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In GENESIS we shall understand the record of Creation (chapter i.), for we shall see in it the counterpart of our new creation in Christ Jesus (II Corinthians v. 17). In the light which shined out of darkness (Genesis i. 2, 3) we shall see the light which has shone "in our hearts to give the knowledge of the glory of God in the face (or person) of Jesus Christ" (II Corinthians iv. 6). No wonder that those who know nothing of this spiritual light of the New Creation know nothing of the light that was created on the first day as revealed in the record of the old creation. 1 The natural man sees only a myth and an old wives' fable in the Creation record, and seems actually to prefer the Babylonian corruption of primitive truth. These "other Gentiles walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart" (Ephesians iv. 17,18 ). Woe be to those who follow these blind leaders, for "they shall both fall into the ditch" they have prepared for themselves by their fleshly knowledge and worldly wisdom. In the Creator we shall see Christ (John i. 3. Colossians i. 16).

In the first Adam we shall see the last Adam (I Corinthians xv. 45. Romans v. 14). In the first man we shall see "the second man, the Lord, from heaven" (I Corinthians xv. 47).

In the "seed of the woman" (Genesis iii. 15) we shall see the coming son of Abraham, the son of David, the Son of man, the Son of God; while those who are in the black darkness of Rome see either a helpless Infant, or a dead man, and a living woman – the Virgin Mary; having corrupted their Authorized Vulgate Version (in Genesis iii, 15), 2 to make it the foundation of this blasphemy.

In Abraham's shield we shall see the Living Word, coming, speaking, and revealing Himself to him (chapter xv. 1. John viii. 56).

In Isaac we shall see Christ the true seed of Abraham (Romans ix. 7. Galatians iii. 16). In the Annunciation to the Mother (Genesis xviii. 10. Luke i. 30-33), the miraculous conception (Genesis xviii. 14. Luke i. 35) and the pre-natal naming (Genesis xvii. 19. Matthew i. 21. Luke i. 31; ii. 21). In the projected death of the one we see the foreshadowing of the other, two thousand years before, and on the same mountain, Moriah; and this Mount, selected not by chance, or for convenience (for it was three days journey), but appointed in the Divine counsels as the site of the future altar of burnt offering (Genesis xxii. 2. I Chronicles xxi. 28-xxii. 1. 2 Chronicles iii. 1). In the wood laid upon Isaac (Genesis xxii. 6), and not carried by the servants or on the ass, we shall see Him who was led forth bearing His Cross (John xix. 17).

In Joseph, of whom the question was asked, "Shalt thou indeed reign over us?" we see Him of whom His brethren afterwards said, "We will not have this man to reign over us" (Luke xix. 14). But we see the sufferings of the one followed by the glory, as we shall surely see the glory of the true Joseph following His sufferings in the fulness of time (1 Peter i. 11), of which glory we shall be the witnesses, and partakers (1 Peter iv. 13; v. 1).

We must not pursue this great subject or principle in its further details, though we have but touched the fringe of it, even in the book of Genesis. As the Lord Jesus began at Moses so have we only made a beginning, and must leave our readers to follow where we have pointed out the way.

It may be well, however, for us to indicate one or two of the leading points of the other books of the Old Testament.

EXODUS tells of the sufferings and the glory of Moses, as Genesis does of Joseph, and in both we see a type of the sufferings and glory of Christ.

Joseph's sufferings began with his rejection, his own brethren asking, "Shalt thou indeed reign over us? Or shalt thou indeed have dominion over us ?" (Genesis xxxvii. 8 ). Moses' sufferings began with his rejection and the question of "two men of the Hebrews," - "Who made thee a ruler and a judge over us?" (Exodus ii. 14). In all this we see the rejection of Christ by a similar question, the thought of their hearts being put into their lips, in the parable, where "his citizens hated Him and sent a message after Him saying, 'We will not have this man to reign over us'" (Luke xix. 11).
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But the issue in all three cases is the same. Of each it is true, as it is said of Moses, "This Moses whom they refused, saying, 'Who made thee a ruler and a deliverer?' The same did God send to be a ruler and a judge by the hand of the angel which appeared to him in the bush (Acts vii. 35).

Even so will God surely "send Jesus Christ whom the heavens must receive until the times of restitution of all things which God hath spoken by the mouth of all His holy prophets since the world began" (Acts iii. 20, 21).

Thus early, in Genesis and Exodus, we have the great subject of the sufferings and the glory of Christ more than foreshadowed (1 Peter i. 11; iv. 13; v. 1. Luke xxiv. 26).

Exodus tells us also of Christ as the true Paschal Lamb (I Corinthians v. 7, 8 ); as the true Priest (Exodus xxx. 10. Hebrews v. 4, 5); and the true Tabernacle which the Lord pitched and not men (Hebrews ix).

LEVITICUS gives us, in the offerings, a fourfold view of the Death of Christ (the Sin and Trespass Offerings being reckoned as one), as the Gospels give us a fourfold view of His life.

NUMBERS foreshadows the Son of Man come to be lifted up" (chapter xxi. 9. John iii. 14, 15); the Rock (chapter xx. 11. I Corinthians x. 4); the Manna that fed them (chapter xi. 7-9. Deuteronomy viii. 2, 3. John vi. 57, 58 ); and the future Star that should arise "out of Jacob" (chapter xxiv. 17. Luke i. 78. II Peter i. 19. Revelation ii. 28; xxii. 16).

DEUTERONOMY reveals the coining Prophet "like unto Moses" (chapter xviii. 15. Acts vii. 23-26); the Rock and Refuge of His people (chapters xxxii. 4; xxxiii. 27).

JOSHUA tells of "the Captain of the Lord's host" (chapter v. 13-15. Hebrews ii. 10; xii. 2) who shall triumph over all His foes; while Rahab's scarlet cord (chapter ii. 12-20) tells of His sufferings and precious blood which will shelter and preserve His people in the coming day of His war.

JUDGES tells of the Covenant Angel whose name is "Secret," i.e. "Wonderful" (chapter xiii. 18, margin; compare Isaiah ix. 6, where the word is the same).

RUTH reveals the type of our Kinsman-Redeemer, the true Boaz; and the question of chapter ii. 10 is answered in Prov. xi. 15.

SAMUEL reveals the "sufferings" and rejection of David, who became a "Saviour" and a "Captain" of his followers (I Sam. xxii. 1, 2), foreshadowing David's Son and David's Lord, "the Root and the Offspring of David" (Revelation xxii. 16).

KINGS shows us the "glory which should follow," and the "greater than Solomon" (Matthew xii. 42); the "greater than the Temple" (Matthew xii. 6), where everything speaks of His glory (Psalms xxix. 9 and margin).

CHRONICLES reveals Christ as "the King's Son," rescued "from among the dead," hidden in the House of God, to be manifested in due time, "as Jehovah hath said" (II Chronicles xxii. 10-–xxiii. 3).

EZRA speaks of "a nail in a sure place" (chapter ix. 8 ), which according to Isaiah xxii. 23 is used of Eliakim, who typifies Christ.

NEHEMIAH tells of the "bread from Heaven" and "water out of the Rock" (chapter ix. 15, 20), which are elsewhere used as typical of Christ (John vi. 57, 58. I Corinthians x. 4).

ESTHER sees the seed preserved which should in the fulness of time be born into the world. His name is there, though concealed, 3 but His will and power is manifested in defeating all enemies in spite of the unalterable law of the Medes and Persians.
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JOB reveals Him as his "Daysman" or "Mediator" (chapter ix. 33); and as his "Redeemer" coming again to the earth (chapter xix. 25-27).

THE PSALMS are full of Christ. We see His humiliation and sufferings and death (Psalms xxii.), His Resurrection (Psalms xvi.), His anointing as Prophet with grace-filled lips (Psalms xlv. Luke iv. 22); as Priest after the order of Melchisedec (Psalms ex. Hebrews v. 6; vi. 20; vii. 17, 21); as King enthroned over all (Psalms ii.), and His kingdom established in the earth (Psalms ciii.; cxlv., & c.).

PROVERBS reveals Christ as the "Wisdom of God" (chapter viii. I Corinthians i. 24); the "Path" and "Light" of His People (chapter iv. 18 ); the "Surety" who smarted for His people while strangers (chapter xi. 15. Romans v. 8-10. Ephesians ii. 12. 1 Peter ii. 11); the "strong tower" into which the righteous run and are safe (chapter xviii. 10); the friend who loveth at all times, and the brother born for adversity (chapter xvii. 17).

ECCLESIASTES tells of the "one among a thousand in the midst of all that is vanity and vexation of spirit" (chapter vii. 28 ).

THE SONG OF SONGS reveals Him as the true and faithful Shepherd, Lover, and Bridegroom of the Bride, who remained constant to Him in spite of all the royal grandeur and coarser blandishments of Solomon.

ISAIAH is full of the sufferings and glories of Christ. He is the "despised and rejected of men, a man of sorrows, and acquainted with grief" (chapter liii. 5); wounded for our transgressions, oppressed, afflicted, and brought as a lamb to the slaughter; cut off out of the land of the living (chapter liii. 2–9). Yet the glory shall follow. "He shall see of the travail of His soul and be satisfied" (chapter liii. 11). He will be His people's "Light" (chapter lx. 1, 2. Matthew iv. 16); "The Mighty God" (chapter ix. 6. Matthew xxviii. 18 ); Salvation's Well (chapter xii. 3); the King who shall "reign in righteousness" (chapter xxxii. 1, 2); Jehovah's Branch, beautiful and glorious (chapter iv. 2).

JEREMIAH tells of "the Righteous Branch," and "Jehovah our Righteousness" (chapter xxiii. 5, 6); of the "Righteous Branch" and King who shall reign and prosper (chapter xxxiii. 15).

EZEKIEL reveals Him as the true Shepherd (chapter xxxiv. 23), and as "the Prince" (chapter xxxvii. 25); the "Plant of Renown" (chapter xxxiv. 29), and "Jehovah Shammah" (chapter x1viii. 35).

DANIEL reveals Him as the "Stone" become the Head of the corner (chapter ii. 34. Psalms cxviii. 22. Isaiah viii. 14. xxviii. 16. Matthew xxi. 42, 44. Acts iv. It. I Peter ii. 4, 6). Also as the Son of Man (chapter vii. 13, 16); and "Messiah the Prince" (chapter ix. 24).

He is HOSEA'S true David (iii. 5), the Son out of Egypt (xi. 1);

JOEL'S "God dwelling in Zion" (chapter iii. 17);

AMOS'S Raiser of David's Tabernacle (chapter ix. 11; Acts xv. 16, 17);

OBADIAH'S "Deliverer on Mount Zion" (v. 17);

JONAH'S "Salvation" (chapter ii. 9); the "Sign" of Christ's resurrection (Matthew xii. 39-41);
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MICAH'S "Breaker," "King" and "Lord" (chapter ii. 13; v. 2,5);

NAHUM'S "Stronghold in Trouble" (chapter i. 7);,

HABAKKUK'S "Joy" and "Confidence" (chapter iii. 17, 18 );

ZEPHANIAH'S "Mighty God in the midst of Zion" (chapter iii. 17);

HAGGAI'S "Desire of all nations" (chapter ii. 7);

ZECHARIAH'S Smitten Shepherd; The Man, Jehovah's Fellow (chapter xiii. 7); Jehovah's "Servant-the Branch" (chapter iii. 8 ); "the Man whose name is the Branch" (chapter vi. 12);

MALACHI'S "Messenger of the Covenant" (chapter iii. 1); the Refiner of the Sons of Levi (chapter iii. 3); "The Sun of Righteousness" (chapter iv. 2).

Thus, the "Word" of God has one great subject.

That one great all-pervading subject is Christ; and all else stands in relation to Him. He is "the beginning and the ending" of Scripture, as of all beside.

Hence, the Word of God, at its ending, shows how the beginning all works out; and how, that to which we are introduced in Genesis is completed in Revelation.

Satan's first rebellion is implied between the first and second verses of the first chapter of Genesis, and his final rebellion is seen in Revelation xx. 7-9. His doom is pronounced in Genesis iii. 15, and is accomplished in Revelation xx. 10.

We have the primal Creation, "the world that then was," in Genesis i. 1 (II Peter iii. 6). "The Heavens and the Earth which are now" in Genesis i. 2, etc. (2 Peter iii. 7). And "The New Heavens and the New Earth" in Revelation xxi. 1 (2 Peter iii. 13).

We have "night" in Genesis i. 1; and see "no night there" in Revelation xxii. 5.

We have the "sea" in Genesis i. 10; and "no more sea" in Revelation xxi. 1.

We have the "sun and moon" in Genesis i. 16, 17; and "no need of the sun or the moon" in Revelation xxi. 23; xxii. 5.

We have the entrance of sorrow and suffering and death in Genesis iii. 16, 17; and "no more death, neither sorrow nor crying" in Revelation xxi. 4.

We have the "curse" pronounced in Genesis iii. 17; and "no more curse" in Revelation xxii. 3.

We have banishment from Paradise and the Tree of Life in Genesis iii. 22-24; and the welcome back and "right to it" in Revelation xxii. 2.

This will be sufficient 4 to show the unity of the "Word" as a whole; and to stimulate Bible students to a further study of it on the line of this great fundamental principle.

Footnotes:

1. Though the recent discovery of Radium is beginning to open our eyes and show bow light can exist without the sun.

2. Where the Hebrew masculine is misrepresented as feminine, and is thus made, as Dr. Pusey has said, the foundation of Mariolatry, and the basis of the Immaculate Conception.

3. See The Name of Jehovah in the Book of Esther, in Four Acrostics, by the same author.

4. More instances will be found in The Apocalypse, or, the Day of the Lord, republished as Commentary on Revelation, by Kregel Publications, pp. 58, 59.