covenant with Boaz. From such a covenantal union springs the Anointed One, the Messiah.

The Church, too, in its earlier tradition continues the typology showing Boaz as a figure of Christ while Ruth images the Church. In the twelfth and thirteenth centuries Mary also is seen to be symbolized in Ruth. Peter of Celle (1115-1182) sees a parallel in Ruth's words, "I am Ruth, your handmaid," with Mary's, "Behold the handmaid of the Lord, be it done to me according to your word" (Lk 1:38).

Both Ruth and Mary are active respondents to God in their life stations. As such they represent their people Israel in its primordial covenant response on Sinai. Ruth anticipates the response, "All that the Lord has said, we will heed and do" (Ex 24:7). Ruth says to Boaz, "Why should I, a foreigner, be favored with your notice?" (Rt 2:10), and to Naomi she says, "I will do whatever you advise" (Rt 3:5). Mary, too, has been looked upon with favor: "Hail, favored one! The Lord is with you" (Lk 1:28). Mary affirms this in her own canticle, "For he has looked upon his handmaid's lowliness; behold, from now on, will all ages call me blessed" (Lk 1:48). Mary, too, like Israel on Sinai responds to God's call saying, "May it be done to me according to your word" (Lk 1:38). Both women have been looked upon with favor and both respond to this affirmatively. Ruth is named among the mothers of Israel in the final verses of the book!

One last reflection concerns the paradox of God working within human history. Ruth's situation of being a foreigner without progeny is transformed through her loving-kindness (hesed) towards Naomi. In turn, Boaz acts as "go'el" or redeemer in order to restore the name of Elimelech for Naomi. Phyllis Trible shows that Ruth becomes the wife of Boaz but it is God who gives her the power to conceive. This, too, is suggested by Matthew in the paradox of Mary who is the last woman to be mentioned in the genealogy: "Of her was born Jesus who is called the Messiah" (Mt 1:16).

Ruth and Mary

At the center of Mary's canticle is the loving-kindness of God. The Hebrew word hesed is at the basis of this disposition of God. In Elaine Mary Wainwright's study hesed is also at the heart of the story of Ruth. Wainwright says, "The Book of Ruth also celebrates the [hesed] of the woman (Ruth 1:8; 2:20; 3:10) and even though the innuendo of uncovering the feet of Boaz raises questions regarding the anomalous situation this action creates, there is no language of sin in relation to Ruth throughout the book."[See: Wainwright, Feminist Critical 64 (cf. 166-168). David Daube, The New Testatment and Rabbinic Judaism (London: Athlone, 1956) 27-36. J. Massingberd Ford, "Mary's Virginitas Post-Partum and Jewish Law," Biblica 54 (1973): 269-272.]

This, too, is the evaluation we have with texts in Luke surrounding the Virgin Mother of Jesus. The traditions of both Synagogue and Church keep the sinlessness of both these mothers of Israel, respectively.

In Matthew's genealogy, without mentioning her name, (1:6) Bathsheba is described as the "wife of Uriah." Bathsheba is essential to the genealogy in Matthew. The purpose is seen in what at first is an irregular marital union with David. After Uriah's death she is the wife of David, and in a certain sense "Queen Mother" or Gebîrâh, giving birth to four other sons after the death of her first son. Solomon succeeds David through her influence and that of the prophet Nathan (1 K 1:11-37)

A queen mother (gebîrâ) fills a clearly defined role in a number of ancient and modern societies. The omphalos-myth, pertaining to the earth with its life giving center and symbolized by the mother-goddess (divine mother), was suppressed by Old Testament prophets and historians. Her presence appears only in a modified form as wisdom (Pr 1-9). A role remained for Judean queen mothers which corresponded to a position of seniority in the court (lady counsellor) and fit the motif of Lady Wisdom in Proverbs. Bathsheba was not given a title of gebîrâ but did occupy a position from which she functioned as counsellor and as a source of wisdom, and with a concern as to succession and stability of the kingdom upon David's impending death. In an effort to secure the throne for her son she appealed directly to David. As queen mother she may have also performed as counsellor in political and judiciary affairs at court and as mediator between political factions in the nation. Her son Solomon did indeed give hearing to her counsel which demonstrates the regard to which the position of queen mother was held in Jerusalem. ". . . the queen mother was a lady counsellor' whose role was reflected in the motif of Lady Wisdom' in Proverbs" (Anchor Bible, vol 5, 585) .

In the Jewish tradition contemporaneous with the formation of the New Testament, Bathsheba is seen as a noble woman of Israel. As Queen Mother, Gebîrâ, she had great influence both with David and his successor Solomon. As with the other women in the genealogy, Bathsheba is seen within the history of salvation for Israel and within the action and plan of God. Thus, Bathsheba is also be a key woman figure who helps in understanding the final woman to be mentioned, Mary, the mother of Jesus. Bathsheba, too, is involved in the action of the Spirit and in the history of salvation.

Bathsheba and Mary

In any comparison of Bathsheba with Mary, the mother of Jesus, the notion of "Queen Mother" perhaps can help with understanding that the theme came from the Hebrew Scriptures and later developed into the Queenship of Mary through devotion and liturgy. How may we understand Mary's Queenship in light of the Queen-Mother tradition? It has been said that some "powerful women" of the Hebrew Scriptures are types of Mary. Verses from Esther and Judith in particular have been used in reference to Mary in the Church's liturgy: "You are the glory of Jerusalem, the surpassing joy of Israel; you are the splendid boast of our people" (Jdt 15:9). The verse may express the sentiments of the Christian community.

The Queen-mother plays an active and assertive role in relation to her son. She is totally concerned with their kingdom. In a sense, Mary can be said to be responsible for her son's kingship by reason of her motherhood and real concern for the reign of God (Lumen Gentium, 56). It would be difficult to prove, however, that Mary was aware of any royal character to her assent at the time of the Annunciation. Mary did not seek the throne for her son as did other "queen-mothers." On the contrary, she served the mystery of the redemption "in subordination to Christ" (Lumen Gentium, 56). Her service was one of self-effacement as was her son's. Both lived an experience of kenosis.

The queen-mother had powerful influence in the kingdom. This power flowed from her status as mother of the king. If we compare this to Mary's mediation, we can see the relation of her mediation to her maternity. Mary's role is relative to the activity of Christ. She never ruled in Christ's place as would the queen-mother.

The role of Mary, like that of Christ, is not to be understood in terms of domination, except over evil. Her rule, like Christ's, is based on humility and obedience and is characterized by faith, hope and love. This is how she and Christ relate to the members of the faith.[See: George Francis Kirwin, "The Nature of the Queenship of Mary," diss., Catholic U of America, 1973, 320.]

Mary's activity as queen-mother is her present role: she is faithful to God; she identifies with the community of those who follow Christ. Her influence is captured in the words, "Do whatever he tells you." Mary's influence is felt within the communion of saints. Her intercessory power is the same as any creature before God. Her maternal intercession, her "manifold intercession," (Lumen Gentium, 62) is what is close to and expressive of the Gebîrâ theme. One ancient song that praises Mary as queen, as mother, and as mediator is the "Regina Caeli":

Hail, holy Queen, mother of mercy, our life, our sweetness, and our hope
To you do we cry, poor banished Children of Eve.
To you do we send up our sighs mourning and weeping in this vale of tears.
Turn then, most gracious advocate,
your eyes of mercy toward us,
and after this exile
show us the blessed fruit of your womb, Jesus.
O clement, O living, O sweet Virgin Mary.

During Advent, the Roman Catholic liturgy celebrates the plan of salvation by which the merciful God called the patriarchs, united them to himself in a covenant of love, established the Law through Moses, raised up the prophets, and chose David and Bathsheba as the ones from whose line the Savior of the world was to be born. The books of the First Testament, in foretelling the coming of Christ, "gradually bring to light the figure of a woman, the Mother of the Redeemer" (Lumen Gentium 55 ): she is the Blessed Virgin Mary, whom the Church proclaims as the joy of Israel and the noble daughter of Zion.

Our Lady "is by nature the daughter of Adam;" in believing the message of the angel she conceived the Son of God in her virginal womb: "she is by faith the true child of Abraham;" "she is by descent the branch from the root of Jesse, bearing the flower that is Jesus Christ our Lord" (Quoted from the Preface of the seasonal Mass, The Blessed Virgin Mary, Chosen Daughter of Israel)

In her sincere obedience to the Law and her wholehearted acceptance of God's will, she is, in the words of the Second Vatican Council, "exalted among the humble and poor of the Lord, who trustingly hope in him for salvation and from him receive it. After the long period of waiting for the fulfillment of the promise, in her at last the fullness of time is reached, and a new order of providence is begun, when the Son of God takes from her a human nature in order to free the human family from sin through the mysteries of his earthly life." (Lumen Gentium 55 ).

We invite you to pray with the Church the following prayer from the seasonal Mass, The Blessed Virgin Mary, Chosen Daughter of Israel:

Lord our God,
to fulfill the promises you make of old
you chose the Blessed Virgin Mary,
the noble daughter of Zion;
grant that we may follow her,
whose humility won your favor
and whose obedience brought us your blessing.
We make our prayer through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever.

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