Christ In The Separate Books Of The Word
In GENESIS we shall understand the record of Creation (ch.
i.), for we shall see in it the counterpart of our new creation in Christ Jesus
(II Cor. v. 17). In the light which shined out of darkness (Gen. 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 Cor. 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" (Eph. 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. Col. i. 16).
In the first Adam
we shall see the last Adam (I Cor. xv. 45. Rom. v. 14). In the first man we
shall see "the second man, the Lord, from heaven" (I Cor. xv. 47). In the "seed
of the woman" (Gen. 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 Gen. 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 (ch. xv. i. John viii. 56).
In Isaac we shall see Christ the
true seed of Abraham (Rom. ix. 7. Gal. iii. 16). In the Annunciation to the
Mother (Gen. xviii. 10. Luke i. 30-33), the miraculous conception (Gen. xviii.
14. Luke i. 35) and the pre-natal naming (Gen. xvii. 19. Matt. 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 (Gen. xxii. 2. I Chron. xxi. 28-xxii. 1. 2 Chron. iii. 1). In
the wood laid upon Isaac (Gen. 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 Pet. i. 11), of which glory
we shall be the witnesses, and partakers (1 Pe. iv 13; v1). 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 ?" (Gen. 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?" (Exod. 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).
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 Pet. i. 11; iv. 13; v. 1. Luke xxiv. 26).
Exodus tells us also of Christ as the true Paschal Lamb (I Cor. v. 7, 8); as
the true Priest (Exod. xxx. 10. Heb. v. 4, 5); and the true Tabernacle which
the Lord pitched and not men (Heb. 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"
(ch. xxi. 9. John iii. 14, 15); the Rock (ch. xx. 11. I Cor. x. 4); the Manna
that fed them (ch. xi. 7-9. Deut. viii. 2, 3. John vi. 57, 58); and the future
Star that should arise "out of Jacob" (ch. xxiv. 17. Luke i. 78. II Pet. i. 19.
Rev. ii. 28; xxii. 16).
DEUTERONOMY reveals the coining Prophet
"like unto Moses" (ch. xviii. 15. Acts vii. 23-26); the Rock and Refuge of His
people (chs. xxxii. 4; xxxiii. 27).
JOSHUA tells of "the
Captain of the Lord's host" (ch. v. 13-15. Heb. ii. 10; xii. 2) who shall
triumph over all His foes; while Rahab's scarlet cord (ch. 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" (ch. xiii. 18, margin; compare Isa.
ix. 6, where the word is the same).
RUTH reveals the type of
our Kinsman-Redeemer, the true Boaz; and the question of ch. 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" (Rev. xxii. 16).
KINGS shows us the "glory which
should follow," and the "greater than Solomon" (Matt. xii. 42); the "greater
than the Temple" (Matt. xii. 6), where everything speaks of His glory (Ps.
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 Chron. xxii. 10-xxiii.
3).
EZRA speaks of "a nail in a sure place" (ch. ix. 8), which
according to Isa. xxii. 23 is used of Eliakim, who typifies Christ.
NEHEMIAH tells of the "bread from Heaven" and "water out of the Rock" (ch.
ix. 15, 20), which are elsewhere used as typical of Christ (John vi. 57, 58. I
Cor. 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.
JOB reveals Him as
his "Daysman" or "Mediator" (ch. ix. 33); and as his "Redeemer" coming again to
the earth (ch. xix. 25-27).
THE PSALMS are full of Christ. We
see His humiliation and sufferings and death (Ps. xxii.), His Resurrection (Ps.
xvi.), His anointing as Prophet with grace-filled lips (Ps. xlv. Luke iv. 22);
as Priest after the order of Melchisedec (Ps. ex. Heb. v. 6; vi. 20; vii. 17,
21); as King enthroned over all (Ps. ii.), and His kingdom established in the
earth (Ps. ciii.; cxlv., & c.).
PROVERBS reveals Christ as
the "Wisdom of God" (ch. viii. I Cor. i. 24); the "Path" and "Light" of His
People (ch. iv. 18); the "Surety" who smarted for His people while strangers
(ch. xi. 15. Rom. v. 8-10. Eph. ii. 12. 1 Pet. ii. 11); the "strong tower" into
which the righteous run and are safe (ch. xviii. 10); the friend who loveth at
all times, and the brother born for adversity (ch. xvii. 17).
ECCLESIASTES tells of the "one among a thousand in the midst of all that is
vanity and vexation of spirit" (ch. 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" (ch. 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 (ch. liii. 29). Yet the glory shall
follow. "He shall see of the travail of His soul and be satisfied" (ch. liii.
11). He will be His people's "Light" (ch. lx. 1, 2. Matt. iv. 16); "The Mighty
God" (ch. ix. 6. Matt. xxviii. 18); Salvation's Well (ch. xii. 3); the King who
shall "reign in righteousness" (ch. xxxii. 1, 2); Jehovah's Branch, beautiful
and glorious (ch. iv. 2).
JEREMIAH tells of "the Righteous
Branch," and "Jehovah our Righteousness" (ch. xxiii. 5, 6); of the "Righteous
Branch" and King who shall reign and prosper (ch. xxxiii. 15).
EZEKIEL reveals Him as the true Shepherd (ch. xxxiv. 23), and as "the
Prince" (ch. xxxvii. 25); the "Plant of Renown" (ch. xxxiv. 29), and "Jehovah
Shammah" (ch. x1viii. 35).
DANIEL reveals Him as the "Stone"
become the Head of the corner (ch. ii. 34. Ps. cxviii. 22. Isa. viii. 14.
xxviii. 16. Matt. xxi. 42, 44. Acts iv. It. I Pet. ii. 4, 6). Also as the Son
of Man (ch. vii. 13, 16); and "Messiah the Prince" (ch. ix. 24).
He is
HOSEA'S true David (iii. 5), the Son out of Egypt (xi. 1);
JOEL'S "God dwelling in Zion" (ch. iii. 17);
AMOS'S Raiser
of David's Tabernacle (ch. ix. 11; Acts xv. 16, 17);
OBADIAH'S
"Deliverer on Mount Zion" (v. 17);
JONAH'S "Salvation" (ch. ii.
9); the "Sign" of Christ's resurrection (Matt. xii. 39-41);
MICAH'S "Breaker," "King" and "Lord" (ch. ii. 13; v. 2,5);
NAHUM'S "Stronghold in Trouble" (ch. i. 7);,
HABAKKUK'S
"Joy" and "Confidence" (ch. iii. 17, 18);
ZEPHANIAH'S "Mighty
God in the midst of Zion" (ch. iii. 17);
HAGGAI'S "Desire of
all nations" (ch. ii. 7);
ZECHARIAH'S Smitten Shepherd; The
Man, Jehovah's Fellow (ch. xiii. 7); Jehovah's "Servant-the Branch" (ch. iii.
8); "the Man whose name is the Branch" (ch. vi. 12);
MALACHI'S
"Messenger of the Covenant" (ch. iii. 1); the Refiner of the Sons of Levi (ch.
iii. 3); "The Sun of Righteousness" (ch. 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 Rev. xx. 7-9. His doom is pronounced in Gen. iii.
15, and is accomplished in Rev. xx. 10. We have the primal Creation, "the world
that then was," in Gen. i. 1 (II Pet. iii. 6). "The Heavens and the Earth which
are now" in Gen. i. 2, etc. (2 Pet. iii. 7). And "The New Heavens and the New
Earth" in Rev. xxi. 1 (2 Pet. iii. 13). We have "night" in Gen. i. 1; and see
"no night there" in Rev. xxii. 5. We have the "sea" in Gen. i. 10; and "no more
sea" in Rev. xxi. 1. We have the "sun and moon" in Gen. i. 16, 17; and "no need
of the sun or the moon" in Rev. xxi. 23; xxii. 5.
We have the entrance
of sorrow and suffering and death in Gen. iii. 16, 17; and "no more death,
neither sorrow nor crying" in Rev. xxi. 4. We have the "curse" pronounced in
Gen. iii. 17; and "no more curse" in Rev. xxii. 3. We have banishment from
Paradise and the Tree of Life in Gen. iii. 22-24; and the welcome back and
"right to it" in Rev. 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 how 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.