ADMINISTRATION IN MATTHEW 2
[p. 219] ADMINISTRATION IN MATTHEW 2
This chapter suggests the condition of things into which the Administrator is introduced, and which He has to deal with. It is the state of things in Israel, officially or nationally, and is in great contrast to the godly remnant which we see in the first two chapters of Luke.
There should have been light in Jerusalem, but there was complete breakdown in regard to God’s thought for Israel, so that we see the sovereign operation of God outside of Israel, in bringing in light from heaven. The star appearing to the wise men suggests this. From the official element in Jerusalem they could get scriptural information, and they were able to use and apply this in the heavenly light they had received. Israel had the oracles of God in Scripture but the Scriptures are only understood in the heavenly light which has come in through the church. Going to Jerusalem exposes the darkness there, but it was also an intimation to the nation that God was moving.
Wisdom is a great necessity in administration hence the wise men. In Luke the shepherds suggest God’s care for man, as God would still have men as His flock. The star coming in here in connection with the King suggests the Star and the Sceptre in Balaam’s prophecy (Numbers 24: 17). The star, too, announces in a dignified way the arrival of the King.
Administration in the first chapter would appear to be in connection with the rights (”Son of David” ), and promises (”Son of Abraham” ) of God. In the second chapter the introduction of heavenly light suggests the administration of His glory. The administration is to be from heaven. There is light from heaven to bear on everything here in connection with the exercises of administration.
[p. 220] In Matthew things are viewed in responsibility. We see that God is going to assert and maintain His rights through the King. There is in the King the solution of every difficulty that is raised in connection with the condition of things found here (Ecclesiastes 8: 4).
Two important features of the administration are suggested by the twofold way in which Christ is presented. First as “the little child”; then as in verse 15, “Out of Egypt have I called my Son”, (compare Isaiah 9: 6).
The expression “the little child” occurs very frequently and suggests the spirit that should mark the administration of the kingdom. It is the only kind of spirit that is suitable to the kingdom as seen in Matthew 18: 1 - 4. Solomon speaks of himself as a little child on taking up the kingdom (1 Kings 3: 7). The great failure in man’s administration in the world today is that the people cannot be controlled and led. But in the coming day of the kingdom “a little child shall lead them”.
The thought of sonship is developed in Matthew in connection with the administration of the kingdom. There can be no right administration apart from the sense and liberty of sonship. Saints are sometimes almost afraid to touch matters connected with divine administration because they are not in the liberty of sonship. “David’s sons were chief rulers”, 2 Samuel 8:18. Who would have more care for the interests of the kingdom than the king’s sons?
The three cities mentioned seem to answer to the three divisions of the generations in chapter 1. The first division would bring you to Christ, under His authority, which answers to Jerusalem the city of the great King. In Bethlehem, which was “little”, we have suggested the absence of anything in the way of outward show, which corresponds to the breakdown of the public aspect of things marked by the Babylonish [p. 221] captivity. The brethren come to light here in a very special way (chapters 1 to 11).
W e find the brethren, it may be said, compassionately in connection with the kingdom in Matthew. Peter’s line discovers to us our need of the brethren in this way. In Colossians on the other hand, we find the brethren constitutionally on the other side of Jordan.
In Nazareth, “He shall be called a Nazaraean”, you reach Christ personally as the One who is not accepted publicly and you accept that place with Him. So you are in line with the whole spirit of prophetic ministry in regard to Christ as rejected.
It is when we feel most the state of captivity that we get most light as to Christ. Compare Daniel in Babylon, Paul in prison, and John in Patmos.
Chapter 1 may be regarded as presenting the kind of man and chapter 2, the King. There is a suggestion of the two pillars of the temple, Beauty and Strength.
Matthew does not refer to the Babe; Luke does because he is presenting the Lord Jesus as Man. In Matthew it is the King. The thought of Emmanuel in Matthew, God with us, is God with His people in support, whereas John presents God come in a Man.
The gifts of the wise men are suggestive of the divine glory of Christ (the gold), His perfection and fragrance to God as Man (the frankincense) and His sufferings (the myrrh). The first may also suggest what God is towards man, the second what man was in Christ to God, and the myrrh His sufferings as Man with men.
It is instructive also to note the circumstances in which the Lord Jesus is “found” in the gospels. In Matthew, with His mother in the house, a circle of affection is suggested; in Mark Peter and the others found Him in prayer (Mark 1: 37), indicating levitical exercise; in Luke in the temple (Luke 2: 46) there is what is priestly; in John He is found in connection [p. 222] with the home (John 1: 39 - 45). Psalm 132: 6 also bears on this.
The weeping of Rachel is full of suggestion. It was Rachel who said, “Give me children, or else I die”, Genesis 30: 1. This is a good exercise. She would not be comforted. Everything was secure in Christ, but there should be exercise and travail to see a generation like Christ. We see, however, that the children are brought in by Christ in Matthew 11: 25. He brings them in. They are brought in by the King and in connection with the travail of the saints.
The Lord going down into Egypt may be regarded in different ways. It suggests the Lord identifying Himself with Israel in their whole course from Egypt to “the land of Israel”. It may suggest also the Lord putting Himself in a place in which we all are, starting from a point where all may be reached. The reference to Egypt in Isaiah 19: 24, 25, suggests God’s providential goodness to Egypt for providing shelter for Christ.
We must know Bethlehem before Nazareth. The house of bread suggests support in view of the place of reproach.
The house in verse 1 I suggests the church as the house and the position of the star as over the house suggests the present position in a beautiful way. Heavenly light directs attention to Christ cherished in the affections of the saints in the house.
The house suggests the public position of the saints; the star the kingdom of the heavens.
In reaching Christ you come under divine instruction (chapter 2: 12); and you go back by a different way from what you came.