Читать книгу The Life of Jesus Critically Examined - David Friedrich Strauss - Страница 41

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In the history of the birth of the Baptist, we had the single account of Luke; but regarding the genealogical descent of Jesus we have also that of Matthew; so that in this case the mutual control of two narrators in some respects multiplies, whilst in others it lightens, our critical labour. It is indeed true that the authenticity of the two first chapters of Matthew, which contain the history of the birth and childhood of Jesus, as well as that of the parallel section of Luke, has been questioned: but as in both cases the question has originated merely in a prejudiced view of the subject, the doubt has been silenced by a decisive refutation.1

Each of these two Gospels contains a genealogical table designed to exhibit the Davidical descent of Jesus, the Messiah. That of Matthew (i. 1–17) precedes, that of Luke (iii. 23–38) follows, the history of the announcement and birth of Jesus. These two tables, considered each in itself, or both compared together, afford so important a key to the character of the evangelic records in this section, as to render a close examination of them imperative. We shall first consider each separately, and then each, but particularly that of Matthew, in comparison with the passages in the Old Testament to which it is parallel.

In the Genealogy given by the author of the first Gospel, there is a comparison of the account with itself which is important, as it gives a result, a sum at its conclusion, whose correctness may be proved by comparing it with the previous statements. In the summing up it is said, that from Abraham to Christ there are three divisions of fourteen generations each, the first from Abraham to David, the second from David to the Babylonish exile, the third from the exile to Christ. Now if we compute the number of names for ourselves, we find the first fourteen from Abraham to David, both included, complete (2–5); also that from Solomon to Jechonias, after whom the Babylonish exile is mentioned (6–11); but from Jechonias to Jesus, even reckoning the latter as one, we can discover only thirteen (12–16). How shall we explain this discrepancy? The supposition that one of the names has escaped from the third division by an error of a transcriber,2 is in the highest degree improbable, [109]since the deficiency is mentioned so early as by Porphyry.3 The insertion, in some manuscripts and versions, of the name Jehoiakim4 between Josias and Jechonias, does not supply the deficiency of the third division; it only adds a superfluous generation to the second division, which was already complete. As also there is no doubt that this deficiency originated with the author of the genealogy, the question arises: in what manner did he reckon so as to count fourteen generations for his third series? Truly it is possible to count in various ways, if an arbitrary inclusion and exclusion of the first and last members of the several series be permitted. It might indeed have been presupposed, that a generation already included in one division was necessarily excluded from another: but the compiler of the genealogy may perhaps have thought otherwise; and since David is twice mentioned in the table, it is possible that the author counted him twice: namely, at the end of the first series, and again at the beginning of the second. This would not indeed, any more than the insertion of Jehoiakim, fill up the deficiency in the third division, but give too many to the second; so that we must, with some commentators,5 conclude the second series not with Jechonias, as is usually done, but with his predecessor Josias: and now, by means of the double enumeration of David, Jechonias, who was superfluous in the second division, being available for the third, the last series, including Jesus, has its fourteen members complete. But it seems very arbitrary to reckon the concluding member of the first series twice, and not also that of the second: to avoid which inconsistency some interpreters have proposed to count Josias twice, as well as David, and thus complete the fourteen members of the third series without Jesus. But whilst this computation escapes one blunder, it falls into another; namely, that whereas the expression ἀπὸ Ἀβραὰμ ἕως Δαβὶδ κ.τ.λ. (v. 17) is supposed to include the latter, in ἀπὸ μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ, the latter is excluded. This difficulty may be avoided by counting Jechonias twice instead of Josias, which gives us fourteen names for the third division, including Jesus; but then, in order not to have too many in the second, we must drop the double enumeration of David, and thus be liable to the same charge of inconsistency as in the former case, since the double enumeration is made between the second and third divisions, and not between the first and second. Perhaps De Wette has found the right clue when he remarks, that in v. 17, in both transitions some member of the series is mentioned twice, but in the first case only that member is a person (David), and therefore to be twice reckoned. In the second case it is the Babylonish captivity occurring between Josias and Jechonias, which latter, since he had reigned only three months in Jerusalem (the greater part of his life having passed after the carrying away to Babylon), was mentioned indeed at the conclusion of the second series for the sake of connexion, but was to be reckoned only at the beginning of the third.6

If we now compare the genealogy of Matthew (still without reference to that of Luke) with the corresponding passages of the Old Testament, we shall also find discrepancy, and in this case of a nature exactly the reverse of the preceding: for as the table considered in itself required the duplication of one member in order to complete its scheme, so when compared with the Old Testament, we find that many of the names there recorded have been omitted, in order that the number fourteen might not be exceeded. That is to say, the Old Testament affords data for comparison with this genealogical [110]table as the famed pedigree of the royal race of David, from Abraham to Zorobabel and his sons; after whom, the Davidical line begins to retire into obscurity, and from the silence of the Old Testament the genealogy of Matthew ceases to be under any control. The series of generations from Abraham to Judah, Pharez, and Hezron, is sufficiently well known from Genesis; from Pharez to David we find it in the conclusion of the book of Ruth, and in the 2nd chapter of the 1st Chronicles; that from David to Zerubbabel in the 3rd chapter of the same book; besides passages that are parallel with separate portions of the series.

To complete the comparison: we find the line from Abraham to David, that is, the whole first division of fourteen in our genealogy, in exact accordance with the names of men given in the Old Testament: leaving out however the names of some women, one of which makes a difficulty. It is said v. 5 that Rahab was the mother of Boaz. Not only is this without confirmation in the Old Testament, but even if she be made the great-grandmother of Jesse, the father of David, there are too few generations between her time and that of David (from about 1450 to 1050 B.C.), that is, counting either Rahab or David as one, four for 400 years. Yet this error falls back upon the Old Testament genealogy itself, in so far as Jesse’s great-grandfather Salmon, whom Matthew calls the husband of Rahab, is said Ruth iv. 20, as well as by Matthew, to be the son of Nahshon, who, according to Numbers i. 7, lived in the time of the march through the wilderness:7 from which circumstance the idea was naturally suggested, to marry his son with that Rahab who saved the Israelitish spies, and thus to introduce a woman for whom the Israelites had an especial regard (compare James ii. 25, Heb. xi. 31) into the lineage of David and the Messiah.

Many discrepancies are found in the second division from David to Zorobabel and his son, as well as in the beginning of the third. Firstly, it is said v. 8 Joram begat Ozias; whereas we know from 1 Chron. iii. 11, 12, that Uzziah was not the son, but the grandson of the son of Joram, and that three kings occur between them, namely, Ahaziah, Joash, and Amaziah, after whom comes Uzziah (2 Chron. xxvi. 1, or as he is called 1 Chron. iii. 12, and 2 Kings xiv. 21, Azariah). Secondly: our genealogy says v. 11, Josias begat Jechonias and his brethren. But we find from 1 Chron. iii. 16, that the son and successor of Josiah was called Jehoiakim, after whom came his son and successor Jechoniah or Jehoiachin. Moreover brethren are ascribed to Jechoniah, whereas the Old Testament mentions none. Jehoiakim, however, had brothers: so that the mention of the brethren of Jechonias in Matthew appears to have originated in an exchange of these two persons.—A third discrepancy relates to Zorobabel. He is here called, v. 12, a son of Salathiel; whilst in 1 Chron. iii. 19, he is descended from Jechoniah, not through Shealtiel, but through his brother Pedaiah. In Ezra v. 2, and Haggai i. 1, however, Zerubbabel is designated, as here, the son of Shealtiel.—In the last place, Abiud, who is here called the son of Zorobabel, is not to be found amongst the children of Zerubbabel mentioned 1 Chron. iii. 19 f.: perhaps because Abiud was only a surname derived from a son of one of those there mentioned.8

The second and third of these discrepancies may have crept in without evil intention, and without any great degree of carelessness, for the omission of Jehoiakim may have arisen from the similar sound of the names (‏יְהוֹיָקִים‎ and [111]‏יְהוֹיָכִין‎), which accounts also for the transposition of the brothers of Jechoniah; whilst respecting Zorobabel the reference to the Old Testament is partly adverse, partly favourable. But the first discrepancy we have adduced, namely, the omission of three known kings, is not so easily to be set aside. It has indeed been held that the similarity of names may here also have led the author to pass unintentionally from Joram to Ozias, instead of to the similar sounding Ahaziah (in the LXX. Ochozias). But this omission falls in so happily with the author’s design of the threefold fourteen (admitting the double enumeration of David), that we cannot avoid believing, with Jerome, that the oversight was made on purpose with a view to it.9 From Abraham to David, where the first division presented itself, having found fourteen members, he seems to have wished that those of the following divisions should correspond in number. In the whole remaining series the Babylonish exile offered itself as the natural point of separation. But as the second division from David to the exile gave him four supernumerary members, therefore he omitted four of the names. For what reason these particular four were chosen would be difficult to determine, at least for the three last mentioned.

The cause of the compiler’s laying so much stress on the threefold equal numbers, may have been simply, that by this adoption of the Oriental custom of division into equal sections, the genealogy might be more easily committed to memory:10 but with this motive a mystical idea was probably combined. The question arises whether this is to be sought in the number which is thrice repeated, or whether it consists in the threefold repetition? Fourteen is the double of the sacred number seven; but it is improbable that it was selected for this reason,11 because otherwise the seven would scarcely have been so completely lost sight of in the fourteen. Still more improbable is the conjecture of Olshausen, that the number fourteen was specially chosen as being the numeric value of the name of David;12 for puerilities of this kind, appropriate to the rabbinical gematria, are to be found in no other part of the Gospels. It is more likely that the object of the genealogists consisted merely in the repetition of an equal number by retaining the fourteen which had first accidentally presented itself: since it was a notion of the Jews that signal divine visitations, whether of prosperity or adversity, recurred at regular periodical intervals. Thus, as fourteen generations had intervened between Abraham, the founder of the holy people, and David the king after God’s own heart, so fourteen generations must intervene between the re-establishment of the kingdom and the coming of the son of David, the Messiah.13 The most ancient genealogies in Genesis exhibit the very same uniformity. As according to the βὶβλος γενέσεως ἀνθρώπων, cap. v., from Adam the first, to Noah the second, father of men, were ten generations: so from Noah, or rather from his son, the tenth is Abraham the father of the faithful.14 [112]

This à priori treatment of his subject, this Procrustes-bed upon which the author of our genealogy now stretches, now curtails it, almost like a philosopher constructing a system,—can excite no predisposition in his favour. It is in vain to appeal to the custom of Oriental genealogists to indulge themselves in similar licence; for when an author presents us with a pedigree expressly declaring that all the generations during a space of time were fourteen, whereas, through accident or intention, many members are wanting,—he betrays an arbitrariness and want of critical accuracy, which must shake our confidence in the certainty of his whole genealogy.

The genealogy of Luke, considered separately, does not present so many defects as that of Matthew. It has no concluding statement of the number of generations comprised in the genealogy, to act as a check upon itself, neither can it be tested, to much extent, by a comparison with the Old Testament. For, from David to Nathan, the line traced by Luke has no correspondence with any Old Testament genealogy, excepting in two of its members, Salathiel and Zorobabel; and even with respect to these two, there is a contradiction between the statement of Luke and that of 1 Chron. iii. 17, 19 f.: for the former calls Salathiel a son of Neri, whilst, according to the latter, he was the son of Jechoniah. Luke also mentions one Resa as the son of Zorobabel, a name which does not appear amongst the children of Zerubbabel in 1 Chron. iii. 17, 19. Also, in the series before Abraham, Luke inserts a Cainan, who is not to be found in the Hebrew text, Gen. x. 24; xi. 12 ff., but who was however already inserted by the LXX. In fact, the original text has this name in its first series as the third from Adam, and thence the translation appears to have transplanted him to the corresponding place in the second series as the third from Noah.

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