Luke 2

Chap. II. Ver. 1—20. The birth of Jesus Christ.—The of the heavens and the earth, of the sea and the dry land, to be ‘the Son of the Highest.’ His parentage, his name, the time and place of his birth, the condition of his infant hours, have all the seal of heaven upon them. For what did Isaiah prophesy, Alexander conquer, and Augustus give laws, but to point out to the world the instant, the spot, the descent, the estate, in which the Son of God assumed our nature, in order to enter on the work of our redemption.”—(Dr. H. Hunter’s Sac. Biog. vol. vii. Lect. 6.): Hisanls as was, however, the situation in which our incarnate Saviour first appears to men, his birth was attended with honours, which neither Alexander, nor Pompey, nor Cesar, could ever boast.

Heraldic angels publish the event to simple shepherds, watching in the fields of Bethlehem, while a chorus of attending spirits from the opening skies celebrate the event, as affording ‘‘Glory to God in the Highest, peace on earth, and good will to men!” O what sight, or what music, was there in the court of Herod, or of Cesar, that could be compared to this? God has, in general, afforded the highest pleasures to the simplest classes of society. Cowper says— “* God made the country, and man made the town.” Kings devote themselves to pleasure; but what is the splendour of a drawing-room, to that of the rising or the setting sun? What is the music of military or festive bands to the matins of the lark, or the vespers of the nightingale?

Yet what are these to the joys and glories of the celestial world? Truly, “eye hath not seen, neither hath ear heard, what God hath reserved for them that love him.” The chorus of “the heavenly host” contains the great object and design of human redemption, namely, to render glory to the divine perfections, and to relieve mankind from sin and misery: a most fruitful theme for human contemplation, had we the opportunity to enlarge. We can only add, that hearing of the great event of the incarnation, the shepherds acted, as all men should do, they came speedily to examine the truth of the report; and when tidings, than they made them known abroad; at the same time, they praised God for all that they had seen and heard.

Ver. 21—39. The circumcision of Jesus; the purification of Mary, and the song of Simeon.—The law of circumcision is explained in our remarks on its institution, ((Genesis 17:1-14).) It may seem strange, indeed, that he who was “‘holy, harmless, and undefiled,” should conform to a ceremony which seems to imply the necessity of purification. It must be considered, however, that circumcision was a seal of God’s covenant with Abraham, and of the righteousness of faith; it was therefore proper that he whose office it was to “‘fulfil all righteousness,’’ should, on this account, conform to this most instructive ceremony; and though in himself pure, he needed not purification, yet there could be no more impropriety in his conforming to circumcision than to baptism, which had nearly the same symbolical meaning.

The name Jesus, which had been previously assigned to the Son of God, signified not only that he should be a Saviour, but also a divine one, as we have already observed. (See note on (Matthew 1:21).) The sacrifice of purification here named, was that allowed only to the poorest class, ((Leviticus 12:8),) and shows how low he condescended, who, “being rich, for our sakes became poor,” insomuch that the heir of David’s throne could not reach the price of a lamb for sacrifice. But it is our mercy that the God of Israel accepts our offerings, “according to that which a man hath, and not that which he hath not.” ((2 Corinthians 8:12).) We are now introduced to a venerable person, whose piety and virtues were so matured, that he was “like a shock of corn’’ fully ripe, and ready to be gathered into heaven’s garner, ((Job 5:26);) but he was ‘‘waiting for the consolation of Israel,” it having been revealed to him “that he should not see death till he had seen the Lord’s Christ.” The incarnation of the Son of God had been successively predicted from age to age, ever since the fall; and as the family of Abraham had been often scattered by adverse circumstances into every nation under heaven, a rumour of these predictions had been mixed into their traditions, till it reached even to the capital of the Roman empire, and of the globe; and a general expectation was excited, that some illustrious personage from the East would assume the government of the world. The nature of this new empire was not, however, at all understood, even by the Jews themselves, among whom it originated; a pious few only excepted, who, like Simeon and Anna, “looked for the consolation of Israel.” The generality of the Jews, no less than the Gentiles themselves, confined their ideas to that of some Hebrew Alexander, (if we may use such a term,) who, like him of Greece, should overrun the world with his armies, and establish a Jewish empire far more extensive than that of Solomon.

But to return to Simeon: He was led by the Spirit into the temple; and no sooner was the Holy Child there presented by his parents, than he clasped him in his arms, blessed God for his salvation, and prayed for dismission to his rest. The Song of Simeon has an evident allusion to a prophecy of Isaiah, (ch. lx. 1—3,) which has been already considered, and here requires no farther observation: but what is afterwards addressed to Joseph and Mary, is somewhat obscure, and requires elucidation. Simeon says, “This child is set for the fall and rising again of many in Israel;” that is, as we understand it, for the fall of some and the support of others. To some, he is the rock of salvation, on which all their hopes are built; to others, who refuse to build their hopes upon him, he is ‘‘a rock of offence, and a stone of stumbling,”

as predicted by the Psalmist. (See (Matthew 21:42).) It is added, ‘A sign that shall be spoken against.” Doddridge thinks that the term ‘‘sign” is used in allusion to a mark, or butt, to shoot at: “Christ crucified” was the butt at which Pagan wit long shot its arrows, as does infidel wit to the present day. “Christ crucified” is, however, the only hope and the only consolation of believers. This doctrine is, indeed, the test of young pigeons. This is a proof of the comparative poverty of Joseph and true Christianity, and thereby “the thoughts of many hearts are revealed.” There is much in Christianity that will gain the admiration of all friends to the morals and happiness of society; but ‘‘Christ crucified”

is the ‘‘stumbling stone” which God has ‘laid in Zion,’ and which provokes and discovers the hostility of every unrenewed heart. It is added, in a parenthesis addressed to the virgin mother, ‘‘Yea, a sword shall pierce through thy own soul also;’’ and this it did in many instances, but especially when she witnessed the painful scene of the crucifixion. (See (John 19:26), a) Anna, a venerable prophetess, probably famed, like Huldah, for wisdom as well as piety, (see (2 Kings 22:14),) and who had scarcely been absent from the temple worship since her widowhood, joined in praising God for his salvation; and with all joy of heart spake of the new-born Saviour ‘to all them that looked for salvation in Israel.”

Ver. 40—52. Jesus found conversing with the doctors in the temple.—Those acquainted with the Eastern method of travelling in large parties, called Caravans, often consisting of many hundred persons, with various beasts of burden, from camels down to asses, will easily perceive it were no easy matter to miss an individual; or that, if missed, it was very natural to expect he might be with some other part of the caravan, which often extended to no inconsiderable distance. Jesus, however, had tarried at Jerusalem, probably with Simeon or Anna, to look into the state of religion and sacred literature at the capital, by attending those schools of knowledge which were open to inquirers. “I have often (says Dr.

Doddridge) thought it a great injury to the character of our blessed Redeemer, to represent this story, whether in pictures or words, as if Christ at this tender age, went up into the seats of the doctors, and there disputed with them. Not one word is said of disputing by the Evangelist; but only of his asking some questions and answering others, which was a very usual thing in these as the remainder being Christians. It is delightfully situated on elevated ground, rally sat, (Acts 22:2),) he might be said to be in the midst of them, as they sat on benches of a semicircular form, raised above their auditors and disciples.” Thus without ostentation, or the assumption of premature authority, he might, speaking of him as a child, both derive the information he required, and at the same time excite the highest admiration of his disposition and talents; for “all that heard him were astonished at his understanding and answers.”

Joseph and Mary, though accustomed to hear his wisdom, were in this case no less astonished than the others. His mother, however, seems somewhat hurt at his conduct, as if savouring of unkindness; and Jesus, in his reply, gently reproves her, as inattentive to the divine revelation with which she had been favoured. ‘Seek me! as if he had said, ‘then why not seek’ me in the house of my heavenly Father, and engaged in his concerns? Jesus, however, was not insensible to the obligations of filial duty, or to the claims of maternal love. He went down with them from Jerusalem to Nazareth; from the metropolis to a country village; from the seat of learning to his father’s workshop. O how full of important instruction is this simple fact!

And how worthy the study and imitation of the young, and indeed of all! 1. Let us not prefer inclination to duty. The heart of Jesus was in his Father’s house; but the time for entering on his public ministry was not yet come. Every period, as well as every station of life, has its duties; and the active and the contemplative may assist each other. It is neither impossible, nor unlikely, that the athletic exercises of a carpenter prepare our Saviour to support the excessive fatigue which he afterwards endured in his labours and his travels; and if we might speak our humble opinion, we are disposed to think that many precious lives are wasted by a too delicate education in early life. The life of a laborious preacher, and especially of an itinerant or missionary, might often be rendered longer, and much more useful, by a different course of training.

2. In preferring the duties of a studious and contemplative life, let us not, therefore, neglect our active duties. It is not generally considered, how much study may be relieved by benevolence. We have known a clergyman who, when fatigued with reading or study, used to run and visit his poor parish- | owners; and who has been met in the town, with a loaf of bread under each arm, running to the prison. Such might incur the sneer and ridicule of the polite and the fashionable; but “‘the blessing of him that is ready to perish” would come upon him. Had human wisdom been consulted on the education of the Messiah, what a different course would have been prescribed! A long period would to offer a suggestion, preceptors would have been recommended from all the schools of Greece and Rome.

But this was not God’s method of educating his own Son. Commentators have remarked, that in this chapter was the last mention of Joseph, the husband of Mary, except only in the genealogy of Jesus. He was, indeed, ‘‘a just man,”’ but kindhearted also; for when he suspected the virtue of his espoused wife, he was willing to “put her away privily;” Relos to put the mildest construction on her conduct, and to avoid reproach, either upon her family, or upon her ancestors. ((Matthew 1:19).) And immediately as that suspicion was removed, we hear nothing more of him, but kindness and affection; for from the birth of Jesus till he was twelve years old, Joseph took her constantly with him to the passover, and probably afterwards, though the law did not require it.

After that period we read that Jesus was subject to his parents, and resided with them: but from Joseph being no more mentioned, it is supposed that he lived but a few years after this; which is the more probable, from the tradition that he was considerably older than Mary, had been previously married, and probably had children by a former wife; though this is by no means certain. (Luke 3)The mission of John the Baptist.—We have already noticed the Conyer Y of Isaiah relative to John the Baptist, and shall here confine ourselves to the matter and character of John’s preaching. We have seen that he was educated in solitude in the desert, without any of the polish of refined society. In comparing solitude with society, Bishop Taylor remarks, ‘In solitude a man may go to heaven by the way of prayer and devotion; but in society he carries others with him, by the way of mercy and charity.

In solitude there are fewer temptations, but then there is likewise the exercise of fewer virtues. Solitude is a good school, and the world is the best theatre. The institution is best there, the practice here. The wilderness hath the advantage of discipline, but society furnishes the opportunities of perfection.’ So it is observed, by the same writer, of our Lord himself: “It was in solitude that he kept his vigils; the desert places heard him; in the wilderness he vanquished Satan; upon a mountain, apart, he was trastlipeinstl,?? &c.; but it was among the multitude that he taught and performed his miracles. So it was with John; he was educated in the solitude of deserts prolic streets of a large and wildernesses; but to fulfil his ministry, came into the population of the open country, which, though solitary in comparison of Jerusalem, was populous compared to the wilds in which he had been brought up.

The Baptist, till this time, that is, about 30 years, had lived a life of mortification as well as solitude, alike unknown to the world, and unacquainted with it. But he claims the character of a prophet, under sanction of the predictions both of Isaiah and Malachi. His object is, however, not to establish a new sect, or to form a party for himself. He is merely the herald of another; he comes to prepare the way of Messiah, and his character is every way calculated to attract notice. Israel had been long without an oracle, or a prophet; his known sanctity, his austere manners, his independent mind, his energetic language, his dauntless courage; all combine to excite attention, and even admiration, and multitudes throng around him.

His report reaches the metropolis. It draws Scribes and Pharisees from the temple, publicans (or tax-collectors) from the receipt of custom, and even soldiers from the fort. Let us hear him! His style of address to the Pharisees and Sadducees evidently shows that he considered them in the same light as his Master did; namely, for the most part, as hypocrites and spies, who, under the pretence of penitence, had come to ensnare, and perhaps inform against him: yet even to these he opens the door of mercy, and warns them against the danger of their condition. This he does in language which seems to indicate his former occupation as a woodman, “the axe is now laid to the root of the trees; the patience of the Almighty now only suspends the judgments, which (if unrepented of) must shortly fall upon you:”

and so it did, in a few years afterwards, because they continued impenitent and barren. To understand the drift of John’s discourses, we must enter fully into the character of his hearers. Both Pharisees and Sadducees confined themselves generally to the externals of religion, its rites and ceremonies; and in such case as little attention is paid to pure morality, as to genuine piety: the love of God and their neighbour are equally neglected. It is probable that some of John’s hearers were richly dressed, and had at home more clothing than they could wear; while at the same time the clothing of others who attended on his preaching was deficient, both as to purposes of decency and convenience. Some were sleek and well fed, others lean and hungry.

Now, says the prophet of the wilderness, let him “that hath two coats impart to him that hath none; and he that hath meat, let him do likewise.” And upon this he probably insisted, as one qualification for his baptism. But here come the Publicans! a set of men (says Bp. Horne) whose employment rendered them odious, as it often tempt them to court the favour of those who employed them, or to gratify their own avarice in fleecing the people. These demanded, ‘‘And what shall we do?’ To the extortioners he preaches justice, as to the voluptuous he had preached charity: ‘Exact no more than is appointed you.” This, in itself, is not the gospel; and ministers are often reproached for preaching in this strain.

Indeed, if this be all their theme, they are not ministers of the New Covenant. But as there is no true faith without good works, so is there no true gospel without morality, and benevolence. Such is the doctrine of Jesus and both rigi we shall show hereafter. hi prentlcs; and no less of Paul than of James and John, as But what says the Baptist to the soldiers who demanded of —_— Sw—

Notes on the verses

Lamech used the poetic style; Enoch, the seventh from Adam, prophesied, and from his days to the destruction of Solomon’s temple, the world was not, perhaps, without a prophet. Ver. 7.8. Through the tender mercy.—Literally, ‘‘the bowels of mercy of our God;” a strong Hebraism.—The day-spring—Or dawn, or, as some render it,“the rising sun;” alluding to (Malachi 4:2). The Greek term (anatole) answers to the Hebrew rendered branch; but properly signifies a new shoot arising from a decayed root, (see (Isaiah 11:1);) and may therefore well apply to the first streaks of day, which predict the returning sun. Chap. II. Ver. 1. That all the world should be taxed.—Two questions arise here: 1. What is meant by ‘‘all the world?”

The Greek word, (Oikoumene,) as Campbell remarks, strictly means, “the inhabited part of the earth,” all which the Romans had the arrogance to include within their empire; and, like other conquerors, when they came in contact with any nation which disputed their authority, they considered that they had a right to subdue them, because all the world was theirs! After reading, with some attention, the disquisitions both of Drs. Campbell and Lardner, the Editor is inclined to think that Cesar meant to extend this decree to all his dominions, though he might begin with Judea. 2. What is meant by this taxation? As Herod was acknowledged king of Judea, though a tributary king, it seems unlikely that Cesar should levy a direct tax upon his people; we think, therefore, that this was merely a census, or ‘‘enrolment,”

(as our margin interprets,) including a register both of the names and property of the inhabitants, with a view to future taxation, and probably also to their reduction to a Roman province, which followed soon after. Cesar had doubtless views of revenue or aggrandizement; but Providence had higher views, as the sequel immediately discloses. See Doddridge and Campbell, in loc. and Lardner’s Cred. Ver. 2. And this taxing.—Doddridge renders it, ‘‘This was the first enrolment of Cyrenius, (Lat. Quixinius,) afterwards governor of Syria.””—[Rather, as Dr. Campbell renders, “This first register took effect when Cyrenius was president of Syria;”’ for at this time Quintilius Varus was governor of Syria; (Josephus, Ant.

|. xvii. c. 5. § 2.) and this enrolment, which was probably made with a view of levying a tax, (Ant. 1. xviii. c. ix. § 1—3.) was not put in force till Cyrenius was duly president, about eleven years afterwards, (Ant. |. xviii. c. iv. Tacitus, |. iii. 1, 8.)]}—Bagster. Ver. 3. His own city—That is, the city to which his family belonged. This was Bethlehem, where Joseph had formerly a paternal inheritance, which, since the captivity had probably been lost. Ver. 7. Her first-born son.—So Campbell; but Doddridge renders it, her son, the first-born,” conceiving that the expression is emphatic, and may allude to Christ’s being the “‘first-born of every creature.’ (Colossians 1:15).—And laid him in a manger, because there was no room for them in the inn.

—The eastern inns, commonly called Caravanserais, are very large buildings, with domes, and a fountain in the centre, for the use of caravans; the benefits of which are allowed to all travellers, but afford only a lodging place for themselves and cattle, without either food or bedding: but it is probable these Caravanserais are not of so high antiquity as the birth of Christ. The kataluma, inn, or “house allotted to strangers,”’ (as Campbell renders it,) as belonging to a small country town, was probably of a humbler character, and affording room for but few families, was soon filled by the first comers; and others, as Joseph and Mary, were obliged to take shelter in the out-buildings, intended for the cattle of travellers, but which we should hope might be cleared for them, as we read nothing in the Scriptures of their being herded with the cattle; indeed, we may safely infer the contrary, from the Holy Babe being laid in the crib, or manger.

There is a tradition mentioned by Justin Martyr, in the middle of the second century, that this stable was a natural cave, (and with such Judea abounded,) adjacent to the inn; but that it was the same as now is shown for such, is uncertain, and perhaps unlikely. Ver. 8. Keeping watch over their flock by night.—Campbell, ‘Who tended their flock by turns through the night watches;” Doddridge literally, ‘‘keeping the watches of the night.” Dr. Lardner (with whom agrees Dr. Shaw the traveller) draws from this passage two powerful presumptions in favour of the hypothesis which places the birth of our Lord about the autumnal equinox: 1. The latter end of December was by no means an eligible time for making an enrolment, as it would be most inconvenient for travelling; neither, 2.

Is it likely that shepherds would be then watching their flocks in the open fields, but both circumstances would well agree with September. Ver. 11. Christ the Lord.—The expected Messiah, the Lord or King of the Jews; and the Lord, the Creator, and Preserver of the whole universe. Ver. 12. In a manger.—Campbell, ‘The manger;’ i.e. of the inn. Ver. 14. In the highest—That is, “the highest heaven;” Doddridge and Campbell. Ver. 19. But Mary kept all these things, &c.—Doddridge, ‘‘But Mary treasured up all these things, entering into the meaning of them in her heart;” Campbell, “Weighing them;’’ i.e. in her own mind. to give male child- Ver. 21. His name was called, &c.—It was customary to ren their name at circumcision, as now at baptism.

Ver. 23. Every male that openeth the womb—That is, every first-born child, provided it be a male, but not otherwise. Ver. 24. A pair of turtle-doves.—[One was for a burnt-offering, and the other for a sin-offering. The rich were required to bring a lamb: but the poor and middling classes were required to bring either two turtledoves or two young pigeons; and shows that this event occurred before the offering of the Magi, which would have enabled them to offer a lamb.]—Bagster. Ver. 25. The consolation of Israel—A common name for the Messiah. Gill. Ver. 26. Should not see death.—{To see death, is a Hebraism for to die. (Psalms 38:49).]—Bagster. Ver. 37. Fourscore and four years—What is, of her life. Grotius.

But Doddridge refers it to the period of her widowhood, in which case she must be above a century old. Ver. 38. That looked for redemption, &c.—i.e. who expected the coming of the Messiah. Ver. 39. And when.—Campbell, “After they had performed, &c.—To their own city Nazareth.—By comparing (Matthew 2)it will be seen that Luke has omitted the whole narrative of the Magi, and the flight into Egypt, which probably occupied two or three years at least: indeed, we have no other account of Jesus till his attending the passover, ver. 22.—[Nazareth, now Nasaara, was a small town of Zebulun, in Lower Galilee, according to Eusebius, ten miles east of Legio, near mount Tabor, and, according to D’ Arvieux, about eight leagues, or according to Maundrell, seven hours, or about twenty miles south-east of Acre. It is one of the principal towns of the pashalic of Acre, containing a population of about 3000 souls, of whom 500 are Turks, in a valley, encompassed by mountains.]—Bagster. Ver. 40. Strong in spirit.—See (Luke 1:80).—And the grace of God was upon him.—In other words, “filled with the Holy Ghost,” meaning the spirit of wisdom and devotion; for it does not appear that the miraculous gifts of the Spirit were bestowed on the man Christ Jesus until his baptism, ch. iv. 1. Ver. 41. His parents went.—The law obliged only the males to attend the great feasts, (Exod xxiii 17,) yet females were not forbidden to attend. Ver. 42. And when he was twelve years old.—This is understood to be the period at which youth were required to attend the temple worship, and from which period they were brought under the yoke of the law, and were denominated ‘sons of the covenant.”

Wotton and Lightfoot… Ver. 44. Went a day’s journey—That is, before they missed him: then they inquired among the party with whom they travelled, which probably was numerous, and on the third day, returning to the city, found him in the temple, ver. 46. Ver. 46. After three days.—That this phrase was to the Jews equivalent to “on the third day,” is evident from (Matthew 27:64), and note. Ver. 48. And when they saw him—That is, his parents, they also were amazed. It is observable that Mary here speaks, to her son Jesus, of Joseph as his father; which he was, both legally and in courtesy, though not in fact. Ver. 49. Wist (i.e. knew) ye not that I must be about my Father’s business?—Doddridge and Campbell, ‘‘At my Father’s.”.

So the Syriac, and many able critics. Chap. III. Ver. 1. In the fifteenth year of Tiberius.—There is doubtless some difficulty in reconciling this with the Roman history. Lardner has considered the various solutions offered, at considerable length; and Doddridge, having reviewed his arguments, agrees with him that Christ was born in September, the year of Rome 749, (Julian Period 4709,) and reckons these 15 years, not from the death of Augustus, but from Tiberius being received into the government three years before, which brings John’s entrance on his mission to the spring of 779; and supposing Jesus baptized about a year after, he would then be not a few months over 20 years of age, as Lardner calculates.—Pontius Pilate being governor (or procurator) of Judea.—Herod the Great, as we have seen, (Matthew 2:19, 22). dying soon after Christ was born, was succeeded by his son Archelaus; but he, being charged with various crimes, was deprived and banished, and thus Judea reduced to a Roman province, though Herod Antipas and Philip, still retained Tetrarchies (or quarterings) of the Jewish monarchy.—Itwrea—[Was a province of Syria east of Jordan, now called Djedowr, according to Burckhardt, and comprising all the flat country south of Djebel Kessoue as far as Nowa, east of Djebel el Sheikh or mount Hermon, and west of the Hadj road. Trachonitis, according to Strabo and Ptolemy, comprehended all the uneven country on the east of Auranitis, now Haouran, from near Damascus to Bozra, now called El Ledja and Djebel Haowran.

Abilene was a district in the valley of Lebanon, so called from Abdi/a its chief town, 18 miles N. of Damascus, according to An- Ver. 2, Annas and Caiaphas being high priests:—Strictly, there could be but one high priest; but either Annas, having been high priest, still retained the title by courtesy; or Caiaphas was high priest, and Annas his deputy, or Sagan, but placed first (according to Selden) on account of his secular office, as prince of the Sanhedrim. Ver. 3. All the country about Jordan—That is, adjacent to, probably on both sides of the river. Ver. 7. Then said he, &c.—Compare (Matthew 3:7), &c. Ver. 14. Do violence to no man.—Doddridge, ‘Terrify no man.” —And be content with your wages.—It is well known that soldiers often mutinied on this ground.

And those who were the most ready tools to oppress others, were the most sturdy in resisting oppression, and even a just subordination to the higher powers.—[Soldiers here mean men actually under arms, or marching to battle. Now, as we learn from Josephus that Herod was at this time engaged in war with Aretas, a king of Arabia, Michaelis concludes, that these military men were a part of Herod’s army, then on its march from Galilee, which must of necessity have passed through the country where John was baptizing. See on (Matthew 6:27).)—Bagster. Ver. 16. He shall baptize you with the Holy Ghost and with fire.—Here is an evident allusion to the pouring down of the Holy Spirit upon the believers on the day of Pentecost.

See (Acts 2:3). This, as many think, proves that the term baptism is at least not always used for immersion; but, sometimes at least, for effusion, or pouring down. But on this we speak with tenderness, as our object is to promote Christian harmony and affection; not controversy on the non-essentials of religion. Ver. 18. He preached unto the people.—‘This version is defective; Lardner remarks, the words may be rendered, ‘He evangelized (or preached the gospel) to the people.”’ Campbell, ‘He published the good tidings (or gospel) to the people.” Ver. 21. Now when all the people were baptized—That is, great numbers of them. Ver. 23. And Jesus himself began to be about thirty years of age.—Doddridge, ‘‘And Jesus when beginning (his ministry) was about thirty years old;” so Lardner. But Campbell (following Grotius and others) reads, ‘*Now Jesus was himself about thirty years in subjugation;” namely, to his parents. —Being (as was supposed) the son of Joseph.—Joseph being his mother’s espoused husband, it was of course supposed by the world, that Joseph must be his father; but this expression strongly implies the contrary.—{The real father of Joseph was Jacob, ((Matthew 1:16);) but having married the daughter of Heli, and being perhaps adopted by him, he was called his son, and as such was entered in the public registers; Mary not being mentioned, because the Hebrews never permitted the name of a woman to enter their genealogical tables, but inserted her husband as the son of him who was, in reality, but his father-in-law. Hence, it appears that St. Matthew, who wrote principally for the Jews, traces the pedigree of Jesus Christ from Abraham, through whom the promise was given to the Jews, to David, and from David, on the line of Solomon, to Jacob the father of Joseph, the reputed, or legal father of Christ; and that St. Luke, who wrote for the Gentiles, extends his genealogy upwards from Heli the father of Mary, through the line of Nathan, to David, and from David to Abraham, and from Abraham to Adam, who was the immediate ‘‘son of God”

by creation, and to whom the promise of the Saviour was given in behalf of himself and all his posterity. The two branches or descent from David, by Solomon and Nathan, being thus united in the persons of Mary and Joseph, Jesus the son of Mary re-united 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.” |—Bagster. What may have thrown some considerable difficulty in the way of reconciling these genealogies, is the Hebrew law, which obliged men, in certain cases, to marry the widows of their deceased brothers, (see (Deuteronomy 25:5), &c.) to whom their children are therefore reckoned. Ver. 36. Which was the son of Cainan, which was the son of Arphaxad, &c.—This Cainan is not in the Hebrew genealogy, ((Genesis 11:12),) but is found in the LXX. Whether it was here inserted by Luke, or by some copyist, is not of great importance, since the only question arising from it is, whether Salah was the son or grandson of Arphaxad.—{It may here be remarked, that though some of the same names occur here, from Nathan downwards, as in Joseph’s genealogy, yet there appears no sufficient evidence that the same persons were intended, different persons often bearing the same name.}—Bagster. Persons who wish farther to study these genealogies will find abundant learned discussion in Dr. Clarke’s Comments on (Luke 3), and in Mr. Prebend. Townsend’s New Testament arranged.