Luke 3:23

GENEALOGY OF JESUS. (Luke 3:23-38)

he began to be about thirty--that is, "was about entering on His thirtieth year." So our translators have taken the word (and so CALVIN, BEZA, BLOOMFIELD, WEBSTER and WILKINSON, &c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [BENGEL, OLSHAUSEN, DE WETTE, MEYER, ALFORD, &c.]. At this age the priests entered on their office (Num 4:3).

being, as was supposed, the son of Joseph, &c.--Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary?--a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty; namely, that in this case Matthew makes Jacob, while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, Luke 1:2-32, and see on Luk 2:5), still it does seem unlikely--we say not incredible--that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph--here His real, there His reputed line--explain the statement about Joseph, that he was "the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in Rut 1:11-12), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [OLSHAUSEN].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_3:23; Luk_3:38

Which was the son of Adam, which was the son of God

Genealogies

As we glance through the list of names given in these chapters (Mat_1:1-25.

and Luk_3:1-38.), we see that few could claim a higher descent than could the carpenter Joseph and the gentle woman to whom he was espoused. They were both lineally descended from the ancient kings of the proud tribe of Judah--from Solomon and David--and, going further back, from the patriarchs, Abraham, Isaac, and Jacob--from Shorn, from Seth, from Adam. Their family tree in one place covered a space of 2,000 years; in another of more than 4,000 years. Yet they were poor, humble, unrecognized. In the lapse of time there are fluctuations and undulations. While some families have their flows, others have their ebbs. While some rise in wealth and consequent honour, others glide into poverty and insignificance. The old stock wears out, the new tree takes its place. The world, constituted as it is, recognizes lineage only when it is accompanied by wealth. By itself it is a voice from the past, and nothing more. Could we read the history of mens lives, and trace their descent, we should have plenty of examples of this. We see it in our own times. Examples crowd on us without difficulty. It is not long since the gallant son of an emperor died as a simple soldier in the British uniform. It is asserted that the last scion of a kingly race, sprung from the warrior Cid, eked out a miserable existence--neglected, half-starved--in London, where he died a few years ago.The descendants of one of the most remarkable men of the sixteenth century are a poor peasant family in a Midland County to-day--decent folk enough, but certainly unhonoured and unsung. Such was the case with the gentle Mary of Nazareth. Some people boast of their patrician birth. The boasting, at least, confers no merit upon them. If Mary wished, she might with reason have boasted too. Though a peasant, she sprang from kings; though poor, her ancestors were wealthy; though humble, one of her forefathers was the wisest of men. But her claim to honour came not from the past--it was reflected back from the future. It was not due to the long line of an unbroken pedigree, but from Him she was to bear … With the exception of the two of our Lord, there are no genealogies in the New Testament, whereas there are several in the Old Testament. Moreover, St. Paul, himself descended from Jacobs youngest son, wrote this counsel to Timothy, Neither give heed to endless genealogies, and to Titus, Avoid foolish question and genealogies … for they are unprofitable and vain. Is there no significance in this? Family records were scrupulously guarded under Judaism; they were ignored, even condemned, under Christianity. Why so? Because Christianitys principle sweeps away all walls of partition, blots out all records, tears down all red lines which may separate man from man. Christianity teaches that each and every man, whoever he be, is a brother; and each and every woman a sister. Christianity abrogates and denounces whatever tends to pride, or assumption, or superciliousness, or self-conceit. It teaches that in Gods sight, prince and beggar, patrician and peasant, are on the same level. It teaches gentleness and thoughtfulness and politeness towards all. It teaches that the highest claim to descent is to be a true child of God; the highest society, true membership with Christ; the highest inheritance, that which we have if we only keep it--the kingdom of heaven. (C. E. Drought, M. A.)

The genealogies in Matthew and Luke

In the first Gospel the genealogy of Jesus is placed at the very beginning of the narrative. This is easily explained. From the point of view indicated by theocratic forms, scriptural antecedents, and, if we may so express it, Jewish etiquette, the Messiah was to be a descendant of David and Abraham (Mat_1:1.) This relationship was the sine qua non of His civil status. It is not so easy to understand why Luke thought he must give the genealogy of Jesus, and why he places it just here, between the baptism and the temptation. Perhaps, if we bear in mind the obscurity in which, to the Greeks, the origin of mankind was hidden, and the absurd fables current among them about autochthonic nations, we shall see how interesting any document would be to them, which, following the track of actual names, went back to the first father of the race. Lukes intention would thus be very nearly the same as Pauls, when he said at Athens (Act_17:26), God hath made of one blood the whole human race. But from a strictly religious point of view, this genealogy possessed still greater importance. In carrying it back not only, as Matthew does, as far as Abraham, but even to Adam, Luke lays the foundation of that universality of redemption which is to be one of the characteristic features of the picture he is about to draw. In this way he places in close and indissoluble connection the imperfect image created in Adam which reappears in every man, and his perfect image realized in Christ which is to be reproduced in all men. But why does Luke place this document here? Because now Jesus enters personally on the scene to commence His proper work. With the baptism, the obscurity in which He has lived until now passes away; He now appears detached from the circle of persons who have hitherto surrounded Him and acted as His patrons--viz., His parents and the forerunner. He henceforth becomes the He (verse 23), the principal personage of the narrative. This is the moment which very properly appears to the author most suitable for giving His genealogy. The genealogy of Moses, in the Exodus, is placed in the same way, not at the opening of his biography, but at the moment when he appears on the stage of history, when he presents himself before Pharaoh. In crossing the threshold of this new era, the sacred historian casts a general glance over the period which thus reaches its close, and sums it up in this document, which might be called the mortuary register of the earlier humanity. There is, further, a difference of form between the two genealogies. Matthew comes down, while Luke ascends the stream of generations. Perhaps this difference of method depends on the difference of religious position between the Jews and the Greeks. The Jew, finding the basis of his thought in a revelation, proceeds synthetically from cause to effect; the Greek, possessing nothing beyond the fact, analyzes it, that he may proceed from effect to cause. But this difference depends more probably still on another circumstance. Every official genealogical register must present the descending form; for individuals are only inscribed in it as they are born. The ascending form of genealogy can only he that of a private instrument, drawn up from the public document with a view to the particular individual whose name serves as the starting-point of the whole list. It follows that in Matthew we have the exact copy of the official register; while Luke gives us a document extracted from the public records, and compiled with a view to the person with whom the genealogy commences. (F. Godet, D. D.)

The double genealogies of Christ as the Son of David

The general facts are these--

1. The genealogy in St. Matthew descends from Abraham to Jesus, in accordance with his object in writing mainly for the Jews; whereas St. Lukes ascends from Jesus to Adam, and to God, in accordance with his object in writing for the world in general.

2. The generations are introduced in St. Matthew by the word begat; in St. Luke by the genitive with the ellipse of son.

3. Between David and Zerubbabel St. Matthew gives only fifteen names, but St. Luke twenty-one; and they are all different except that of Shealtiel (Salathiel).

4. Between Zerubbabel and Joseph St. Matthew gives only nine generations, but St. Luke seventeen; and all the names are different. The difficulty as to the number of the generations is not serious. It is a matter of daily experience that the number of generations in one line often increases far more rapidly than that in another. Moreover the discrepancies in these two lists may all be accounted for by noticing that Matthew adopts the common Jewish plan of an arbitrary numerical division into tesseradecads. When this system was adopted, whole generations were freely omitted, for the sake of preserving the symmetry, provided that the fact of the succession remained undoubted (cf. Ezr_7:1-5 with 1Ch_6:3-15). The difficulty as to the dissimilarity of names will of course only affect the two steps of the genealogies at which they begin to diverge, before they again coalesce in the names of Shealtiel and of Joseph. A single adoption, and a single levirate marriage, account for the apparent discrepancies. St. Matthew gives the legal descent through a line of kings descended from Solomon--the jus successionis; St. Luke the natural descent--the jus sanguinis. St. Matthews is a royal, St. Lukes a natural pedigree. (Archdeacon Farrar.)

Our Lords descent

1. These verses completely establish that essential point in the evidence of the Messiahship of Jesus, viz., His descent from David, Judah, and Abraham. Let this confirm our faith in His Divine mission; let us give our careful attention and firm adherence to the exact and particular doctrines which He teaches; and show a ready obedience to the precepts which He enjoins.

2. Among the ancestors of our Lord, there are found persons of various descriptions and characters.

(1) Though His line frequently runs through the elder brother, it also often runs through a younger brother of the family, which shows that God follows His own sovereign will, and in the course of His providence often makes the first last and the last first, putting down the great and exalting those of low degree.

(2) In this genealogy, too, are found some who were originally Gentiles, and strangers to the covenants of promise, as Rahab and Ruth; a circumstance which gave early proof that in Jesus Christ there was to be neither Greek nor Jew, and that the blessings of His salvation were to be proposed to every nation under heaven.

(3) In His pedigree there are found some individuals who were of abandoned character, and yet He was not thereby disgraced.

(4) It shows that grace does not run through families, but is the special gift of God to individuals.

(5) Our Lords condescension in accepting such a descent.

3. A glance at these generations which have passed away, naturally suggests a variety of reflections--plaintive, humble, and instructive.

(1) All must die.

(2) The sad consequences of sin.

(3) The vanity of the world. Some few of these obtained celebrity, but how little it avails them now! Of how many the memory, and even the name, has utterly perished! How miserable are they who have no name but that which is written in the earth, and no portion but for this life I Let us seek to gain a more substantial honour. (James Foote, M. A.)

A binding corner-stone

See what a binding corner-stone the Lord Jesus is, knitting together not man to man only, Gentiles with Jews, but man with God also; and that not by a personal union only, which He hath perfected in Himself, but by a spiritual union also by which He unites all the members of His mystical body in a blessed peace and fellowship with God; and this hath He now begun, and shall perfect in the end. (Bishop Cowper.)

From Christ according to the Spirit

Then our instruction is, that though neither our names nor our fathers, be in the catalogue of Christs progenitors; yet if we be in the roll of His children and brethren, we shall have comfort sufficient: though He be not come of us according to the flesh, if we be come from Him, according to the Spirit, as His sons and daughters by regeneration, we shall be blessed in Him, even as they were. (Bishop Cowper.)

The genealogical table

A mournful yet instructive study. Take a few of the reflections arising from such a study.

1. Every individual life belongs to the great whole--the solemn ever-rolling stream of human being. No man liveth unto himself; we transmit power, weakness, even depravity.

2. Though the individual dies, the race moves on; no one being is essential to the continuance of the world; the greatest dies, yet the world hardly misses the service of his industrious hand; the most eloquent ceases his speech, yet the roar in the living air is none the less.

3. How few men of surpassing reputation there have ever been, considering the innumerable hosts of human generations; how few of these names do we know anything about--only one here and there, as David, Abraham, Enoch; but of the mass, who knows anything?

4. Yet there may be great usefulness where there is no renown; our names will perish when we cease to live, yet within the limits of our day, how much good may we do!

5. Even though a great succession may seem to be interrupted, or to have died cut, it may revive again. In this table we come to very low points, yet how the life rises, how the glory returns! Cast down, but not destroyed. It is often thus with the spiritual seed of the Messiah, yet there has ever been a seed to serve Him, and a remnant to uphold the honour of His name. (J. Parker, D. D.)

The genealogy of Christ

We learn:

I. GODS FIDELITY TO HIS PROMISE.

II. THE ETERNAL NEVER WORKS HURRIEDLY.

III. THE HUMAN RACE IS VERY CLOSELY INTERRELATED.

IV. THE UNIVERSALITY OF DEATH.

V. THE ALL-INCLUSIVENESS OF CHRISTS MISSION.

VI. CHRIST THE APEX OF THIS PYRAMID AND THE CROWN AND GLORY OF THE RACE. (J. Ossian Davies.)

Sacred and secular Jewish names

The following possible explanation of the divergencies between the two genealogies of our Lord is deserving of consideration. The Jews, like other nations, gave more than one name to each individual. The life of a Jew was essentially twofold: he was a member of a civil state, and he was at the same time a member of a theocracy; his life was both political and religious. This distinction seems to have been preserved in the giving of names. Traces of the double name are found throughout the course of Scripture history. It is highly probable that the sacred name imposed at birth would be entered in a different list from the common name by which a man was known in his civil relationships. The conclusion to which we are brought is that we have before us two such registers, one drawn from public, and the other from private sources; or, as is conjectured above, one from a civil genealogy, the other from writings laid up in the Temple. In support of this view, we may note that in the genealogy in Luke--the evangelist whose opening chapters show a close familiarity with the interior of the Temple, and what took place there--the names appear to have a sacred character. Even an English reader may remark at a glance the different aspect of the two lists. That in Luke contains, with striking frequency, the familiar names of distinguished patriarchs, prophets, and priests, and thus confirms the impression that his genealogy, rather than that of a Matthew, is of a purely religious character. This hypothesis receives a remarkable confirmation by a comparison of the dates of the two lists with the dates of the first building, the destruction, and the second building of the Temple. What, then, is the relation between the two genealogies before Solomons time, when there was no Temple? and during the lives of Salathiel and Zorobabel, who flourished at the time of the Babylonish captivity, when again, for seventy years, there was no Temple? It is precisely at these periods that only one list exists. The divergence in Lukes genealogy from that of Matthew is exactly coincident with the periods during which the Temple was standing. What explanation of this striking fact can be more natural than that at the point where the two genealogies unite there was but one list to refer to, and that the absence of entries in the sacred register required it to be supplemented by a reference to the state chronicles? (Biblical things not generally known.)

Luke carefully guards against the notion of this being the real descent, by introducing the words as was supposed; it was the legal descent, Joseph being legally the Lords father; and from Joseph as the supposed father, St. Luke carries up the pedigree to the commencement of all things, that is, the creation of the man. Matthew brings down the descent from Abraham; Luke carries it up to Adam and so to God; and as the descent from Abraham was the most important for those children of Abraham who were looking for the fulfilment of the promises made to their forefathers, so the possibility of ascending to Adam and to God was the most important fact for the race of mankind at large, who had all fallen in Adam, and all looked for redemption through Christ. Dry as the long list of names in Luke may seem, it may truly be said that no passage of Scripture contains more of the essence of the gospel; Jesus is the true second Adam, because He is linked with the first; Jesus and Adam are the two heads of the human race, and they are both of them sons of God, Adam by creation, Jesus Christ by eternal generation; and so it may be said that the genealogical chain, by which Luke linked the first Adam and the second Adam together, is that chain upon which the redemption of mankind and all human hopes depend. (Bishop Harvey Goodwin.)

Why have we Josephs genealogy, not Marys?

If Josephs genealogy, as presented in either of the Gospels, determines our Lords birth as the lineal descendant of David, and the legal heir to the throne, his genealogy is all-important; while that of Mary, as it would not, according to Hebrew law, have decided the question of descent, would have been invalid as a document. Familia matris nonfamilia is an ancient maxim among the Jews, and it has Divine sanction (see Num_1:26). The law that descent is reckoned on the fathers side only, Filius sequitur patrem--a law recognized by all civilized nations--is not contradicted by the one or two exceptional instances in which the name of a womans ancestor was adopted by her husband and transmitted to her offspring (Num_32:41; comp. 1Ch_2:21-23; Ezr_2:61). A descent of this kind was not counted a true descent in any case in which the genealogy was sought (see Ezr_2:62), and gave no legal claim. Joseph is distinctly honoured, in the Scripture, with the recognition of his legal parentage of Jesus. (G. W. Butler, D. D.)

The Divine root of the human pedigree

The pedigree of our Lord, as given by the Evangelist of the Gentiles, ends with a wonderful leap, a leap from earth to heaven. Noah was the son of Lamech, &c., &e. Enos was the son of Seth, Seth was the son of Adam, Adam was the son of--God. There is no bolder word in Scripture, none that strikes us with a deeper surprise and awe. Most of us have, doubtless, wondered at times why, when space was so valuable, Luke should have inserted in his Gospel this barren list of names. But the pedigree is of immense value, if for nothing else, yet for this, that it connects the second Adam with the first, that it places a son of God at either end of the list; that it makes us out to be the children of God both by nature and by grace, by birth and by second birth. For, of course, if Adam was the son of God, we are all the children of God, since we are all children of Adam; there is a Divine element in our nature as well as a human element, a capacity for life and holiness as well as a liability to sin and death. In the light of our text--

I. EVEN THE MOST PERPLEXING FACTS OF OUR INWARD EXPERIENCE GROW A LITTLE MORE CLEAR TO US. Double or divided nature of which every man is conscious. In worst of men something good; something bad even in best. That which is good we derive from God, our true Father, the sole source and fountain of good; that which is evil in us we inherit not from Adam only, but from all our earthly parents.

II. SO DOES THE DEEPEST TEACHING OF THE NEW TESTAMENT BECOME CLEARER TO US: the philosophy which underlies the teaching of our Lord and of the two greatest of His interpreters, St. Paul and St. John. That teaching may be briefly summed up thus: Christ is the Eternal Word by whom all things were created, by whom therefore Adam, or man, was created. Hence Christ is, as St. Paul calls Him, the Head of every man. It is in Him that we live and move and have our being. Then, too, we begin to understand all those difficult and perplexing passages in the writings of St. Paul, which declare our essential oneness with Christ. The second Adam was before the first Adam, and called Him into being. Hence He could die for all. Hence He lives for all, and we all live in and by Him. In short, all the sentences of the New Testament, which have sounded most mystical and obscure, and which may have seemed too good to be literally true, become true and plain to us so soon as we understand that Adam was the son of God, and that Adam was made by Him without whom nothing was made, and apart from whom nothing can subsist.

III. THE PRACTICAL OUTCOME OF THESE THOUGHTS IS MOST WELCOME AND MOST PRECIOUS to as many of us as love life and desire to see good. For, however weak and sinful we may be, we have not, as we sometimes fear, to persuade God to enter into a fatherly relation to us, and to begin to love us. He is our Father; He does love us. Nor have we, as we still oftener fear, to ask Him to redeem us from the yoke and tyranny of our sins. He has redeemed both us and all men, once for all, by the incarnation and sacrifice of Jesus Christ our Maker, our Head, and therefore our Representative. We have only to recognize existing and accomplished facts. We bare only to believe that He is our Father, has been our Father ever since we had any being, and can never cease to be our Father. We have only to accept the salvation He has wrought, and which stands waiting for us and urging itself upon us. There need be, there can be, no change in God, or in the Son of God; it is we in whom a change is wanted. They are, they have done, they are doing, all that we can desire them to be or do. And so soon as we know that, and believe it, we shall become all that we desire to be, and receive all that we long to enjoy. (S. Cox, D. D.)

The two genealogies of Jesus Christ

And yet in these very genealogies of Jesus Christ there are hinted profound truths well worthy of our most serious consideration. Let us rapidly glance at some of them.

I. And, first, THE FACT THAT THERE IS ANY GENEALOGY AT ALL IS SIGNIFICANT. For it is conceivable that the Son of God might have descended into the world an unborn Gabriel, or a full-grown, unmothered Adam. The Word has indeed become flesh, bone of our bones and flesh of our flesh.

II. Again, observe THE PEDIGREE ITSELF. How many and striking its vicissitudes! How thrilling some of its names! How momentous some of the events it recalls! Glance for a moment at some of these peculiarities. For example, how profound the obscurity and hinted shame which rested over Bethlehems manger, as suggested by the evangelists comment: Being, as was supposed, the son of Joseph. How homely His descent, as indicated by the fact that eighteen of His immediate ancestors are unknown except by name! How illustrious His descent, as indicated in such names as Zerubbabel, Josiah, Hezekiah, Jehoshaphat, Solomon, David, Boaz, Jacob, Abraham, Noab, Enoch, Seth, Adam! What dark scenes in Hebrew history are recalled by such names as Jehoiachin, Amon, Manasseh, Ahaz, Jehoram, Rehoboam, Bathsheba, Tamar! How thrilling the vicissitudes of Davids line, as vibrating in the stories of Rehoboam, Joash, Esther, the Maccabees, the Virgin Mary! Verily, the genealogy of Jesus Christ is a book of startling providences. And it is a significant fact that, since the birth of the Divine Man, the Davidic pedigree has been hopelessly lost, so that none but Jesus of Bethlehem can claim from the Hebrew genealogical tables to be Davids promised Son, and so Davids Lord, even Jehovahs very Christ. But Jesus Christ was not only the Son of David and the Son of Abraham, He was also the Son of Adam even that seed of the woman who, as had been foretold by the gates of Eden, would crush the serpents head. Thus, the genealogy of Jesus Christ includes all extremes and all vicissitudes, so that he is in very truth the Son of man. And not only is He the Son of man, He is also the Son of God.

III. Lastly, THE GENEALOGY OF JESUS CHRIST IS THE OLDEST IN THE WORLD. Men think it a great thing to have an ancient lineage. But here is a lineage which is older than that of William of Normandy, or Romulus, or Priam, or Nimrod, or Adam. Verily, His goings forth have been from of old--from the days of eternity. Verily, here is the Ancient of Days. Ah! the true heraldry is the device of the Lamb slain from the foundation of the world; the true shield is the crimson escutcheon of the Cross. Dost thou, O friend, belong to the lineage of Jesus Christ? If so, thy name has already been entered in the heavenly register, even the Lambs roll of life. Live, then, worthily of thy sonship. (G. D. Beardman.)

Thoughts

I. THERE IS MUCH IN GOOD LINEAGE. Virtues and vices are borne along on the current of blood from generation to generation. Such is the energy of moral qualities that they may be modified but rarely eradicated by transmission from parent to child. As surely as the blood of the racer tells in its fleet-footed offspring, the virtues and vices of David are felt down the line of his generation.

II. SIN HAS TAINTED THE BLOOD OF THE BEST RACES OF MEN, and frequently makes itself manifest. All have sinned and have come short of the glory of God. There is no exception.

III. GODS GRACE CAN FLOW THROUGH VERY CROOKED HUMAN CHANNELS. Men who are spiritually dwarfed and ill-shaped can be made, in Gods providence, to help along very strait principles and policies. God makes manifest His great wisdom and power by the vastness of the results He works out through weak human instrumentalities. What could be meaner and more cruel than the murder of Uriah by David? Yet God made the wife of this murdered man the channel through which the blood of Abraham flowed into the veins of Joseph.

IV. No MAN STANDS ALONE. We are all parts of a vast organism. Asa and Jothan and Solomon each saw the life which he lived from his birth to his grave; but this was not the most important part of his life. That which followed his death, that which he lived in his descendants, was more far-reaching and wrought still greater results. (American Homiletic Review.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 3:23-35. And Jesus — John’s beginning was computed by the years of princes: our Saviour’s by the years of his own life, as a more august era: — began to be about thirty years of age — The Greek here, και αυτος ην ο Ιησους ωσει ετων τριακοντα αρχομενος, should rather be rendered, (as many commentators understand it,) And Jesus, beginning, (or, when beginning,) namely, the public exercise of his ministry, was about thirty years of age. “I can recollect no sufficient authority,” says Dr. Doddridge, “to justify our translators in rendering the original words, began to be about thirty years of age, or, was now entering on his thirtieth year. To express that sense, it should have been ην αρχομενος ειναι, &c., as Epiphanius, probably by a mistake, has quoted it.” The author of the Vindication of the beginning of Matthew’s and Luke’s gospel, [with whom Dr. Campbell agrees,] extremely dissatisfied with all the common versions and explications of these words, would render them, And Jesus was obedient, or lived in subjection [to his parents] about thirty years; and produces several passages from approved Greek writers, in which αρχομενος signifies subject. But in all those places it is used in some connection or opposition, which determines the sense; and therefore none of them are instances parallel to this. Luke evidently uses αρχομενων, Luk 21:28, in the sense we suppose it to have here: and since he had before expressed our Lord’s subjection to his parents by the word υποτασσομενος, Luk 2:51, there is great reason to believe he would have used the same word here, had he intended to give us the same idea. The meaning of the evangelist, therefore, evidently is, that Jesus, having received those different testimonies from his Father, from the Spirit, and from John the Baptist, all given in presence of the multitudes assembled to John’s baptism, began his ministry when he was about thirty years old, the age at which the priests and Levites entered on their sacred ministrations in the temple. Both Jesus and John deferred entering on their public ministry till they were that age, because the Jews would not have received any doctrines from them if they had begun it sooner. Our great Master, as it seems, attained not to the conclusion of his thirty-fourth year. Yet what glorious achievements did he accomplish within those narrow limits of time! Happy that servant, who, with any proportionate zeal, despatches the business of life! And so much the more happy, if his sun go down at noon. For the space that is taken from the labours of time, shall be added to the rewards of eternity.

Being (as was supposed) the son of Joseph, which was the son of Heli — That is, the son-in-law: for Eli was the father of Mary. So Matthew writes the genealogy of Joseph, descended from David by Solomon; Luke that of Mary, descended from David by Nathan. In the genealogy of Joseph (recited by Matthew) that of Mary is implied, the Jews being accustomed to marry into their own families. The genealogy inserted here by Luke will appear with a beautiful propriety, if the place which it holds in his history be attended to. “It stands immediately after Jesus is said to have received the testimony of the Spirit, declaring him the Son of God, that is to say, Messiah; and before he entered on his ministry, the first act of which was, his encountering with and vanquishing the strongest temptation of the arch enemy of mankind. Christ’s genealogy by his mother, who conceived him miraculously, placed in this order, seems to insinuate that he was the seed of the woman, which, in the first intimation of mercy vouchsafed to mankind after the fall, was predicted to break the head of the serpent. Accordingly Luke, as became the historian who related Christ’s miraculous conception, carries his genealogy to Adam, who, together with Eve, received the fore-mentioned promise concerning the restitution of mankind by the seed of the woman.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

B. Testimony of the Genealogy. Luk_3:23-38

23And Jesus Himself began to be about thirty years of age [Jesus Himself was about thirty years of age when He began (His ministry)];13 being (as was supposed) the son24of Joseph, which [who] was14 the son15 of Heli,16 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which 25was the son of Joseph, Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 26Which was the son of Maath, which was the son of Mattathias, which was the son of 27Semei, which was the son of Joseph, which was the son of Juda, Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son 28of Salathiel, which was the son of Neri, Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son 29of Er, Which was the son of Jose, which was the son of Eliezer, which was the son of 30Jorim, which was the son of Matthat, which was the son of Levi, Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of 31Jonan, which was the son of Eliakim, Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the 32son of David, Which was the son of Jesse, which was the son of Obed, which was the33son of Booz, which was the son of Salmon, which was the son of Naasson, Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which 34was the son of Phares, which was the son of Juda, Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which 35was the son of Nachor, Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, 36Which was the son of Cainan, which was the son of Arphaxad, which was the son of37Sem, which was the son of Noe, which was the son of Lamech, Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son 38of Maleleel, which was the son of Cainan, Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

EXEGETICAL AND CRITICAL

Luk_3:23. When He began, ἀρχόμενος (His ministry).—The rendering, And Jesus was, when He began (i.e., to preach), about thirty years of age, is not free from difficulties, but is recommended by its connection with the context. For, in the preceding verses, the Evangelist has been describing the dedication of the Lord to His work as Messiah; and what more natural than that he should now speak of His entrance thereupon? Besides, it is entirely according to his custom to specify dates: he has already mentioned that of the ministry of John, and those of the birth, circumcision, presentation in the temple, and first Passover of Jesus; and he now indicates to his readers the date of the things ἃ ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν, Act_1:1. In any case this construction is preferable to the exposition: “incipiebat antem Jesus annorum esse fere triginta,” Jesus began to be about thirty years of age.17 If Luke had meant to say this, he would certainly have expressed himself very obscurely.

About thirty years of age.—All attempts at fixing an exact chronology of our Lord’s life, from this indication of Luke, have split upon this word “about” (ὡσεί).18 We are only informed by it, that when Jesus began His public ministry, He was not much under, or much above, thirty years of age. This was, according to Num_4:3; Num_4:47, the age at which the Levitical services were entered upon, though undoubtedly there was no need of applying such a law to the Lord’s entrance upon His work as Messiah. On the other hand, however, it was at the age of thirty that the Jewish scribes were accustomed to enter upon their office as teachers; and John the Baptist also commenced his ministry at this age. Perhaps the contemporaries of Jesus might not have been disposed to recognize the authority of a teacher who had not attained the age appointed to the Levites.

Luk_3:23-38. Being (as was supposed the son of Joseph) the son of Eli, etc.—We prefer including νἱὸς ̓Ιωσήφ also in the parenthesis. The passage then stands, ὢν … τοῦ Ἡλί, being the son of Eli, i.e., though supposed to be the son of Joseph. This manner of introducing the parenthesis will show at once that we agree with those who consider that, while Matthew gives the genealogy of Joseph, Luke gives that of Mary. Compare the important remarks of Lange on Matt. i. [vol. i. p. 48 ff.]. The difficulties of this view are not unappreciated by us, but still greater difficulties attend every other hypothesis; whether that of the Levirate marriage, or that of the total irreconcilability of the two genealogies. Considered in itself, it was far more likely that Luke would give the genealogy of Mary than that of her husband. She is the principal figure throughout his early chapters; while Joseph occupies a far more subordinate position than in Matthew. He is very explicit in narrating that Mary became the mother of the Holy Child, through the miraculous operation of the Holy Spirit; why then should he, who was not writing for Jews, give the descent of His foster-father, when he is intent upon asserting, that the Lord was not related to Joseph according to the flesh? He is expressly contrasting His true descent from Eli, the father of Mary, with His supposed descent from Joseph; and Mary is simply passed over, because it was not customary among the Jews to insert the names of females in their genealogies. We find it then here stated, that Jesus was the descendant of Eli, viz., through Mary, his daughter. It is true that the word τοῦ is used throughout to denote the relation of father and son, not of grandson and grandfather; but Luke was obliged, this once, to use this word in another sense, since through the miraculous birth, which he had himself described, one member in this line of male ancestors was missing. The Ἀδάμ τοῦ Θεοῦ, too, at the end, shows that τοῦ need not, in this passage, be invariably supposed to apply to physical descent. If Mary became the mother of our Lord through the power of the Holy Spirit, He could have no male ancestors but hers, and the name of Eli, His grandfather, must stand immediately, before that of Jesus, in His genealogy, since the introduction of the mother’s name was not customary, and that of the father impossible in this instance.

The difficulties raised against this view are easily met. Is it urged, 1. that the Jews did not keep genealogies of women?—the answer is, that this is the genealogy of Eli, the father of Mary, and grandfather of Jesus. 2. That Mary, being a cousin of Elisabeth, must have been a daughter of Aaron, and not of the tribe of Judah? But her mother might have been of the house of Aaron, and related to Elisabeth, while her father was descended from the royal line. 3. That, according to an ancient Jewish tradition, one Joachim was the father of Mary? But this tradition is quite unworthy of belief, and is also contradicted by another, which asserts that Mary, the daughter of Eli, suffered martyrdom in Gehenna (see Lightfoot ad Luc. iii. 23). 4. That while the genealogies of Luke and Matthew have nothing else in common, they both contain the names of Salathiel and Zerubbabel? We answer, that both Mary and Joseph seem to have descended from Zerubbabel, the son of Salathiel. The fact, that this latter is called by Luke the son of Neri, and by Matthew the son of Jeconiah, may be explained by supposing a Levirate marriage, the name of the natural father being given by Luke, and that of the father according to the law, by Matthew. Besides, why might not both lines meet at least once, during a period of so many centuries? Jeconiah was carried captive to Babylon at the age of eighteen, and remained there a prisoner thirty-seven years; Neri, his brother (Mat_1:11), would then, in his place, “raise up seed unto his brother,” and become the natural father of Salathiel, whose son Zerubbabel had several children, from one of whom (Abiud) descended Joseph, and from another (Rhesa), Eli, the father of Mary. (For the defence of this hypothesis, compare also the treatise of Wieseler, in the Theol. Studien und Kritiken, ii. 1845, and the article, Genealogy of Jesus, in the Bibl. Dictionaries.)

On comparing the genealogies in Matthew and Luke, we are immediately struck with the differences between them. The former is written in the descending, the latter in the ascending line: the former extends to Abraham, the common ancestor of the Jewish nation; the latter to Adam, the common parent of mankind: the former is divided into three parts, each of fourteen generations, and thus exhibits a more artificial arrangement, while it wants the completeness which we discover in the latter. Both tables give fourteen names from Abraham to David; while from David to the Babylonian captivity, Matthew gives fourteen, and Luke twenty-one names. Symmetrical arrangement causes Matthew to omit certain names; while a desire for historical completeness is more strongly manifested in Luke, who, during his stay with Paul at Jerusalem (Act_21:17), might easily have found opportunities of obtaining important particulars concerning Mary and her genealogy. The universal character of his genealogy is explained by the fact, that his Gospel was not written, as that of Matthew, for the Christians of Palestine. It presents no other difficulties, except the mention that Zerubbabel was the son of Rhesa, while 1Ch_3:19-21 gives very different names. It has been, however, supposed, that the last-named statement is less accurate, and that the original text has been corrupted in this place.

The historical authority of this genealogy has been vainly contested, on the ground of a statement of Eusebius (H. E. i. 7), that the genealogies of the distinguished Jews were burnt in the time of Herod. This statement bears on its very surface marks of internal improbability; while the authority of J. Africanus, which is cited in its support, is highly problematical. Josephus, too, says nothing of his measure, and publishes his own genealogy, as it existed in the public registries. Besides, in this case, the “taxing” (Luk_2:2) would have been impracticable; while the same informant (J. Africanus) states, that some few, among whom he expressly mentions the family of our Lord, prepared genealogical tables from copies, or from memory. The apocryphal Gospel of James also speaks of the existence of the genealogies, as a thing publicly known. See Thilo, Cod. Apocryph. N. T. 1, p. 166.

DOCTRINAL AND ETHICAL

1. The often contested descent of Mary from David is raised above all possibility of refutation by the genealogy of Luke. The Lord Jesus was therefore naturally, as well as legally, descended from David; and this descent is with perfect justice made prominent by both Peter and Paul (Act_2:30; Act_13:23; Rom_1:3; 2Ti_2:8); while Jesus designates Himself the Son of David, Mar_12:35-37. This descent from David was important to the Jews of those days, as one of the legitimate proofs of His Messiahship, and is still of the highest significance. It is a fresh proof of the faithfulness of Him who performed the promises which He had sworn to David and His seed, and a specimen of His divine arrangement, which may well fill us with adoring admiration. As the Christ could only be born in Israel, the nation which alone worshipped the true God, so was it also necessary that He, in whom the ideal of the old theocracy was to be realized, should be a descendant of the man after God’s own heart, under whose sceptre the theocratic nation had reached the climax of its prosperity. This royal origin of our Lord is the key to the psychological explanation of the royal and exalted character, continually impressed upon His words, deeds, and silence. It makes us understand also, with what perfect right He could, even in His glorified state, declare that He was not only the bright and morning star, but also the root and offspring of David. (Rev_22:16; comp. Luk_5:5.)

2. The genealogy of Jesus stands here immediately after His baptism. As soon as Luke has related how He was acknowledged by His heavenly Father as His Son, he proceeds to narrate who He really was related to, according to the flesh.—Starke.

3. The genealogy of Luke offers complete proof that the Lord was “very man,” the promised seed of David; and also, by human descent, the Son of God, as the first Adam is therein said to have been.

4. The second Adam, like the first, sprang immediately from a creative act of Omnipotence. The Messiah belongs not to Israel alone, but to the whole world of sinners. The prophetic word (Mic_5:2), that His “goings forth have been from of old, from everlasting,” applies, in a certain sense, even to His human origin.

HOMILETICAL AND PRACTICAL

The genealogical tree of Christ: 1. The root; 2. the branch; 3. the crown; 4. the fruit of His race.—The genealogy in connection with the work of redemption: It presents us: 1. with the image of humanity, which needs redemption; 2. with the greatness of Christ, who undertakes redemption; 3. with the glory of God, who ordains redemption.—The first and the second Adam: 1. Their natural relationship; 2. the infinite difference in their relations, (a) to God, (b) to man, (c) to each other.—The wonderful difference between the apparent and the actual in the person of the Redeemer. Luke gives us a glimpse of it in His descent; but it strikes us also when we consider the lowly outward appearance and exalted dignity: (a) Of His person; (b) of His work; (c) of His kingdom; (d) of His future.—The great importance of the Bible genealogies.—Christ the aim and end of the Bible genealogies.—God’s faithfulness in the performance of His ancient promises.—Jesus, the son of Adam: 1. The Son of God became a son of Adam; 2. the Son of Adam truly the Son of God, the promised Redeemer.—Concealment of the true descent of Jesus, even at the beginning of His public ministry.—The miraculously begotten Son of Mary suffers Himself to be supposed to be the son of Joseph.—For further ideas, see Lange on Mat_1:17 [vol. i. pp. 50, 51]. Consult also Köppen: Die Bibel, ein Werk göttlicher Weisheit, i. 26–40; ii. 199, etc., on the value of these, and the other genealogies.

Arndt:—The significance of the genealogy of Jesus: 1. For His person; 2. for His work. “This remarkable genealogical tree stands forth, a unique memorial of the faith and expectation of the Old Testament saints. To our imaginations, its boughs and branches had been vocal for centuries with the words: ‘Oh that Thou wouldest rend the heavens,’ etc., while tears of thankfulness and ecstasy water its root, and these names, which brighten, like stars of heaven, the history of Israel, seem moistened with the dew-drops of joy and ardent desire. Oh, not one single word of Holy Scripture was written in vain!” etc.

Footnotes:

[13]Luk_3:23.—Καὶ αὐτὸς ἦν Ἰησοῦς ὡσεὶ ἐτῶν τριάκοντα ἀρχόμενος, And Jesus Himself was about thirty years old (or of age) when He began (His ministry). So Tyndale, Wesley, Norton, Whiting, de Wette, Meyer, Alford, etc. The rendering of Cranmer, the Genevan and the Authorized Versions is ungrammatical and makes ὡσεί unmeaning. We may say ἄρχεσθαι εἶναι ἐτῶν τριάκοντα,or ἔτους ιακοστοῦ, to enter into the thirtieth year, but not ἄρχ. ἐτῶν τριάκοντα. Ἀρχόμενος adds an explanation, and hence is put last. We must supply to preach, or to teach, or His ministry, comp. Act_1:1; Act_1:22. So Euthymius: ἀρχ. τῆς εἰς τὸν λαὸν ἀναδείξεως αὐτοῦ, ἤτοι τῆς διδασκαλίας.

[14]Luk_3:23 ff.—The insertion which (who) was of the E. V., in this verse and throughout this section, is heavy and unnecessary, and hence properly omitted in the translations of Wesley, Campbell, Sharpe, Kendrick, Whiting, the Revised N. T. of the Am. B. U., etc. If it be retained, it should be italicized rather than the son.

[15]Luk_3:23 ff.—The son. This is implied in the Greek genitive τοῦ Ἡλὶ, etc., and need not be italicized.

[16]Luk_3:23 ff.—In the spelling of these proper names there is considerable variation in the MSS. and ancient transl., but not of sufficient account to justify a deviation from the Received Text. In a popular revision of the English Version, the spelling of Hebrew names here, as in the genealogy of Matthew, should be conformed to the Hebrew spelling, as in the E. V. of the O. T. Hence Eli for Heli, Naggai for Nagge, Shimei for Semei, Judah for Juda, Johanah for Joanna, Zerubbabel for Zorobabel, etc. See the Crit. Note on Matthew 1 vol. i. p. 48.—P. S.]

[17][So Erasmus, Luther, Beza, and the authorized Engl. Version. Comp. my Critical Note 1 on Luk_3:23; also Meyer in loc.—P. S.]

[18][For a full discussion of the date of Christ’s baptism, the reader is referred to Andrews: The Life of our Lord, etc., pp. 22–35.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

3:23-38 This genealogy reverses Matthew’s order (Matt 1:1-17). Luke lists Jesus’ lineage back to Adam, possibly to show Jesus’ connection with all humanity as the Son of God (Luke 3:38). Matthew’s genealogy descends from Abraham to Joseph, highlighting Jesus’ status as the rightful heir of David’s throne and the recipient of God’s promises to Abraham. The great differences between the two genealogies have led some to propose that Luke’s genealogy is that of Mary (see study note on 3:23), who was probably among Luke’s primary sources.

3:23 Jesus was about thirty years old: This is the only reference in the New Testament to Jesus’ age during his public ministry, and it is an approximation. Jesus was born 6~4 BC (see study note on 2:2) and began his ministry AD 27~29 (see study note on 3:1), so Jesus was evidently 31~35 years old when he began his public ministry. • known as the son of Joseph: Jesus was the legal but not the biological son of Joseph. • Joseph was the son of Heli: If this is actually Mary’s genealogy (see study note on 3:23-38), then Joseph was Heli’s son-in-law, a possible understanding of the Greek sentence.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 3:23. Καὶ αὐτὸς ἦν ὁ Ἰησοῦς ὠσεὶ ἐτῶν τριάκοντα ἀρχόμενος, and Jesus was Himself about thirty years, when beginning) The beginning meant in this passage is not that of His thirtieth year, which neither the cardinal number XXX. years, nor the particle about admit of, but the beginning of His doing and teaching in public, or His going in, Act 1:1; Act 1:21, [ἐν παντὶ Χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν, “all the time that the Lord Jesus went in and out.”] 22 (ἀρξάμενος ἀπὸ τοῦ βαπτίσματος Ἰωάννου, “Beginning from the baptism of John;” where also the word beginning, as here, is put absolutely), ch. Luk 13:24 [When John had first preached before His coming the baptism of repentance]. This beginning Luke implies took place in the very act of baptism: with this comp. Mat 3:15. [Nevertheless that entrance on His office had various successive steps, of which the First was, the manifestation of the Christ to Israel which took place in His baptism, Luk 3:22; Luk 3:38; Joh 1:31; Joh 1:34; Mat 3:15. There followed Secondly, the beginning of His miracles, Joh 2:11. And Thirdly, the beginning of His doings in the house of His Father at Jerusalem, Joh 2:14 (with which comp. Mal 3:1). And also Fourthly, the beginning of His continued course of preaching in Galilee after the imprisonment of John, Mat 4:17; Luk 4:15; Act 10:37: and indeed these steps followed one another in so brief a space of time, that one may count all of them as one, and combine (connect) that one step or beginning with the thirtieth year of the Saviour. They therefore are mistaken who suppose that John commenced the discharge of his office at an interval of six months, nay, even of a year or even more, before his baptism of Christ.—Harm., p. 71, 72.] Wherefore it is only incidentally in passing that he notices in this verse that beginning, but what he particularly marks is the age of Jesus:[36] and this too, in such a way as to mark the entrance of John on his ministry, and shortly after, the entrance of Jesus on His, which took place in one and the same year [Certainly it was not the object of Luke to mark exactly the entrance of the Forerunner, and to touch only incidentally upon the beginning that was made by our Lord Himself, but what he chiefly cared for recording was the latter. However the joining of John with Him is appropriate and seasonable; that he may not be supposed to have preceded Jesus by a longer interval.—Harm., p. 69]. Luke speaks becomingly; and whereas he had said, that the word of God came unto the Forerunner, Luk 3:2; with which comp. Joh 10:35: he says that the Lord began, namely, not as a servant, but as the Son. The name, Jesus, is added, because a new scene and a new series of events are thrown open. The emphatic pronoun αὐτὸς, Himself, put in the commencement, forms an antithesis to John: also John has his time of office noted by external marks, taken from Tiberius, etc., but the time of the beginning made by the Lord is defined by the years of the Lord Himself The Lord had now attained, after the remarkable advances and progress which marked His previous life, the regular and lawful age suited for His public ministry [Num 4:3].—ὡς ἐνομίζετο, as He was duly accounted) The interpretation, As He was supposed [Engl. Vers.], is rather a weakening of the force: νομίζεσθαι has certainly a stronger import than this: it denotes the feeling and wonted custom generally and also justly entertained and received: Act 16:13 [ΟὟ ἘΝΟΜΊΖΕΤΟ ΠΡΟΣΕΥΧῊ ΕἾΝΑΙ, where prayer was wont to be made]. Furthermore Luke does not say, ὢν, υἱὸς Ἰωσὴφ, ὡς ἐνομίζετο, but ὪΝ, Ὠς ἘΝΟΜΊΖΕΤΟ, ΥἹῸς ἸΩΣΉΦ. Therefore this clause, Ὡς ἘΝΟΜΊΖΕΤΟ, no less than that one to which it is immediately attached, ὪΝ ΥἹῸς, extends its force to the whole genealogical scale; and that too, in such a way as that the several steps are to be understood according to what the case and relation of each require and demand. Jesus was, as He was accounted, son of Joseph: for not merely the opinion of men regarded Him as the son of Joseph, but even Joseph rendered to Him all the offices of a father, although he had not begotten Jesus. He was, as He was accounted, Son of Heli; and He was so truly. For His mother Mary had Heli for her father: and so also as to Heli being son of Matthat and of the rest of the fathers. So in Luk 3:36 it was said, Sala was, as he was accounted, son of Cainan; whereas the Hellenistic Jews, following the LXX. interpretation reckoned him among the series of fathers after the flood. Therefore as far as concerns Joseph and Cainan, Luke, by the figure πσοθεραπεία [See Append.] or anticipatory precaution, thus counteracts the popular opinion, as Franc. Junius long ago saw, with which comp. Usher’s Chronol. Sacr., part i., ch. vi. f. 34: but in all the other parts of the genealogy he leaves all things inviolate and unaltered, inasmuch as agreeing with the Old Testament and the rest of the public documents and the truth itself, and as being acknowledged authentic by all, nay, he even stamps them with approval.—τοῦ Ἡλεὶ, Eli) He was father of Mary, and father-in-law of Joseph. See note, Mat 1:16. As to the article τοῦ here so often repeated, it makes no matter whether you construe it with each antecedent proper name or with that which follows it. For in either construction Jesus is the son of each more remote father, the nearer father intervening. The LXX. interpretation render the Hebrew corresponding words, which are for the most part equivocal (capable of either construction), in either of the two ways: Ezr 7:1; Neh 11:4, etc. But it is more simple to take ΤΟῦ as cohering with each noun [proper name] following: in the way in which, Mat 1:1, Jesus Christ is said to be the Son (ὙΙΟ͂Υ) of David, SON (ὙΙΟῦ) of Abraham. And although in the first step of the series, ὙΙῸς ἸΩΣῊΦ is the expression used without the article, yet subsequently the words ὪΝ ὙΙῸς are conveniently construed with each of the fathers immediately and directly [without the intervention of the names coming between], Comp. LXX. Gen 36:2.

[36] We may observe in this place, that the thirty years were not full years, and past, but wanting a little of completion: a fact which is proved in the Harm. of Beng. pp. 70, 71, and Ord. Temp. p. 222 (Ed. ii. p. 194). Comp. meine Beleuchtung, etc, p. 126, 127, etc.—E. B.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_3:23. Αὐτός] as Mat_3:4 : He Himself, to whom this divine σημεῖον, Luk_3:22, pointed.

ἦν ὡσεὶ ἐτῶν τριάκοντα ἀρχόμενος] He was about thirty years of age (comp. Luk_2:42; Mar_5:42), when He made the beginning,[74] viz. of His Messianic office. This limitation of the meaning of ἈΡΧΌΜΕΝΟς results from Luk_3:22, in which Jesus is publicly and solemnly announced by God as the Messiah. So Origen, Euthymius Zigabenus, Jansen, Er. Sehmid, Spanheim, Calovius, Clericus, Wolf, Bengel, Griesbach (in Velthusen, Comment. I. p. 358), Kuinoel, Anger (Tempor. rat. p. 19), de Wette, Baumgarten-Crusius, Ewald, Hengstenberg, Bleek, and others. With the reception of his baptismal consecration, Jesus entered on the commencement of His destined ministry. Comp. Mar_1:1; Act_1:21 f., Luk_10:37. The interpretation given by others: Incipiebat autem Jesus annorum esse fere triginta, Castalio (so Luther, Erasmus, Beza, Vatablus, and many more), could only be justified either by the original running: ἤρξατο εἶναι ὡσεὶ ἐτῶν τριάκοντα, or ἮΝ ὩΣΕῚ ἜΤΟΥς ΤΡΙΑΚΟΣΤΟῦ ἈΡΧΌΜΕΝΟς. It is true that Grotius endeavours to fortify himself in this interpretation by including in the clause the following ὬΝ, so that ἌΡΧΟΜΑΙ ὪΝ ἘΤῶΝ ΤΡΙΆΚΟΝΤΑ might mean: incipio jam esse tricenarius. But even if ἦν … ὤν be conjoined in Greek usage (see Bornemann, ad Xen. Cyr. ii. 3. 13, p. 207, Leipzig), how clumsy would be the expression ἦν ἀρχόμενος ὤν, incipiebat esse! and, according to the arrangement of the words, quite intolerable. Even ἐρχόμενος has been conjectured (Casaubon).

ὤν] belongs to ΥἹῸς ἸΩΣΉΦ, and Ὡς ἘΝΟΜΊΖΕΤΟ, as he was considered (ὡς ἐδόκει τοῖς Ἰουδαίοις· ὡς γὰρ ἡ ἀλήθεια εἶχεν, οὐκ ἦν υἱὸς αὐτοῦ, Euthymius Zigabenus), is a parenthesis. Paulus, who connects ὬΝ with ἈΡΧΌΜ., explains: according to custom (Jesus did not begin His ministry sooner). Comp. on Act_16:13. It is true the connecting of the two participles ἀρχόμενος ὤν would not in itself be ungrammatical (see Pflugk, ad Hec. 358); but this way of looking at the matter is altogether wrong, because, in respect of the appearance of the Messiah, there could be no question of a custom at all, and the fixing of the age of the Levites (Num_4:3; Num_4:47), which, moreover, was not a custom, but a law, has nothing to do with the appearance of a prophet, and especially of the Messiah. Comp. further, on ὡς ἐνομίζ., Dem. 1022. 16 : ΟἹ ΝΟΜΙΖΌΜΕΝΟΙ ΜῈΝ ΥἹΕῖς, ΜῊ ὌΝΤΕς ΔῈ ΓΈΝΕΙ ἘΞ ΑὐΤῶΝ, and the passages in Wetstein. Others (quoted by Wolf, and Wolf himself, Rosenmüller, Osiander) refer ὬΝ to ΤΟῦ ἩΛΊ: existens (cum putaretur filius Josephi) filius, i.e. nepos Eli. So also Schleyer in the Theol. Quartalschr. 1836, p. 540 ff. Even Wieseler (in the Stud. u. Krit. 1845, p. 361 ff.) has condescended in like manner (comp. Lightfoot, p. 750) to the desperate expedient of exegetically making it out to be a genealogical tree of Mary thus: being a son, as it was thought, of Joseph (but, in fact, of Mary), of Eli, etc. Wieseler supports his view by the fact that he reads, with Lachmann and Tischendorf, ὡς ἐνομίζ. after υἱός (B L א), and on weaker evidence reads before ἸΩΣΉΦ the ΤΟῦ which is now again deleted even by Tischendorf. But as, in respect of the received arrangement of Ὡς ἘΝΟΜ., it is only the ὪΝ ΥἹῸς ἸΩΣΉΦ, and nothing more (in opposition to Bengel), that is marked out as coming under the Ὡς ἘΝΟΜΊΖΕΤΟ, so also is it in the arrangement of Lachmann (only that the latter actually brings into stronger prominence the supposed filial relationship to Joseph); and if τοῦ is read before Ἰωσήφ, no change even in that case arises in the meaning.[75] For it is not ΥἹΌς that would have to be supplied in every following clause, so that Jesus should be designated as the son of each of the persons named, even up to τοῦ Θεοῦ inclusively (so Lightfoot, Bengel), but ΥἹΟῦ (after ΤΟῦ), as the nature of the genealogical table in itself presents it,[76] making τοῦ Θεοῦ also dogmatically indubitable; since, according to Lukes idea of the divine sonship of Jesus, it could not occur to him to represent this divine sonship as having been effected through Adam. No; if Luke had thought what Wieseler reads between the lines in Luk_3:23, that, namely, Eli was Marys father, he would have known how to express it, and would have written something like this: ὢν, ὡς μὲν ἐνομίζετο, υἱὸς Ἰωσὴφ, ὄντως (Luk_23:47, Luk_24:34) δὲ Μαρίας τοῦ Ἡλί κ.τ.λ. But he desires to give the genealogy of Jesus on the side of His foster-father Joseph: therefore he writes simply as we read, and as the fact that he wished to express required. As to the originally Ebionitic point of view of the genealogies in Matthew and Luke, see on Mat_1:17, Remark 3.

[74] So also Paulus, only that, after the example of Calvisius, he further attaches ὤν to ἀρχόμενος, in which case, however, it would be useless, and the subsequent genealogy would be without any connecting link. Wieseler, Chronol. Synops. p. 125, placing ἀρχόμενος before ὡσεί (so Lachmann in the margin and Tischendorf), explains: and he wasnamely, Jesus when He beganabout thirty years of age. Therefore in the most essential point his view is in agreement with ours.

[75] This indifferent τοῦ came into the text with extreme facility, in accordance with the analogy of all the following clauses.

[76] Instances of a quite similar kind of stringing on the links of a genealogy one after the other by τοῦ are found in Herod. iv. 157, vii. 204, viii. 131, and others in Wetstein. The Vulgate is right in simply reading, filius Joseph, qui fait Heli, qui fuit Matthat, etc.

REMARK.

All attempts to fix the year in which Jesus was born by means of the passage before us are balked by the ὡσεί of Luk_3:23. Yet the era of Dionysius bases its date, although incorrectly (754 after the foundation of Rome), on Luk_3:1; Luk_3:23. Hase, L. J. § 26, follows it, setting aside, because of its mythical associations, the account of Matthew, that the first childhood of Jesus occurred as early as the time of the reign of Herod the Great. But these legendary ingredients do not justify our rejecting a date fixed by a simple reference to the history of the time, for it is rather to be regarded as the nucleus around which the legend gathered. As, however, Herod died in 750 (Anger, Rat. tempor. p. 5 f.; Wieseler, Chronol. Synopse, p. 50 ff.), the era of Dionysius is at any rate at least about four years in error. If, further, it be necessary, according to this, to place the birth of Jesus before the death of Herod, which occurred in the beginning of April, then, even on the assumption that He was born as early as 750 (according to Wieseler, in February of that year), it follows that at the time when the Baptist, who was His senior only by a few months, appearedaccording to Luk_3:1, in the year from the 19th August 781 to 782

He would be about thirty-one years of age, which perfectly agrees with the ὡσεί of Luk_3:23, and the round number τριάκοντα; in which case it must be assumed as certain (comp. Mar_1:9) that He was baptized very soon after the appearance of John, at which precise point His Messianic ἀρχή commenced. If, however, as according to Mat_2:7; Mat_2:16 is extremely probable, the birth of Jesus must be placed as early as perhaps a year before the date given above,[77] even the age that thus results of about thirty-two years is sufficiently covered by the indefinite statement of the passage before us; and the year 749 as the year of Christs birth tallies well enough with the Baptist beginning to preach in the fifteenth year of the reign of Tiberius.[78]

[77] Not at least two years, probably even four or more years, Keim, D. geschichtl. Christus, p. 140.

[78] From the fact that, according to the evangelists, Jesus after His baptism began His public official ministry without the intervention of any private teaching, the opinion of the younger Bunsen (The Hidden Wisdom of Christ, etc., London 1865, II. p. 461 ff.)that the Lord, at the beginning of His official career, was forty-six years of ageloses all foundation: It rests upon the misunderstanding of Joh_2:20 f., Joh_8:57, which had already occurred in the case of Irenaeus. See, on the other hand, Rösch in the Jahrb. f. Deutsche Theol. 1866, p. 4 ff. The assumption of the latter, that the year 2 before the era of Dionysius was the year of Christs birth, rests in accordance with ancient tradition, to be sure, yet on the very insecure foundation of the appearance of the star in the history of the Magi, and on distrust of the chronology of Herod and his sons as set forth by Josephus, for which Rösch has not adduced sufficient reasons.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 3:23-38 . The age of Jesus when He began His ministry, and His genealogy .

Luk 3:23 . καὶ αὐτὸς , etc., and He, Jesus, was about thirty years of age when He began . The evangelist’s aim obviously is to state the age at which Jesus commenced His public career. ἀρχόμενος is used in a pregnant sense, beginning = making His beginning in that which is to be the theme of the history. There is a mental reference to ἀπ ἀρχῆς in the preface, Luk 1:1 ; cf. Act 1:1 ; “all that Jesus began ( ἤρξατο ) both to do and to teach”. ὡσεὶ , about, nearly, implying that the date is only approximate. It cannot be used as a fixed datum for chronological purposes, nor should any importance be attached to the number thirty as the proper age at which such a career should begin. That at that age the Levites began full service, Joseph stood before Pharaoh, and David began to reign are facts, but of no significance ( vide Farrar in C. G. T.). God’s prophets appear when they get the inward call, and that may come at any time, at twenty, thirty, or forty. Inspiration is not bound by rule, custom, or tradition.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

23-38. The Genealogy of Jesus Christ. Comp. Mat 1:1-17. The literature is very abundant: the following are among the principal authorities, from which a selection may be made, and the names of other authorities obtained.

Lord A. Harvey, The Genealogies of our Lord and Saviour, Macmillan, 1853; J. B. McClellan, The New Testament of our Lord and Saviour, 1. PP. 408-422, Macmillan, 1875; W. H. Mill, Observations on the Application of Pantheisdc Principles to the Theory and Historic Criticism of the Gospel, pp. 147-218; D.B.2 art. “Genealogy”; D. of Chr. Biog. art. “Africanus”; Schaffs Herzog, art. “Genealogy”; Commentaries of Mansel (Speaker), Meyer, Schaff, on Mat_1.; of Farrar, Godet, M. R. Riddle, on Luk_3.

Why does Lk. insert the genealogy here instead of at the beginning of his Gospel? It would be only a slight exaggeration to say that this is the beginning of his Gospel, for the first three chapters are only introductory. The use of ἀρχόμενος here implies that the Evangelist is now making a fresh start. Two of the three introductory chapters are the history of the Forerunner, which Lk. completes in the third chapter before beginning his account of the work of the Messiah. Not until Jesus has been anointed by the Spirit does the history of the Messiah, i.e. the Anointed One, begin; and His genealogy then becomes of importance. In a similar way the pedigree of Moses is placed, not just before or just after the account of his birth (Exo 2:1, Exo 2:2), where not even the names of his parents are given, but just after his public appearance before Pharaoh as the spokesman of Jehovah and the leader of Israel (Exo 6:14-27).

The statement of Julius Africanus, that Herod the Great caused the genealogies of ancient Jewish families to be destroyed, in order to conceal the defects of his own pedigree (Eus. H. E. i. 7. 13), is of no moment. If he ever gave such an order, it would of necessity be very imperfectly executed. The rebuilding of the temple would give him the opportunity of burning the genealogies of the priests, which were preserved in the temple archives, but pedigrees in the possession of private families would be carefully concealed. Josephus was able to give his own genealogy, as he “found it described in the public records”—ἐν ταῖς δημοσίαις δέλτοις ἀναγεγραμμένην (Vita, 1); and he tells us what great care was taken to preserve the pedigrees of the priests, not merely in Judæa, but in Egypt, and Babylon, and “whithersoever our priests are scattered” (Apion. 1:7). It is therefore an empty objection to say that Lk. could not have obtained this genealogy from any authentic source, for all such sources had been destroyed by Herod. It is clear from Josephus that, if Herod made the attempt, he did not succeed in destroying even all public records. Jews are very tenacious of their genealogies; and a decree to destroy such things would be evaded in every possible way. The importance of the evidence of Africanus lies in his claim to have obtained information from members of the family, who gloried in preserving the memory of their noble extraction; and in his referring both pedigrees as a matter of course to Joseph. It is not probable that Joseph was the only surviving descendant of David who was known to be such. But it is likely enough that all such persons were in humble positions, like Joseph himself, and thus escaped the notice and jealousy of Herod. Throughout his reign he took no precaution against Davidic claimants; and had he been told that a village carpenter was the representative of David’s house, he would possibly have treated him as Domitian is said to have treated the grandsons of Judas the brother of the Lord—with supercilious indifference (Eus. H. E. iii. 20).

23. αὐτός. “He Himself,” to whom these miraculous signs had reference: comp. 1:22; Mat 3:4. The AV. translation of the whole clause, αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, “Jesus Himself began to be about thirty years of age,” is impossible. It is probably due to the influence of Beza: incipiebat esse quasi annorum triginta. But Cranmer led the way in this error in the Bible of 1539, and the later versions followed. Purvey is vague, like the Vulgate: “was bigynnynge as of thritti year,”—erat incipiens quasi annorum triginta. Tyndale is right: “was about thirty yere of age when He beganne”; i.e. when He began His ministry in the solemn way just recorded. Comp. the use of ἀρξάμενος in Act 1:22. In both cases διδάσκειν may be understood, but is not necessary. In Mar 4:1 we have the full expression, ἤρξατο διδάσκειν, which is represented in the parallel, Mat 13:1, by ἐκάθητο. Professor Marshall has shown that ἤρξατο and ἐκάθητο may be equivalents for one and the same Aramaic verb (Expositor, April 1891): see on 5:21.

It is obvious that this verse renders little help to chronology. “About thirty” may be anything from twenty-eight to thirty-two,—to give no wider margin. It is certain that our era is at least four years too late, for it begins with a.u.c. 754. Herod the Great died just before the Passover a.u.c. 750, which is therefore the latest year possible for the Nativity. If we reckon the “fifteenth year” of ver. 1 from the death of Augustus, Jesus was probably thirty-two at the time of His Baptism.

ὤν υἰός ὡς ἐνομίζετο, Ἰωσήφ τοῦ Ἡλεί. This is the right punctuation: “being the son (as was supposed) of Joseph the son of Heli.” It is altogether unnatural to place the comma after Ἰωσήφ and not before it: “being the son (as was supposed of Joseph) of Heli”; i.e. being supposed to be the son of Joseph, but being really the grandson of Heli. It is not credible that υἱός can mean both son and grandson in the same sentence. J. Lightfoot proposed that “Jesus” (viz. υἱός, not υἱοῦ) should be understood throughout; “Jesus (as was supposed) the son of Joseph, and so the son of Heli, and so the son of Matthat,” etc. (Hor. Heb. on Luk 3:23). But this is not probable: see on τοῦ Θεοῦ (ver. 38).

It is evident from the wording that Lk. is here giving the genealogy of Joseph and not of Mary. It would have been quite out of harmony with either Jewish ideas or Gentile ideas to derive the birthright of seas from His mother. In the eye of the law Jesus was the heir of Joseph; and therefore it is Joseph’s descent which is of importance. Mary may have been the daughter of Heli; but, if she was, Lk. ignores the fact. The difference between the two genealogies was from very early times felt to be a difficulty, as is seen from the letter of Julius Africanus to Aristides, c. a.d. 220 (Eus. H. E. 1:7; Routh, Rel. Sacr. 2. P. 228); and it is probable that so obvious a solution, as that one was the pedigree of Joseph and the other the pedigree of Mary, would have been very soon advocated, if there had been any reason (excepting the difficulty) for adopting it. But this solution is not advocated by anyone until Annius of Viterbo propounded it, c. a.d. 1490. Yet see Victorinus (?) on Rev 4:7 (Migne v. 324).

The main fact of the two genealogies are these. From Adam to Abraham Lk. is alone. From Abraham to David, Lk, and Mt. agree. From David to Joseph they differ, excepting in the names of Zorobabel and his father Salathiel. The various attempts which have been made at reconciling the divergences, although in no case convincingly successful, are yet sufficient to show that reconciliation is not impossible. Neverthcless, the possibility that we have here divergent attempts of Jewish pedigree-makers may be admitted; for divergent theories, corresponding to the two genealogies, existed at the time. In addition to the authorities named above, the monographs of Hottinger, Surenhusius, and Voss may be consulted. See also the parallel tables in Resch, Kindheitsev. p. 188.

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Third Narrative: The Genealogy of Jesus, Luk 3:23-38.

In the first Gospel the genealogy of Jesus is placed at the very beginning of the narrative. This is easily explained. From the point of view indicated by theocratic forms, scriptural antecedents, and, if we may so express it, Jewish etiquette, the Messiah was to be a descendant of David and Abraham (Mat 1:1). This relationship was the sine quâ non of His civil status. It is not so easy to understand why Luke thought he must give the genealogy of Jesus, and why he places it just here, between the baptism and the temptation. Perhaps, if we bear in mind the obscurity in which, to the Greeks, the origin of mankind was hidden, and the absurd fables current among them about autochthonic nations, we shall see how interesting any document would be to them, which, following the track of actual names, went back to the first father of the race. Luke’s intention would thus be very nearly the same as Paul’s when he said at Athens (Act 17:26), “God hath made of one blood the whole human race.” But from a strictly religious point of view, this genealogy possessed still greater importance. In carrying it back not only, as Matthew does, as far as Abraham, but even to Adam, Luke lays the foundation of that universality of redemption which is to be one of the characteristic features of the picture he is about to draw. In this way he places in close and indissoluble connection the imperfect image of God created in Adam, which reappears in every man, and His perfect image realized in Christ, which is to be reproduced in all men.

But why does Luke place this document here? Holtzmann replies (p. 112), “because hitherto there had been no suitable place for it.” This answer harmonizes very well with the process of fabrication, by means of which this scholar thinks the composition of the Syn. may be accounted for. But why did this particular place appear more suitable to the evangelist than another? This is what has to be explained. Luke himself puts us on the right track by the first words of Luk 3:23. By giving prominence to the person of Jesus in the use of the pronoun αὐτός, He, which opens the sentence, by the addition of the name Jesus, and above all, by the verb ἦν which separates this pronoun and this substantive, and sets them both in relief (“and Himself was, He, Jesus...”), Luke indicates this as the moment when Jesus enters personally on the scene to commence His proper work. With the baptism, the obscurity in which He has lived until now passes away; He now appears detached from the circle of persons who have hitherto surrounded Him and acted as His patrons; namely, His parents and the forerunner. He henceforth becomes the He, the principal personage of the narrative. This is the moment which very properly appears to the author most suitable for giving His genealogy. The genealogy of Moses, in the Exodus, is placed in the same way, not at the opening of his biography, but at the moment when he appears on the stage of history, when he presents himself before Pharaoh (Luk 6:14 et seq.).

In crossing the threshold of this new era, the sacred historian casts a general glance over the period which thus reaches its close, and sums it up in this document, which might be called the mortuary register of the earlier humanity.

There is further a difference of form between the two genealogies. Matthew comes down, whilst Luke ascends the stream of generations. Perhaps this difference of method depends on the difference of religious position between the Jews and the Greeks. The Jew, finding the basis of his thought in a revelation, proceeds synthetically from cause to effect; the Greek, possessing nothing beyond the fact, analyzes it, that he may proceed from effect to cause. But this difference depends more probably still on another circumstance. Every official genealogical register must present the descending form; for individuals are only inscribed in it as they are born. The ascending form of genealogy can only be that of a private instrument, drawn up from the public document with a view to the particular individual whose name serves as the starting-point of the whole list. It follows that in Matthew we have the exact copy of the official register; while Luke gives us a document extracted from the public records, and compiled with a view to the person with whom the genealogy commences.

Ver. 23 is at once the transition and preamble; Luk 3:24-38 contain the genealogy itself. 1 st. Luk 3:23.

The exact translation of this important and difficult verse is this: “And Himself, Jesus, was [aged] about thirty years when He began [or, if the term may be employed here, made His début], being a son, as was believed, of Joseph.”

The expression to begin can only refer in this passage to the entrance of Jesus upon His Messianic work. This idea is in direct connection with the context (baptism, temptation), and particularly with the first words of the verse. Having fully become He, Jesus begins. We must take care not to connect ἀρχόμενος and ἦν as parts of a single verb (was beginning for began). For ἦν has a complement of its own, of thirty years; it therefore signifies here, was of the age of. Some have tried to make τριάκοντα ἔτων depend on ἀρχόμενος, He began His thirtieth year; and it is perhaps owing to this interpretation that we find this participle placed first in the Alex. But for this sense, τριακοστοῦ ἔτους would have been necessary; and the limitation about cannot have reference to the commencement of the year.—(On the agreement of this chronological fact with the date, Luk 3:1, see p. 166.)

We have already observed that the age of thirty is that of the greatest physical and psychical strength, the ἀκμη of natural life. It was the age at which, among the Jews, the Levites entered upon their duties (Num 4:3; Num 4:23), and when, among the Greeks, a young man began to take part in public affairs.

The participle ὤν, being, makes a strange impression, not only because it is purely and simply in juxtaposition with ἀρχόμενος (beginning, being), and depends on ἦν, the very verb of which it is a part, but still more because its connection with the latter verb cannot be explained by any of the three logical relations by which a participle is connected with a completed verb, when, because, or although. What relation of simultaneousness, causality, or opposition, could there be between the filiation of Jesus and the age at which He had arrived? This incoherence is a clear indication that the evangelist has with some difficulty effected a soldering of two documents,—that which he has hitherto followed, and which for the moment he abandons, and the genealogical register which he wishes to insert in this place.

With the participle ὤν, being, there begins then a transition which we owe to the pen of Luke. How far does it extend, and where does the genealogical register properly begin? This is a nice and important question. We have only a hint for its solution. This is the absence of the article τοῦ, the, before the name Joseph. This word is found before all the names belonging to the genealogical series. In the genealogy of Matthew, the article τόν is put in the same way before each proper name, which clearly proves that it was the ordinary form in vogue in this kind of document. The two MSS. H. and I. read, it is true, τοῦ before ᾿Ιωσήφ. But since these unimportant MSS. are unsupported by their ally the Vatican, to which formerly the same reading was erroneously attributed (see Tischend. 8th ed.), this various reading has no longer any weight. On the one hand, it is easily explained as an imitation of the following terms of the genealogy; on the other, we could not conceive of the suppression of the article in all the most ancient documents, if it had originally belonged to the text. This want of the article puts the name Joseph outside the genealogical series properly so called, and assigns to it a peculiar position. We must conclude from it—1 st. That this name belongs rather to the sentence introduced by Luke 2 d. That the genealogical document which he consulted began with the name of Heli; 3 d. And consequently, that this piece was not originally the genealogy of Jesus or of Joseph, but of Heli.

There is a second question to determine: whether we should prefer the Alexandrine reading, “being a son, as it was believed, of Joseph;” or the Byzantine text, “being, us it was believed, a son of Joseph.” There is internal probability that the copyists would rather have been drawn to connect the words son and Joseph, in order to restore the phrase frequently employed in the Gospels, son of Joseph, than to separate them. This observation appears to decide for the Alexandrine text.

It is of importance next to determine the exact meaning of the τοῦ which precedes each of the genealogical names. Thus far we have supposed this word to be the article, and this is the natural interpretation. But we might give it the force of a pronoun, he, the one, and translate: “Joseph, he [the son] of Heli; Heli, he [the son] of Matthat,” etc. Thus understood, the τοῦ would each time be in apposition with the preceding name, and would have the following name for its complement. But this explanation cannot be maintained; for—1 st. It cannot be applied to the last term τοῦ Θεοῦ, in which τοῦ is evidently an article; 2 d. The recurrence of τόν in the genealogy of Matthew proves that the article belonged to the terminology of these documents; 3 d. The τοῦ thus understood would imply an intention to distinguish the individual to which it refers from some other person bearing the same name, but not having the same father, “Heli, the one of Matthat, [and not one of another father];” which could not be the design of the genealogist. The τοῦ is therefore undoubtedly an article. But, admitting this, we may still hesitate between two interpretations, we may subordinate each genitive to the preceding name, as is ordinarily done: “Heli, son of Matthat, [which Matthat was a son] of Levi, [which Levi was a son] of...;” or, as Wieseler proposed, we may co-ordinate all the genitives, so as to make each of them depend directly on the word son placed at the head of the entire series: “Jesus, son of Heli; [Jesus, son] of Matthat...” So that, according to the Jewish usage, which permitted a grandson to be called the son of his grandfather, Jesus would be called the son of each of His ancestors in succession. This interpretation would not be, in itself, so forced as Bleek maintains. But nevertheless the former is preferable, for it alone really expresses the notion of a succession of generations, which is the ruling idea of every genealogy. The genitives in Luke merely supply the place of ἐγέννησε, as repeated in the original document, of which Matthew gives us the text.

Besides, we do not think that it would be necessary to supply, between each link in the genealogical chain, the term υἱοῦ, son of, as an apposition of the preceding name. Each genitive is also the complement of the name which precedes it. The idea of filiation resides in the grammatical case. We have the genitive here in its essence.

There remains, lastly, the still more important question: On what does the genitive τοῦ ῾Ηλί (of Heli) precisely depend? On the name ᾿Ιωσήφ which immediately precedes it? This would be in conformity with the analogy of all the other genitives, which, as we have just proved, depend each on the preceding name. Thus Heli would have been the father of Joseph, and the genealogy of Luke, as well as that of Matthew, would be the genealogy of Jesus through Joseph. In that case we should have to explain how the two documents could be so totally different. But this view is incompatible with the absence of the article before Joseph. If the name ᾿Ιωσήφ had been intended by Luke to be the basis of the entire genealogical series, it would have been fixed and determined by the article with much greater reason certainly than the names that follow. The genitive τοῦ ῾Ηλί, of Heli, depends therefore not on Joseph, but on the word son. This construction is not possible, it is true, with the received reading, in which the words son and Joseph form a single phrase, son of Joseph. The word son cannot be separated from the word it immediately governs: Joseph, to receive a second and more distant complement. With this reading, the only thing left to us is to make τοῦ ῾Ηλί depend on the participle ὤν: “Jesus...being...[born] of Heli.” An antithesis might be found between the real fact (ὤν, being) and the apparent (ἐνομίζετο, as was thought): “being, as was thought, a son of Joseph, [in reality] born of Heli.” But can the word ὤν signify both to be (in the sense of the verb substantive) and to be born of? Everything becomes much more simple if we assume the Alex. reading, which on other grounds has already appeared to us the more probable. The word son, separated as it is from its first complement, of Joseph, by the words as was thought, may very well have a second, of Heli. The first is only noticed in passing, and in order to be denied in the very mention of it: “Son, as was thought, of Joseph.” The official information being thus disavowed, Luke, by means of the second complement, substitutes for it the truth, of Heli; and this name he distinguishes, by means of the article, as the first link of the genealogical chain properly so called. The text, therefore, to express the author’s meaning clearly, should be written thus: “being a son—as was thought, of Joseph—of Heli, of Matthat...” Bleek has put the words ὡς ἐνομίζετο into a parenthesis, and rightly; only he should have added to them the word ᾿Ιωσήφ.

This study of the text in detail leads us in this way to admit—1. That the genealogical register of Luke is that of Heli, the grandfather of Jesus; 2. That, this affiliation of Jesus by Heli being expressly opposed to His affiliation by Joseph, the document which he has preserved for us can be nothing else in his view than the genealogy of Jesus through Mary. But why does not Luke name Mary, and why pass immediately from Jesus to His grandfather? Ancient sentiment did not comport with the mention of the mother as the genealogical link. Among the Greeks a man was the son of his father, not of his mother; and among the Jews the adage was: “Genus matris non vocatur genus” (Baba bathra, 110, a). In lieu of this, it is not uncommon to find in the O. T. the grandson called the son of his grandfather.

If there were any circumstances in which this usage was applicable, would not the wholly exceptional case with which Luke was dealing be such? There was only one way of filling up the hiatus, resulting from the absence of the father, between the grandfather and his grandson; namely, to introduce the name of the presumed father, noting at the same time the falseness of this opinion. It is remarkable that, in the Talmud, Mary the mother of Jesus is called the daughter of Heli (Chagig. 77. 4). From whence have Jewish scholars derived this information? If from the text of Luke, this proves that they understood it as we do; if they received it from tradition, it confirms the truth of the genealogical document Luke made use of.

If this explanation be rejected, it must be admitted that Luke as well as Matthew gives us the genealogy of Joseph. The difficulties to be encountered in this direction are these:—1. The absence of τοῦ before the name ᾿Ιωσήφ, and before this name alone, is not accounted for.—2. We are met by an all but insoluble contradiction between the two evangelists,—the one indicating Heli as the father of Joseph, the other Jacob,—which leads to two series of names wholly different. We might, it is true, have recourse to the following hypothesis proposed by Julius Africanus (third century): Heli and Jacob were brothers; one of them died without children; the survivor, in conformity with the law, married his widow, and the first-born of this union, Joseph, was registered as a son of the deceased. In this way Joseph would have had two fathers,—one real, the other legal. But this hypothesis is not sufficient; a second is needed. For if Heli and Jacob were brothers, they must have had the same father; and the two genealogies should coincide on reaching the name of the grandfather of Joseph, which is not the case. It is supposed, therefore, that they were brothers on the mother’s side only, which explains both the difference of the fathers and that of the entire genealogies. This superstructure of coincidences is not absolutely inadmissible, but no one can think it natural. We should be reduced, then, to admit an absolute contradiction between the two evangelists. But can it be supposed that both or either of them could have been capable of fabricating such a register, heaping name upon name quite arbitrarily, and at the mere pleasure of their caprice? Who could credit a proceeding so absurd, and that in two genealogies, one of which sets out from Abraham, the venerated ancestor of the people, the other terminating in God Himself! All these names must have been taken from documents. But is it possible in this case to admit, in one or both of these writers, an entire mistake?—3. It is not only with Matthew that Luke would be in contradiction, but with himself. He admits the miraculous birth (chap. 1 and 2). It is conceivable that, from the theocratic point of view which Matthew takes, a certain interest might, even on this supposition, be assigned to the genealogy of Joseph, as the adoptive, legal father of the Messiah. But that Luke, to whom this official point of view was altogether foreign, should have handed down with so much care this series of seventy-three names, after having severed the chain at the first link, as he does by the remark, as it was thought; that, further, he should give himself the trouble, after this, to develope the entire series, and finish at last with God Himself;—this is a moral impossibility. What sensible man, Gfrörer has very properly asked (with a different design, it is true), could take pleasure in drawing up such a list of ancestors, after having declared that the relationship is destitute of all reality? Modern criticism has, last of all, been driven to the following hypothesis:

Matthew and Luke each found a genealogy of Jesus written from the Jewish-Christian standpoint: they were both different genealogies of Joseph; for amongst this party (which was no other than the primitive Church) he was without hesitation regarded as the father of Jesus. But at the time when these documents were published by the evangelists another theory already prevailed, that of the miraculous birth, which these two authors embraced. They published, therefore, their documents, adapting them as best they could to the new belief, just as Luke does by his as it was thought, and Matthew by the periphrasis Luk 1:16.

But, 1. We have pointed out that the opinion which attributes to the primitive apostolic Church the idea of the natural birth of Jesus rests upon no solid foundation. 2. A writer who speaks of apostolic tradition as Luke speaks of it, Luk 1:2, could not have knowingly put himself in opposition to it on a point of this importance. 3. If we advance no claim on behalf of the sacred writers to inspiration, we protest against whatever impeaches their good sense. The first evangelist, M. Reville maintains, did not even perceive the incompatibility between the theory of the miraculous birth and his genealogical document. As to Luke, this same author says: “The third perceives very clearly the contradiction; nevertheless he writes his history as if it did not exist.” In other words, Matthew is more foolish than false, Luke more false than foolish. Criticism which is obliged to support itself by attributing to the sacred writers absurd methods, such as are found in no sensible writer, is self-condemned. There is not the smallest proof that the documents used by Matthew and Luke were of Jewish-Christian origin. On the contrary, it is very probable, since the facts all go to establish it, that they were simply copies of the official registers of the public tables (see below), referring, one to Joseph, the other to Heli, both consequently of Jewish origin. So far from there being any ground to regard them as monuments of a Christian conception differing from that of the evangelists, it is these authors, or those who transmitted them to them, who set upon them for the first time the Christian seal, by adding to them the part which refers to Jesus. 4. Lastly, after all, these two series of completely different names have in any case to be explained. Are they fictitious? Who can maintain this, when writers so evidently in earnest are concerned? Are they founded upon documents? How then could they differ so completely? This difficulty becomes greater still if it is maintained that these two different genealogies of Joseph proceed from the same ecclesiastical quarter—from the Jewish-Christian party.

But have we sufficient proofs of the existence of genealogical registers among the Jews at this epoch? We have already referred to the public tables (δέλτοι δημόσιαι) from which Josephus had extracted his own genealogy: “I relate my genealogy as I find it recorded in the public tables.” The same Josephus, in his work, Contra Apion (Luk 1:7), says: “From all the countries in which our priests are scattered abroad, they send to Jerusalem (in order to have their children entered) documents containing the names of their parents and ancestors, and countersigned by witnesses.” What was done for the priestly families could not fail to have been done with regard to the royal family, from which it was known that the Messiah was to spring. The same conclusion results also from the following facts. The famous Rabbi Hillel, who lived in the time of Jesus, succeeded in proving, by means of a genealogical table in existence at Jerusalem, that, although a poor man, he was a descendant of David. The line of descent in the different branches of the royal family was so well known, that even at the end of the first century of the Church, the grandsons of Jude, the brother of the Lord, had to appear at Rome as descendants of David, and undergo examination in the presence of Domitian. According to these facts, the existence of two genealogical documents relating, one to Joseph, the other to Heli, and preserved in their respective families, offers absolutely nothing at all improbable.

In comparing the two narratives of the infancy, we have been led to assign them to two different sources: that of Matthew appeared to us to emanate from the relations of Joseph; that of Luke from the circle of which Mary was the centre (p. 163). Something similar occurs again in regard to the two genealogies. That of Matthew, which has Joseph in view, must have proceeded from his family; that which Luke has transmitted to us, being that of Mary’s father, must have come from this latter quarter. But it is manifest that this difference of production is connected with a moral cause. The meaning of one of the genealogies is certainly hereditary, Messianic; the meaning of the other is universal redemption. Hence, in the one, the relationship is through Joseph, the representative of the civil, national, theocratic side; in the other, the descent is through Mary, the organ of the real human relationship.

Was not Jesus at once to appear and to be the son of David?—to appear such, through him whom the people regarded as His father; to be such, through her from whom He really derived His human existence? The two affiliations answered to these two requirements.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

The stock of Christ, according to the flesh, is brought by order even to Adam, and so to God, that it might appear, that he only it was, whom God promised to Abraham and David, and appointed from everlasting to his Church, which is gathered together of all sorts of men.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 23. Thirty years of age] This was the age required by the law, to which the priests must arrive before they could be installed in their office: See Clarke on Nu 4:3.

Being (as was supposed) the son of Joseph] This same phrase is used by Herodotus to signify one who was only reputed to be the son of a particular person: τουτον παις νομιζεται he was SUPPOSED to be this man's son.

Much learned labour has been used to reconcile this genealogy with that in St. Matthew, Mt 1:1-17, and there are several ways of doing it; the following, which appears to me to be the best, is also the most simple and easy. For a more elaborate discussion of the subject, the reader is referred to the additional observations at the end of the chapter.

MATTHEW, in descending from Abraham to Joseph, the spouse of the blessed virgin, speaks of SONS properly such, by way of natural generation: Abraham begat Isaac, and Isaac begat Jacob, c. But Luke, in ascending from the Saviour of the world to GOD himself, speaks of sons either properly or improperly such: on this account he uses an indeterminate mode of expression, which may be applied to sons either putatively or really such. And Jesus himself began to be about thirty years of age, being, as was SUPPOSED the son of Joseph-of Heli-of Matthat, c. This receives considerable support from Raphelius's method of reading the original ων (ὡς ενομιζετο υἱος Ιωσηφ) του Ἡλι, being (when reputed the son of Joseph) the son of Heli, &c. That St. Luke does not always speak of sons properly such, is evident from the first and last person which he names: Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary: and Adam, who is said to be the son of God, was such only by creation. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons improperly such: i.e. two sons-in-law, instead of two sons.

As the Hebrews never permitted women to enter into their genealogical tables, whenever a family happened to end with a daughter, instead of naming her in the genealogy, they inserted her husband, as the son of him who was, in reality, but his father-in-law. This import, bishop Pearce has fully shown, νομιζεσθαι bears, in a variety of places-Jesus was considered according to law, or allowed custom, to be the son of Joseph, as he was of Heli.

The two sons-in-law who are to be noticed in this genealogy are Joseph the son-in-law of Heli, whose own father was Jacob, Mt 1:16 and Salathiel, the son-in-law of Neri, whose own father was Jechonias: 1Ch 3:17, and Mt 1:12. This remark alone is sufficient to remove every difficulty. Thus it appears that Joseph, son of Jacob, according to St. Matthew, was son-in-law of Heli, according to St. Luke. And Salathiel, son of Jechonias, according to the former, was son-in-law of Neri, according to the latter.

Mary therefore appears to have been the daughter of Heli; so called by abbreviation for Heliachim, which is the same in Hebrew with Joachim.

Joseph, son of Jacob, and Mary; daughter of Heli, were of the same family: both came from Zerubbabel; Joseph from Abiud, his eldest son, Mt 1:13, and Mary by Rhesa, the youngest. See Lu 3:27.

Salathiel and Zorobabel, from whom St. Matthew and St. Luke cause Christ to proceed, were themselves descended from Solomon in a direct line: and though St. Luke says that Salathiel was son of Neri, who was descended from Nathan, Solomon's eldest brother, 1Ch 3:5, this is only to be understood of his having espoused Nathan's daughter, and that Neri dying, probably, without male issues the two branches of the family of David, that of Nathan and that of Solomon, were both united in the person of Zerubbabel, by the marriage of Salathiel, chief of the regal family of Solomon, with the daughter of Neri, chief and heretrix of the family of Nathan. Thus it appears that Jesus, son of Mary, reunited in himself all the blood, privileges, and rights of the whole family of David; in consequence of which he is emphatically called, The son of David. It is worthy of being remarked that St. Matthew, who wrote principally for the Jews, extends his genealogy to Abraham through whom the promise of the Messiah was given to the Jews; but St. Luke, who wrote his history for the instruction of the Gentiles, extends his genealogy to Adam, to whom the promise of the Redeemer was given in behalf of himself and of all his posterity. See Clarke on Mt 1:1, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23) Began to be about thirty years of age.—At this age the Levites entered on their full work (Num_4:23; Num_4:30; Num_4:35), a kind of probationary period beginning at twenty-five (Num_8:24) or even, in later times, when their work was lighter, at twenty (1Ch_23:27). No age was fixed for the beginning of the priesthood, nor of the prophet’s work; but it may fairly be inferred that thirty was looked on as the time when manhood reached its completeness, and we may therefore believe that our Lord waited in patient humility till that age had been attained before entering on the work of His public ministry.

Being (as was supposed) the son of Joseph.—We have here to deal with the many questions which rise out of a comparison of this genealogy with that in Matthew 1. It is a subject on which volumes have been written. Here it will be enough to sum up the results of previous inquiries.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. began to be about thirty years of age] Rather, was about thirty years of age on beginning (His work). So it was understood by Tyndale, but the E. V. followed Cranmer, and the Geneva. The translation of our E.V. is, however, ungrammatical, and a strange expression to which no parallel can be adduced. The word archomenos, standing absolutely for ‘when he began his ministry,’ is explained by the extreme prominency of this beginning in the thought of St Luke (see Act_1:1; Act_1:22), and his desire to fix it with accuracy. The age of 30 was that at which a Levite might enter on his full services (Num_4:3; Num_4:47), and the age at which Joseph had stood before Pharaoh (Gen_41:46), and at which David had begun to reign (2Sa_5:4), and at which scribes were allowed to teach.

as was supposed] “Is not this the carpenter’s son?” Mat_13:55; Joh_6:42.

On the genealogy which follows, and its relations to that in the Gospel of St Matthew, many volumes have been written, but in the Excursus I have endeavoured to condense all that is most important on the subject, and to give those conclusions which are now being accepted by the most careful scholars. See Excursus II., The genealogies of Jesus in St Matthew and St Luke.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Which was the son of Matthat, which was the son of Levi,.... These two, Grotius says, are omitted in the ancient exemplars; and he thinks they ought to be left out; and for which he mentions the authorities of Irenaeus, Africanus, Eusebius, Nazianzen, Jerom, and Augustin: but not only the Vulgate Latin, but all the Oriental versions, retain them:

which was the son of Melchi: and who, he thinks, was the immediate father of Eli:

which was the son of Janna: frequent mention is made, in the Jewish writings (e) of , "king Jannai", who is said to be the same with king Jochanan, or John, the son of Simeon, the son of Mattithiah, that was called Hyrcanus; and his son Alexander, that reigned after him, was also called Jannai (f); but whether either of these is the same with this Janna, is not certain: but this may be observed, that they were both before the times of Herod, and the birth of Jesus, some years. And Jannai is called; in the chronicle of Jedidiah of Alexandria, or Philo the Jew (g), Hyrcanus the second, who reigned sixteen years:

which was the son of Joseph. This Joseph, according to the same chronicle, is called Joseph the second, and surnamed Arsis, and was greatly honoured by Ptolemy, and governed sixty years; and accordingly we shall meet with another Joseph anon.

(e) T. Hieros. Beracot, fol. 11. 2. & passim. (f) Juchasin. fol. 15. 1. & 16. 2. (g) Apud. Vorst. Not. ad. Chronol. R. David Ganz, p. 311.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,

Ver. 23. Being, as was supposed] But falsely: for Joseph was no more than his Pater politicus, as Postellus calleth him, his foster-father, reputed father.

Which was the son of Eli] That is, his son-in-law. For Eli was Mary’s natural father; and it is Mary’s genealogy that is here described; but put upon Joseph, because the Hebrews reckon not their genealogies by women, but by men only. {So Rth 1:11-13}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jesus began to be ... - This was the age at which the priests entered on their office, Num 4:3, Num 4:47; but it is not evident that Jesus had any reference to that in delaying his work to his thirtieth year. He was not subjected to the Levitical law in regard to the priesthood, and it does not appear that prophets and teachers did not commence their work before that age.

As was supposed - As was commonly thought, or perhaps being legally reckoned as his son.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Here is amongst critics a little dispute, whether our blessed Lord at his baptism (after which he soon began his public ministry) was full thirty years of age; ωσει and αρχομενος in the Greek give occasion to the doubt. Those who judge that he was thirty complete, conceive that the age before which the priests and Levites did no service in the tabernacle of God. Num 4:3 commanded the number of them to be taken from thirty years old to fifty, and it was done accordingly, Luk 3:34,35, &c. David, in the latter end of his life, so numbered them, 1Ch 23:3, when their number (of that age) was thirty-eight thousand; yet in that chapter, 1Ch 23:24,27, we find them numbered from twenty years old and upward; but possibly that was for some more inferior service. In conformity to this, most think that both John the Baptist and Christ entered not upon their public ministry till they were of that age; but whether they were thirty years of age complete, or current, is a question, but so little a one, as deserves no great study to resolve: the two qualifying words, ωσει and αρχομενος, would incline one to think Christ was but thirty years of age current, which is advantaged by what others tell us, that the Jews ordinarily called a child two or three years old as soon as it did but enter upon its second or third year. Some think our Saviour was ten months above twenty-nine years of age when he was baptized, after which he was tempted of the devil forty days before he entered the public ministry; but these are little things.

Being (as was supposed) the son of Joseph. Joseph was not his natural father, though so supposed by the Jews, Joseph being indeed his legal father, being married to the virgin when our Saviour was born, Mat 1:20.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

§ 9. GENEALOGY OF JESUS, Luk_3:22-38.

To what we say on the authenticity of this genealogy in our note on Mat_1:1, we may here add the following: 1. The Jews positively affirm that most accurate genealogies were kept in Jesus’s day. Says Josephus against Apion, Luk_1:7, “Whosoever desires to become priest must be married to a wife from his own people, and must fetch proof of his lineage from our archives. Wherever any of our race reside the same law is observed; for they all transmit catalogues of their fathers and forefathers, with the names of the witnesses, to Jerusalem. Our high priests keep written family registers, which contain the names of their ancestors for the two thousand past years.” R. Jochanan, the Jews say, asseverated thus: “By the temple! we are able to detect all of impure blood in Israel.” And Rabbi Levi says: “They discovered in Jerusalem a family pedigree in which Hillel was proved to be a descendant of David.” 2. The genuineness of the genealogy was not questioned by the Jews in the first Christian ages. On the contrary, Mary is expressly called the daughter of Heli in the Talmud. And on that passage in the Talmud Raschi thus comments, “Jesus was connected with the blood royal by birth.”

23. About thirty years of age—Thirty years was the legal age for entering on the priesthood. It was also the age at which the scribes entered upon professional duty as teachers. The word about here simply implies that Jesus may have been some months younger or older.

As was supposed— Being his apparent and legal son.

Of the different theories of reconciliation between the genealogies of Jesus given respectively by Matthew and by Luke, we may discuss but two:—

I. Matthew gives the line of Joseph; Luke, of Mary. Mary’s name does not indeed appear in Luke’s list; but that agrees with the Jewish rule of genealogy, that the female is not reckoned in any genealogical line. Luke’s genealogy is really that of Heli; and it is adduced here by Luke to show that Jesus, son of Mary, is in that line, and so in the natural line of David. Joseph rightfully and legally takes his place in the recorded descent from Heli, because he is his son-in-law. And it is remarkable that the Jews in their Talmud call Mary the daughter of Heli, showing that either that is their own tradition, or that so they originally understood the genealogy as recorded.

II. The theory of Lord Arthur Hervey, lately published in England, founded in a good degree on the theory of Grotius, seems likely to be ultimately universally adopted. This theory in its details solves so many of the facts as not only to remove difficulties, but to furnish a sort of proof of the genuineness of the record.

By this theory Matthew gives the genealogy of Joseph (including in fact that of Mary) in the line of royal inheritance; Luke gives that of natural descent. This is made clear by the following table:

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From David Matthew traces the royal line through Solomon to Jechonias, whereas Luke gives the private line through Nathan to Salathiel. But Jechonias was childless, (Jer_22:30,) so that with him the Solomonic line ended. Consequently Salathiel, of the Nathanic line, came into the royal heirship. By this transfer Salathiel stands in both: namely, the line of natural descent from David through Nathan, and the line of political succession to the crown. From Zorobabel’s son, Abiud, Matthew furnishes a series of heirs; from his other son, Rhesa, Luke gives the natural line of Joseph down to Matthat. But this Matthat is the same as Matthew’s Matthan. Of this Matthat Jacob and Heli are two sons; the former, being the elder, is crown-heir; the second stands in the private line. Heli’s son is JOSEPH; Jacob, the crown-heir, has only a daughter, MARY. The royal line thus failing of a direct male heir, Joseph marries Mary and is thus transferred to the royal line both by kin and by marriage.

Both these views secure the true Davidic descent of Mary; which is indeed absolutely necessary to the fulfilment of that most explicit divine promise (2Sa_7:12,) “I will set up thy seed after thee which shall proceed out of thy bowels.” So Peter affirms (Act_2:30) that God sware to David, “that of the fruit of his loins, according to the flesh, he would raise up Christ.” Words like these cannot be fulfilled by any adoptive or marriage paternity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Jesus himself began to be about thirty years of age. This was the age at which the Levites entered upon their work; the age, too, at which it was lawful for scribes to teach. Generally speaking, thirty among the Jews was looked upon as the time of life when manhood had reached its full development.

Vers. 23-38. THE EARTHLY GENEALOGY OF JESUS CHRIST. Although in every Hebrew family the hope seems to have been cherished that the promised Messiah would be born among them, yet generally the prophetic utterances were understood to point to the Deliverer springing from the royal house of David. To demonstrate that this was actually true in the case of the reputed Son of Mary and Joseph, both the genealogies contained in the Gospels of Matthew and Luke were compiled from private and public records. It is well known that these family trees were preserved with care in well-nigh every Jewish family. The sacred books compiled after the return from Babylon 1 and 2 Chronicles, Ezra, and Nehemiah with their long tables of descent, show us that these family records existed then. Josephus (second century) thus writes: "I relate my genealogy as I find it recorded in the public tables" ("Life," ch. 1.). In his work against Apion (1:7) he says, "From all the countries in which our priests are scattered abroad, they send to Jerusalem in order that their children may be placed on the official roll papers with the names of their parents and their ancestors; these papers are formally witnessed.

It follows that, if such care were taken in the case of the numerous priestly houses, equal attention would be paid to their family records by the comparatively few families who boasted their descent from King David and the ancient royal house. R. Hillel, the renowned teacher, who lived in the days of Jesus Christ, belonged to the poor among the people, and yet he was able to prove, from existent records, that he was one of David"s descendants. Some seventy years later, the grandchildren of Jude, the reputed brother of the Lord, a son of Joseph, were summoned to Rome, and appeared before the Emperor Domitian as descendants of the old royal house of David.

Now, no further comment would be necessary upon this elaborate "table" of St. Luke did there not exist in St. Matthew"s Gospel another family tree, purporting to be the line of Messiah"s ancestors. Between these two tables there are many important differences. How are these to be explained? On this subject in different times many works have been written. In the present Commentary the writer does not propose to examine the details of the two tables of SS. Matthew and Luke; the question of the existence of the two records will alone be dealt with. The various smaller points of discrepancy in the registers of SS. Matthew and Luke, although curious and striking, are utterly barren of interest to the great majority of students of the Divine Word. The reader who may wish to examine these is referred among modern scholars" works on this subject to Bishop Harvey"s exhaustive work on the genealogy of the Lord; to Archdeacon Farrar"s Excursus in his "Commentary on St, Luke" in the "Cambridge Bible for Schools;" and to Professor Godet"s Commentary on this Gospel.

We will confine ourselves here to three points.

(1) Why does St. Luke insert his table of Messiah"s earthly descent in this place?

(2) For what reason does he trace up the long ancestral line to Adam?

(3) What is the broad outline of the explanation of St. Luke"s divergency from the genealogical table of St. Matthew?

(1) and (2) can be shortly answered.

(1) St. Luke felt that this was the most suitable place in his narrative for such a table. His work was evidently most carefully and skillfully arranged upon the lines of formal history. Up to this point the story was mainly concerned with other personages with the parents of the great forerunner John, with Mary the Virgin and Joseph, with the angels, with the shepherds, with Simeon and with Anna, and especially with the work of John the Baptist. But from henceforth all the minor persons of the Divine story pass into the background. There is now one central figure upon whom the whole interest of the Divine drama centers Jesus. This, the moment of his real introduction on the world"s stage, was, as St. Luke rightly judged it, the time to give the formal table of his earthly ancestry.

(2) Different from the Hebrew evangelist St. Matthew, whose thoughts were centred on the chosen race, and whose horizon was bounded by Palestine, or at least by those cities where his countrymen of the dispersion lived and worked, and who only cared to show that his Messiah had sprung from the great patriarch, the father of the tribes of Israel, St. Luke, feeling that the scene of the work of his Messiah was bounded by no Jewish horizon, traces up his Lord"s reputed line of earthly ancestors to the first father of the human race. The Jesus of Luke was the Savior, not only of the children of Abraham, but of the children of Adam. The noble Isaiah-prophecy, which we feel was one of the great mainsprings of Paul"s life and work, was the real reason of Luke, the disciple of Paul, tracing up Messiah"s family line to Adam. "It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a Light to the Gentiles".Luke (Isa_49:6) alone records the incident and the words of Simeon in the temple.

(3) The genealogy given by St. Luke differs from that presented by St. Matthew, because St. Luke has extricated from family records the line of Mary, while St. Matthew has elected to chronicle the family of Joseph. This solution of the differences between the two lists was apparently first suggested by Annius of Viterbo, at the close of the fifteenth century. Among the many eminent modern scholars who accept it, I would instance Professor Godet and Dean Plumptre. The arguments in favor of this view viz, that the genealogy is Mary"s, not Joseph"s are the following.

The table begins as follows: "And Jesus... being (as was supposed) the son of Joseph, which was the son of Hell, which was the son of Matthat," etc. In the original Greek all the older authorities, before the name Joseph, omit the article tou , of the. This article is found before all the names in the long list with this solitary exception. This absence of the article tou certainly puts the name of Joseph in a special position in the series of names, and leads us to suppose that the genealogy is not that of Joseph, but of Hell (Hell being the father of Mary, the omission of her name will be treated later on.) The twenty-third verse would then read thus: "And Jesus,... (being as was supposed the son of Joseph)," after which parenthesis the first link in the chain would be Jesus, the heir and grandson, and in that sense the son of Hell.

It is by no means unusual in the Old Testament to find the grandson termed the "son" of his grandfather. (compare, for instance, 1Ch_8:1, 3 with Gen_46:21 Ezr_5:1 Ezr_6:14 with Zec_1:1, Zec_1:7) On the omission of Mary"s name, Godet quotes from the Talmud ("Treatise Bava Bathra," 110, a), and urges with great truth that not only among the Hebrews did ancient sentiment not accord with the mention of a mother as the genealogical link. The Talmud treatise most singularly comes to our help again by mentioning that Mary the mother of Jesus was called the daughter of Heli. We have before dwelt upon the fact that not only general ancient tradition, but the plain sense of the gospel story, ascribed to Mary a royal Davidic descent. "Bava Bathra" (quoted by Godet), with great force, asks (though with a different design), what sensible man, after declaring at the commencement of the list that the relationship of Joseph and Jesus was destitute of all reality (wv enomizeto), could take pleasure in drawing up such a list of ancestors? This most pertinent question can only be answered by showing that the list is a list, not of Joseph"s ancestors, but of Mary"s, who was in very truth the mother of Jesus.

In coming to any conclusion respecting the real history of the drawing up the two distinct genealogical tables, the one of Joseph, the other of Mary, it will be ever well to bear in mind that the early chapters of the two narratives of SS. Matthew and Luke, where the events of the birth and infancy of the Lord are told, were most probably based on memories written and oral, proceeding from two distinct centres or circles of believers, eye-witnesses many of them of the things they related or of which they preserved a faithful memory in writing. The one circle to use Godet"s words of which Joseph was the center, and which we suppose consisted of Cleopas, his brothers James and Jude the sons of Joseph, of whom one was the first bishop of the flock in Jerusalem, included, too, Simeon a son of Cleopas, the first successor of James. The narratives preserved amongst these persons might easily reach the ears of the author of the First Gospel, who doubtless lived in the midst of this flock. But a cycle of narratives must also have formed itself round Mary. These doubtless are those which Luke has preserved.

The genealogy, then, of St. Matthew, which has Joseph in view, must have proceeded from his family. That given, on the other hand, by St. Luke, no doubt issued from the circle of which Mary was the center.

The other differences in the two genealogies are minor and of far less interest; they are exhaustively discussed in the various monographs which have been written on this subject, and to which reference has been made above.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And Jesus was - John's beginning was computed by the years of princes: our saviour's by the years of his own life, as a more august era. About thirty years of age - He did not now enter upon his thirtieth year (as the common translation would induce one to think) but he now entered on his public ministry: being of such an age as the Mosaic law required. Our great Master attained not, as it seems, to the conclusion of his thirty-fourth year. Yet what glorious achievements did he accomplish within those narrow limits of time! Happy that servant, who, with any proportionable zeal, despatches the great business of life; and so much the more happy, if his sun go down at noon. For the space that is taken from the labours of time, shall be added to the rewards of eternity. The son of Heli - That is, the son-in-law: for Heli was the father of Mary. So St. Matthew writes the genealogy of Joseph, descended from David by Solomon; St. Luke that of Mary, descended from David by Nathan. In the genealogy of Joseph (recited by St. Matthew) that of Mary is implied, the Jews being accustomed to marry into their own families.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

son of Heli

In Matthew, where unquestionably we have the genealogy of Joseph, we are told Mat 1:16, that Joseph was the son of Jacob. In what sense, then, could he be called in Luke "the son of Heli"? He could not be by natural generation the son both of Jacob and of Heli. But in Luke it is not said that Heli begat Joseph, so that the natural explanation is that Joseph was the son-in-law of Heli, who was, like himself, a descendant of David. That he should in that case be called "son of Heli" ("son" is not in the Greek, but rightly supplied by the translators) would be in accord with Jewish usage.

(CF) 1Sa 24:16 The conclusion is therefore inevitable that in Luke we have Mary’s genealogy; and Joseph was "son of Heli" because espoused to Heli’s daughter. The genealogy in Luke is Mary’s, whose father, Heli, was descended from David.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The genealogy of Jesus:

v. 23. And Jesus Himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,

v. 24. which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,

v. 25. which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,

v. 26. which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,

v. 27. which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobbabel, which was the son of Salathiel, which was the son of Neri,

v. 28. which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,

v. 29. which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,

v. 30. which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,

v. 31. which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the. son of Nathan, which was the son of David,

v. 32. which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,

v. 33. which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,

v. 34. which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,

v. 35. which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,

v. 36. which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech,

v. 37. which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,

v. 38. which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

The legal genealogical table of Christ is given by Mat 1:1-17, who takes care to establish an unbroken sequence back to David. We have here the natural genealogical table of Jesus, through His mother Mary. There are no special features in the list, although the names of such men appear as were born of women under a cloud according to Jewish understanding. There were some exceptionally great sinners among the forefathers of Jesus, and, as one commentator remarks, He was numbered with the transgressors even by virtue of His descent from such notorious transgressors. In comparing this list with the Old Testament accounts, it should be remembered that son and son-in-law are used indiscriminately. "The two son-in-law who are to be noticed in this genealogy are Joseph, the son-in-law of Heli, whose own father was Jacob, Mat 1:16; and Salathiel, the son-in-law of Neri, whose own father was Jechonias, 1Ch 3:17; Mat 1:12. This remark alone is sufficient to remove all difficulty. Thus it appears that Joseph, son of Jacob, according to St. Matthew, was son-in-law of Heli, according to St. Luke. And Salathiel, son of Jechonias, according to the former, was son-in-law of Neri, according to the latter. Mary therefore appears to have been the daughter of Heli, so called by abbreviation for Heliachim, which is the same in Hebrew with Joachim. Joseph, son of Jacob, and Mary, daughter of Heli, were of the same family: both came from Zerubbabel; Joseph from Abiud, his eldest son, Mat 1:13, and Mary by Rhesa, the youngest, v. 27. " Of interest is the fact that Luke continues the genealogy of Jesus beyond David to Adam, and thus to God. He thereby emphasizes the universality of the Gospel of this Jesus, the Brother of all men, whose ministry is by no means confined to the Jews, but extends beyond the boundaries of Judea to the ends of the world. Scripture spares no trouble to testify to us that Jesus Christ is true man, descended with us from one blood, and that He is the Savior promised to the patriarchs of the Old Testament, the blessed seed of Abraham, the Shiloh out of the family of Judah, the son out of the house of David, in whom is our one sure trust of salvation.

Summary.John the Baptist begins his ministry of preaching and baptizing, also of bearing witness of Jesus, whom he baptized before he was imprisoned by Herod the tetrarch; the natural genealogical table of Jesus is given, extending His line back to Adam.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

At thirty years of age, the priests under the law entered upon their public office; accordingly Christ stays the full time prescribed by the law, before he undertakes his public ministry, and he gives the reason for it. That he might fulfil all righteousness. Mat 3:15 That is, the righteousness of the ceremonial law, which required persons to be of that age, before they entered upon that office; and also enjoined them to be baptized or washed in water, when they undertook their office. See Exo 29:4

Learn hence, that whatever the law required in order to perfect righteousness, that Christ fulfilled in most absolute perfection, both in his own person, and also in the name of all believers.

Observe farther, the title given to Joseph here: he is called the supposed father of Christ. Joseph was not his natural father, though so supposed by the Jews; but he was his legal father, being married to the Virgin when our Saviour was born; and he was his nursing father, that took care of him, and provided for him, though Christ sometimes showed both his parents, that, if he pleased, he could live without any dependence upon their care. See Luk 2:49

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [IV. Genealogy--Luke].

IV. GENEALOGY ACCORDING TO LUKE. cLUKE III. 23-38.

c23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began i to teach, was about thirty years of age [the age when a Levite entered upon God's service-- Num_4:46, Num_4:47], being the son (as was supposed) of Joseph, the i son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the i son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri [Matthew calls Shealtiel the son of Jechoniah. [7] Jechoniah may have been the natural, and Neri the legal, father of Shealtiel-- Deu_25:5-10, Mat_22:24], 28 the i son of Melchi, the son of Addi, the son of Cosan, the son of Elmadam, the son of Er, 29 the son of Jesus, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Symeon, the son of Judas, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon [he was probably one of the two spies who were sent to Jericho by Joshua-- Jos_2:1-24], the i son of Nahshon [he was prince of the tribe of Judah during the wanderings in the wilderness-- Num_1:4-7, Num_10:14], 33 the i son of Amminadab, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber [it is thought that the name "Hebrew" comes from this man-- Gen_10:21, Gen_40:15, Exo_2:6], the i son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah [the hero of the flood], the i son of Lamech, 37 the son of Methuselah [who lived to be the oldest man on record, dying when 969 years old], the i son of Enoch [whom God translated], the i son of Jared, the son of Mahalaleel, the son of Cainan, 38 the son of Enos, the son of Seth [the third son of Adam], the i son of Adam, the son of God [Adam was the son of God, being not merely a creature, but a creature made in God's image and likeness-- Gen_1:26, Gen_1:27.] [8]

[FFG 7-8]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

23–38. The Genealogy. For a comparison of the genealogies given by Matthew and Luke, see notes on Matt. 1:1–17. In those notes I have followed Godet, Van Oosterzee, and others in the view that Luke gives the line of Mary, and therefore the line of Christ. Jesus was only supposed to be the son of Joseph, but was the son (that is, descendant, grandson) of Heli, the father of Mary.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Luke lists the ancestors of Jesus through the line of his supposed father, Joseph.

When

This word is used here to mark a change from the story to background information about Jesus' age and ancestors. (See: Background Information)

thirty years of age

"30 years old" (See: Numbers)

He was the son (as it was assumed) of Joseph

"It was thought that he was the son of Joseph" or "People assumed that he was the son of Joseph"

the son of Heli, the son of Matthat, the son of Levi

Consider how people normally list ancestors in your language. You should use the same wording throughout the whole list. Possible formats are 1) "who was the son of Heli, who was the son of Matthat, who was the son of Levi" or 2) "Joseph was the son of Heli, Heli was the son of Matthat, Matthat was the son of Levi" or 3) "Heli's father was Matthat, Matthat's father was Levi" (See: How to Translate Names)

translationWords

Joseph (NT)

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

EXCURSUS II

THE DOUBLE GENEALOGIES OF CHRIST AS THE SON OF DAVID

The general facts are these:

(i) The genealogy of our Lord in St Matthew descends from Abraham to Jesus, in accordance with his object in writing mainly for the Jews.

The genealogy in St Luke ascends from Jesus to Adam, and to God, in accordance with his object in writing for the world in general. He spans the generations of mankind from the first Adam to the Second Adam, who was the Lord from heaven (1Co 15:20; 1Co 15:45; 1Co 15:47).

(ii) The generations are introduced in St Matthew by the word “begat;” in St Luke by the genitive with the ellipse of “son.” Thus in St Matthew we have

Abraham begat Isaac,

And Isaac begat Jacob, &c.;

but in St Luke

Being the son (as was reputed) of Joseph,

(The son) of Eli

of Matthat, &c.

(iii) St Matthew says that

St Luke (merely reversing the order) traces the line through

David begat Solomon

|

Rehoboam

|

Abijah

|

Asa

|

Jehoshaphat

|

Jehoram [Ahaziah, Joash, Amaziah omitted]

|

Uzziah

|

Jotham

|

Ahax

|

Hezekiah

|

Manasseh

|

Amos

|

Josiah

|

Jeconiah and his brethren

|

Shealtiel

|

Zerubbabel

David

|

Nathan

|

Mattathah

|

Menna

|

Meleah

|

Eliakim

|

Jonan

|

Joseph

|

Judas

|

Symeon

|

Levi

|

Matthat

|

Jorim

|

Eliezer

|

Jesus

|

Er

|

Elmadam

|

Kosam

|

Adaiah

|

Melchi

|

Neriah

|

Shealtiel

|

Zerubbabel

(in 1Ch 3:19 we find Pedaiah, who was perhaps the actual father; Shealtiel may have adopted his nephew1#1 Some authorities maintain that Zerubbabel was the grandson of Shealtiel, and that we have six sons of Shealtiel in 1Ch 3:18.#)

Thus St Luke gives 21 names between David and Zerubbabel where St Matthew only gives 15, and all the names except that of Shealtiel (Salathiel) are different.

(iv) St Matthew says that

St Luke traces the line through

Zerubbabel begat Abihud

|

Eliakim

|

Asor

|

Zadok

|

Achim

|

Elihud

|

Eliezer

|

Matthan

|

Jacob

|

Joseph

Zerubbabel—[Rhesa]

|

Johanan (Hananiah, 1Ch 3:19).

|

Judah (Abihud of Matthew, Hodaiah of 1Ch 3:24).

|

Joseph

|

Shimei

|

Mattathiah

|

Mahath

|

Nogah

|

Azaliah

|

Nahum

|

Amos

|

Mattathiah

|

Joseph

|

Jannai

|

Melchi

|

Levi

|

Matthat

|

Eli

|

Joseph

Thus it will be seen that St Luke gives 17 generations between Zerubbabel and Joseph, where St Matthew only gives 9, and all the names are different.

The two main difficulties then which we have to meet are

A. The difference in the number of the generations;

B. The difficulties in the dissimilarity of the names.

A. The difficulty as to the number of the generations is not serious, because (1) it is a matter of daily experience that the number of generations in one line often increases far more rapidly than that in another; but also because (2) St Matthew has arranged his genealogies in an arbitrary numerical division of three tesseradecads[427]. Nothing was more common among the Jews than the adoption of this symmetrical method, at which they arrived by the free omission of generations, provided that the fact of the succession remained undoubted. Thus in 2Ch 22:9 “son” stands for “grandson,” and Ezra (in Ezr 7:1-5) omits no less than seven steps in his own pedigree, and among them his own father,—which steps are preserved in 1Ch 6:3-15. St Luke’s genealogy is tacitly arranged in eleven sevens.

[427] For the manner in which these tesseradecads are arranged the student must refer to commentaries on St Matthew.

B. The difficulty as to the dissimilarity of names will of course only affect the two steps of the genealogies at which they begin to diverge, before they again coalesce in the names of Shealtiel and of Joseph.

One of the commonest ways of meeting the difficulty has been to suppose that St Luke is giving the genealogy not of Joseph but of Mary—the genealogy of Christ by actual birth, not by legal claim.

This solution (first suggested by Annius of Viterbo at the close of the 15th century), though still adopted by some learned men, must be rejected, (1) because there is no trace that the Jews recognised the genealogies of women as constituting a legal right for their sons; and (2) because it would do the strongest violence to the language of St Luke to make it mean ‘Being, as was reputed, the son of Joseph [but really the son of Mary, who was the daughter] of Eli, &c.

We must therefore regard it as certain that both genealogies are genealogies of Joseph adduced to prove that in the eye of the Jewish law Jesus was of the House of David. The question is not what we should have expected about the matter, but what is actually the case.

1. First then, how can Joseph be called in St Matthew the son of Jacob, in St Luke the son of Eli?

(α) An ancient explanation was that Matthan, a descendant of David in the line of Solomon (as given by St Matthew) was the husband of a woman named Estha, and became the father of Jacob; on his death his widow Estha married Melchi, a descendant of David in the line of Nathan (as given by St Luke), and had a son named Eli. Eli, it is said, died childless, and Jacob, his half-brother, in accordance with the law of levirate[428] marriages (Deu 25:5-6; Mat 22:23-27), took his widow to wife, and became the father of Joseph. Thus

[428] So called from the Latin word levir, ‘a brother-in-law.’

St Luke might naturally give the latter genealogy because it would be the one recognised by Romans, with whom the notion of legal as distinguished from natural sonship was peculiarly strong. This solution derives very great authority from the fact that it is preserved for us by Eusebius (H. E. I. 7) from a letter of Julius Africanus, a Christian writer who lived in Palestine in the third century, and who professed to derive it from private memoranda preserved by ‘the Desposyni’ or kindred of the Lord.

(β) But the difficulty about this view—not to mention the strange omission of Levi and Matthat, which may be possibly due to some transposition—is that St Matthew’s genealogy will then be partly legal (as in calling Shealtiel the son of Jeconiah) and partly natural (in calling Joseph the son of Jacob). But perhaps (since Jul. Africanus does not vouch for the exact details) there was so far a confusion that it was Jacob who was childless, and Eli who became by a levirate marriage the father of Joseph. If this be so, then St Matthew’s is throughout the legal, and St Luke’s throughout the natural genealogy. Even without the supposition of a levirate marriage, if Jacob were childless then Joseph, the son of his younger brother Eli, would become heir to his claims. The tradition mentioned may point in the direction of the true solution even if the details are inexact.

(γ) We may here add that though the Virgin’s genealogy is not given (οὐκ ἐγενεαλογήθη ἡ παρθένος, S. Chrys.), yet her Davidic descent is assumed by the sacred writers (Luk 1:32; Act 2:30; Act 13:23; Rom 1:3, &c.), and was in all probability involved in that of her husband. How this was we cannot say with certainty, but if we accept the tradition which has just been mentioned it is not impossible that Mary may have been a daughter of Eli (as is stated in an obscure Jewish legend, Lightfoot, Hor. Hebr. ad loc.) or of Jacob, and may have married her cousin Joseph jure agnationis. At any rate we have decisive and independent proof that the Davidic descent of our Lord was recognised by the Jews. They never attempted to avert the jealousy of the Romans about the royal descent of the Desposyni (Euseb. H. E. I. 7), and Rabbi Ulla (circ. 210) says that “Jesus was exceptionally treated because of royal descent” (T. B. Sanhedr. 43 a, Amsterdam ed., see Derenbourg, Palest. p. 349. But it is possible that the words mean ‘influential with the (Roman) government’).

2. We have now to explain why St Matthew says that Shealtiel (Salathiel) was the son of Jeconiah, while St Luke says that he was the son of Neriah.

The old suggestion that the Zerubbabel and Shealtiel of St Luke are different persons from those of St Matthew may be set aside at once. But the true answer seems to be that Jehoiachin (Jeconiah) was either actually childless, as was so emphatically prophesied by Jer 22:24-30, or that, at any rate, his children (if he ever had any, as seems possible from Luk 3:28; 1Ch 3:17-19; and Jos. Antt. X. 11, § 2) died childless in Babylon. It is true that the word rendered ‘childless’ (עֲרִירִי) may mean ‘forlorn’ or ‘naked;’ but the other is the more natural meaning of the word, and so it was understood by the Jews, who however supposed that, after a long captivity, he repented and the curse was removed. Setting aside this mere conjecture, it seems probable that Jeconiah was, or became, absolutely childless, and that therefore in the 37th year of his captivity he adopted a son to preserve his race from extinction. His choice however was limited. Daniel and others of the seed royal were eunuchs in the palace of the King of Babylon (Dan 1:3; 2Ki 20:16), and Ishmael and others were excluded by their murder of Gedaliah; to say nothing of the fact that the royal line had been remorselessly mown down by Jehu and by Athaliah. He therefore adopted the seven sons of Neri, the twentieth from David in the line of Nathan. We seem to have an actual intimation of this in Zec 12:12, where “the family of Nathan apart” is commemorated as well as “the family of David apart” because of the splendid Messianic prerogative which they thus obtained. And this is remarkably confirmed by Rabbi Shimeon Ben Jochai in the Zohar, where he speaks of Nathan, the son of David, as the father of Messiah the Comforter (because Menachem, ‘comforter,’ stands numerically for 138, which is the numerical value of the letters of Tsemach, ‘the Branch’). Hence too Hephzibah, the wife of Nathan, is called the mother of the Messiah. (See Schöttgen, Hor. Hebr. on Luk 1:31.)

The failure of the Messianic promise in the direct natural line of Solomon is no difficulty in the way of this hypothesis, since while the promise to David was absolute (2Sa 7:12) that to Solomon was conditional (1Ki 9:4-5).

If these very simple and probable hypotheses be accepted no difficulty remains; and this at least is certain—that no error can be demonstrated. A single adoption, and a single levirate marriage, account for the apparent discrepancies. St Matthew gives the legal descent through a line of Kings descended from Solomon—the jus successionis; St Luke the natural descent—the jus sanguinis. St Matthew’s is a royal, St Luke’s a natural pedigree. It is a confirmation of this view that in Joseph’s private and real genealogy we find the names Joseph and Nathan recurring (with slight modifications like Matthat, &c.) no less than seven times. That there must be some solution of this kind is indeed self-evident, for if the desire had been to invent a genealogy no one would have neglected a genealogy deduced through a line of Kings.

3. i. We need only further notice that in Luk 3:27 the true translation probably is “the son of the Rhesa Zerubbabel.” Rhesa is not a proper name, but a Chaldee title meaning ‘Prince.’ Thus the head of the Captivity is always known by Jewish writers as the Resh Galootha.

ii. In Luk 3:32 we have only three generations—Boaz, Obed, Jesse—between Salmon and David; a decisive proof that the common chronology is wrong in supposing that more than four hundred years elapsed between the conquest of Canaan and David.

iii. In Luk 3:24 the Matthat is perhaps identical with the Matthan of Mat 1:15; if so the line recorded by St Matthew may have failed at Eliezer, and Matthan, the lineal descendant of a younger branch, would then be his heir.

iv. In Luk 3:36 the Cainan (who must be distinguished from the Cainan of Luk 3:37) is possibly introduced by mistake. The name, though found in this place of the genealogy in the LXX[429], is not found in any Hebrew MS. of the O.T., nor in the Samaritan, Chaldee, and Syriac versions (Gen 11:12; 1Ch 1:24). It is omitted in the Codex Bezae (D), and there is some evidence that it was unknown to Irenaeus.

[429] LXX. Septuagint.

v. The difference between the two genealogies thus given without a word of explanation furnishes a strong probability that neither Evangelist had seen the work of the other.

The conclusions arrived at as probable may be thus summarized.

David’s line through Solomon failed in Jeconiah, who therefore adopted Shealtiel, the descendant of David’s line through Nathan.

(Shealtiel being also childless adopted Zerubbabel, son of his brother Pedaiah, 1Ch 3:17-19.)

Zerubbabel’s grandson, Abihud (Matt.), Judah (Lk.), or Hodaiah (1 Chr.)—for the three names are only modifications of one another—had two sons, Eliakim (Matt.) and Joseph (Lk.).

Eliakim’s line failed in Eliezer; and thus Matthan or Matthat became his legal heir.

This Matthan had two sons, Jacob the father of Mary, and Eli the father of Joseph; and Jacob having no son adopted Joseph his heir and nephew.

It is true that these suggestions are not capable of rigid demonstration, but (α) they are entirely in accordance with Jewish customs; (β) there are independent reasons which shew that they are probable; (γ) no other hypotheses are adequate to account for the early existence of a double genealogy in Christian circles.

23. αὐτός. For another instance of this distinctive and emphatic αὐτὸς see Luk 1:22; Mat 3:4.

ἦν … ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα. ‘Was about thirty years of age on beginning (His work).’ So it was understood by Tyndale, but the A.V[80] followed Cranmer, and the Geneva. The translation of our A. V[81] is, however, ungrammatical, and a strange expression to which no parallel can be adduced. The word ἀρχόμενος standing absolutely for ‘when He began His ministry,’ is explained by the extreme prominency of this beginning in the thought of St Luke (see Act 1:1; Act 1:22), and his desire to fix it with accuracy. The age of 30 was that at which a Levite might enter on his full services (Num 4:3; Num 4:47), and the age at which Joseph had stood before Pharaoh (Gen 41:46), and at which David had begun to reign (2Sa 5:4), and at which scribes were allowed to teach. It is the physical ἀκμὴ of life (Xen. Mem. I. Dion. Halicarn. IV. 6, Wieseler, Beiträge, p. 165).

[80] A.V. Authorised Version.

[81] A. V. Authorised Version.

ὡς ἐνομίζετο. “Is not this the carpenter’s son?” Mat 13:55; Joh 6:42.

On the genealogy which follows, and its relations to that in the Gospel of St Matthew, many volumes have been written, but in the Excursus I have endeavoured to condense all that is most important on the subject, and to give those conclusions which are now accepted by the most careful scholars. See Excursus II., The genealogies of Jesus in St Matthew and St Luke.

τοῦ Ἡλεί. It is a curious circumstance that in the Talmud (Chagig. 77) Mary is called the daughter of Eli; but it is a distortion of plain grammar to make this verse mean “being as was supposed, the son of Joseph [but in reality the son of Mary, daughter] of Eli.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

23-38.] Genealogy of our Lord. Peculiar to Luke.

23.] Jesus was about thirty years old when He began (His ministry); not, ‘began to be about,’ &c., which is ungrammatical, ἀρχόμενος τῆς εἰς τὸν λαὸν ἀναδείξεως αὐτοῦ, ἤτοι τῆς διδασκαλίας, , so also , Bengel, Kuin., De Wette, Meyer, Wieseler: see also Act 1:1.

This ὡσεὶ τρ. admits of considerable latitude, but only in one direction; viz. over thirty years. He could not well be under, seeing that this was the appointed age for the commencement of public service of God by the Levites: see Num 4:3, Num 4:23, Num 4:43, Num 4:47.

If no other proof were in existence of the total independence of the present Gospels of Matthew and Luke, their genealogies would furnish what I conceive to be an undeniable one. Is it possible that either of these Evangelists could have set down his genealogy with that of the other before him? Would no remark have been made on their many and (on such a supposition) unaccountable variations? It is quite beside the purpose of the present commentary to attempt to reconcile the two. It has never yet been accomplished; and every endeavour to do it has violated either ingenuousness or common sense. I shall, as in similar cases, only indicate the landmarks which may serve to guide us to all that is possible for us to discover concerning them. (1) The two genealogies are both the line of Joseph, and not of Mary. Whether Mary were an heiress or not, Luke’s words here preclude the idea of the genealogy being hers; for the descent of the Lord is transferred putatively to Joseph by the ὡς ἐνομίζετο, before the genealogy begins; and it would be unnatural to suppose that the reckoning, which began with the real mother, would, after such transference, pass back through her to her father again, as it must do, if the genealogy be hers.

The attempts of many, and recently of Wieseler, to make it appear that the genealogy is that of Mary, reading νἱὸς (ὡς ἐνομ. τοῦ Ἰωσὴφ) τοῦ Ἡλί, ‘the son (as supposed of Joseph, but in reality) of Heli, &c.’ are, as Meyer (Comm. in loc.) has shewn, quite unsuccessful: see Dr. Mill’s vindication of the Genealogies, p. 180 ff. for the history of this opinion. (2) Luke appears to have taken this genealogy entire from some authority before him, in which the expression υἱὸς θεοῦ as applied to Christ, was made good by tracing it up as here, through a regular ascent of progenitors till we come to Adam, who was, but here again inexactly, the son of God. This seems much more probable than that Luke should for his gentile readers have gone up to the origin of the human race instead of to Abraham. I cannot imagine any such purpose definitely present in the mind of the Evangelist.

This view is confirmed by the entirely insulated situation of the genealogy here, between ver. 23 and ch. 4:1. (3) The points of divergence between the genealogies are,—in Matt. the father of Joseph is Jacob—in Luke, Heli; this gives rise to different lists (except two common names, Zorobabel and Salathiel) up to David, where the accounts coincide again, and remain nearly identical up to Abraham, where Matt. ceases. (4) Here, as elsewhere, I believe that the accounts might be reconciled, or at all events good reason might be assigned for their differing, if we were in possession of data on which to proceed; but here as elsewhere, we are not. For who shall reproduce the endless combinations of elements of confusion, which might creep into a genealogy of this kind? Matthew’s, we know, is squared so as to form three tesseradecads, by the omission of several generations; how can we tell that some similar step unknown to us may not have been taken with the one before us? It was common among the Jews for the same man to bear different names; how do we know how often this may occur among the immediate progenitors of Joseph? The levirate marriage (of a brother with a brother’s wife to raise up seed, which then might be accounted to either husband) was common; how do we know how often this may have contributed to produce variations in the terms of a genealogy?

With all these elements of confusion, it is quite as presumptuous to pronounce the genealogies discrepant, as it is over-curious and uncritical to attempt to reconcile them. It may suffice us that they are inserted in the Gospels as authentic documents, and both of them merely to clear the Davidical descent of the putative father of the Lord. His own real Davidical descent does not depend on either of them, but must be solely derived through his mother. See much interesting investigation of the various solutions and traditions, in Dr. Mill’s tract referred to above; and in Lord A. Hervey’s work on the Genealogies of our Lord.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Began to be about thirty years of age [ην αρχομενος ωσει ετων τριακοντα] . Peculiar to Luke. A. V. is wrong. It should be as Rev., when he began (to teach) was about thirty years of age. ===Luk4

CHAPTER IV

1 - 13. Compare Mt 4:1 - 11; Mr 1:12 - 13.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.