‘Matthew’s genealogy has a couple of important twists that make significant theological points about God.
First, although the lists are patriarchal, at four key points they diverge to mention women: Tamar, Rahab, Ruth, and the wife of Uriah (Bathsheba). These women either were involved in questionable sexual relationships (Tamar with Judah [Gen 38]; Rahab by vocation (Josh. 2]; Bathsheba with David [2 Sam. 11]) or represent the surprising presence of Gentile women (Rahab; Ruth).
They all have a connection to rumors about illegitimacy.
The conscious pointing out of these dimensions show that God’s work includes people of all sorts of backgrounds and races. Thus, even though the genealogy is national and Davidic, the suggestion that the story has a broader scope is present in these surprising inclusions——not just of some women, but of women with this diverse background.
Second, Matthew presents Joseph’s genealogy as the legal right that Jesus has to the Davidic throne.
In part, that right comes through his presence in Joseph‘s house. Nevertheless, Matthew also is clear that Jesus’ biological connection to the family comes only through Mary. In v. 16, Matthew says, “Mary, (from whom – a feminine relative pronoun in Greek) Jesus was born who is called the Christ.”
This note is the first hint that Matthew affirms the unusual, divinely wrought character of Jesus’ birth.’
Jesus according to Scripture, Darrell L. Bock, Baker Academic, 2002, p.56-7.