The Monarch Butterfly—An Illustration of Transformation—Part 5—The Genealogy of Jesus, Birth, and Childhood and His Messiahship

Introduction and Review

Part four of this series studied the number four, categorizing the four Gospels and their transforming properties. This lesson will examine the number four's role in the genealogy of Jesus, His birth, and His childhood. 

Ancestors of Christ by Armenian Manuscript Illuminator Toros Roslin

The Genealogy of Jesus Christ 

The four Gospel accounts are centered around the person and work of the Lord Jesus Christ, the Son of God, who was sent to the earth for the express purpose of saving the souls of men. He was most likely born around 4 B.C., 400 years after the people of God last heard a word from Him.

Matthew, the first Gospel, opens with the genealogy of Jesus Christ, the Messiah. In Matthews's genealogy, the developing theme builds the case for the rightful rule of the coming King (Son of David), who would reign in the hearts of men who would come to Him by faith (Son of Abraham). This genealogy is arranged in a four-name, four-times pattern. Two divisions divide these four sets of four into three sections, eventually culminating in the birth of Jesus.

The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham: 

 

— Matthew 1:1

This announcement connects Jesus with both Abraham and David. "The Expositor's Bible Commentary observes the following.

"Jesus the Messiah came in fulfillment of the kingdom promises to David and of the Gentile-blessings promises to Abraham."

J. Vernon McGee makes a further note in his "Thru the Bible" Commentary. 

"The line of Abraham places Him in the nation, and the line of David puts Him on the throne ... This is most important because it puts Jesus in a very unique position. He said the Shepherd of the sheep enters in by the door, but the thief and the robber climb up some other way to get into the sheepfold (John 10:1-2). That fold is the nation of Israel. He didn't climb into the fold over a fence in the back, and He didn't come in through the alleyway. He came in through the gate. He was born in the line of David and in the line of Abraham ... He is the fulfillment of everything that had been mentioned in the Old Testament." 

 

The genealogy continues.

(four names) Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers. (Notice Judah is the fourth listed in the genealogy, and he is also the fourth son of Jacob.)

(four names) Judah begot Perez and Zerah (twins counted as one - same generation) by Tamar, Perez begot Hezron, and Hezron begot Ram. 

(four names) Ram begot Amminadab, Amminadab begot Nahshon, and Nahshon begot Salmon. 

(four names) Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse.  

 

— Matthew 1:2-6

Notice the transition after the fourth set of four names, where the announcement of "King David" follows, with only three names at this transition.

(three names) And Jesse begot David the king. David, the king, begot Solomon by her who had been the wife of Uriah.

Also, observe that the four women (underlined) in the genealogy occur in this set and transition. 

(four names) Solomon begot Rehoboam, Rehoboam begot Abijah, and Abijah begot Asa. 

(four names) Asa begot Jehoshaphat, Jehoshaphat begot Joram, and Joram begot Uzziah. 

(four names) Uzziah begot Jotham, Jotham begot Ahaz, and Ahaz begot Hezekiah. 

(four names) Hezekiah begot Manasseh, Manasseh begot Amon, and Amon begot Josiah  

 

— Matthew 1:6-10

After the fourth set of four names, there is a transitional reference to the captivity in Babylon, containing only two names.  

(two names) Josiah begot Jeconiah (meaning "Yah will establish"), and his brothers about the time they were carried away to Babylon. (Notice "and his brothers" as it was with Judah) And after they were brought to Babylon, 

Then there are the final four sets of four.  

(four names) Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel. Zerubbabel begot Abiud
(four names), Abiud begot Eliakim, and Eliakim begot Azor. Azor begot Zadok,
(four names) Zadok begot Achim, and Achim begot Eliud. Eliud begot Eleazar,
(four names) Eleazar begot Matthan, and Matthan begot Jacob. And Jacob begot Joseph, the husband of Mary, 

 

— Matthew 1:11-16 

 

Christ stands alone. Notice this third point of transition after four sets of fours. Three sets of fours indicate that this development through natural means on the created earth was a spiritual work on God's part, something only Christ could accomplish.

... of whom was born Jesus, who is called Christ.  

 

— Matthew 1:16

Notice that the transitions also signal a countdown: the first includes three names, the second two, and the fourth, Christ, the Messiah, who has arrived. The sets overlap names like links in a chain, and their count is explicitly designed, for literary purposes, to establish the message. There are forty (4x10) names in total, from Abraham to Jesus, not using the overlapping feature. The text concludes the genealogy with the word "generations" appearing four times.

So all the generations from Abraham to David are fourteen generations, from David until the captivity in Babylon are fourteen generations, and from the captivity in Babylon until the Christ are fourteen generations. 

 

— Matthew 1:17

Jesus was born when the fourth Gentile world government ruled Israel, namely, Rome. The three prior were Babylon, Medo-Persia, and Greece.

The time frame from Abraham to Jesus is divided by four markers.

1. Abraham
2. David
3. Babylon
4. and Christ

According to Bullinger, four people are omitted from Matthew's genealogy of Jesus Christ. They were the final four successors to the throne before the Babylonian captivity.

1. Ahaziah, or Jehoahaz, 2 Kings 8:29-10:27; 2 Chron 22:39.
2. Joash, 2 Kings 11:2-12:20; 2 Chron 24:1-25.
3. Amaziah (or Ahimaaz), 2 Kings 14:8-20; 2 Chron 25:7-27. And one between Josiah and Jeconiah
4. Jehoiakim, 2 Kings 23:36-24:6; 2 Chron 36:5-8. It was he who cut to pieces and burnt the roll which contained the words of Jehovah (Jer 36:23). 

There are fourteen generations between each in verse 17 of chapter one.

In announcing His birth and earthly reveal, the angel that appears reveals four "Beholds" titles of Jesus the Messiah, Luke 1:31-33. These titles are found in all four Gospels and correspond to four Old Testament "Beholds" concerning the Messiah who would come to the earth He created.

1. "Thou shalt bring forth a Son" = Behold the man
— Zechariah 6:12 (Luke presents Jesus as the Son of Man)
2. "and shalt call his name Jesus" = Behold my Servant.
— Isaiah 42:1 (Mark presents Jesus as servant Savior)
3. "Shall be called the Son of the Highest" = Behold your God
— Isaiah 40:9 (John reveals Jesus as the Son of God)
4. "He shall reign ... and of His kingdom there shall be no end" = Behold your King
— Zechariah 9:9 (Matthew presents Jesus as the King of kings)

Ray Stedman, Pastor, Bible expositor, and teacher, summarizes this with the four "Beholds" and Old Testament connection.

Four different times—and only four times—in the Old Testament, there was an exclamatory statement made concerning the Messiah, introduced always by the word behold. In one of the prophets, we read, "Behold thy king, O Israel!" In another place, we read, "Behold the man!" In a third place, we read, "Behold my servant!" In still a fourth place, we read, "Behold thy God!" These four statements are amplified and developed in the four Gospels—Matthew, the Gospel of the King; Mark, the Gospel of the Servant; Luke, the Gospel of the Son of man; and John, the Gospel of God, the presentation of the Son of God. 

 E.W. Bullinger, a respected theologian and Bible scholar, also writes of four titles of the Messiah.

There are four titles of the Messiah who was prophesied to be born into the earth as a physical person that would govern the hearts of men who would submit their lives to Him. 

His name will be called 

1. Wonderful Counselor, 

2. Mighty God 

3. Everlasting Father, 

4. Prince of Peace. 

 

— Isaiah 9:6

In his commentary on Isaiah, chapter four, Scofield writes that the name of Christ is used in four ways, describing the coming Christ as "the Branch." This thought corresponds to the four Gospels and the four faces of Christ as a King, Servant, Man, and God.

1. I will raise to David a Branch of righteousness
— Isaiah, Jeremiah 23:5 (Messiah of the seed of David according to the flesh revealed in His earthly glory as King of kings, and Lord of Lords) — Matthew presents Jesus as King

2. Behold, I am bringing forth My Servant the BRANCH
— Zechariah 3:8 (His obedience to death)
— Mark presents Jesus as a servant

3. “Behold, the Man whose name is the BRANCH!
From His place He shall branch out,
And He shall build the temple of the Lord;
Yes, He shall build the temple of the Lord.
He shall bear the glory,
And shall sit and rule on His throne
— Zechariah 6 (in the vision of the four chariots)
— Luke presents Jesus as a man

4. The Branch of the Lord
— Isaiah 4:2
— John presents Jesus as the Son of God.

The Book of Hebrews also notes God's witness on the earth to the lost souls of men, which is to be exhibited in four ways.

1. signs
2. and wonders,
3. with various miracles
4. and gifts of the Holy Spirit 

 

— Hebrews 2:4

Four prohibitions were given to the first seventy sent out into the earth to preach the Gospel. Carry no purse, no scrip, no shoes, and salute no man by the way.

1. carry no purse
2. no scrip
3. no shoes
4. and salute no man by the way 

 

— Luke 10:4

There is also a fourfold sphere of suffering for those who would follow Him.

1. We are hard-pressed on every side, yet not crushed;
2. We are perplexed, but not in despair;
3. persecuted, but not forsaken;
4. struck down, but not destroyed 

 

— II Corinthians 4:8-9 

 

Raffaello Sorby: The Flight to Egypt

Fours Surrounding Christ's Birth and Childhood

Borrowing from online author Margaret Minnicks's article "Joseph's Four Dreams Before Jesus was Born," the narrative surrounding the birth and early childhood of Jesus Christ included four dreams that guided Joseph through four pivotal transitions in the developing plot of the potential destruction of the infant/toddler Messiah. All the scenes involve prophecy fulfillment —the divine foretelling of events on earth — and are part of the theme of four. 

The first dream involved changing Joseph's mind regarding his reluctance to formalize his marriage to Mary after discovering she was pregnant, but not by him.

Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph, her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.”

So all this was done that it might be fulfilled, as spoken by the Lord through the prophet, saying: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”

Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name Jesus.
— Matthew 1:18-24

The second dream occurred after the Wise Men from the East followed a star, a celestial object created on the fourth day, that pointed to the designated area where Jesus was. Herod knew of the prophecy of the coming Messiah/King, identified in a four-lined Old Testament prophetic poem. 

1. And you, Bethlehem, in the land of Judah,
2. are by no means least among the leaders of Judah:
3. Because out of you will come a leader
4. Who will shepherd My people Israel? 

 

—Matthew 2:6

 Herod is jealously beside himself and plots to kill Jesus by using the Wisemen to discover where He is.

Then Herod secretly summoned the wise men and asked them the exact time the star appeared. And he sent them to Bethlehem and said, “Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also.” 

 

— Matthew 2:7-8

The star (created on the fourth day), mentioned four times in Matthew's account of this event, indicated the appointed time and place where the Messiah would be born and later located.

When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced with exceedingly great joy. And when they had come into the house, they saw the young Child with Mary, His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh. 

 

— Matthew 1:9-11

After the Wisemen were divinely warned in this second dream not to return to Herod but to leave another way, Joseph is again divinely warned in a dream to take the child to Egypt.

Now, when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him.” 

 

When he arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son. 

 

— Matthew 2:13-15

Herod is furious and orders the killing of babies two years old and younger in hopes that one of them is Jesus. After Herod dies, Joseph is instructed in a third dream to return to the land.

Now, when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead.” Then he arose, took the young Child and His mother, and came into the land of Israel. 

 

— Matthew 2:19-21

As a side note, this third dream follows the pattern of the number three by connecting with themes of resurrection through the words "arise" and "arose." The instruction to return to Israel from Egypt could be considered a "going up" of sorts.

The fourth and final dream warns against returning to Judea. They end up in Nazareth. As Margaret Minnick mentions in her article, they had come full circle.

But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.”
— Matthew 2:22-23  

 

Nethaniel Under the Fig Tree by James Tissot
Brookelyn Museum

Under the Fig Tree

The Messiahship of Christ, our only hope and source of transformation, appears to be strongly associated with the number four, as we have observed and will continue to observe throughout this study. He is known by four Sonship titles.

1. Son of God
2. Son of Man
3. Son of Abraham
4. and Son of David

It is the Messiah who came as a man to the earth to transform the hearts of men. In ancient Hebrew culture, the son was the one who was to build the family and house.

In John, the fourth Gospel, Jesus gathers His disciples and calls some to follow Him. There will be twelve in total (4x3). The first two acknowledge that they have discovered the Messiah.

One of the two who heard John (the Baptist) speak, and followed Him, was Andrew, Simon Peter’s brother. He first found his own brother Simon and said to him, “We have found the Messiah” (which is translated as “the Christ”). And he brought him to Jesus. 

— John 1:40-41

Nathanael is introduced to Jesus by Philip, whom Jesus found the following day.

The following day, Jesus wanted to go to Galilee, and He found Philip and said to him, “Follow Me.” Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph.” 

— John 1:43-45

Nathanael is skeptical but goes with Philip to see. The next scene is significant as it concerns the number four, the Messiah, the establishment of God's kingdom, and a hidden message of how He accomplishes this.

Jesus saw Nathanael coming toward Him, and said of him, “Behold, an Israelite indeed, in whom is no deceit!” 

Nathanael said to Him, “How do You know me?” 

Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you. 

— John 1:47-48

The above verse is one of four places in Scripture where the phrase "under the fig tree" is used. The three others are in the Old Testament and altogether preach the Gospel message. Its first occurrence is in First Kings, where Solomon establishes God's kingdom and rules over His people.

Judah and Israel dwelt safely, each man under his vine and his fig tree, from Dan as far as Beersheba, all the days of Solomon. 

— 1 Kings 4:25

The second occurrence is in Micah chapter four, titled "The Lord's Reign in Zion," and symbolizes freedom from their oppressors.

... everyone shall sit under his vine and under his fig tree,
And no one shall make them afraid.

— Micah 4:4

The third mention is in Zechariah, which discusses the removal of iniquity.

I will remove the iniquity of that land in one day.
In that day,’ says the Lord of hosts,
‘Everyone will invite his neighbor
under his vine and under his fig tree.

— Zechariah 3:9-10

Interestingly, Philip "invites" Nathanael, who is "sitting under his fig tree," to come and meet the foretold Messiah. In his book The Parable of Joy, Michael Card fills in the blanks of our modern understanding of this event.

The key to unlocking the mystery is Jesus' reference to the fig tree, which had symbolic significance in Israel as a sign of the nation. But Jesus' words have more than symbolic meaning. The fig tree was a common place for prayer, especially for young rabbinic students, which Nathanael may well have been. If he was specifically under a fig tree when Philip called him, chances are he was in prayer ... The Jewish believer was taught that 'he who, when he prays, does not pray for the coming of the Messiah, has not prayed at all ... Thus, if Nathanael had been at prayer, chances are he was praying for the Messiah. Perhaps this is why Jesus refers to him as a true Israelite; his faith was focused on waiting for the Coming. When Jesus tells Nathanael that He saw him under the fig tree, the implication is (and it is just an implication) that Nathanael put two and two together in his mind. Only one person could have known, could have heard his solitary prayer for the Messiah: the Messiah Himself! As the pieces fall together in his heart and mind, Nathanael finds himself on his knees. The true Israelite declares Jesus is the King." 

Charles Soles' commentary on the Stack Exchange website furthered this insight.

The fig tree was significant. A sacred place of prayer, study, and meditation. A place of peace and safety in the midst of cruel circumstances. A place of longing for the Messiah to show himself as King. 

It is awesome that Christ revealed his heart toward Nathanael. He was a man of no pretense, no false estimation of himself, who had been sincerely seeking the Messiah. Jesus takes note of the fruit or evidence of our faith. In Matt.21 He cursed the fruitless fig tree. Fig trees bear fruit before foliage. The clothing of the tree (the regalia of worship) was really the by-product of a fruitful life. 

"How do you know me?" Nathanael asked. Oh, how he knows the sincerity of our hearts! And with that, knowing reveals more of Himself to us. He promised Nathanael he would see greater things! He would, from that moment on, see Jesus in full revelation as the stairway to heaven (Gen 28). Jesus would, from that moment, be someone who stood in the Gap between heaven and earth, fulfilling the longing of Nathanael's heart, indeed. 

 

In all four references to "under the fig tree" taken together, we can see God establishing a kingdom and delivering us from our oppressors by removing our iniquity and inviting us to come. That is the Gospel in its entirety, as seen in these four places.

Barnes' Bible Commentary offers a more personal and specific application of this event, highlighting four key aspects.

Our Saviour also worshiped in such places. Compare John 18:2; Luke 6:12. In that place of retirement, it is not improbable that Nathanael was engaged in private devotion. 

I saw thee—It is clear, from the narrative, that Jesus did not mean to say that he was bodily present with Nathanael and saw him; but he knew his thoughts, his desires, his secret feelings and wishes. In this sense, Nathanael understood him. We may learn: 

1. That Jesus sees what is done in secret, and is therefore divine. 

2. that he sees us when we little think of it. 

3. that he sees us especially in our private devotions, hears our prayers, and marks our meditations. And, 

4. that he judges of our character chiefly by our private devotions. Those are secret; the world sees them not, and in our closets we show what we are. How does it become us, therefore, that our secret prayers and meditations should be without "guile" and hypocrisy, and such as Jesus will approve!