Luke 3:23
Verse
Context
The Genealogy of Jesus
22and the Holy Spirit descended on Him in a bodily form like a dove. And a voice came from heaven: “You are My beloved Son; in You I am well pleased.” 23Jesus Himself was about thirty years old when He began His ministry. He was regarded as the son of Joseph, the son of Heli, 24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,
Sermons
Jim Cymbala
T. Austin-Sparks
Zac Poonen
Billy Strachan
James Blaine Chapman
George FoxSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thirty years of age - This was the age required by the law, to which the priests must arrive before they could be installed in their office: see Num 4:3. Being (as was supposed) the son of Joseph - This same phrase is used by Herodotus to signify one who was only reputed to be the son of a particular person: τουτου παις νομιζεται he was Supposed to be this man's son. Much learned labor has been used to reconcile this genealogy with that in St. Matthew, Matthew 1:1-17, and there are several ways of doing it; the following, which appears to me to be the best, is also the most simple and easy. For a more elaborate discussion of the subject, the reader is referred to the additional observations at the end of the chapter. Matthew, in descending from Abraham to Joseph, the spouse of the blessed virgin, speaks of Sons properly such, by way of natural generation: Abraham begat Isaac, and Isaac begat Jacob, etc. But Luke, in ascending from the Savior of the world to God himself, speaks of sons either properly or improperly such: on this account he uses an indeterminate mode of expression, which may be applied to sons either putatively or really such. And Jesus himself began to be about thirty years of age, being, as was Supposed the son of Joseph - of Heli - of Matthat, etc. This receives considerable support from Raphelius's method of reading the original ων (ὡς ενομιζετο υἱος Ιωσηφ) του Ἡλι, being (when reputed the son of Joseph) the son of Heli, etc. That St. Luke does not always speak of sons properly such, is evident from the first and last person which he names: Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary: and Adam, who is said to be the son of God, was such only by creation. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons improperly such: i.e. two sons-in-law, instead of two sons. As the Hebrews never permitted women to enter into their genealogical tables, whenever a family happened to end with a daughter, instead of naming her in the genealogy, they inserted her husband, as the son of him who was, in reality, but his father-in-law. This import, bishop Pearce has fully shown, νομιζεσθαι bears, in a variety of places - Jesus was considered according to law, or allowed custom, to be the son of Joseph, as he was of Heli. The two sons-in-law who are to be noticed in this genealogy are Joseph the son-in-law of Heli, whose own father was Jacob, Mat 1:16; and Salathiel, the son-in-law of Neri, whose own father was Jechonias: Ch1 3:17, and Mat 1:12. This remark alone is sufficient to remove every difficulty. Thus it appears that Joseph, son of Jacob, according to St. Matthew, was son-in-law of Heli, according to St. Luke. And Salathiel, son of Jechonias, according to the former, was son-in-law of Neri, according to the latter. Mary therefore appears to have been the daughter of Heli; so called by abbreviation for Heliachim, which is the same in Hebrew with Joachim. Joseph, son of Jacob, and Mary; daughter of Heli, were of the same family: both came from Zerubbabel; Joseph from Abiud, his eldest son, Mat 1:13, and Mary by Rhesa, the youngest. See Luk 3:27. Salathiel and Zorobabel, from whom St. Matthew and St. Luke cause Christ to proceed, were themselves descended from Solomon in a direct line: and though St. Luke says that Salathiel was son of Neri, who was descended from Nathan, Solomon's eldest brother, Ch1 3:5, this is only to be understood of his having espoused Nathan's daughter, and that Neri dying, probably, without male issues the two branches of the family of David, that of Nathan and that of Solomon, were both united in the person of Zerubbabel, by the marriage of Salathiel, chief of the regal family of Solomon, with the daughter of Neri, chief and heretrix of the family of Nathan. Thus it appears that Jesus, son of Mary, reunited in himself all the blood, privileges, and rights of the whole family of David; in consequence of which he is emphatically called, The son of David. It is worthy of being remarked that St. Matthew, who wrote principally for the Jews, extends his genealogy to Abraham through whom the promise of the Messiah was given to the Jews; but St. Luke, who wrote his history for the instruction of the Gentiles, extends his genealogy to Adam, to whom the promise of the Redeemer was given in behalf of himself and of all his posterity. See the notes on Mat 1:1, etc.
Jamieson-Fausset-Brown Bible Commentary
GENEALOGY OF JESUS. (Luke 3:23-38) he began to be about thirty--that is, "was about entering on His thirtieth year." So our translators have taken the word (and so CALVIN, BEZA, BLOOMFIELD, WEBSTER and WILKINSON, &c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [BENGEL, OLSHAUSEN, DE WETTE, MEYER, ALFORD, &c.]. At this age the priests entered on their office (Num 4:3). being, as was supposed, the son of Joseph, &c.--Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary?--a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty; namely, that in this case Matthew makes Jacob, while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, Luke 1:2-32, and see on Luk 2:5), still it does seem unlikely--we say not incredible--that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph--here His real, there His reputed line--explain the statement about Joseph, that he was "the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in Rut 1:11-12), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [OLSHAUSEN].
John Gill Bible Commentary
Which was the son of Matthat, which was the son of Levi,.... These two, Grotius says, are omitted in the ancient exemplars; and he thinks they ought to be left out; and for which he mentions the authorities of Irenaeus, Africanus, Eusebius, Nazianzen, Jerom, and Augustin: but not only the Vulgate Latin, but all the Oriental versions, retain them: which was the son of Melchi: and who, he thinks, was the immediate father of Eli: which was the son of Janna: frequent mention is made, in the Jewish writings (e) of , "king Jannai", who is said to be the same with king Jochanan, or John, the son of Simeon, the son of Mattithiah, that was called Hyrcanus; and his son Alexander, that reigned after him, was also called Jannai (f); but whether either of these is the same with this Janna, is not certain: but this may be observed, that they were both before the times of Herod, and the birth of Jesus, some years. And Jannai is called; in the chronicle of Jedidiah of Alexandria, or Philo the Jew (g), Hyrcanus the second, who reigned sixteen years: which was the son of Joseph. This Joseph, according to the same chronicle, is called Joseph the second, and surnamed Arsis, and was greatly honoured by Ptolemy, and governed sixty years; and accordingly we shall meet with another Joseph anon. (e) T. Hieros. Beracot, fol. 11. 2. & passim. (f) Juchasin. fol. 15. 1. & 16. 2. (g) Apud. Vorst. Not. ad. Chronol. R. David Ganz, p. 311.
Tyndale Open Study Notes
3:23-38 This genealogy reverses Matthew’s order (Matt 1:1-17). Luke lists Jesus’ lineage back to Adam, possibly to show Jesus’ connection with all humanity as the Son of God (Luke 3:38). Matthew’s genealogy descends from Abraham to Joseph, highlighting Jesus’ status as the rightful heir of David’s throne and the recipient of God’s promises to Abraham. The great differences between the two genealogies have led some to propose that Luke’s genealogy is that of Mary (see study note on 3:23), who was probably among Luke’s primary sources. 3:23 Jesus was about thirty years old: This is the only reference in the New Testament to Jesus’ age during his public ministry, and it is an approximation. Jesus was born 6~4 BC (see study note on 2:2) and began his ministry AD 27~29 (see study note on 3:1), so Jesus was evidently 31~35 years old when he began his public ministry. • known as the son of Joseph: Jesus was the legal but not the biological son of Joseph. • Joseph was the son of Heli: If this is actually Mary’s genealogy (see study note on 3:23-38), then Joseph was Heli’s son-in-law, a possible understanding of the Greek sentence.
Luke 3:23
The Genealogy of Jesus
22and the Holy Spirit descended on Him in a bodily form like a dove. And a voice came from heaven: “You are My beloved Son; in You I am well pleased.” 23Jesus Himself was about thirty years old when He began His ministry. He was regarded as the son of Joseph, the son of Heli, 24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,
- Scripture
- Sermons
- Commentary
A Descendant of David and Abraham
By Jim Cymbala5.2K32:18AncestryMAT 1:1LUK 3:23In this sermon, the speaker emphasizes the dual nature of Jesus as both fully man and fully divine. He highlights how Jesus, despite being the promised Messiah, did not fit the preconceived notions of the religious leaders. The speaker urges the congregation to seek God's illumination and understanding when reading the Bible and attending church. The sermon concludes with a call for individuals to believe in Jesus and receive a new start in life, emphasizing God's forgiveness and grace.
The Immense Significance of the Christian Life
By T. Austin-Sparks1.8K1:08:59Christian LifeMAT 1:1LUK 3:23In this sermon, the speaker explores the profound truths found in the Bible about Jesus Christ and man. The sermon begins by emphasizing that everything is inseparably bound up with Christ, who is the divine conception and idea. The speaker then acknowledges the tragic interlude of man's failure, resulting in the suffering and misery seen in the world today. The reason for this ongoing suffering is explained as God's inability to remove the consequences of man's disobedience without allowing him to continue in his independence. The sermon concludes by highlighting the eternal background and significance of Jesus Christ in the Christian life, emphasizing the need to grasp the eternal dimensions of being a Christian.
Jesus Encourages All Women
By Zac Poonen1.8K57:30WomenMAT 1:16LUK 3:23LUK 7:36HEB 4:15In this sermon, the speaker emphasizes the importance of understanding the first part of Hebrews 4:15, which states that Jesus can sympathize with our needs and struggles. The speaker shares a personal anecdote about using relatable topics like sports to connect with people and show his humanity. He highlights how Jesus always identifies with the underdog and tells stories that demonstrate this, such as the laborers who came late receiving the first prize and the thief on the cross being promised paradise. The speaker encourages the audience to present this compassionate and understanding Jesus to the world, particularly to those who have been marginalized or trapped in a life of sin.
The Tabernacle - His Rightful Place in Our Hearts
By Billy Strachan1.0K1:01:33TabernacleMAT 6:33LUK 3:23JHN 8:52REV 1:10In this sermon, the speaker emphasizes the importance of living a life surrendered to God. They describe starting each day by acknowledging God's presence and allowing Him to work through them. The speaker also highlights the significance of the exchanged life in the gospel of Jesus Christ, where believers allow God to work in and through them. They discuss the concept of entering into the presence of God and experiencing His power and guidance. The sermon also touches on the story of Moses and the distribution of carts among the Levites, highlighting the role of the Kohathites who were to carry their burdens on their shoulders instead of using carts.
Questions/answers About Christ
By James Blaine Chapman0MAT 1:16MAT 4:1MRK 10:45LUK 2:22LUK 3:23JHN 20:17JHN 20:222CO 5:211TI 2:6James Blaine Chapman delves into various questions surrounding the life, teachings, and actions of Jesus Christ, providing insightful explanations based on biblical texts. From the timing of the visits of the shepherds and Wise Men to the genealogy of Christ, the temptations of Jesus in the wilderness, and the significance of His resurrection, Chapman offers clarity on these complex topics. He addresses the nature of Christ's temptations, the purpose behind His baptism, the disciples' reception of the Holy Ghost, and the glorification of Jesus upon His resurrection, shedding light on key aspects of Christian faith and doctrine.
The Records of Jesus' Ancestors Matthew 1:1-17 Luke 3:23-38
By David Servant0GEN 5:1GEN 6:9GEN 9:18GEN 11:10GEN 17:5GEN 49:10MAT 1:1MAT 1:17LUK 3:23ROM 1:3David Servant preaches about the significance of the two lists of Jesus' ancestors in Matthew and Luke, explaining the differences in ancestry through Joseph and Mary, tracing back to Abraham and Adam. He emphasizes the importance of Jesus being a real historical figure and fulfilling Old Testament prophecies as the promised Messiah through His lineage. David also addresses the relevance of understanding our shared ancestry with biblical figures and the importance of learning about Jesus as both a historical person and the Son of God.
Epistle 111
By George Fox0Abiding in ChristPlainness of SpeechEXO 22:18DEU 18:10PSA 1:4ECC 5:2ISA 61:3MIC 4:4LUK 3:23JHN 1:9ROM 13:31CO 1:12CO 2:162CO 3:122CO 5:11COL 4:62TH 1:82TH 2:71TI 6:16TIT 2:122PE 1:201JN 1:7JUD 1:4George Fox warns believers to speak plainly and truthfully, allowing their words to reflect the light of Christ within them. He emphasizes that words should be life-giving and rooted in the grace of God, contrasting this with the consequences of ungodliness and deceit. Fox encourages the faithful to dwell in the light, which leads to purity in speech and unity among believers, ultimately producing righteousness. He reminds them that true ministry and prophecy come not from human will but from God, urging them to abide in Christ as branches of the true vine. The sermon calls for a life of integrity and sincerity, free from hypocrisy and flattery.
The Incarnation Part 8 - "Luke's Genealogy of Messiah"
By Charles Alexander0MAT 1:1MAT 13:16LUK 1:3LUK 2:1LUK 3:23JHN 1:1ACT 17:311CO 15:47HEB 12:22Charles Alexander delves into Luke's detailed account of the birth of Jesus Christ, emphasizing Luke's unique perspective as a historian with perfect understanding of the events. Luke's genealogy traces Christ's lineage back to Adam, showcasing the divine providence and fulfillment of prophecies. The careful dating of events in Luke 2:1-2 highlights God's sovereignty over history, even using Caesar's decree for His divine purposes. The sermon explores the significance of Christ's birth in a humble stable, contrasting the truth of the incarnation with the world's skepticism and evolutionary theories.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thirty years of age - This was the age required by the law, to which the priests must arrive before they could be installed in their office: see Num 4:3. Being (as was supposed) the son of Joseph - This same phrase is used by Herodotus to signify one who was only reputed to be the son of a particular person: τουτου παις νομιζεται he was Supposed to be this man's son. Much learned labor has been used to reconcile this genealogy with that in St. Matthew, Matthew 1:1-17, and there are several ways of doing it; the following, which appears to me to be the best, is also the most simple and easy. For a more elaborate discussion of the subject, the reader is referred to the additional observations at the end of the chapter. Matthew, in descending from Abraham to Joseph, the spouse of the blessed virgin, speaks of Sons properly such, by way of natural generation: Abraham begat Isaac, and Isaac begat Jacob, etc. But Luke, in ascending from the Savior of the world to God himself, speaks of sons either properly or improperly such: on this account he uses an indeterminate mode of expression, which may be applied to sons either putatively or really such. And Jesus himself began to be about thirty years of age, being, as was Supposed the son of Joseph - of Heli - of Matthat, etc. This receives considerable support from Raphelius's method of reading the original ων (ὡς ενομιζετο υἱος Ιωσηφ) του Ἡλι, being (when reputed the son of Joseph) the son of Heli, etc. That St. Luke does not always speak of sons properly such, is evident from the first and last person which he names: Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary: and Adam, who is said to be the son of God, was such only by creation. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons improperly such: i.e. two sons-in-law, instead of two sons. As the Hebrews never permitted women to enter into their genealogical tables, whenever a family happened to end with a daughter, instead of naming her in the genealogy, they inserted her husband, as the son of him who was, in reality, but his father-in-law. This import, bishop Pearce has fully shown, νομιζεσθαι bears, in a variety of places - Jesus was considered according to law, or allowed custom, to be the son of Joseph, as he was of Heli. The two sons-in-law who are to be noticed in this genealogy are Joseph the son-in-law of Heli, whose own father was Jacob, Mat 1:16; and Salathiel, the son-in-law of Neri, whose own father was Jechonias: Ch1 3:17, and Mat 1:12. This remark alone is sufficient to remove every difficulty. Thus it appears that Joseph, son of Jacob, according to St. Matthew, was son-in-law of Heli, according to St. Luke. And Salathiel, son of Jechonias, according to the former, was son-in-law of Neri, according to the latter. Mary therefore appears to have been the daughter of Heli; so called by abbreviation for Heliachim, which is the same in Hebrew with Joachim. Joseph, son of Jacob, and Mary; daughter of Heli, were of the same family: both came from Zerubbabel; Joseph from Abiud, his eldest son, Mat 1:13, and Mary by Rhesa, the youngest. See Luk 3:27. Salathiel and Zorobabel, from whom St. Matthew and St. Luke cause Christ to proceed, were themselves descended from Solomon in a direct line: and though St. Luke says that Salathiel was son of Neri, who was descended from Nathan, Solomon's eldest brother, Ch1 3:5, this is only to be understood of his having espoused Nathan's daughter, and that Neri dying, probably, without male issues the two branches of the family of David, that of Nathan and that of Solomon, were both united in the person of Zerubbabel, by the marriage of Salathiel, chief of the regal family of Solomon, with the daughter of Neri, chief and heretrix of the family of Nathan. Thus it appears that Jesus, son of Mary, reunited in himself all the blood, privileges, and rights of the whole family of David; in consequence of which he is emphatically called, The son of David. It is worthy of being remarked that St. Matthew, who wrote principally for the Jews, extends his genealogy to Abraham through whom the promise of the Messiah was given to the Jews; but St. Luke, who wrote his history for the instruction of the Gentiles, extends his genealogy to Adam, to whom the promise of the Redeemer was given in behalf of himself and of all his posterity. See the notes on Mat 1:1, etc.
Jamieson-Fausset-Brown Bible Commentary
GENEALOGY OF JESUS. (Luke 3:23-38) he began to be about thirty--that is, "was about entering on His thirtieth year." So our translators have taken the word (and so CALVIN, BEZA, BLOOMFIELD, WEBSTER and WILKINSON, &c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [BENGEL, OLSHAUSEN, DE WETTE, MEYER, ALFORD, &c.]. At this age the priests entered on their office (Num 4:3). being, as was supposed, the son of Joseph, &c.--Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary?--a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty; namely, that in this case Matthew makes Jacob, while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, Luke 1:2-32, and see on Luk 2:5), still it does seem unlikely--we say not incredible--that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph--here His real, there His reputed line--explain the statement about Joseph, that he was "the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in Rut 1:11-12), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [OLSHAUSEN].
John Gill Bible Commentary
Which was the son of Matthat, which was the son of Levi,.... These two, Grotius says, are omitted in the ancient exemplars; and he thinks they ought to be left out; and for which he mentions the authorities of Irenaeus, Africanus, Eusebius, Nazianzen, Jerom, and Augustin: but not only the Vulgate Latin, but all the Oriental versions, retain them: which was the son of Melchi: and who, he thinks, was the immediate father of Eli: which was the son of Janna: frequent mention is made, in the Jewish writings (e) of , "king Jannai", who is said to be the same with king Jochanan, or John, the son of Simeon, the son of Mattithiah, that was called Hyrcanus; and his son Alexander, that reigned after him, was also called Jannai (f); but whether either of these is the same with this Janna, is not certain: but this may be observed, that they were both before the times of Herod, and the birth of Jesus, some years. And Jannai is called; in the chronicle of Jedidiah of Alexandria, or Philo the Jew (g), Hyrcanus the second, who reigned sixteen years: which was the son of Joseph. This Joseph, according to the same chronicle, is called Joseph the second, and surnamed Arsis, and was greatly honoured by Ptolemy, and governed sixty years; and accordingly we shall meet with another Joseph anon. (e) T. Hieros. Beracot, fol. 11. 2. & passim. (f) Juchasin. fol. 15. 1. & 16. 2. (g) Apud. Vorst. Not. ad. Chronol. R. David Ganz, p. 311.
Tyndale Open Study Notes
3:23-38 This genealogy reverses Matthew’s order (Matt 1:1-17). Luke lists Jesus’ lineage back to Adam, possibly to show Jesus’ connection with all humanity as the Son of God (Luke 3:38). Matthew’s genealogy descends from Abraham to Joseph, highlighting Jesus’ status as the rightful heir of David’s throne and the recipient of God’s promises to Abraham. The great differences between the two genealogies have led some to propose that Luke’s genealogy is that of Mary (see study note on 3:23), who was probably among Luke’s primary sources. 3:23 Jesus was about thirty years old: This is the only reference in the New Testament to Jesus’ age during his public ministry, and it is an approximation. Jesus was born 6~4 BC (see study note on 2:2) and began his ministry AD 27~29 (see study note on 3:1), so Jesus was evidently 31~35 years old when he began his public ministry. • known as the son of Joseph: Jesus was the legal but not the biological son of Joseph. • Joseph was the son of Heli: If this is actually Mary’s genealogy (see study note on 3:23-38), then Joseph was Heli’s son-in-law, a possible understanding of the Greek sentence.