And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
Josaphat.
1 Kings 15:24 And Asa slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoshaphat his son reigned in his stead.
1 Kings 22:2-50 And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel…
2 Kings 3:1 Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.
Jehoshaphat.
1 Kings 22:50 And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead.
2 Kings 8:16 And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.
Jehoram.
1 Chronicles 3:11 Joram his son, Ahaziah his son, Joash his son,
2 Chronicles 21:1 Now Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David. And Jehoram his son reigned in his stead.
Ozias.
2 Kings 14:21 And all the people of Judah took Azariah, which was sixteen years old, and made him king instead of his father Amaziah.
2 Kings 15:1-6 In the twenty and seventh year of Jeroboam king of Israel began Azariah son of Amaziah king of Judah to reign…
Azariah.
2 Chronicles 26:1-23 Then all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah…
Uzziah.
Jehoshaphat the father of Joram
Jehoshaphat was a king who sought to strengthen Judah both spiritually and militarily. He is noted for his alliance with the northern kingdom of Israel, which was controversial due to Israel's idolatrous practices. This alliance is detailed in 1 Kings 22 and 2 Chronicles 18. Jehoshaphat's reign was marked by efforts to educate the people in the Law of the Lord, as seen in 2 Chronicles 17:7-9. His son Joram, however, did not follow in his father's righteous footsteps, as he married Athaliah, the daughter of Ahab and Jezebel, leading to increased idolatry in Judah (2 Kings 8:16-18).
Joram the father of Uzziah
Joram, also known as Jehoram, was a king whose reign was characterized by a departure from the faithfulness of his predecessors. His marriage to Athaliah brought the influence of Baal worship into Judah, as recorded in 2 Kings 8:18. Despite his unfaithfulness, the Davidic line continued through him, fulfilling God's promise to David. Uzziah, also known as Azariah, was a later king of Judah who initially followed God and brought prosperity to the nation. His reign is detailed in 2 Chronicles 26, where he is noted for his military successes and building projects. However, his pride led to his downfall, as he unlawfully entered the temple to burn incense, resulting in leprosy (2 Chronicles 26:16-21). Uzziah's reign is a reminder of the importance of humility and obedience to God.
“Asa was the father of Jehoshaphat” (Matthew 1:8).
• Matthew anchors Jesus’ lineage in real history by naming Asa, the godly king who “did what was right in the eyes of the LORD” (1 Kings 15:11).
• Asa’s reforms—tearing down idols, renewing the altar, and leading Judah to seek the LORD (2 Chronicles 15:8–15)—demonstrate a heart for covenant faithfulness.
• By recording Asa, Matthew shows that the Messiah’s line flows through a king who trusted God rather than foreign alliances (cf. 2 Chronicles 16:7–9).
• This reinforces God’s promise in 2 Samuel 7:12–16 that David’s throne would endure, a promise now traced straight to Jesus (see Matthew 1:1, 17).
“Jehoshaphat the father of Joram” (Matthew 1:8).
• Jehoshaphat followed his father’s footsteps, “walking in the earlier ways of his father David” (2 Chronicles 17:3).
• His reign highlights both faith and failure:
– Faith: He sent teachers with the Book of the Law throughout Judah (2 Chronicles 17:7–9), and when threatened by Moab and Ammon he sought the LORD in fasting and prayer, leading to a miraculous victory (2 Chronicles 20:1–30).
– Failure: He allied with Ahab of Israel, nearly losing his life in battle (2 Chronicles 18) and later partnered with Ahab’s son Ahaziah, only to have their fleet wrecked (2 Chronicles 20:35–37).
• Including Jehoshaphat reminds us God works through imperfect people to preserve the royal line until Christ, echoing Romans 8:28.
“Joram the father of Uzziah” (Matthew 1:8).
• Joram (also called Jehoram) married Athaliah, daughter of Ahab and Jezebel, and “walked in the ways of the kings of Israel” (2 Chronicles 21:6).
• His reign brought judgment—rebellions, disease, and divine displeasure (2 Chronicles 21:8–19). Yet Matthew still traces Messiah’s line through him, underscoring that God’s covenant stands even when kings fail (cf. Psalm 89:30–37).
• Uzziah (also called Azariah) began well, seeking God and being marvelously helped “until he was strong” (2 Chronicles 26:5).
– Achievements: fortified Jerusalem, expanded agriculture, and developed military technology (2 Chronicles 26:6–15).
– Downfall: pride led him to usurp priestly duties, and the LORD struck him with leprosy (2 Chronicles 26:16–21).
• Despite personal failures, Uzziah’s long reign stabilized Judah, maintaining the Davidic throne so the promise could advance toward its fulfillment in Jesus (Isaiah 7:14; Matthew 1:23).
Matthew 1:8 is far more than a list of names; it is a testimony that God faithfully preserved the royal line through righteous reformers and flawed kings alike. Asa’s zeal, Jehoshaphat’s mixed legacy, Joram’s rebellion, and Uzziah’s pride all underscore one truth: the certainty of God’s covenant promise. Each generation, with its triumphs and failures, moved history closer to the birth of Jesus—the King who perfectly fulfills the throne of David forever.
Verse 8. - And Joram begat Ozias ( Uzziah, Revised Version). Between Joram and Uzziah the pedigree omits three names - Ahaziah immediately succeeded Joram (2 Kings 8:24), and was followed by his son Joash (2 Kings 12:1), and he by his son Amaziah (2 Kings 14:1). These were probably left out, that the number of generations might be reduced to fourteen. It is not likely that St. Matthew omitted them, but that they were absent from the form which he used. If we seek for a reason why these precise names are omitted, we may probably find it in the fact of their being descended from Jezebel; while the language of the second commandment would suggest that to the fourth generation the children' of that race would suffer for the sins of their parents. To the Jewish compiler of this genealogy no argument more forcible for the removal of these names could have been suggested. It will be seen that the word "begat" in these verses does not signify always the direct succession of son to father.