Different genealogy in Matthew and Luke In the Matthew and Luke we can read the genealogy of Jesus. While in Matthew 1 it dates back to Abraham, in Luke 3 it goes back to Adam.

What's the significance of this difference?
The gospel of Jesus, written by Luke, has a specific reason for giving the genealogy that he does. Notice where Luke suddenly (almost unexpectedly) places that genealogy. He plonks it right inbetween Jesus' baptism in the Jordan river and the temptations in the wilderness (Luke 3:23-38). Why would a genealogy appear there, in the narrative?
Well, consider that as it ends up with Adam, we are seeing the link (which is an unsmashable chain) from Jesus the Son of God, the second Adam, to the first son of God, the man Adam. The significance here is that we are meant to see that Jesus' temptation and victory needs to be viewed in light of the testing and defeat of the first Adam. To quote from this truly helpful book's chapter on the role of the Holy Spirit in the life of Christ when on earth:

&quot;The conflict in which Jesus engaged is, therefore, to be seen as a
re-run of Eden. Like Adam before him, Jesus was incited to 'be as God'
and to reject [God's] word. But he chose the way of God-glorifying
obedience and suffering instead... Jesus, anointed with the Spirit,
was carried obediently and overcomingly through the test of the
wilderness... Thus, in the power of the Spirit, in the inhospitable
desert which the world had become through the first Adam's sin, the
second man, the eschatological Adam (ho eschatos Adam, 1 Cor.
15:45), regained enemy-occupied territory.&quot; Sinclair Ferguson, The
Holy Spirit, p 49 (ivp 1996)

Luke has a strong emphasis in his account of the role of the Holy Spirit with regard to Jesus. At his baptism, the Holy Spirit descends, fluttering-like as a dove. Luke has a theme of how the Spirit is given regularly in response to prayer and in connection with the advance of the kingdom, hence the Spirit immediately leading Christ into the wilderness and being with him for the duration, for this was the start of Jesus' earthly ministry.  After Jesus' triumph over Satan's temptations, Jesus returned to Galilee &quot;in the power of the Spirit&quot; (Luke 4:14). What we see in Jesus was fully realized human holiness and wisdom, over-turning the damage done by the first Adam's lack of holiness and wisdom. As the book further explains:

&quot;The Spirit came upon him while he was praying, following his baptism
(Lk. 3:21)... This event marks Jesus' public entrance into and
consecration to his messianic ministry... He comes on the scene as the
long-awaited prophet of God. In addition, Luke's reference to Jesus
being about thirty years of age (Lk. 3:23) probably reflects the age
of entry into priestly service. Jesus is thus also viewed as an
anointed priest.. Just as the High Priest prepared for his
atonement-day ministry by washing and anointing, so Jesus received the
washing of this baptism and the anointing of the Spirit with a view to
his own priestly ministry. In his water-baptism he consecrates himself
by prayer to his coming death-baptism (cf.Jn. 17:19). The heavenly
voice he hears echoes the words of enthronement from Psalm 2:7,
underlining that Jesus is entering into the ministry of the universal
king. The coming of the Spirit therefore is an anointing for the
three-fold messianic office prefigured by prophets, priests and kings.
...Jesus is the 'second man' and the 'last Adam' who will become
life-giving spirit (1 Cor. 15:45-47)... who will bring rest to a
cursed world. ...Thus the Spirit comes on Christ as the head of the
new creation.&quot; (ibid. pp 45 &amp; 47)

Luke's genealogy is bringing the reader's attention to the critically important bond between the first Adam, who failed at the first temptation, and the second Adam, who triumphed and undid all the damage done by the first man and Satan. That is why that particular genealogy is placed at that particular point in the narrative.