Which Gospel Begins With The Genealogy Of Jesus

Genealogy of Jesus Chart – Jesus’ Family Tree Chart

There were two techniques available to the executioners to assure death: breaking the victim’s legs with a large hammer and driving a spear through the victim’s body were both options. The first was spared to Jesus, but not the second, despite the fact that He had already died. (See John 19:31-37 for further information). The physical anguish that Jesus underwent can help us obtain a greater understanding of the crucifixion of Jesus. The specifics are obnoxious at the best of times and awful at the worst of times.

Aside from blood, Cicero sawed nails into massive wooden timbers.

Allow the Passion to inspire a prayer of profound thanksgiving on Good Friday.

His own body was nailed to the cross to bear our sins, so that we may die to sin and live for righteousness.” You have been healed as a result of His wounds.

During your daily prayer time, do you reflect on the Passion of Our Lord?

Jesus & Genealogies

Submitted byBibleProject Team 4 years ago today Greetings from the New Testament! We have finally arrived at the account of Jesus, which will bring the entire biblical narrative to a satisfying conclusion. The advent of Jesus will bring a significant twist to the story, but it is one that we have been anticipating for quite some time. As a matter of fact, in order to keep up with the good news about Jesus, you’ll need to use all of the information and abilities you obtained from reading the Old Testament in order to comprehend the first few pages of the New Testament.

A distinct portrayal of Israel’s messianic savior is presented in the first of four stories of Jesus’ life, death, and resurrection, with each presenting a different perspective on the historical figure.

Not Another Genealogy…

To demonstrate how Jesus fits the Old Testament plot, Matthew begins with a genealogy of Jesus’ forefathers. You might be thinking, “Not another genealogy!” or anything along those lines. But don’t get your hopes up just yet. Keep in mind that the genealogies in the Old Testament are always striving to impart various levels of knowledge to their readers through multiple channels. Obviously, genealogies help us track family lineages, but they also assist us in following priestly and royal lines throughout Israel’s history.

When the author of Matthew wrote his Gospel story and opened it with a genealogy, there is no doubt that he was inspired by the book of Chronicles and the genealogies included within it, according to scholars.

First and foremost, let us consider the first sentence of the book.

“The genealogy of Jesus the Messiah, the son of David, and the son of Abraham,” according to the Bible.

Jesus is said to as the son of David as well as Abraham. Let’s take a look at each of these persons in turn, starting with Abraham and working our way backwards from there.

Son of Abraham

The author establishes a link between Jesus and Abraham, the progenitor of the Jewish people, by referring to Jesus as the “son of Abraham.” God chose Abraham and his family from among the other nations thousands of years ago in the book of Genesis, and Abraham represents that time. God vowed to send blessings to all of humanity via the Israelites, and it was through them that God fulfilled his promise (Gen 12:1-3). Using the connection between Jesus and Abraham, Matthew is able to draw the reader’s attention back to the promise of God’s salvation plan for the world.

But how, precisely, do you do it?

A King from the line of David

The author establishes a connection between Jesus and Abraham, the father of the Jewish people, by referring to Jesus as the “son of Abraham.”. God chose Abraham and his family from among the other nations thousands of years ago in the book of Genesis, and Abraham represents this time. God had promised to benefit all of mankind via the Israelites, and it was through them that he fulfilled this promise (Gen 12:1-3). When Matthew links Jesus to Abraham, he’s trying to draw the reader’s attention back to the promise of God’s salvation plan for all of humanity.

But, specifically, how?

14 Generations

For example, consider the genealogy of Matthew, which is divided into portions. It is divided into three portions, each of which covers 14 generations in total. But why the number 14? The letters of the Hebrew written language are also utilized as numbers, and as a result, each letter is assigned a numerical value in the written language. The Hebrew name for David is “,” and from there it’s just a matter of doing the arithmetic. The numerical value of the first and third letters “dalet” (also known as “dalet”) is four digits.

1. Put the following information into your mental calculator: The numerical value of the name “David” is calculated as 4+6+4=14.
2. In fact, Matthew is so bent on emphasizing the “14=David” concept that he has purposely left out numerous generations of the line of David (three, to be exact) in order to make the math work.
3. Yes, but this does not constitute a scandal.
4. In ancient times, genealogies were used to support theological assertions, and the people who read Matthew would have known exactly what he was doing and why.
5. A few letters in certain names were also tweaked by him to achieve the same result.
6. Matthew is teasing us here since he knows that his readers will notice that they aren’t actual place names.
7. Jesus descends from a line of kingly succession that also represents the culmination of Israel’s long heritage of worship and prophesy.

Unfortunately, some recent translations have failed to recognize the irony and have thus returned the names to their “original” referents, which is a shame. Well, that’s life.

Deeper Down the Rabbit Hole

However, we haven’t reached the bottom of the rabbit hole yet! Matthew has crammed even more information into this genealogy. Take a look at the distinct appearances of four women in Matthew’s genealogy: Tamar, Rahab, Ruth, and Bathsheba, each of them has a distinct appearance. Four people have been identified as being non-Israelis or linked to non-Israeli families. The inclusion of seven female names in an all-male genealogy is not just out of the ordinary for Matthew, but each of these ladies is linked to a possible sexual scandal.

• Instead, he makes mention of Canaanites, prostitutes, and Moabite women, all of whom would be connected with Israel’s wrongdoing and inability to fulfill the promise.
• This image of a God and kingdom that is both inclusive and growing will continue to occur throughout Matthew’s narrative, even after the genealogy is completed.
• As a result of Jesus’ last instruction to his followers to “go and make disciples of all countries,” this non-Israelite thread in his family history will be extended even further (Matt 28:19).
• He is the one who will bring the blessing of Abraham to every nation on the face of the earth.
• He’s the one about whom the prophets wrote and about whom the psalmists sung, and he’s the one who’s coming.
• Our knowledge of all of this is based on a genealogy provided by Matthew, which meticulously portrays the hope that has come to us in Jesus.

Matthew’s Genealogy of Jesus: Part I – Articles

Up to this point, we have only looked at descending genealogies in the primeval history (Genesis 1-11), which means they begin with an important old ancestor and conclude with a later descendent to demonstrate continuity of the lineage. However, there are ascendinggenealogies in the Bible that travel in the opposite way as the descending ones. They begin with a person who will be significant (either positively or adversely) in the tale to come, but they carry us back in time to an important ancestor, thereby establishing the individual’s lineage and legacy.

(1 Sam 9:1-2).

This establishes Jesus’s identity, which serves as the foundation for God’s declaration at his baptism, which occurs just before the genealogy and reads, “You are my Son, my beloved” (Luke 3:21), and for the devil’s words in the temptation narrative, which occurs immediately after the genealogy and reads, “If you are the Son of God.” (Luke 3:23).

1. 15 However, I must lay Luke’s genealogy aside for the time being since there is so much information in Matthew’s genealogy alone that it will take up all of my space in this article and the next.
2. Matthew begins his Gospel with a descending genealogy of a particularly peculiar sort, which has been called an ateleological genealogy.
3. It is evident that Matthew draws on the genealogy in Ruth, although he also draws on the genealogy that opens 1 Chronicles 1:1-9 and, to a lesser degree, on the genealogies in the book of Genesis.
4. This is how Matthew begins his genealogy (and his Gospel): “The book of the genealogy of Jesus Christ, the Messiah, the son of David, and the son of Abraham” (Matthew 1:1).

18 Based on this declaration, it is clear that Matthew wishes to establish Jesus as a central figure in the history of Israel, with a particular emphasis on Abraham, the patriarch through whom God promised to bless the gentiles, and on David, Israel’s second king, the descendant of whom reigned over Judah until the Babylonian exile.

• The history of Israel is divided into three major periods in Matthew’s summary, which corresponds to the true genealogy found in verses 2-16 in the book of Matthew.
• (verses 11-16).
• In this way, Matthew’s genealogy may be seen as a condensed summary of Israel’s history, as well as the condensed background of Jesus the Messiah.
• None of the Old Testament genealogies are ordered in terms of fourteen generations, as is the case with the New Testament.
• So what’s the deal with fourteen?
• In the name David, it is equal to the total of the number of Hebrew consonants in the name.
• Gematria is the term used in Hebrew for this technique, and each of the twenty-two consonants of the Hebrew alphabet (the vowel points are not considered as letters of the alphabet) indicates a number ranging from 1 to 22.

In the Hebrew alphabet, David’s name is represented by the letters D-V-D, which stand for the numbers 4, 6, and 4, which when combined together equal the number fourteen.

21 Furthermore, in Matthew, the name David is mentioned five times in his genealogy (Matthew 1:1, 6, and 17), even when (as we will see) it is not strictly necessary and appears to be out of place (Matthew 1:1, 6, and 17).

The Gospel of Matthew places a strong focus on the fact that Jesus is the “son of David,” which contrasts with the other Gospels, where this title is used of Jesus just twice each in Mark and Luke, and not at all in John, according to a close examination of the text.

Later on, a number of individuals directly refer to Jesus as “Son of David” or express doubts about whether he is David’s son, particularly in connection with his healings (Matthew 9:27; 12:23; 20:30-31).

Consequently, Matthew’s genealogy serves as a warning that Jesus’s link to David will be important in his Gospel.

23 The first fourteen generations of the Bible (from Abraham to David) contain a variety of comments and asides, which Matthew intersperses throughout the text.

Each of these women made a significant contribution to the history of Israel, whether at the time of the ancestors (Tamar), the conquest (Rahab), or the time of the judges (Tamar and Rahab) (Ruth).

As a result of Tamar’s solicitation of sex with Judah, her father-in-law, Rahab’s prostitution in Canaan, and Ruth’s being a Moabite, she may have been considered adversely by certain readers of the Gospel since she belonged to a community that was barred from entering Israel (Deut 23:3).

Indeed, they are all praised for their different contributions to Israel’s history (Judah even refers to Tamar as “righteous” in Gen 38:26), and they are all seen as excellent role models.

As a result, the mention of these three mothers of Israel serves to recall in a concise manner certain parts of Israel’s ancient history.

Rahab, Tamar, and Ruth are all mentioned in Matthew’s gospel, preparing us for the arrival of Mary, without whom there would be no Messiah.

Other annotations are included in the first fourteen names in the Bible, from Abraham to David, that Matthew inserts.

The author points out that Tamar was not only the mother of Perez, David’s grandfather, but also of Perez’s twin brother Zerah (Matt 1:3), and that twins in the Old Testament are frequently symbolic of God’s bounty.

Some people find it strange that, while Matthew clearly draws on earlier genealogies in the Bible (such as Ruth and 1 Chronicles), he frequently changes the spelling of names (sometimes changing the name entirely); we don’t always notice this in English translations, however, because some translations harmonize the spelling of names between Matthew and his Old Testament sources.

• First and foremost, he substitutes Jacob for Israel, which is logical given that they are the same person and that the former is mentioned in the Hebrew of 1 Chronicles 1:34, whilst the latter is present in the Greek Septuagint of the same verse.
• Scholars have been perplexed by this for a long time, wondering what motivated him to do what he did.
• 24 In Matthew 1:2-6a, the numerical values of the Hebrew consonants that are hidden behind Matthew’s Greek spelling of the fourteen names from Abraham to David add up to a total of 574 when put together.
• If Matthew had used the original spelling, the results would have been different (and the numbers would have been out of sync).
• For the time being, this use of gematria may appear to be a curious quirk or oddity in Matthew’s genealogy.

The theological significance of this will become clearer when we get to the next two sets of fourteen names (which will be the subject of the next blog post), however. Keep your hat on your head!

5 Reasons Matthew Begins with a Genealogy

66 books written by at least 40 distinct writers, written in three separate languages, and depicting three different continents, written over a period of at least 1,500 years, are contained inside the Bible. There are hundreds of characters and a wide variety of genres. A story may be found in certain pieces, while animals flying around with a variety of various eyes can be found in others, and love poetry can also be found in other pieces. We don’t read many novels that are as complicated as this any longer.

Modern readers, on the other hand, are perplexed by Matthew’s introduction.

We can be tempted to let our eyes sweep down the page in order to get to the main event.

This is, in many respects, the most appropriate and engaging introduction to the New Testament that could ever be written.

1. Matthew’s Genealogy Summarizes the Story of the Bible

The first 16 words in English (and the first eight words in Greek) encapsulate the entire tale of the Bible up to this point in time. Are you interested in learning how a disciple of Jesus condensed the tale of the Old Testament? Take a look at Matthew 1:1 to see what I mean. Looking at the Bible’s main characters, such as Adam, Abraham, David, and Jesus, can help us better understand the story: Adam, Abraham, David, and Jesus. Despite the fact that Adam is not expressly mentioned, his tale is incorporated in the phrase “the book of the genealogy,” which might be interpreted as “the book of Genesis.” The explicit phrase (v) appears just twice in the Greek Old Testament, in Genesis 2:4 and 5:1, and it is a contraction of the word (v).

Despite the fact that the Old Testament can be a difficult literary work to understand, Matthew instructs us to look at these major individuals and the promises made to them in order to assist organize how we interpret the entire tale.

It all started with Adam and Eve, and it continued with the covenants made with Abraham and David, among others.

Despite the fact that the Old Testament can be difficult to understand as a literary text, Matthew instructs us to consider these significant individuals—as well as the promises made to them—in order to help frame how we interpret the entire tale.

2. Matthew’s Genealogy Reminds Us This Is a True Story

A list of people’s names. It’s an unusual approach to get things started. However, the list demonstrates to readers that this is not a fairytale, but rather a factual story. The New Testament does not begin with the phrase “once upon a time,” but rather with a genealogy. Matthew is drawing on a long heritage of genealogical materials, since genealogies are significant in the Tanak (an acronym for the Hebrew Bible’s three main divisions: Torah, Nevi’im, and Ketuvim), which is why he is quoting from them.

1. Chronicles, the final volume of the Tanak, starts with the number nine.
2. Both of these books are practically the only ones in the Hebrew Bible that provide genealogy.
3. Genesis begins with Adam as well, but the narrative goes fast until Abraham enters the picture.
4. As a result, Matthew appears to have picked up on the “offspring” motif not only in the exact words, but also in the unique genre that bookends the Jewish canon of literature.

Matthew demonstrates that his story is not a myth-this is the narrative of the historical Jesus Christ, who comes from a familial genealogy and was born into the line of David, as revealed in the book of Matthew.

3. Matthew’s Genealogy Highlights Jesus’s Inclusive Family

The genealogy of Matthew also illustrates that ancient texts are concerned with contemporary challenges. Take, for example, the ladies Matthew included in his narrative. In a patriarchal culture, it is astonishing that girls are included in any way. Even so, one may expect to encounter any of the faith’s matriarchs, like as Eve, Sarah, Rebekah, or Leah, among others. Instead, Matthew includes girls who are (1) Gentiles, (2) have a rocky sexual history, (3) are steadfast in their devotion to Yahweh, and (4) are less likely to get married.

• Bathsheba is referred to as “the wife of Uriah” (1:6), which is most likely because it makes her Gentile status clear—Uriah was a Hittite, after all (2 Sam.
• The biblical character Tamar is not specifically designated as a Gentile, but Jewish tradition holds that she was a Syrian convert who converted to Judaism.
• All peoples of the world are members of Jesus’ family.
• Second, Tamar, Rahab, and Bathsheba had all had sexual encounters in the past.
• Each was sexually exploited in one way or another.
• Rahab was a Canaanite prostitute, while Bathsheba was a young woman who was taken advantage of by King David sexually.
• Finally, three of these women (Tamar, Rahab, and Ruth) are marked by their steadfast loyalty to their husbands and children.
• Those who are strongly committed to Jesus are welcomed into his kingdom.

4. Matthew’s Genealogy Shows Us God Is Faithful

In Matthew’s genealogy, God is the primary focus, rather than the people that appear in the genealogy. Despite their failures, he continues to carry on the family tradition. He has been and will continue to be trustworthy in his promises. Two Samuel 7 contains one of God’s most significant promises to King David, and even the structure of the genealogy speaks to David’s prominence in the story. Matthew leaves off several generations, indicating that this is a theological recounting. His focus on the number 14 is deliberate, and it is an example of gematria, which is when the numerical value of a group of letters is used to make a theological argument.

• Afterwards, the time periods are split to emphasize both the monarchs and the kingdom’s success or failure.
• Additionally, the name Davidis was inserted at the 14th and 15th positions in the genealogy, placing him at the center of the list (1:6).
• Even if you violate God’s commitment to you, he will not abandon you, no matter how hard you try.
• Matthew wants readers to perceive Jesus through the lens of David right from the start of the book.
• God made a legally binding promise to David concerning one of his sons, and the genealogy demonstrates how he has carried out his pledge.

Human pledges are prone to error, but when God promises anything, we may put our faith in him completely. If he has made a commitment to you, he is not going to let you down, no matter how much you push him away. Israel was unable to outsin God’s promises, and you will not be able to do so either.

5. Matthew’s Genealogy Displays Jesus as Our Only Hope

Matthew talks into the void of silence. After 400 years of quiet, the redemptive-historical setting is one of continuing exile, which corresponds to the present. After Jesus’s birth, the exile (1:11–12), which serves as a pivot for the genealogical framework and offers context for the Gospel as a whole, is the only “event” that Matthew mentions outside of the event of Jesus’ birth. The story of Israel is seen through the lens of exile and return, according to Matthew. As a result, the king arrives to rescue Israel from exile; he has been dispatched to find her misplaced sheep.

1. 3).
2. A light has been turned on because a youngster has arrived.
3. There has been the birth of a kid who will never perish.
4. Through Jesus Christ, we have been adopted into this family; Abraham and David have been become our forefathers.
5. Despite the fact that this planet seeks historical roots and future existence in a variety of ways, only one kid is responsible for the establishment of the new creation.

The Genealogies of Jesus

The date of publication is April 18, 2020. Douglas Bookman, Ph.D. is the author. The New Testament has two genealogies of Jesus of Nazareth, one in Matthew 1:1-17 and another in Luke 3:23-38. Both are found in the book of Matthew. They are extremely significant to the New Testament’s argument about the person and claims of Jesus, even if these lists of names do not appear to be particularly exciting to the contemporary reader. These paragraphs, which appear to be antiquated and technical in nature, demand further examination.

• The goal of Matthew’s genealogy Matthew wrote his gospel in order to establish that Jesus of Nazareth is in fact the long-awaited Messiah of Israel, as prophesied by the prophets.
• (1:1).
• David had made a pact with Yahweh, in which He promised him that “your house and your kingdom shall remain before Me forever; your reign shall be maintained forever” (2 Samuel 7:6, KJV).
• In a nutshell, the Jewish spirit was inspired by the hope of the coming of Messiah, but that Messiah had to be the son of David, and as such “the son of Abraham.” Priority must be given to the question of Jewish identity and hope stemming from these two major sources of inspiration.
• First and foremost, it is symmetrically organized into three portions of fourteen generations each.
• Perhaps Matthew left them out because they were the closest living descendants of Ahab and Jezebel!

Furthermore, the word “begat” (which is rendered “was the ancestor of” in the KJV) is used throughout the list, which more properly means “was the ancestor of.” Matthew has concluded that the first condition of a Messianic claimant (descent from David) is met by Jesus, and that he would do so in a style that can be easily recalled by the audience.

• Although it is hard to know for definite that this was Matthew’s reasoning (and other theories have been advanced), the notion is noteworthy since it positions David even more prominently at the center of this genealogy.
• On two grounds, the Gospelist appears to view those four as foreshadowing Mary, according to him: In bringing forth the Messiah 2, each of these women “took the initiative.
• As a result, these ladies foreshadowed Mary, who replied to the angel’s message with modest yet apprehensive trust, and who bravely suffered the nasty rumors about the birth of her first Son.
• The aim of Luke’s genealogy Luke’s gospel was written for a Greek audience, and his genealogy serves that function.
• He therefore traces Jesus’ pedigree back to “Adam, the son of God,” not merely through David (3:31) and Abraham (3:34), but all the way back to “Adam, the son of God” (3:38).
• Registries of births and deaths record individuals as they are born, allowing them to be traced back through time from earlier to later generations.
• Once again, Luke begins his genealogy at the beginning of Christ’s mission rather than at the beginning of the Gospel, as is customary.
• It is necessary to say something in support of the historical authenticity of the genealogies recorded in both Matthew and Luke’s gospels.
• However, Josephus, a late contemporary of Jesus, makes no mention of such devastation, and he even publishes his own genealogy to back up his claims.
• Finally, if the genealogies were not true, or even if their authenticity could not be verified in the first century, they would almost definitely have been assailed by nonbelievers from the beginning of the Christian era.
• However, no such attempt to invalidate the genealogies appears to have been made.

BRINGING THE TWO GENEALOGIES TOGETHER At one point, reconciling the genealogies becomes particularly problematic, because they are so unlike from David to Christ, and yet they both appear to track the line of Jesus’ adopted father, Joseph (compare Matthew 1:16, “to Jacob was born Joseph,” and Luke 3:23, “Joseph, the son of Eli”).

1. Suppose, for example, that both genealogies do in fact trace Joseph’s pedigree, but that one follows his physical ancestors while the other records his legal lineage.
2. He contends that Joseph’s mother had been widowed without children, had married a brother of her deceased husband (a levirate marriage, according to Deuteronomy 25:5-6), and then had borne Joseph by that second spouse, which he believes to be the case.
3. This argument is plausible, but it is predicated on the idea of a levirate marriage, which raises a number of crucial concerns that must be addressed.
4. Three factors stand out as compelling arguments in support of this method.

(Each name in Matthew’s genealogy is likewise accompanied by the corresponding article.) Because of this, it is clear that this name should not be interpreted as part of Luke’s genealogical list, but instead as part of the parenthetical remark that has been added to the beginning of the chapter.

• being the son (as was supposed to be the case with Joseph) of Eli.” 5 It is Jesus, not Joseph, who is referred to as “the son of Eli.” Eli is well known as the biological father of Mary.
• The line of descent of a man was not to be traced via his mother, but rather through his father.
• As a result, his physical ancestry had to be traced back to his maternal grandpa, who was the closest male related to him.
• Secondly, in his first two chapters of his Gospel (1:26-35; 2:19, 51), Luke has already paid major emphasis to Mary, in contrast to Matthew’s nativity tale, which just refers to Mary as Joseph’s wife and nothing more.
• Finally, there are two incredibly significant repercussions of this view of the genealogies that should not be overlooked.
• Aside from the fact that he was the promised heir to David (2 Samuel 12:25), the legal power to take that kingdom had to pass via him as the heir apparent to David.
• As a result of the Davidic covenant, God vowed that no one other than David’s offspring — his actual descendent – would ever rule on the throne of Israel (Psalm 89:4).

(2:5).

The centrality of the Davidic covenant in the fabric of Messianic expectancy woven throughout the Old Testament makes it logical to expect such an affirmation–and indeed, to find it in the genealogy given by Luke.

As punishment for Jeconiah’s sin, Jeremiah cast a curse on him, declaring that “no man of seed should prosper, sitting on the throne of David, and reigning any longer in Judah” (22:30).

If Jesus had been Joseph’s biological son, he would have inherited the curse that afflicted him.

“Jesus, who is legitimately a son of David through Mary according to the flesh (cf.

END NOTES One of the most influential works on the subject of the gospels is A.

Robertson’s Harmony of the Gospels (New York: HarperRow, 1922), p.

743 in Raymond E.

The book of Luke, by J.

Van Oosterzee (Edinburgh: T.T.

I.7.5 of Eusebius’ Historia Ecclesiastica (Eusebius’ History of the Church).

261.

Lewis Johnson published “The Genesis of Jesus,” which was published on page 341 of the journal Bibliotheca Sacra.

Doug Bookman is a Professor of Old/New Testament and Bible Exposition at Shepherds Theological Seminary in Shepherdstown, Pennsylvania.

During the last decade, he has devoted a significant portion of his ministry to both Israel and the life of Christ. He likes conducting multiple study tours to Israel, including an annual trip particularly organized for STS students. He has led numerous study trips to Israel.

Where are the genealogies of Jesus in Mark and John?

Generally speaking, most Bible readers think that only the Gospels of Matthew and Luke provide genealogical information about Jesus. That, however, is not the case in this instance. Providing a genealogy is something that each of the Gospels does in its own manner.

The Genealogies of Jesus as Recorded in Matthew and Luke

Matthew depicts Jesus as the rightful successor to the throne of David, and he traces Jesus’ lineage back to Abraham, via Joseph, to the current day. Matthew unveils the prophesied Messiah, the future King, the Lion of the Tribe of Judah, who is the Lion of the Tribe of Judah. Luke portrays Jesus’ birthright as that of a man — and the Son of Man — who was born of the Virgin Mary. In spite of the fact that Joseph is mentioned, the genealogy given in Luke is that of Mary (read aboutthe two genealogiesandthe blood curse of Jeconiahto understand this).

A issue arises regarding the Gospels of Mark and John as a result of this.

In the case of Mark’s Gospel, this is accurate; however, this is not the case with John’s Gospel.

The Genealogy of Jesus as Recorded in John

To begin, recognize that John depicts Jesus as the Son of God, revealing Him to be one hundred percent God in all of His grandeur and splendor. In the first stanza, the genealogy of Jesus, which may be found in the book of John, is presented. It is very brief in terms of words, but it is quite long in terms of time. It begins with Jesus, the Word, and traces his ancestry all the way back to the beginning of time to the creation of the universe. In John’s gospel, the genealogy is that of the pre-existent One, who has existed from the beginning of time, and this genealogy chronicles Jesus’ legitimate claim to divinity.

John 1:12 – 2:2 Beginning with the creation of the Word, and with God from the beginning of time, the Word became God.

Why Isn’t There a Genealogy in the Gospel of Mark?

According to the book of Mark, there is no mention of Jesus’ lineage. This is entirely true. Why would it be deleted given the other three Gospels detail Jesus’ legal right to the kingdom as Messiah, His birthright to the throne as Son of Man, and His divine right to the throne as Son of God, is an interesting question. A compelling argument may be made for the omission in Mark’s case. The Gospel of Mark portrays Jesus as a suffering servant. The way he shows Him is via entire humility and total obedience.

Genealogies were extremely important for inheritance rights (establishing legal claims, such as Messiah, Son of Man, and Son of God in Jesus’ case), but a servant inherited little or nothing, and anything he did receive was a gift from his master, not based on his lineage, and therefore had no inheritance rights.

It is not the Lord’s teachings, parables, or revelations of divine truth that are the center of the book of Mark, but rather the Lord’s ministering actions that are done in love for His Father and devotion to His will that are highlighted.

Even the Son of Man did not come to be ministered to, but rather to minister and to sacrifice his life as a ransom for the sins of the world.

Mark’s depictions of the Lord’s works are excellent examples of his style. Also included is a lovely account of the Lord rising to Heaven and his disciples departing into the world to serve Him by serving others.

In Summary

Matthew portrays Jesus as the Messiah, or the future King, of Israel. The genealogy of Jesus is documented from Abraham to Joseph, establishing Jesus as a legitimate successor to the throne of David. Mark portrays Jesus as the Suffering Servant, who fulfills the prophecy of Isaiah. The lack of a genealogy is due to the fact that a slave’s lineage was small and so not worthy of recording. The Gospel of Luke refers to Jesus as the Son of Man, which is a messianic title derived from the prophecy of Daniel.

The genealogy begins with Joseph, as the spouse of Mary, and traces Jesus’ history through Mary’s bloodline all the way back to the very beginning of time, with Adam as the father of all mankind.

The genealogy of Jesus is described as that of the eternal God, co-existing with God the Father from the beginning of time.

Micah 5:2 (Micah 5:2) *}}}

Genealogy of (Jesus) Christ – Encyclopedia of The Bible

The New International Version (NIV) of the Bible is included in the Encyclopedia of the Bible. The (Jesus) Christ lineage is traced out in detail. The (Jesus) Christ lineage is traced out in detail. THE FAMILY TREE OF (JESUS) CHRIST 1. Belonging to David’s family and ancestry. The fact that Jesus Christ is descended from David is acknowledged in the New Testament (Matt 21:9;Mark 10:47 f.;Rom 1:3). Apart from the two genealogies in Matthew and Luke, there is little else in the Bible that draws attention to this truth as a whole.

‘Of the family and lineage of David,’ Joseph, the legal father of Jesus, was a member of (Luke 2:4).

A tremendous deal of care was taken in the preservation of genealogical records since they were used in legal proceedings involving property, marriage, and religion.

As in the case of Joseph, his descent from the House of David was accompanied by Messianic implications (Jer 23:5 f.;Ezek 34:23).

Some sought for a Messiah from the line of Aaron, while others searched for one from the line of Levi.

Both portray Jesus as a descendant of David and make it obvious that Joseph was Jesus’ legal father, rather than his biological father, as stated in the Bible.

A simple comparison of the two genealogies reveals significant variances, the most problematic of which is the fact that both lists trace their line back to Joseph, despite the fact that nearly none of the names from David to Joseph are the same.

2.

In Matthew’s family tree, there are several distinguishing characteristics.

The genealogy of Jesus was meant to be prominently shown at the outset of Matthew’s gospel, and it is given the highest position of honor in the narrative.

In accordance with OT practice, he got to this system by a process of selection and omission.

It is possible that Matthew picked the number fourteen because it corresponds to the numerical value of David’s name in Hebrew characters, although this is only a conjecture at this point.

Among those who were notable for their involvement in public scandal were Rahab, who was a Canaanite from Jericho, Ruth, who was a Moabitess, and Tamar and Bathsheba, who were recognized primarily for their participation in public scandal.

Without a doubt, Jesus’ opponents referred to Him as the son of an illicit relationship, and they were correct.

Later on, the malicious gossip became part of Jewish custom.

When it came to the birth of Jesus, however, the stories developed in order to offset the miraculous nature of His conception by a virgin.

3.

In terms of formality and legality, the Lukan genealogy is less formal and lawful.

The sequence is inverted, with entries starting with Joseph and progressing backward in time to Adam, and there are about twice as many entries as in the original order.

In his genealogy, Luke traced his lineage back to Nathan the son of David, and he identified Heli as Jesus’ grandpa, however in Matthew’s genealogy, he traced his lineage back to Solomon the royal son of David, and he identified Jacob as Jesus’ grandfather.

There are two possible solutions to the difference.

Assuming that neither gospel contains a massive error, there are two plausible explanations for what happened.

According to Annius of Viterbo (about 1490), although Matthew portrays the legal ancestry via Joseph, Luke presents the physical descent through Mary; a manner that may be dated back to the 5th century a.d.

It is notable that the article, which is generally used throughout the list for each item, is lacking from Joseph’s name (3:23), leading some to believe that the list proper begins with Heli rather than Joseph.

The text would read as follows: “Jesus, being the son (as was thought to be the case) of Heli, and so on.” Luke’s list would be a genealogy of Mary’s family, starting with Heli, her father, and working its way up.

Although it is plainly conceivable, it would be a straightforward solution to the problem of double genealogy if it were implemented.

The most significant flaw is Luke’s failure to make this point explicit, even if this was his intention all along.

THE TWO LINES OF ANCESTRY W.

The second probable interpretation views the Lukan genealogy to be the family tree of Joseph, much as Matthew’s genealogy is considered to represent the family tree of Jesus.

It is reasonable to assume that both writers wanted to offer information about Joseph’s ancestors.

According to Eusebius, this idea was first presented by Julius Africanus (c.a.d.220) in a letter to Aristides, and it was later adopted (Euseb.

1:7).

If either one of them had married the widow of the other, Joseph might be considered a son of either of them in that sense.

Assuming this is the case, Heli may have married the widow of a childless Jacob and given birth to Joseph, in which case Joseph would not only be Heli’s biological son, but also Jacob’s legal heir.

To properly depict the succeeding heirs to David’s kingdom, Matthew began with David’s lineage and worked his way forward to include Jesus.

The greatest shortcoming of the second explanation is the long string of fortunate coincidences that are necessary to make it work.

There is enough information available, however, to demonstrate that the apparent disparity between the two lineages is not insurmountable.

Bibliography Among the works of A. T. Robertson are A Harmony of the Gospels (1922), which includes pages 259-262; J. G. Machen’s The Virgin Birth of Christ(1930), which includes pages 203-209; and E. Stauffer’s Jesus and His Story (1960), which includes pages 22-25.