It’s unlikely that you would find the entire genealogy of Jesus, as recorded in the third chapter of Luke’s Gospel, adorning a plaque or fridge magnet. Apart from its being far too long, it doesn’t have quite the inspirational zing of “Be still and know that I am God” or “The plans I have for you are for good and not for evil.” But it does have its own powerful meaning.
The genealogy is immediately preceded by the account of Jesus’ baptism. In a marvellous demonstration of the harmonious working of the Trinity, the Spirit descends upon Jesus and from heaven the Father’s voice declares, “You are my beloved son.”
Then without further warning Luke launches into the lengthy genealogy. We are given a tour of Israel’s history. David is there, as are Abraham, Isaac and Jacob, and then we are taken all the way back to Noah, Enoch, Seth and Adam. We could comment on the contribution of these faithful individuals to the covenant line of the Messiah, as well as offer suggestions as to why others were left out. But the real punchline comes in the very last phrase: “Adam, the son of God.”
That gives the reason for why Luke put all this seemingly mundane historical detail into his Gospel. The significance of the genealogy is in its beginning and its end. It starts and ends with the two men labelled sons of God, Jesus and Adam.
The baptism of Jesus, mentioned just before the genealogy begins, is significant for its portrayal of Jesus coming up from the waters of baptism, a man emerging from the dividing of the waters. Jesus is the new Moses, for Moses also emerged from the dividing of the waters to lead his people to freedom. So the Gospel (and the book of Revelation, if you’re interested) is the record of the second exodus. But there is more. Jesus is the new Noah, for Noah also emerged from the dividing of the waters to bring the promise of new creation. And if you stretch back to the beginning, most of all, Jesus is the new Adam, for Adam’s creation occurred after the waters that divided creation gave way to the land with its dirt, from which Adam was made.
Adam, Noah and Moses (as Abraham’s successor) all received commissions to be fruitful and multiply, to push out the boundaries of the kingdom, to be a light to the nations. All of them failed. But the new Adam, the man at the end of the genealogy, the second son, will not fail in the commission he is given.
Luke paints all history as a timeline between two men, the first Adam and the last. Both were sons, but only the second son, the true Son, will get the job done.
Am I reading too much into this? I don’t think so, and John supports me, for when he commenced his Gospel with the words “In the beginning,” he was making a point. History, with all its disappointment and corruption, has a fresh start. The new creation is here.
If you’re discouraged today, the Bible has good news for you: you’re part of the second Adam, not the first. If things have been tough, don’t lose heart: God is in the new creation business.
Read the genealogy to the end. It will put hope back into your day.
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