Luke 3:38

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 3:38. Adam, which was the son of God — Adam, being descended from no human parents, but formed by the power of a divine creating hand, might with peculiar propriety be called the son of God, having, in his original state, received immediately from God, whatever the sons of Adam receive from their parents, sin and misery excepted.

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

3:38 Seth was the third son of Adam and Eve, born after Cain murdered Abel and God banished him (Gen 4:25-26). • Adam was the son of God: Adam had no earthly father since God created him. In the temptation that follows, Satan repeatedly says to Jesus, “If you are the Son of God. . . .” Adam, the first son of God, failed when tested, but Jesus, the Son of God in the fullest sense, successfully resisted temptation.

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

Luk 3:38. [Τοῦ Ἀδὰμ, of Adam) All the posterity of Adam have a natural tie of connection with Jesus Christ.—V. g.] Luke wisely adds this clause. Adam was the first man. He was not sprung of himself, nor of a father and mother; but from God, not only as the sons of Adam are, but in a way altogether peculiar to his case: for whatever the sons of Adam owe to their parents by the bounty of their Creator, this Adam himself received from God. On this account Luke does not stop short with Adam, but adds that crowning point of the series, the Son of God. And here, at last, there is a terminus, beyond which there is none. Luke carries up his genealogy, from the second Adam to the first, in the same way as Moses himself describes “the generations of man,” Gen 5:1, etc. Man was altogether a creation made by God, not merely as all creatures are, but in a peculiar manner so; Gen 1:26 [Let us make man in our image]. If the genealogy had stopped at Adam it would have been abrupt, and not completed. As it is, it is carried up from Jesus Christ to God. The birth (descent) of Jesus from Mary is beautifully compared with the descent (origination) of Adam from God. The origination of Jesus from God has some likeness to both, but yet far exceeds both; it is in some measure mediate, or coming through the intervention of the intermediate fathers, but is much rather immediate and direct, as He is the Son of God. All things are of God through Christ: all things are brought back to God through Christ. Scripture, even in what belongs to the origin of the human race, fixes our knowledge on a firm footing, and makes it sufficiently complete: they who despise or ignore it are in utter doubt and error as to the boundaries between the ante-mundane and the post-mundane times.

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

38. Ἀδάμ. That Lk. should take the genealogy beyond David and Abraham to the father of the whole human race, is entirely in harmony with the Pauline universality of his Gospel. To the Jew it was all-important to know that the Messiah was of the stock of Abraham and of the house of David. Mt. therefore places this fact in the forefront of his Gospel. Lk., writing to all alike, shows that the Messiah is akin to the Gentile as well as to the Jew, and that all mankind can claim Him as a brother.1

But why does Lk. add that Adam was the son of God? Certainly not in order to show the Divine Sonship of the Messiah, which would place Him in this respect on a level with all mankind More probably it is added for the sake of Gentile readers, to remind them of the Divine origin of the human race,—an origin which they share with the Messiah. It is a correction of the myths respecting the origin of man, which were current among the heathen. Scriptura, etiam quod ad humani generis ortum pertinet, figit satiatque cognitionem nostram; eam qui spernunt aut ignorant, pendent errantque inter tempora antemundana et postmundana (Beng.). It is very forced and unnatural to take τοῦ Θεοῦ as the gen. of ὁ Θεός, and make this gen. depend upon ὤν υἱός at the beginning of the genealogy, as if Jesus and not Adam was styled the “son of God.” Thus the whole pedigree from ὡς ἐνομίζετο to Ἀδάμ would be a gigantic parenthesis between ὤν υἱός and τοῦ Θεοῦ. The τοῦ throughout belongs to the word in front of it, as is clear from the fact that Ἰωσήφ, the first name, has no τοῦ before it. Each τοῦ means “who was of,” i.e. either “the son of” or “the heir of.” Both AV. and RV. give the sense correctly.

1 For the chief data respecting the limits of our Lord’s life see Lft. Biblical Essays, p. 58, note; and on Lk.’s chronology in these verses see Ewald, Hist. of Israel, vi., Eng. tr. p. 149, and Lange. L. of C. bk. 2Pe_3. § 1, 1. p. 342.

Beng. Bengel.

Aug. Augustine.

Jos. Josephus.

D D. Cod. Bezae, sæc. vi. Given by Beza to the University Library at Cambridge 1581. Greek and Latin. Contains the whole Gospel.

1 Josephus says that David appointed Zadok high priest μετʼ Ἀβιαθάρου φίλος γὰρ ἦν αὐτῷ (Ant. 7:5, 4). See Lft. Biblical Essays, p. 163.

AV. Authorized Version.

RV. Revised Version.

D. B. Smith’s Dictionary of the Bible, 2nd edition.

Sin. Sinaitic.

1 “This part of John’s ministry, viz. his work as a reformer, Josephus has brought out prominently; while he has entirely failed to notice the indelible stamp of the Baptist’s labours left upon the history of the Theocracy” (Neander, L. J. C. § 34).

1 Lactantius, in writing de Pænitentia prefers resipiscentia as a better, although still inadequate, rendering. Is enim quem facti sui pænitet, errorem suum pristinum intelligit; ideoque Græci melius et significantius μετάνοιαν dicunt, quam nos latine possumus resipiscentiam dicere. Resipiscit enim at mentem suam quasi ab insania recipit, etc. (Div. Inst. 6:24, 6).

Wsctt. Westcott.

Trench, Trench, New Testament Synonyms.

Crem. Cremer, Lexicon of New Testament Greek.

1 Ewald says of the prophecy of which these verses form the introduction, that “it is not only the most comprehensive, but also, in respect of its real prophetic subject-matter, the weightiest piece of that time, and altogether one of the most important portions of the O.T., and one of the richest in influence for all future time. … It is especially the thought of the passing away of the old time, and the flourishing of the new, which is the life of the plece” (Prophets of O. T., Eng. tr. 4. pp. 244, 254; comp. pp. 257, 259).

Vulg. Vulgate.

Win. Winer, Grammar of N.T. Greek (the page refers to Moulton’s edition).

Wetst. Wetstein.

V. de J. Vie de Jésus.

Edersh. Edersheim, Life and Times of Jesus the Messiah.

Syr Syriac.

1 In the Passio S. Perpetuæ, iii., the martyr suffers much στρατιωτῶν συκοφαντίαις πλείσταις, and this is represented in the Latin by concussuræ militum, Comp. Tert. De Fuga in Pers. xii., xiii.

1 Comp. Mar 7:25; 1Pe 2:24; Rev 3:8, Rev 3:7:2, Rev 3:9, Rev 3:13:8, Rev 3:20:8. Such pleonasms are Hebraistic, and are specially common in LXX (Gen 1:11; Exo 35:29, etc.); Win. xxii. 4 (b), p. 184.

1 The wooden shovel, pala lignea (Cato, R. R. vi. 45. 151), ventilabrum (Varro, R. R. i. 52), seems to have been more primitive than the vannus, which was a basket, shaped like the blade of a large shovel. The πτύον was a shovel rather than a basket. In Tertullian (Præscrip. iii.) palam in manu portat ad purgandam aream suam is probably the true reading: but some MSS. have ventilabrum for palam.

2 The form διακαθᾶραι is worth noting: in later Greek ἐκάθᾱρα for ἐκάθηρα is not uncommon. Mt. here has διακαθαριεῖ, but classical writers prefer. διακαθαίρειν to διακαθαρίζειν.—For the details of Oriental threshing see Herzog, Pro_2 art. Ackerbau; D.B.2 art. “Agriculture.” For ἄχυρα comp. Job 21:18, and Hdt. iv. 72. 2; the sing. is less common (Jer 23:28).

Eus. Eusebius of Cæsarea

§ Found in Luke alone.

Cod. Codex Amiatimus.

A A. Cod. Alexandrinus, sæc. v. Once in the Patriarchal Library at Alexandria; sent by Cyril Lucar as a present to Charles 1. in 1628, and now in the British Museum. Complete.

C

C. Cod. Ephraemi Rescriptus, sæc. 5. In the National Library at Paris. Contains the following portions of the Gospel: 1:2-2:5, 2:42-3:21, 4:25-6:4, 6:37-7:16, or 17, 8:28-12:3, 19:42-20:27, 21:21-22:19, 23:25-24:7, 24:46-53.

These four MSS. are parts of what were once complete Bibles, and are designated by the same letter throughout the LXX and N.T.

K K. Cod. Cyprius, sæc. ix. In the National Library at Paris. Contains the whole Gospel.

X X. Cod. Monacensis, sæc. ix. In the University Library at Munich. Contains 1:1-37, 2:19-3:38, 4:21-10:37, 11:1-18:43, 20:46-24:53.

Ambr. Ambrose.

1 Both forms of the name, Shealtiel and Salathiel, are found in Haggai and elsewhere in O.T.; but in the Apocrypha and N.T. the form used is Salathiel (“I have asked God”).

אԠא Cod. Sinaiticus, sæc. iv. Brought by Tischendorf from the Convent of St. Catherine on Mt. Sinai; now at St. Petersburg. Contains the whole Gospel complete.

B B. Cod. Vaticanus, sæc. 4. In the Vatican Library certainly since 15331 (Batiffol, La Vaticane de Paul 3, etc., p. 86).

L L. Cod. Regius Parisiensis, sæc. viii. National Library at Paris. Contains the whole Gospel.

1 “In the one case we see a royal Infant born by a legal title to a glorinus inheritance; and in the other a ministering Saviour who bears the natural sum of human sorrow” (Wsctt. Int. to the Gospels, 7th ed. P. 316). The whole passage should be read.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

son of God--Compare Act 17:28.

Next: Luke Chapter 4

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

(38) Which was the son of God.—The whole form of the genealogy leads us to apply these words to Adam. Humanity as such, as the result of an immediate creative act, was the offspring of God (Act_17:28), and the words of the angel (Luk_1:35) imply that it was because the human nature of our Lord originated in a like creative act, that it was entitled, not less than by its union with the Sonship of the Eternal Word, to be called the Son of God. What was true of the second Adam was true also partly, though in different measure, of the first.

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

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,

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.

Ver. 38. Which was the Son of God] Not by generation, but creation. Therefore the Syriac translator hath it Demen Elaha, A Deo, of God, not Bar Elaha, the Son of God.

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.

What could be more beautiful, than that this holy race should begin from the Son of God, and be continued up to the Son of God; that the creature might go before in figure, and the Son of God might follow after in reality; that he who was made after the image of God, might first appear, that the true image of his eternal Father may descend from his glory. Thus did St. Luke mean to refer the origin of Christ to God, of whom he was the true and eternal Son. To shew this still more evidently, the evangelist had before introduced the Almighty speaking from heaven: This is my beloved Son, in whom I am well pleased. (St. Ambrose)

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Adam the son of God - That is, whatever the sons of Adam receive from their human parents, Adam received immediately from God, except sin and misery.

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