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).

Matthew’s and Luke’s genealogies are vital. A biblical theology of kingship helps us see their significance.

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.

Reading the Bible in canonical order from Genesis to Ruth leaves us in no doubt that God’s people both expect and need a king to exercise dominion over all creation.

Davidic Kingship Anticipated

After recounting Israel’s first misstep in their search for a king—Saul—the rest of the Old Testament narrates the rise and fall of the Davidic dynasty, and it ignites hope for a new Davidic king.

David isn’t only a king after God’s own heart (1 Sam. 13:14); he’s the recipient of an astonishing divine promise (2 Sam. 7:4–16). David’s offspring will sit enthroned forever. It’s important to see that the Hebrew term translated “offspring” can be either singular or plural (like the English terms “sheep” or “seed”). Thus, this promise is ambiguous. Does it predict a dynasty that will endure forever or an individual enthroned forever?

Biblical history suggests it may be the latter, because the Davidic dynasty is a trainwreck, one that eventually results in the exile of God’s people from the promised land. But this isn’t the end of the story. While in exile, Israel’s prophets promise the propagation of David’s line. Isaiah promises a child who will ascend David’s throne (9:6–7) and a shoot from the Davidic line (11:1, 10). Jeremiah promises a righteous branch of Davidic provenance (23:5; 33:15). Ezekiel promises a royal shepherd of Davidic descent (34:23–24; 37:24–25). The minor prophets perpetuate these promises (Hos. 3:4–5; Amos 9:11–15; Mic. 5:2; Hag. 2:20–23; Zech. 9:9–13; 12:7, 10; 13:1, 7).

God’s promise to David clashes with the reality that subsequently plays out in the royal palace. While there are exceptions, each new Davidic king reinforces the downward trajectory until exile. But like cleaning a wound with stinging antiseptic, the prophets reiterate again and again that a son of David will reign in righteousness.

Son of David Enthroned

What do these kingly promises have to do with the genealogies? If you keep reading, you’ll see it in the first line of the New Testament. These words affirm that a son of David has come: “The book of the genealogy of Jesus Christ, the Son of David, the son of Abraham.” (Matt. 1:1). God fulfills his promise to send a king.

The Gospels clearly present Jesus as king (John 1:49; 12:13; 18:33–19:22). Matthew presents him as the Son of David repeatedly (9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; 22:42). Luke also emphasises the Davidic connection (1:32–33; 2:4; 3:31; 18:38, 39). Both take time to evidence this via genealogies (Matt. 1:1–17; Luke 3:23–38). The lists of names are important because they identify Jesus as David’s son and confirm that God keeps his promises.

This detail isn’t just an interesting tidbit about Jesus’s family history. It’s vital to the gospel. In two separate gospel presentations, Paul includes Jesus’s Davidic descent. In Romans 1:3 and 2 Timothy 2:8, Paul uses the same Greek phrase, which can be translated “offspring of David.” For the gospel, who Jesus is matters just as much as what Jesus does. This is true of his deity. It’s also true of his humanity. As a human, Jesus could take the punishment due humanity. As a human king, he’s the rightful heir of the Davidic throne.

Preaching and Confidence

How does this truth help us today?

First, we must preach Jesus not just as divine king but also as Davidic king. Peter does this in Acts 2. His sermon is more often explored for its contribution to our theology of the Spirit or the resurrection. But Peter predicates these doctrines on Jesus being enthroned as the Son of David.

Drawing our attention to the Davidic promise in 2 Samuel 7, Peter states that “God had sworn with an oath to [David] that he would set one of his descendants on his throne” (Acts 2:30). Where is this throne today? “Exalted at the right hand of God” (v. 33). Peter concludes that “God has made [Jesus] both Lord and Christ” (v. 36). “Lord” likely alludes to Jesus’s deity and “Christ” to his humanity and role as David’s anointed son. Since Peter bases significant doctrines like the resurrection and the Spirit’s outpouring on Jesus’s enthronement, we too must preach Jesus as the Davidic king.

Since Peter bases significant doctrines like the resurrection and the Spirit’s outpouring on Jesus’s enthronement, we too must preach Jesus as the Davidic king.

Second, we must take confidence from Christ’s present rule. Revelation lets us glimpse the present future, and it’s peppered with royal and Davidic language (1:5–6; 5:5; 17:14; 19:15, 16; 22:16). John assures us that Jesus is the Davidic king, descended from David and the tribe of Judah, so Christ’s present reign is as David’s son. The canon closes with the Son of David enthroned for all time, and so the promise that we’ll one day reign with him isn’t empty or precarious (2 Tim. 2:12). It’s certain. Rule that was once lost through rebellion is regained through Jesus’s obedience. Wildly, our confidence is that “God’s solution for human wickedness is a human king.”

Stop ignoring the Bible’s genealogies. Instead, trace the names and see God’s hand at work. Our conviction and confidence are rooted in this truth: Jesus is the Son of David.