By Davy Ellison, TGC. (Image: Markus Spiske/Unsplash)
Genealogies are the least-read segments of Scripture. I have no hard facts to back up my claim. But be honest; when’s the last time you heard a genealogy read in a church service? How quickly do you let your eyes skim the names when you arrive at one in your daily readings? Have you ever seen a mug or T-shirt with a genealogical verse printed on it? We neglect these ancient lists of names.
Yet the genealogies are vital—specifically, Matthew’s and Luke’s genealogies (Matt. 1:1–17; Luke 3:23–38). A biblical theology of kingship helps us see their significance.
Kingship Anticipated
The biblical canon’s early books anticipate kingship. Genesis begins with creation. Humanity is creation’s crown, and central to our commission is ruling. Twice we’re commanded to have dominion (Gen. 1:26, 28). Adam and Eve fail miserably at ruling and are instead ruled by the Serpent’s slippery suggestions. So Genesis begins to promise a ruler (3:15). This ruler will be a son of Abraham (17:16; 36:31). While Joseph appears to rule over his brothers (37:1–11; 41:39–43; 42:6), the blessings at the end of Genesis suggest the coming king will emerge from Judah (49:8–12).
The Old Testament’s regal expectation appears again in Balaam’s oracles (Num. 24:7, 15–25), in the laws for a king in Deuteronomy 17:14–20 (remember no king ruled in Israel when that law was given), in Joshua’s prototypical kingship as he shepherds Israel into the promised land (Num. 27:12–23; Josh. 1:1–9; cf. Deut. 17:18–20), and in the refrain of lament at the conclusion of Judges: “In those days there was no king in Israel. Everyone did what was right in his own eyes” (Judg. 17:6; 21:25; see 18:1; 19:1). Throughout, kingship is longed for.