Matthew has seven main divisions, which again are subdivided into a number of sections.
I.* THE KING (CHAP. i, 2:)
* The figures appended to these sections, whether the larger or smaller ones, are always given as significant, according to the principles already established from the Word. It is not to be expected that their significance will in general be dwelt upon. They are given to be tested by those whose habit it is to test by the only standard all that is presented to them. Let ray readers remember the apostle's words as to all Christians:" Ye have an unction from the holy One, and need not that any man teach you,"- 1:e., are not dependent upon the teacher as an authority.*
I. (Chap. 1:) His title proved. The first chapter reveals to us the titles and glories of the King. The genealogy is placed first, for it is the Son of David and of Abraham who is to be before us. But this is but as the outer court of the temple; His true glory is that He is Immanuel, " God with us." The genealogy is no doubt Joseph's-the legal one, His title naturally. Joseph, not Mary, is prominent in these chapters, and carefully reminded of his royal birth. That it is the legal genealogy, only makes the more "impressive its containing (just in the undeniable part too, for any one claiming to be king in Israel,) the four women's names mentioned in it. All are probably, -most, certainly, Gentiles. And in each case their connection with the Lord's descent brings out some striking feature of the gospel. Tamar's sin connects her; Rahab's faith; for Ruth, the law is set aside; while Bathsheba, specially mentioned as Uriah's wife, shows us a believer's sin unable to set aside the purposes of God toward him. Thus the Lord is shown as the true Seed of Abraham.
And this is a specimen of Matthew's way of stating the gospel, in the vailed style of the Old Testament, from which of course all this is taken.
Thus far the genealogy, marking out the Son of David according to the flesh. The three divisions of the genealogy (5:17) show us, first, how God had elevated Jacob's seed into a kingdom; secondly, how they had declined into utter ruin; thirdly, God's bringing back a people to wait in ruin and darkness, without a history, Him by whom alone all could be restored.
But now we are made to know (10:18-25), in the game wondrous Person, the One " without genealogy" (Heb. 7:3, Gr.); born, as we are new-born, of the Holy Ghost, the predicted Son of a virgin, Immanuel, God with us. Such is Heaven's King, who to fulfill His divine title must be Jesus,-a Saviour. Thus we have full introduction to Him already in all the characters in which this gospel presents Him to us.
II. (Chap, 2:) The second chapter intimates at once His history. The Gentile magi, come up to do homage to the " King of the Jews," find His capital city first ignorant, then troubled by the news. They can designate Him scripturally enough as God's Shepherd-King for His Israel, out of Bethlehem, the " house of bread." But the Edomite is in the place of power, and the Edomite hatred, unchecked and against God, fulfills His word in judgment upon the guilt) people. Bethlehem that had no welcome for her Saviour, finds none from the destroyer now. He who is cast out in fact by Israel herself, departs from the guilty people.
The Gentiles meanwhile have worshiped and presented their gifts, " gold and frankincense and myrrh," significant gifts, no doubt, whether those who offered them were conscious of it or not. Gold is the symbol of divine glory; frankincense, of the precious humanity whose trial by fire only brought forth the odor of a sweet smell, acceptable to God; while the myrrh, used, in embalming, speaks of the death by which He was to save His people from their sins.
Gone down into Egypt, the Lord assumes the place of the true "Israel" (Isa. 49:3, 4), and begins again the history of the people from the beginning, as their Representative for the eye and heart of God. In this way Hosea's words apply to Him (11:i). Out of it God calls Him into the "land of Israel," (the only place in the New Testament where it is called so,) that, because it is indeed Immanuel's land (Isa. 8:8).
But He comes back to Galilee,* where, still according to Isaiah's prophecy (9:i, 2), the light breaks forth, for " Galilee of the Gentiles" is the place where, the ruin of the people being manifest, God can come in with help. *"Galilee" means "circuit." Is it because here the lost blessings return ? Certainly none of these Scripture-names without significance.* There, then, He abides, "in a city called Nazareth," the place of all others but of which comes no good. He is "sent to the lost sheep of the house of Israel."