The wide-spread interest amongst the children of God in the Holy Scriptures of the Old Testament, is a feature of the present time which one recognises with deep thankfulness. It may be regarded as the divine answer in the saints to the infidelity now so current in the religious world.
This "Outline" is largely the substance of a series of readings on the book of Genesis during the years 1919 - 20. It is sent forth in this form with the desire and earnest prayer that, through the blessing of God, it may be spiritually helpful to those who are of the household of faith.
It may be remarked that quotations from Scripture are generally, throughout this book, from the New Translation, by J. N. Darby.
C. A. C.
In the book of Genesis we have brought before us the beginning of those things which work out in result in the Revelation. It is a most important book as the basis of all Scripture, and as presenting in principle most of the great subjects of Scripture. Creation, sin, judgment, promise, sacrifice, resurrection, God's election of grace and His covenant, the separation of His people from the world, the pilgrim life of faith, translation, the final bringing of Israel and the nations into blessing under Christ as typified by Joseph, all have a place here. And there are many precious types of Christ and the church.
It is especially important that we should be established in the truth of this first chapter in an infidel age like the present, when all kinds of theories as to the origin of things are abroad. We need to be in the faith of God's creative wisdom and power. It is "by faith we apprehend that the worlds were framed by the word of God, so that that which is seen should not take its origin from things which appear" (Hebrews 11:3). I doubt whether it lies in the power of man's mind to conceive creation; it is a thought which can only be entertained really by faith. "In the beginning God created the heavens and the
earth". Man's mind leaves God out, and wearies itself in endless speculations; faith brings Him in, and everything is simple. No one need be afraid that discoveries of geology, or any other science, will ever shake the truth of this chapter. It is God's record, and all true science will be found in harmony with it. Any theory which definitely conflicts with the account here given is certainly wrong.
"In the beginning God created the heavens and the earth". That is all we get about the original creation. Then in the second verse we find things fallen into a state of ruin. "And the earth was waste and empty, and darkness was on the face of the deep". This was certainly not as it was created -- for we are expressly told that "not as waste [the same word as in Genesis 1:2] did he create it" (Isaiah 45:18). The same words 'waste' and 'empty' are used of Edom (Isaiah 34:11), and of Israel (Jeremiah 4:23), when those nations have come under Jehovah's vengeance and fierce anger. So that a solemn change had come about between the first and second verses of Genesis 1. We do not know what length of time elapsed between those two verses; possibly the long periods of which geologists speak might come in there. In verse 2 we find the earth a scene of disorder and darkness. It is in such a scene that God's movements and activities are presented as taking place -- activities which come to an end on the sixth day, so that on the seventh day God rested.
This indicates at the very outset the whole subject of Scripture. It is the unfolding of how God has worked, and will work, in a scene of moral disorder to bring about a state of things in which He can rest -- a scene of order and life and fruitfulness where all will be
under the dominion of Man in His image and after His likeness. This blessed end will be reached in the world to come, when God will "head up all things in the Christ, the things in the heavens and the things upon the earth". This is the "good pleasure which he purposed in himself for the administration of the fulness of times", Ephesians 1:9, 10. Thus Genesis 1 has in view the ordering of the world to come, and the different elements which are essential to it. God had the end before Him from the very beginning. So that we have here, not only a divine account of how the earth was prepared to be the dwelling-place of man, but, underlying that, much that is of spiritual import. I think we might expect that it would be so, that there would be some correspondence or analogy between God's material works and His actings in the spiritual sphere. This chapter makes us acquainted in a perfect and divine way with the ordering of the present material creation, but it also suggests typically great principles which are of the deepest interest and importance.
In "the earth ... waste and empty", and "darkness ... on the face of the deep", we behold a scene in which God could find no pleasure or rest -- a striking figure of the state of man as fallen under the power of sin, Satan, and death, and without the knowledge of God. But it is blessed to see that, though God could not rest in such a state of things, He did move and work there. "The Spirit of God was hovering over the face of the waters". The word used is suggestive of affectionate interest, for it is the same as in Deuteronomy 32:11, "As the eagle stirreth up its nest, hovereth over its young". It has something to say of the solicitude of divine love which
would put forth its activities where all was ruin in order to bring about conditions which could be pronounced 'very good', and in which God could rest.
Before the work of the six days began there was this primary movement of the Spirit of God. In a fallen and ruined world, where all have come under sin and death, there must be a movement of the Holy Spirit in the souls of men as the starting point of any result for God. The new birth must be effected; otherwise divine light would shine in vain. In all ages and dispensations this has been essential, and ever will be. We read that "Jesus himself did not trust himself to them, because he knew all men, and that he had not need that any should testify of man, for himself knew what was in man", John 2:24, 25. There is nothing in man that God can trust until men are born anew. Of the natural man it is said, "There is not a righteous man, not even one; there is not the man that understands, there is not one that seeks after God ... There is no fear of God before their eyes", Romans 3:10 - 18. Therefore God has to prepare the way for divine light to come in by that mysterious operation which cannot be traced. "It is needful that ye should be born anew. The wind blows where it will, and thou hearest its voice, but knowest not whence it comes and where it goes: thus is every one that is born of the Spirit", John 3:7, 8. The preaching of the gospel would effect nothing if God did not move sovereignly in the souls of men by His Spirit causing them to be born anew. Man, the fallen sinner, is, as such, hopelessly lost, for he does not desire God, and when the light of God in Christ is brought to him he hates and rejects it.
The photographer's plate has to be put into a bath of solution to make it sensitive to light, and it is by new birth that man becomes sensitive to divine light, so that when that light shines for him it stirs his conscience and moves his heart in an effective way God-ward. But apart from new birth even the shining of divine light would effect nothing, for there would be nothing in man to appreciate or respond to it. So that the new birth is a fundamental necessity.
Then on the first day "God said, Let there be light. And there was light". God commanding light is very significant of the bringing in of Christ, for all true light that has shone for man has been the light of Christ. He shone in promise four thousand years before He appeared in Person. All through the Old Testament the light was shining more and more in promise, but now that Christ has come, and has died and risen, and been glorified at God's right hand, there is perfect day. "It is the God who spoke that out of darkness light should shine who has shone in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ", 2 Corinthians 4:6. That is the full glory of the light. But the light was 'good' from the very outset: how good, for example, was the light of Genesis 3:15 and chapter 22: 18!
When light was brought in "God divided between the light and the darkness". This is a fundamental principle; light and darkness could not go on together. Satan is always trying to mix them. But Paul says, "Be not diversely yoked with unbelievers; for what participation is there between righteousness and lawlessness? or what fellowship of light with darkness? and what consent of Christ with Beliar, or what part
for a believer along with an unbeliever?" (2 Corinthians 6:14, 15.) And in Isaiah 5:20 we read, "Woe unto them who call evil good, and good evil; who put darkness for light, and light for darkness". It is important to call things by their right names. "God called the light Day, and the darkness he called Night". As Christ becomes light to our hearts we discern that whatever is not according to Christ is darkness, and therefore we cannot have fellowship with it. The rejection of Christ has left the world, as such, in darkness, but He is coming again, and will bring in the day. In the meantime believers are of the day -- sons of light. Hence they are to have no fellowship with the unfruitful works of darkness, but rather reprove them. People in the world may talk of progress and increased light, but the sons of light regard it as darkness because Christ is not in it. They confess Christ, and stand in separation from the moral darkness around them.
The words, "There was evening, and there was morning", are six times repeated in this chapter, but there is no mention of 'evening' in connection with the seventh day. This is in keeping with the fact that in the millennium there is no evening lamb (see Ezekiel 46:13 - 15). The thought of evening drops out. On the other hand Daniel 8:14 has the remarkable expression 'evening mornings' (see margin to A.V.) in reference to the time of apostasy. All those mornings have really the shade of evening upon them, for there is no divine light in them. Indeed all man's mornings are really evenings. Every now and then men think they are going to have a new day by some new form of government, new legislation, education, a league of nations, or something of that kind. But
man's new days are all evening-mornings; they are mornings which have the shade of evening on them from their very dawn. The true Light is absent from them. But a day is coming whose morning will be without clouds, ushered in by the rising of the Sun of righteousness, and there is no evening to that day. It passes, so far as the saints are concerned, into the endless day of eternity.
On the second day God brings in the firmament, or expanse, and it becomes a division between what is under it and what is above it, and God calls it Heavens. It is, I suppose, really the atmosphere; a sphere quite distinct from the 'waters' which it divides. It speaks morally, one would suggest, of a heavenly character of things brought in, which becomes the native air in which faith can breathe freely. We have remarked how God gave the light of Christ in precious promises, but He also gave from very early days to His saints the thought of what was heavenly, and this became a very separating principle, as we see in Hebrews 11:8 - 16. Abraham waited for the city which has foundations, and that city is a heavenly one. Isaac and Jacob were heirs of promise with Abraham, and they sought a heavenly country. They breathed, we might say, the atmosphere of heavenly hopes, and its separating power made them "strangers and sojourners on the earth". This dividing principle between what is 'under' and what is 'above' has made its power known from that day to this, and has marked off the saints as heavenly in hope and character.
If we really have the light of the knowledge of God in Christ we need a new atmosphere. There is no one in the world to share or to sympathise with our joys or our exercises; we can only find our suited
atmosphere in the circle of the brethren. How could a man truly converted to God breathe in an atmosphere made up of idolatry, hatred, and lawlessness? He longs to be with his own company; he loves the brethren, and thus has evidence that he has passed from death unto life.
Then on the third day the dry land appears. In the dry land I think we may see a figure of what subsists in stability, and becomes fruitful for God. It may be taken as typical of the special place which Israel had as divinely called, separated from the nations around them, and ordered by God. We cannot fail to see in Scripture how distinctive was the place of Israel, and how it was God's thought that they should be a divinely ordered and fruitful people, so as to show forth His praise before the nations. As the custodian and cherisher of the promises, and partaking morally of the stabilities of those promises, and as ordered by the divine law and testimony, Israel would answer to the 'dry land'. This was only true, however, in reality in a small remnant; Israel after the flesh failed to answer to the divine thought. They were under sin and death as other men were, and were law-breakers also. The consideration of this prepares us to appreciate the fact that the third day has often in Scripture a reference to resurrection.
The promises given to Abraham brought in the light of an order of things which will be established in the world to come, and which is dependent -- man being what he is -- on the coming in of Christ, and His death and resurrection. Abraham had to learn that the God whom he believed was One who quickens the dead. The promise came to one whose own body
was already become dead so that he might learn at the very outset the character of the power which would substantiate the promise. That he had learned the lesson was plainly seen when he offered up Isaac. The promises which he had received to himself he held in the faith of God's resurrection power, so that he could offer up Isaac, and receive him, in a figure, from among the dead. Thus faith was taught to look for the establishment of all that was in the thought and promise of God by a power that could act where, on man's side, all was death. It was not only that a man and his seed were separated from the confusion and idolatry of the Babel world, but they were taught something of the fact that death was upon themselves, and that therefore all divine promise and blessing must be substantiated in resurrection power.
Later on, at a new starting-point of Israel's history, Jehovah gave them the passover -- a plain typical lesson as to their own state under death and judgment, and that Jehovah's promises and covenant could only be established on the ground of the death of Christ for them. And just as all that they were in the past was based typically upon this, they will have to come to the apprehension of it in moral reality in a future day before they will be truly seen as a divinely ordered and fruitful people.
Christ has come in infinite grace into the death that lay upon man, but He has emerged from death to become the stable and imperishable foundation of an order of things marked by fruitfulness and life. We have come to 'sure mercies' now, to things which are ordered in all things and sure. We can be to Another now, even to Him "who has been raised up from among the dead, in order that we might bear
fruit to God", Romans 7:4. Consequent upon the, 'dry land' appearing, we find "herb producing seed", and "fruit-trees yielding fruit after their kind, the seed of which is in them, on the earth". Nothing but what stands in relation to Christ is really stable or fruitful for God. The assembly is in relation to Him now; Israel will be in a future day; then as having the sure mercies of David in a risen Christ they will be stable and fruitful for God's pleasure. Meanwhile the saints of the assembly have that place.
Then on the fourth day lights are set in the expanse of the heavens "to give light on the earth ... the great light to rule the day, and the small light to rule the night, and the stars". This seems clearly to intimate the thought of God that the earth should be in the light of what is set in the heavens, and under heavenly rule or influence. Jesus glorified is 'the great light' in the heavens. When He was here "the dayspring from on high" visited men, and He was "the light of the world", but the moral darkness in which He appeared was so dense that it did not apprehend the light. He is now as a risen and glorified Man in heaven, and in the world to come He will shine forth publicly as the Sun of righteousness. But in the meantime those who believe on Him are in the light of His shining. "The world sees me no longer; but ye see me" (John 14:19); "We see Jesus ... crowned with glory and honour", Hebrews 2:9. What will be true in another day of Jerusalem, "Arise, shine, for thy light is come", is true spiritually for His saints now. "Wherefore he says, Wake up thou that sleepest, and arise up from among the dead, and the Christ shall shine upon thee", Ephesians 5:14.
It is because the assembly is in the light of Christ
that she answers to the moon -- the subordinate light. Israel will also be in the place of 'the small light' in a future day, when as the 'new moon' (Psalm 81:3) she will come afresh into the shining of Christ. The moon only shines as she is in the light of the sun; so the church abiding in the light of Christ becomes a luminary through the night of Christ's rejection. The saints are in the light of the day; indeed, they have been begotten by that light; they are sons of light and of the day; hence their walk is to be of a character suited to the day. They are to shine as heavenly luminaries in the world; Philippians 2:15.
Christ is the Sun of the spiritual universe, and all other light is His light reflected, whether in the assembly, or Israel, or individual saints. While the sun is absent the moon shines; so heavenly light now shines through saints of the assembly; and by and by when the moon has gone the stars will appear. Daniel 12:3 says, "And they that are wise shall shine as the brightness of the expanse; and they that turn the many to righteousness as the stars, for ever and ever". That refers to the remnant of instructed ones in a future day. Christ has gone, and the church will soon go; then after that other saints will come into view as vessels of divine light, as we see in and after Revelation 7.
The lights are made, and set, to rule. It will be so in the world to come; the nations will walk by the light of the heavenly city. There will be no insubordination or lawlessness; they will walk by the light of God which shines in the city. In the present day the assembly rules in the sense of shedding abroad holy and divine influences upon men. There is a shining out of divine light from those who are walking
in righteousness, holiness and love. It has often been noticed that men who are in the habit of using bad language will refrain from doing so in the presence of a Christian. There is an influence there. The saint in the light of Christ is clothed with shining armour; he has on the armour of light, and it affects people: How often those in difficulty or danger are glad to have a Christian near them! They recognise the shining, and know that there is something beneficial in it.
Then we have the thought of the lights being "for signs and for seasons, ... and to divide between the light and the darkness". This is most important in a moral sense. The Christian should be intelligent as to times and seasons. The sun set in this world by its rejection of Christ. Now the assembly is a luminary as the vessel of the Holy Spirit; there is a divine Person dwelling here in the saints, and divine light is shining for men through a vessel that corresponds anti-typically to the moon. By-and-by light will shine through other saints. Some years ago a book was written to prove that the millennium had come! He could hardly have known the seasons, or the difference between day and night; subsequent events must have rather upset his theories!
The first four days may be regarded as giving the establishment of the conditions of life; then on the fifth and sixth days life itself is introduced. The conditions of life are light, atmosphere, food, and rule. The light in which spiritual life is possible is the revelation of God. Then an atmosphere suited to those who know God is found, as we have already observed, in the circle of the brethren, where spiritual affections are in activity. Then life must be sustained by food;
this is very essential. John 6 speaks of food -- the bread of life. And, finally, there is heavenly rule; there is no lawlessness in the sphere of life. Darkness, ignorance of God, idolatry, hatred and lawlessness; all that is death. But when the light of God is brought in, love and obedience are set in movement in an appropriate atmosphere, and sustained by suitable food, and under heavenly rule, and there is life.
On the fifth and sixth days we view a scene teeming with life. God is the living God, and He delights in life; one is struck with that even in nature. God, having established the conditions of life, takes pleasure in exuberance of life, and in growth and increase. 'Living souls' are such as can enjoy the conditions of life. God's thought even as to unintelligent creatures was that they should enjoy the conditions in which they were placed. As soon as living souls were created He blessed them; it was His first moral act; and the evidence of His blessing was fruitfulness and increase. This is the unfailing accompaniment of the energy of life. The conditions of life in a spiritual sense are now established, and our exercise should be to avail ourselves of them. In doing so we shall enjoy the blessing of God.
On the fifth day the waters swarm, and on the sixth day the earth brings forth living souls. Both the fish of the sea and the living creatures of the earth have been taken up by the wisdom of God as figures to set forth the present working of His grace. The fish in the sea represent men in their natural state and element, from which they have to be taken if they are to enter into the blessing of God's kingdom. The Lord makes those who follow Him 'fishers of men' (Matthew 4:19),
and the seine cast into the sea is one of the similitudes of the kingdom of the heavens. In this connection we find there are good fish and worthless, the good fish representing those in whom there is a divine work, who can be gathered into vessels. And no doubt the net full of great fishes drawn to the land in John 21 is a figure of the great gathering for millennial blessing in another day. The net does not break then, and there is no suggestion of any worthless fish in that net.
While speaking of the sea we may remark the striking fact that in the new earth "the sea exists no more", Revelation 21:1. The sea, and the life connected with it, is only for time; but the earth continues in the eternal state, it speaks of what is stable and abiding, what is really of a spiritual order. The spiritual alone is eternal.
Then the living creatures of the earth are seen in the vessel which descends "as a great sheet, bound by the four corners and let down to the earth", for Peter's instruction in Acts 10. Peter had to learn not to call any man common or unclean. He had to be moved away from his standpoint as a Jew, from which he regarded the Gentiles as unclean, and to come to a spiritual view of things, according to the universality of the thought of divine and heavenly grace. He had to learn the wide scope of grace, its universal bearing, and to see that God had brought in cleansing for men by the death of Christ so that even Gentiles might have the forgiveness of sins, and receive the Spirit through faith in Christ risen.
All the work of the six days, up to the point of man's creation, was to provide a sphere where man could be set in dominion according to the thought of
God. The creation of man was a most solemn and deliberate act. God, as it were, takes counsel with Himself as to it. "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over the whole earth, and over every creeping thing that creepeth on the earth".
Adam was "the figure of him to come"; everything is to come under the dominion of Christ. In Psalm 8 it is said of the Son of man, "Thou hast made him to rule over the works of thy hands; thou hast put everything under his feet: sheep and oxen all of them, and also the beasts of the field; the fowl of the heavens, and the fishes of the sea, whatever passeth through the paths of the seas". Every created being will be made subject to Christ. And we see in Adam as a figure the character of the influence which He will bring to bear.
The first revealed thought as to man was that he was to be the image -- the visible representative -- of God in the universe. God intended this peculiar dignity and greatness for the creature of His delight. But in this disclosure of the divine mind we must look beyond Adam to the One of whom he was the figure. God's thought was to have a glorious Head of the whole living system, able to dominate all things and to hold them for His pleasure. Christ is the "image of the invisible God, firstborn of all creation", Colossians 1:15. That is, when He comes in He takes the first place as Adam did in figure. Everything is to be gathered together in One; whether the heavenly or the earthly, all is to be centred in Christ. Indeed nothing is right in the universe that does not centre in Christ.
"No man hath seen God at any time", John 1:18.
That made it necessary that One should come in as the Image of the invisible God. "The only begotten Son, who is in the bosom of the Father, he hath declared him". The God whom no one had seen has now been seen perfectly in a Man, One in whom has been fully set forth all that God is. It is necessary to be guarded when we speak of 'likeness' in relation to Christ because we must ever remember that Christ is God. And no doubt we may see the wisdom of the Spirit in the fact that though He is definitely spoken of in the New Testament as the 'image' of God, He is not so spoken of as the 'likeness'. But we may contemplate Him as the blessed anointed Man who moved in love God-ward. "The Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour", Ephesians 5:2. And He is able to give impulse to all that comes under His influence so that it may be found in moral correspondence with God. He will not only as the 'Image' irradiate the whole universe with the light of God, but He will give such an impulse God-ward that there will be 'likeness' -- perfect moral correspondence -- with God in the whole vast system of which He will be the glorious Head. This 'likeness' will all be derived from Him. God is going to bring all under the domination of that blessed Man.
And He dominates by love, for if He is the Image of God He is necessarily the setter forth of the love of God, for God is love. Image is the revelation side, and likeness is more the perfect correspondence with the revelation in a Man. Everything is to come under the influence and domination of that Man, and under His rule and Headship everything will be held for the pleasure of God. As we come under His rule and
Headship everything is adjusted. One under the rule of Christ will be a good husband, father, mother, child or servant; whatever natural relation he is found in will be filled for the pleasure of God; and he will be right in the sphere of spiritual things too.
"Fill the earth, and subdue it". That suggests power in Christ to subdue every contrary element; and then He will bring all into correspondence with Himself as Head. He will "transform our body of humiliation into conformity to his body of glory, according to the working of the power which he has, even to subdue all things to himself", Philippians 3:21. In the meantime subduing and transforming are going on now spiritually as the effect of the power of One who is the image and after the likeness of God; it is in bringing the blessed influence of God to bear that everything is subdued.
It is of interest to see that here the woman is, so to speak, included in the man. "Let us make man in our image ... and let them have dominion ... God created man ... male and female created he them". The assembly is included in Christ; before the world's foundation God had chosen the saints in Christ; Ephesians 1:4. "Having made known unto us the mystery of his will, according to his good pleasure which he purposed in himself for the administration of the fulness of times; to head up all things in the Christ ... in him, in whom we have also obtained an inheritance, being marked out beforehand according to the purpose of him who works all things according to the counsel of his own will", Ephesians 1:9 - 11. That answers to what we are reading in Genesis. We see Christ in universal Headship at the end of Ephesians 1, and the assembly with Him, and His fulness.
Then "God blessed them; and God said to them, Be fruitful and multiply, and fill the earth, and subdue it". Blessing is on the line of increase and multiplication, for God is the living God, and He delights in what is living, and what multiplies; nothing is stagnant with Him. The very glory of the Son of man is that He can fill a world with fruit for God; He has gone into death for that. God delights greatly in the thought of increase; Christianity began with twelve men, and multiplication has gone on until at this moment there are holy myriads of saints on earth in spite of all that people say about the lack of conversions! God has brought in wonderful conditions of fruitfulness and multiplication in Christ, and every soul that is converted through divine grace is the proof of it. It is wonderful that through the blessing of God there are so many hearts able to take in what God is, and to enjoy it, and to give Him praise. That is the fruit God is seeking. God values the human heart; the heart of a creature made so as to be capable of knowing Him; the heart of a creature that has been sunk in the lowest depths, but now brought to God through redemption. God seeks to have such hearts to praise Him.
There was in Adam and Eve a power of natural life which has filled the earth. All the millions on earth are the fruit of that pair. It is a suggestion of the power of life in Christ -- the Corn of Wheat that fell into the ground and died and brought forth much fruit. He is able through death to fill the universe with fruit for God.
If this power of life is to work in us we must have living food. So we get at the end of the chapter the thought of food. "I have given you every herb
producing seed ... and every tree in which is the fruit of a tree producing seed: it shall be food for you". It is herb producing seed, and fruit producing seed that are given to man for food. There is something living about seed; it is food that has the power of life in it. No one ever saw a more wonderful thing in the natural sphere than a seed; it is often a tiny thing, and yet who can tell the potentiality of it? There may be power in it to produce a forest that would cover the earth. It is important to see that man must have food that has the power of life in it; seed and fruit producing seed contain vital elements. They are marked by reproductive power.
Much spiritual weakness is traceable to the kind of food people live on. We must have sustainment. The Lord could say, "Man shall not live by bread alone, but by every word of God"; and again, "I have meat to eat that ye know not of"; and again, "As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me". The thought of food is carried on into resurrection, for the Lord partook of food as risen; and even in the heavenly city there is the tree of life for food. All this shows what a far-reaching principle of sustainment is suggested by food.
It is important that we should get vital food. We should ask ourselves, Is there the principle of life in what I am feeding on? If not, it is no good. We should always look for the seed principle. Even for the beasts it was 'every green herb'; they were to eat what was fresh and full of sap. If we want to be in spiritual freshness and vigour we must have fresh and living food.
In the opening verses of the second chapter we come to the seventh day, the day on which God rested "from all his work which he had made". It is blessed to consider that a day is coming when God will rest in a scene which is the product of His own work -- a scene brought under the influence of Christ, where everything is sustained by living food in the energy of life, and marked by fruitfulness and increase. God will then find pleasure in the result of His own work.
The Sabbath was afterwards a very important institution, a special link between God and His people. God ever kept before His people Israel the thought of His rest, and of the conditions in which alone He could rest, and His desire that men should share that rest. The Sabbath became an everlasting covenant and sign between God and His people.
God inspired Moses to write on the first page of Holy Scripture a suggestive outline of the conditions which will bring in His rest, but it takes the whole of Scripture to unfold the varied divine workings which will issue in the rest of God. It should be noted that in speaking of the rest of God we are not referring to the eternal state, but to the dispensation of the fulness of times, when everything will be headed up in Christ. All the conditions of life will be established and will be enjoyed, so that God's thought as to man on earth will be realised. Christ and the assembly will be in supremacy; God will rest, and His saints will participate in His rest. How blessed!
The Lord when here was "Lord of the Sabbath", and in exercising the rights involved in this title He
would heal and deliver men. How could there be a true Sabbath even for men so long as they were oppressed by the devil, and under a thousand ills and infirmities? And how could there be a true Sabbath for God while His creature was in such a state? It is a terrible witness of the state of man that the Lord was never mentioned in connection with the Sabbath except as doing what the Jews regarded as breaking it! Man had fallen under such terrible bondage that no rest was possible for him until a divine deliverance was wrought for him, and so grace made the Lord of the Sabbath a worker on that holy day. Deuteronomy 5:15 is of much interest as showing that the commandment to observe the Sabbath day was addressed to a people delivered from bondage by Jehovah their God. In a world of sin and bondage there could be no rest for God; hence the Lord had to say, "My Father worketh hitherto, and I work".
But the seventh day is figurative of the time when everything will be put into suitability to God's pleasure; it speaks of the millennial rest of the wide creation. We sing sometimes: --
But we sing it anticipatively; it is not really so yet. The first day of the week is the characteristic day of Christianity; it is the beginning of a new period, and really stands in relation to what is eternal. But the seventh day stands in relation to the preceding six days in which God had worked in a scene where disorder and darkness had been, but which He finally brought into suitability to His pleasure. It thus has
in view the millennial age when all will be so ordered as the result of divine working that rest will be brought into the very scene where all the disorder and darkness have been. It will be the triumph of God in relation to all the conditions which have come in here as the result of sin and Satan's power.
From verse 4 things connected with the creation of man, and his moral relations with God, are taken up more in detail; hence the name Jehovah is brought in -- the name of relationship. The creation of man is of the deepest importance. "And Jehovah Elohim formed man, dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul". It was something altogether different from the creation of the beasts. Man is not only a living soul, but he has a spirit directly inbreathed from God; he became a living soul by having a spirit. He was formed as a creature to be in direct moral relation with God. And it is important to recognise that each human being receives his spirit direct from God.
It is the most direct and intimate thing that could be thought of, for God to breathe into man's nostrils. Man is a creature: he is not God, nor a part of God, as the folly of Pantheism would assert; but his spirit lives in virtue of the inbreathing of God. Man is the offspring of God; "in him we live and move and have our being"; this cannot be too much insisted upon. It is his relation to God that makes man responsible; and nothing will make men right or happy but having their relation with God divinely adjusted. The fall having taken place, man has gone astray from God, and nothing will put him right but being brought back to God. The coming into the world of the
Son of God, redemption, and the giving of the Spirit are all in view of man being recovered for the pleasure of God.
When God recovers man through redemption He gives him His own Spirit; that is more than Adam innocent ever had. It is God's way when anything fails which He has set up to bring in something better. He permits in His wisdom an order to exist in which failure can come, and when it comes He secures greater glory for Himself and greater happiness for His creatures by bringing in a better thing. To be forgiven, justified, and to have the Spirit puts one in a higher and better place -- into much greater nearness to God -- than Adam had as an innocent being. The Christian through redemption has the Spirit of God, and that is more than living by the inbreathing of God. The believer has his own spirit, but he has also God's Spirit bearing witness with his spirit; Romans 8:16.
"And Jehovah Elohim planted a garden in Eden eastward, and there put man whom he had formed". Eden means pleasure; it suggests a scene of delight, in which everything was found that could minister to the natural happiness of an innocent man. Every tree that was pleasant to the sight and good for food was there. And man was placed in that garden "to till it and to guard it". Everything was provided, but man had to till the garden. There seems to be a principle in this primary ordering of things which deserves attention. It contained features, too, in the tree of life and the river, which are distinctly typical of Christ and the Spirit. So that from the very outset God gave an intimation that He had in His mind a greater good for man than anything that could be found in the natural sphere. The tree of
life in the midst of the garden was a suggestion and promise of something better and greater than all the good with which He had surrounded Adam. It was the promise of life before sin came in, before the ages of time had begun to run their course, and while as yet death was only known as the terrible penalty attached by Jehovah's word to disobedience. The tree of the knowledge of good and evil was there also. But this was a question which God alone was equal to; man was not competent to take it up; it meant ruin for him to touch it. Hence God fenced about the tree of the knowledge of good and evil with the most restraining prohibition possible, and with the most solemn penalty attached to disobedience.
The tree of life and the tree of the knowledge of good and evil bring in such great and important subjects that they call for much consideration. It seems as if God here plainly declared the two great questions which He purposed to work out in connection with man. And the two trees standing together seem to suggest that the question of life for man was bound up with the solution of the question of good and evil. That question having come into the universe it had to be settled according to God's glory, so that life according to His thought of it might become the portion of His creatures. Man became involved in that question by his disobedience and fall. God knows good and evil, and can take account of both perfectly; but man could only get that knowledge by becoming evil himself. But it was in the purpose of God that man should be as Himself in knowing good and evil in a holy nature, and this comes about through Christ and through the cross.
The question of good and evil was too great for the
creature; God only could solve it; and man, the creature of His pleasure, having become involved in it, God has allowed the whole question to be worked out in connection with him. It was God's intent that it should be so. Now He has made it possible for good and evil to be known in the way of pure blessing, and not simply in a guilty conscience. What a setting forth of good and evil was there at the cross! And good in God brought to light by the evil in man in a way it could never have been known in a world of innocence! We see the evil judged there too, and the death penalty attached to that tree coming upon One who bears it in love, to God's glory. So that streams of life and blessing can flow out from that very spot. Evil has become the background to show out the lustre and glory of good in the blessed God. The revelation of God in Christ is really the tree of life, and when the creature is brought to know God, and to live by what God is as revealed, a power of life is brought in that no evil can touch.
We see in the cross the two trees brought together. Good and evil have been brought to light and disentangled there. We see the infinite goodness of God there, and we see evil both in man and Satan fully exposed, but the good in God has triumphed over the evil. The whole question is settled now, and the One who has settled it has become the Tree of life. But having been involved in that question by the fall, we have to learn its character and solution through moral exercises, in which we make discovery of what we are, and also, through grace, of what God is. And this not only in connection with the first exercises of the soul, which prepare it for the gospel, but through those experiences by which the people
of God have their senses exercised for distinguishing both good and evil; Hebrews 5:14.
There is nothing more wonderful than the opening chapters of Genesis. The tree and the river are here, and we get them again at the end of the Revelation; what God begins with He ends with; He began with Christ in a typical way, and He will end with Christ. He has brought all that Christ is into view, and the very fall of man has become the occasion of his appreciating in a very deep and blessed way, when born again and having the Spirit, all that God is as revealed in Christ. It is wonderful that we should have before the fall such a setting forth typically of grace, and of the outgoings of God's heart.
God has come in and solved the question of good and evil in the cross and death of Christ; He has brought everything into clear light there, and has done it in favour of man, so that from that spot blessing flows out. The rivers suggest that, and four points to universality. No doubt they speak, too, of the outflow of blessing from the heavenly city, and from the sanctuary on earth, in a coming day. See Revelation 22:1; Ezekiel 47. But at the present time the rivers find their answer in the gospel going out in the power of the Spirit.
The first branch of the river, Pison, means 'Freely flowing', and there was gold in the land where it flowed. How suggestive that is of the gospel! It speaks of grace freely flowing in divine righteousness; instead of demanding righteousness from men God is ministering His own righteousness to men. The gospel does not demand righteousness but confers it. The three things connected with Pison -- gold, bdellium, and the onyx stone -- seem to indicate three different
features of divine grace. The only other place where bdellium is mentioned is in connection with the manna (Numbers 11:7). And the onyx stone was what the priest had on his shoulders engraved with the names of the children of Israel. Grace flowing out in divine righteousness -- and the gold would speak of this -- confers everything on man that he needs. It ministers righteousness to him, and food to sustain him in the wilderness pathway, and secures to him the support of Christ as Priest. Indeed, God graces man with all that Christ is.
The second part of the river, Gihon, flows round the dark country. It compasses the whole land of Ethiopia or Cush, which means 'Black', We may see in this a suggestion of being set free from the power of darkness. There is deliverance in the knowledge of God, and in the power of His Spirit, from all the power of darkness. When the fortune-tellers at Ephesus got the knowledge of God, they brought their books and burnt them, and the Spirit of God has told us what those books were worth. Those men had been living in the 'black' country, but they obtained deliverance from the authority of darkness.
Hiddekel means 'Rapid', and it flows toward Assyria. Assyria speaks of man in violent opposition to God and to His people, but this branch of the river seems to suggest a power of divine grace which can overcome and subdue all that. Assyria as a moral symbol differs from Babylon. Babylon is the corrupting influence of the glory of man, but Assyria is man as marked by violence. One like Saul of Tarsus could be reached and subdued in a moment by the grace of God in a glorified Saviour. That grace is a river that is able to sweep away every obstacle in its course, and subdue the proudest will.
Then Euphrates is 'Sweet water'. How sweet is the revelation of God in love, and the shedding abroad of that love in the heart by the Spirit!
The saint who is in the good of the gospel becomes a source of blessing and refreshment to all around him. Out of his belly flow rivers of living water. If there is no outflow it indicates that not much has flowed in; there has not been the coming to Christ and drinking abundantly. If I am held by some power of darkness or of man, I cannot give expression to what is of God, so that the exercise for us is to be really in the good of the deliverance and blessing which the grace of God has made available for us; then we can be exponents of it.
If we see in the river a figure of what is for man, we may see at the end of the chapter a wonderful picture of what is for Christ. The ministry of the gospel gives expression to what there is for man, but the ministry of the assembly brings out what there is for Christ. Both are suggested here in a typical way.
"It is not good that man should be alone; I will make him a helpmate, his like". We get a type of the assembly here before sin came in. The thought of the assembly goes back to the eternal purpose of God, and goes on to eternity. How wonderful that Christ is to have a counterpart -- a companion to answer perfectly to Him in moral state, in mind and affection and sensibilities! All the animals passed before Adam, but there was nothing that answered to him -- that was 'his like'. To secure a counterpart for him something had to be taken out of himself; Eve had to be formed out of man.
Nothing could be suitable to be united to Christ
but what came out of Him. Think of that glorious Man in heaven! How could anything be suitable to be united to Him but what came out of Him? The assembly is a wonderful formation; she is a divinely formed counterpart to Christ, so as to be for His satisfaction; He can recognise that she is of Himself. One may ask, How much is there in me that Christ could recognise as being of Himself? That is the measure in which bridal formation has taken place in me. Of course the formation of the bride is a collective thought, but it must be wrought in each saint. The assembly viewed as the bride is a divine formation, formed out of Christ. The 'deep sleep' is the secret of it. There could not have been any formation if everything formative had not been brought into death. Christ went into death, and all that man is as in the flesh was exposed and judged there, but everything that is excellent and blessed was disclosed there so as to become formative. The assembly derives her spiritual being from what was disclosed in the death of Christ. In Eve as a type it is all viewed as brought about in sovereignty from the divine side.
Think of the varied elements which were disclosed in fulness and perfection in that precious death! The love of God in all its depth and full extent was made known there. Divine holiness in all its purity was there. The perfect love of righteousness was seen there in One who would die to establish it, and such a hatred of lawlessness that He would die to remove it. We behold there, too, the perfection of obedience and devotedness in a blessed Man who would go to the very lowest point to glorify God. We see there, also, the love of Christ for the assembly expressed
in the giving of Himself for her. These are the most powerful influences in the universe, and they have been disclosed in the death of Christ so as to become formative of His bride.
As we come under the influence of Christ we are formed in appreciation of His love, who died not only to secure the good of His own but the possession of them for His own heart. We are formed, too, in the appreciation of the will of God, and of the love of God. And in this way moral accord is brought about between Christ and the assembly; she becomes His counterpart; she answers to Him in mind, in affections, in moral sensibilities. It might be good to ask ourselves sometimes, What is there in my moral being that came out of Christ, that could not have come from any other? Well, that is the measure of bridal formation so far as I am concerned.
It is a wondrous thing for Christ to be able to recognise what is of Himself in His saints -- to see such features in them as dependence, meekness, lowliness, obedience, holiness. These are moral foundations. But then He sees, too, a response to His affections, and an appreciation of the love of God, and that His interests are in the heart of the bride. The building of the bride is going on; her members are being fashioned 'during many days'; Psalm 139:16. As we come under the love of Christ we are formed.
I think all believers realise that this is one of the most important chapters in Scripture. It shows how evil came into this world, the source from which it came,
and its effect and consequences. It is a blessed chapter, too, as showing God's resource in mercy and grace, and that ultimately all the designs of the serpent will be brought to nothing; his head will be crushed. In a certain sense Satan's head is bruised already, it was at the cross. But Romans 16:20 tells us, "God shall bruise Satan shortly under your feet". The saints will be brought to participate in the complete triumph of Christ, and all that Satan has brought in will have to go out.
We cannot ponder this chapter too much; it shows what the poison of the serpent really is, and that helps us to judge that poison in ourselves. The poison is distrust of God; this lies behind all lust and disobedience. The first seed to be sown in the heart of man by the serpent was distrust of God. If this were admitted all was lost. For God to have lost the confidence of His most highly favoured creature was the most terrible thing possible. To admit the suggestion that God was withholding good was to be inwardly fallen already. We find this same distrust in ourselves, and we have to judge it, and we can do so now in the light of the fact that God has come out and has revealed His love, so that we might have unreserved confidence in unreserved love. There is no reserve in God's love; He has given the best in heaven for the worst on earth, and in this way has rebuked distrust and established confidence, so that "the works of the devil" might be undone in our hearts. If we only want what God gives we shall be perfectly happy. Nothing is of real value to us that we cannot take from God's hand and thank Him for.
The first doubt the serpent instilled into the human
heart was as to the goodness of God; and then he said to Eve, in effect, "God is trying to frighten you; what He says will not come to pass; ye will not certainly die". Then, further, "God knows that in the day ye eat of it, your eyes will be opened, and you will be as gods, knowing good and evil". Man before the fall knew that it was right to obey God and wrong to disobey Him, but he did not know good and evil. That was a knowledge which the serpent could rightly attribute to God. God knows good and evil in a holy nature; man could only come into that knowledge by disobedience and therefore in a sinful nature. He could only know good and evil by becoming evil himself.
It was a question purely of obedience to God -- of His authority. To eat of the tree would not have been wrong if it had not been forbidden. To disobey God was evil, and the moment they had done it they knew good and evil in their own consciousness. Their eyes were opened, indeed, but opened on their own wretched state as having become evil.
If we once accept a suggestion from the enemy, and begin to reason about it, it is all over. In Eve we see how disobedience presented itself, and, we may say, justified itself to her. She exercised her judgment upon the tree. She saw that it was good for food, and pleasant to the eyes, and a tree to be desired to make one wise. She judged of it entirely in the light of what the serpent had said, and not at all in the light of what God had said. How solemn is all this! How often we reason ourselves into believing that wrong is right! God and His goodness left out: then the sight of the eyes and the judgment of the mind are sure to be wrong. Nothing is good for me
that I cannot receive as God's gift, and give Him thanks for.
We get the three forms of lust here; the lust of the flesh, the lust of the eyes, and the pride of life are all here in embryo. It is God excluded from the confidence of His creature, His solemn warning disregarded, and the lust and will of the creature made the deciding factor. That is the fall. It was the utmost outrage that could be offered under the circumstances to the goodness, truth, and authority of God.
Then in Adam's case it was not the direct temptation of the serpent, but the seduction of the woman. "Adam was not deceived; but the woman having been deceived was in transgression". Adam sinned, we might say, knowing what he was doing. He allowed himself to be led by his affections. The whole character and relative positions of the man and the woman were thus reversed. Eve should have been led by her affections, and if so she would have called Adam at once when the serpent spoke to her. Instead of that she parleyed with the serpent and used her judgment. Adam should have been led by his judgment exercised in the fear of God, but instead of that he allowed himself to be led by his affections without giving God any place at all. Satan's object is always to get divine order reversed. Adam was the responsible head; so when things are taken up formally in Romans 5 sin is regarded as coming in by him. The full responsibility rested on him.
"The eyes of them both were opened, and they knew that they were naked". Eve had no doubt thought, We shall know wonderful things that we know nothing about now; but all they got was the
consciousness of being naked! Conscience applies the knowledge of good and evil to responsibility. Satan had held out as a great prize that they should be as gods knowing good and evil; but they only gained that knowledge by becoming evil themselves, by disobedience. Hence the moment they took the fruit they became conscious that they were naked. They realised and became ashamed of the miserable state they had got into, before God said a word or came near them. Man became the judge, as it were, of his own state: a very solemn thing. Before God came on the scene they judged themselves; they knew they were naked. What a terrible discovery to make! That is the condition man has come into. That is what the knowledge of good and evil does for man. He is in a state of which he is ashamed. "I feared, because I am naked; and I hid myself". The presence of God only caused alarm, and the fig leaves provided no covering the moment God drew near. Man was conscious that he was in a state utterly unsuited to God; conscious that he had no covering; he was naked before God. At the end of the chapter God meets this terrible consciousness by the coats of skins. That is after faith came in. Adam's legacy to us is that one word, 'Life'. You would have expected it to be the reverse. Eve means life; she was the mother of all living. It has often been said that the name indicates that Adam had faith.
God said to the serpent, "Because thou hast done this", etc. It was really a controversy between God and Satan. Man was the arena of conflict, but the conflict was really between God and the serpent. So the serpent comes at once under the curse of God.
No curse is pronounced on the man or the woman, but the mischief is traced to its source, and comes under God's definite judgment.
It is blessed to see God's intention to have a seed on earth of such a character that it would be hated by the serpent and his seed. The first word of grace is, "I will put enmity between thee and the woman, and between thy seed and her seed". That leads me to conclude that the woman represents humanity as the subject of divine mercy and grace. There are those who are the seed of the serpent, and there is enmity between them and the seed of the woman. It suggests the thought of a divine seed. Of course pre-eminently Christ is the woman's Seed, but in a subordinate sense all God's elect are the woman's seed. It is the first intimation in Scripture of two seeds -- two generations; and they come right down the stream of time to the present day. There are those in this world who are the seed of the serpent, though of course we could not point them out: the New Testament calls them the children of the devil, but there are also children of God on the line of righteousness and love, and there is enmity between the two seeds, but the enmity is on the side of the serpent and his seed.
Cain was the first of the seed of the serpent -- the first of that generation -- and Abel was the first on the line of the seed of the woman. Abel was not only a type of Christ, but he was a vessel of the Spirit of Christ. Christ was in Abel morally, and He is in all saints, so they can all be regarded as on the line of the seed of the woman.
Eve misnamed Cain; she thought that Cain was Christ. Cain means 'Acquisition'; she said, "I have
got the man". But Cain was not very old before she found out that he was not Christ, so when Abel was born she called him 'Vanity'. She had learned the vanity of thinking that the promised Seed would come in on the line of nature.
Think what a long line of suffering witnesses there have been whose heels have been bruised by Satan! Abel was the first; and the martyrs witnessed all down the line; but they have all been in measure overcomers -- Christ pre-eminently and gloriously so. They have been persecuted and martyred, but the Spirit of Christ was in them and so they overcame. It looked as though Cain overcame Abel, but Abel was the overcomer, and he has had the longest service of any man as a preacher -- "He being dead yet speaketh". I think the bruising of the heel indicates the martyr sufferings of the saints, and of Christ pre-eminently; all that the power of evil could do was done against Him.
When God turns to Eve it is most interesting, for there seems to be indicated the way in which all divine blessing would come in for man. What is said to the woman seems to point to those subjective exercises which would mark mankind viewed as the subject of mercy. Blessing comes through deep inward exercise. Indeed there are three great principles indicated here on which blessing comes.
First, travail of soul. Nothing is brought forth for God in a scene where sin has come in except through suffering and travail -- deep exercise of soul. God's people have ever been a suffering and exercised people, and not one bit of Christ has ever been brought forth apart from soul travail.
Then, "To thy husband shall be thy desire".
This is another great principle of blessing. God directs the desire of every exercised soul to Christ. This very chapter is the beginning of God directing desire to Christ. Every exercise which God gives is to lead the heart in desire to Christ; He is the divine answer to every exercise. All God's work in man is to lead desire to Christ. We see it all through Scripture, and we have known it individually, that God turned desire to Christ and all true blessing came in on that line. We have had to feel our inward state, and the disappointment and breakdown of everything here, but under the good hand of God all this has led desire to Christ.
Nothing could be more interesting than to see the way in which God works that Christ may be the Object of desire. He will yet be the "Desire of all nations", Haggai 2:7. Before He comes God will so work that all nations will turn in desire to Him, and then millennial blessing will come in. In the meantime God is making Him the desire of our hearts in view of the moment when the Spirit and bride will say, 'Come'. One may be very self-centred even as to spiritual blessing; perhaps that is often why we do not get on more rapidly. It is an immense thing when desire goes out to Christ. You get then into the true vein of God's work in your soul.
It is most interesting to see in the Gospels how Christ became the Object of desire. Think of Zacharias, Elizabeth, Mary, the shepherds, the wise men from the east -- all quite at the beginning; He became the Object of desire to them all, and to many others afterwards. Indeed, we may see fully illustrated in the Gospels the three principles brought out here -- soul travail, desire towards Christ, and His rule.
Each one who came to Jesus could tell his own tale of mercy; each one had gone through soul travail, and had had his desire turned to Christ, and came under His rule. God used the miseries of men to exercise them so that Christ might become the Object of desire, and when He became their desire they were welcome to Him. And so it is with ourselves. None of us get to the true vein of God's work until we turn in desire to Christ. Then there is positive gain and progress, and in result His rule is established in our affections for it is the rule of the One who is the Object of desire. In coming under His rule we escape from lawlessness, and come into the region of God's blessed will. And if His rule is established in our affections, if the Object of desire rules, we are getting near the truth of headship.
Mere mental work and study is fruitless. If anything is to be brought forth for God it must be through soul exercise, and every bit of true exercise turns the heart in desire to Christ, and the result is that we come under His lordship and headship. This is the line of the subjective work in the soul. The disciples went through the deepest soul travail when they lost their Messiah. John 16:20 speaks of it, but the Lord says, "I will see you again and your hearts shall rejoice". So on the resurrection day He gathered up every desire to Himself -- Mary, Peter, the two going to Emmaus, and others. When that was done it was an easy matter to send them the message by Mary, "Go tell my brethren, I ascend to my Father and your Father, and to my God and your God". That gathered them together, and when gathered He came into the midst, and took His place as Head. We have it all there.
The woman in type sets forth the subjective side -- the work of God in the soul. The man speaks more of the responsible side. What God said to Eve indicates the spiritual line on which He would work in those who were subjects of mercy. It is the line of His inward working in the spirits of His elect ones. But in what He says to Adam we get the course of His outward government and discipline in this world. To Adam God speaks of curse, of toil, and of death -- the consequences of sin in His holy and righteous government. These effects have never been removed, though the conditions were somewhat relieved in Noah's time; in a general way what we have here is true still. The ground brings forth thorns and thistles, and eventually man after a life of toil returns to the dust. These are the outward governmental consequences of sin having come in. We all have to face the discipline of these things. The two sides go on together -- the inward spiritual exercises in God's elect, and the outward government under which all come.
Satan tries to persuade men that this is a happy world; but all the pleasures of the world -- theatres, music-halls, balls, etc. -- are only froth on the cup of disappointment. Go into any entertainment, and you would not find a single really happy heart; the thorns and thistles are everywhere, and everyone is returning to the dust.
Man put the mark of the curse of the earth -- thorns -- on Christ. It was a striking figure of the Lord being made a curse; the curse came upon Him, and through His curse-bearing all trace of curse will be removed by-and-by. In the meantime God turns the governmental consequences of sin to man's blessing.
The outward circumstances here under God's government work in mercy for man's good: for instance, what a mercy it is that men have to work; it is a wholesome restraint upon the lawlessness of man. And God turns to blessing for His saints all that is trying to their spirits -- things that may answer to the thorns and thistles. The inward exercises I believe to be figuratively set forth in what God said to Eve; the outward government and discipline is set forth in what is said to Adam. We all have to bear the consequences of sin coming in; we all have to accept the discipline of God's governmental ways; it goes on with the work of God and the one helps the other.
It is beautiful to see how Adam rose above all that was said to him; he rose into the region of what God had said to the serpent and to the woman; so immediately he called his wife Eve, which means 'Life', because she was the mother of all living. I believe Adam saw in faith that a living generation would come out of Eve -- a generation for God. I do not think he called her Eve merely because she would be the mother of so many human beings. She would be the mother of all living. Every one of us who live God-ward can say that Eve is our mother; that is, we are begotten of sovereign mercy. I think Eve represents humanity as the subject of divine mercy. In chapter 4 we have the line of Seth; God secures a generation -- a people calling on the name of the Lord (chapter 4: 26) -- they are the living.
Adam is not mentioned in Hebrews 11, and we should not have known that he had faith if he had not called his wife Eve; that is given to us as a witness of his faith. He recognised Eve according to the place
she had as the subject of mercy. She was, in his account, the mother of all living. He looked above the sentence passed upon himself, though doubtless accepting it, and he laid hold of the divine thought that life was coming in. It was coming in on the line of what God said to the woman and to the serpent, and Adam laid hold of it.
Faith having come in, God clothed them; He took account of their state as naked, and met it through death; He clothed them with coats of skins. We see in that a figure of divine righteousness founded on redemption. Thus clothed they could lift up their heads boldly. It does not go as far as reconciliation. Reconciliation is for the divine pleasure, but the coats of skins were to meet conscious nakedness. God met that consciousness by clothing them with that which was in figure a righteousness of His own providing. They could stand before Him with the consciousness that they had a righteousness which would bear His inspection because He Himself had provided it.
It was said to the serpent, "Dust shalt thou eat". It sets forth the degradation that rightly attaches to the serpent; it is in marked contrast to the green herb and the fruit yielding seed provided for the rest of creation. God has put a mark of special degradation on the serpent; and, in truth, Satan will be the most abject of all lost creatures. This is to indicate the depth of his fall. He was the most beautiful of all God's creatures, full of wisdom and perfect in beauty; there was no blemish in him until his heart was lifted up with pride because of his beauty, and he fell. God has marked the degradation of such a creature; from the highest place he has fallen to the lowest.
In 2 Corinthians 11 we are warned not to be corrupted from simplicity as to Christ, and Satan is said to be transformed into an angel of light. If we want to be preserved we must watch against his seductive influence. He ought not to be an angel of light in our estimation. It is striking that there are only two forms of universal idolatry -- sun-worship and serpent-worship. Serpent-worship is found among all people throughout the heathen world, Satan has made himself under the form of the serpent an object of veneration to man. It is the comfort of faith to see that his head is going to be crushed; all his devices are going to be brought to nothing.
We have to learn that all is vanity on the natural line. Eve called her firstborn Cain (Acquisition), and said, "I have acquired a man with Jehovah". No doubt she thought that Cain was the promised seed who would bruise the serpent's head, but she had to learn that on the line of nature all was ruined, We all have to learn the same lesson: "That which is born of the flesh is flesh". If there is to be "A man with Jehovah" from amongst the children of men it must be the fruit of divine generation -- spiritual birth -- which brings about spiritual exercise. The necessity for the new birth was as great in Genesis 4 as in John 3, though the plain truth as to this was not declared for 4000 years. If we attach any kind of importance to the natural man, whether in ourselves or in others, we shall be bitterly disappointed. God always blows upon it. I think we may conclude that Eve had
learnt her lesson by the time her second son was born, for she called him Abel (Vanity). She had learnt the vanity of her expectations in Cain; it did not take long to convince her that he was not Christ. She had to find out that he was only a naughty little boy -- nothing of God in him!
Abel comes before us as one who had divine exercise. Cain had none; there was no righteousness in him; no recognition of his own state, or of what was due to God. He brought an offering of the fruit of the ground. The ground was cursed; that in itself was a solemn thing to consider, but it did not enter his mind. He was satisfied with himself and his own works, and he thought God ought to be satisfied too! He sinned first God-ward in the character of his approach, and in being angry when God did not accept his offering, and then he sinned man-ward in killing his brother, whose offering God had accepted.
Abel, on the other hand, had learned through deep exercise the truth of his position and state. He was outside Paradise, a fallen sinner under sentence of death. But he brought of the firstlings of his flock and of their fat. He maintained righteousness -- what was due to God. He owned that death was upon him, but he took his place with Jehovah on the ground of the death of one that had not sinned. And he also brought the fat. His faith apprehended a personal excellence outside himself on the ground of which he could be with God. How precious to God those first bright discernments and actings of faith! It attracted God's attention. "And Jehovah looked upon Abel and on his offering".
God always gives the light for faith to act on. He had met the deep exercise that came in through the
fall; He met the terrible consciousness of nakedness by providing coats of skin. Death had come in; animals had to be killed; God thus taught Adam and Eve that they must be clothed by the result of the death of another. And Abel said, as it were, 'If that is the way God has approached us in grace, we must approach Him in the same way'. In the coats of skin God approached man. But in Abel we see the other side -- man approached God.
The Lord spoke of him as 'righteous Abel', and "He obtained testimony of being righteous, God bearing testimony to his gifts", Hebrews 11:4. There was something very excellent in his sacrifice, and in the faith that offered it. No doubt he went through much travail of soul to reach it, but his faith brought in Christ, and he approached God in the excellence of Christ. And though it might seem that his testimony was soon cut short, it was not really so, for he has been speaking for six thousand years! His voice has been heard through all succeeding ages. "Having died he yet speaks". That is God's answer to the enemy. Satan had said, I will silence that voice. But he was defeated. God has caused Abel's voice to sound through the ages, so that he is speaking still in tones as loud and clear as ever. And God will eventually bring all Satan's devices to nothing. However great the triumph of evil may appear to be outwardly, Satan's devices will all be crushed.
It is blessed to see a righteous one introduced so soon. Abel is a very interesting man, for he is the first of the line of witnesses mentioned in the roll of honour in Hebrews 11. He was not only a very precious type of Christ, but he was a righteous man as having the Spirit of Christ. The light, the sun, the tree of
life, Adam, the animals killed to furnish the coats of skin, were all types of Christ, but there was more in Abel; he was a man in whom was the Spirit of the righteous One. He was a shepherd too; he gave himself to the care of sheep like Moses and David, and that is a beautiful characteristic of Christ. Jehovah Himself is the Shepherd of Israel.
It is beautiful to think of him offering the fat; the fat was what God afterwards claimed entirely for Himself. It is remarkable that nothing is said about the blood; only the fat is mentioned. It is to be noticed that we do not get the blood sacrificially in Genesis, though the prohibition of it being eaten in Genesis 9 reserves it, as it were, for God in view of atonement. The actual offerings in Genesis are all burnt-offerings, and so also in Job, which is contemporary with Genesis. God seemed to give the richest thoughts first to faith -- the thought of the personal excellence and delightful acceptability of Christ. The blood is necessary, indeed, to cover sin, but to be acceptable to God in the excellence of Christ goes much beyond this; in the fat we have what is excellent. It must have been delightful to God to see Abel's countenance look up with confidence as he acquired a sense of the personal excellence and blessedness of Christ, and that he could be with God on that ground.
But Cain was very angry. He is a striking picture of the Jew -- the religious man after the flesh. For God to salute that blessed One from heaven as His beloved Son, and to attest who He was by a thousand miracles, and to gather to Him the faith of the godly remnant, was all gall and wormwood to the priests and scribes and Pharisees. The birthright was theirs.
Genesis 4:7 suggests that the birthright was with Cain if he had done well. But, like Esau, he lost it. All the inheritance of promise was there for the Jews in Christ, but they lost their birthright for a mess of pottage. They preferred their own righteousness, their own religiousness and place and reputation, to Christ; and every time He brought home to their consciences that He was God's anointed and accepted One their hatred of Him deepened until it culminated in the dark deed of Calvary.
Cain was satisfied with his own works. There are myriads of that generation in the world still. He brought his best, but not what God could accept.
It is touching the way God reasons with Cain; it reminds one of the way He reasoned with the Jews. He said to them, You will not let me be as good as you are yourselves; if your ox or ass falls into a pit on the Sabbath you pull it out; and yet you will not let me heal one of my poor creatures on the Sabbath day! He says to Cain, Why are you angry? If you were right you could lift up your face with confidence like Abel. If you do well, will you not be accepted? And if you are wrong there is a remedy, the sin-offering lies at the door. God says, as it were, to Cain, You ought to have taken the lead, and to have been the one to enlighten Abel. You ought to have been so in the light of the promised One that Abel's desire would have been to you to get help as to Christ, and you would have ruled over him in guiding him to blessing, Cain had the birthright, the first opportunity of inheriting the blessing that had been indicated in chapter 3; he might have partaken of blessing on the ground of mercy, but he despised it. And so it is with the Jew; he had the birthright -- that is, the
first claim to Christ; he ought to have been the one to receive Christ and make Him known to others. God had made blessed proposals by the prophets, and then all was presented personally in Christ. He was the verification and fulfilment of all the promises, and the birthright of the Jew was to receive Him, but for a mess of pottage they sold it.
It is astounding what bitter enmity is in the religious man. There is not the same in a wicked worldly man. Religious reputation is what man clings to more than anything, and the religious man would kill Christ rather than give it up, and have the blessing of God on the ground of mercy. The firstborn constantly lost his birthright; Esau, Reuben, and Manasseh all lost the birthright. The Jew had it, but has lost it; he has murdered the One in whom all the promises were centred. So God might well say to the Jew, Where is Christ? What have you done with Him? It is because of what they did with Him that they are driven out as fugitives and vagabonds upon the earth today. The wrath has come upon them to the uttermost. But God will not have them destroyed. The Jew is providentially preserved, and on whoever kills him vengeance is taken. There is always sevenfold vengeance on those who ill-treat the Jews. What a picture we have here of events which have been going on for long centuries! Russia today is perhaps paying the penalty of her cruelty to the Jews.
Someone was asked to give a proof in two words of the truth of Scripture, and he said, "The Jews". The Jews, having killed the righteous One, are driven out, and yet providentially preserved. They live on, generation after generation, but they are wanderers;
they have no country or settled dwelling-place; they are always being persecuted, and yet God preserves them, and takes vengeance on their enemies. They are under God's curse; it is a most solemn thing -- "The wrath has come upon them to the uttermost". They filled up the cup of their iniquity to the brim when they not only refused the blessing for themselves, but would not allow the Gentile to have it. It is a marvellous thing when a Jew is converted; it is wonderful evidence to the sovereignty of God's mercy.
God shows at the end of this chapter that He will bring the Jewish generation to own their wickedness in slaying Christ. In Lamech we see a picture of what He will bring the Jew to in the last days. Lamech says, "I have slain a man to my hurt". They will own their guilt in killing Christ, that it has been to their own hurt and ruin. In the last days, in the time of the great tribulation, the Jews will have such suffering as they never had before. God will render to them double for all their sins. He will take up every question with them -- the controversy about breaking the law, and about idolatry, and about their persecution of the prophets, and, above all, their rejection and murder of Christ. And yet those who persecute them will suffer seventy-and-seven-fold vengeance. In the end they will own to one another that they have killed Christ, and that all their sufferings and misery are because they have killed Him. Their sins will come before them, and, like Joseph's brethren, they will confess and mourn over them. When they own they have killed Christ, and that they have done it to their own hurt, they will be brought into blessing. God will work in them to bring this about. The elder brother will come in after all! The Father will come
out and entreat him to come in! What we have here is a gleam of prophetic light as to what will happen in the last days.
We find all the elements of the world in Cain's family. He builds a city, and we get men increasing in wealth and inventing musical instruments and tools, and becoming artificers in brass and iron. The arts, sciences, manufactures -- all going on without God.
In Seth we return to the line of the divine seed. Eve seems to have had faith that there must be another to take up the faith line in succession to Abel. It must have been an exercise with her that it should be so. As each generation of saints passes off the scene it becomes an exercise that the line of faith should be continued, and this is true in measure whenever a saint is removed from the place of testimony. It would be a serious matter for faith to disappear from the earth, and it looked like this when Abel was cut off, but Seth was brought in as 'appointed' to continue the line of faith. He comes in on the line of the woman's seed, and in the ways of God it is ever so. God will see to it that faith will be preserved. "When the Son of man cometh shall he find faith on the earth?" Of course He will, but it will be through the faithfulness of God. Everything that is good comes in on this line.
What marked Seth's faith was his recognising the true state of things. It is instructive to see the contrast between Seth and Cain. Cain gave his son quite a good name -- Enoch -- which means 'Tuition'; it is a fine name, but all his tuition was in the world, not in the school of God. Seth calls his son 'Enosh', which means "Weak, mortal man"; that is, he owns
the truth of the position. "Then people began to call on the name of Jehovah". If men own they are weak and mortal they must turn to the mighty One. Salvation is connected with calling on the name of the Lord; it means that men have no confidence in themselves; they recognise that they are weak and mortal, and they turn to God. In 2 Timothy we are exhorted to follow righteousness, faith, love, peace with those that call upon the Lord out of a pure heart.
The name of the Lord sets forth all that He is, and faith is entitled to bring it all in on behalf of weak, mortal man. "Whence shall my help come? My help cometh from Jehovah" (Psalm 121); it does not come from within or around. In Romans 7 a man finds out his own miserable weakness -- "I know that in me, that is, in my flesh, good does not dwell". He has no power either, so he comes to, "O wretched man that I am! Who shall deliver me?" He looks outside of himself; in principle he calls upon the name of the Lord, and deliverance comes in, so that he can say, "I thank God, through Jesus Christ our Lord".
In this chapter we get the line in which divine light and testimony were found; Cain's line is not taken account of here at all. None of these men died until he had filled up his bit in the line of divine testimony. In the previous chapter we see Abel as a type of Christ, and a vessel of the Spirit of Christ, typically Christ as the Righteous One who maintained what was due to God, but brought upon Himself the enmity
of man even to death. The enemy's effort from the outset was to cut off the divine line, but at the end of chapter 4 we see how that line was continued; God would not have it cut off. A seed comes in instead of Abel whom Cain slew. Seth means 'appointed'. When Christ was slain it might seem that all hope was cut off, but God appointed Him Lord and Christ in resurrection. One might say that Abel prolonged his days in Seth, and so Christ has prolonged His days in resurrection, and He has also got a seed to continue Him morally on the earth. We read in Isaiah 53:8 - 10: "Who shall declare his generation? For he was cut off out of the land of the living ... . He shall see a seed, he shall prolong his days". God would see to it that the One who was cut off should have a seed to continue Him in testimony here. It is not only that Christ prolonged His days as risen before God, but He is perpetuated in a seed on earth. "A seed shall serve him, and it shall be accounted to the Lord for a generation", Psalm 22:30. Jehovah gave Him a seed, and all saints are part of that appointed seed. The generation which God has given to Christ for a seed, is to continue His name in testimony in the place where He was slain.
The fact that it is mentioned that Seth was in the image of Adam suggests that what came in on the natural side was on the line of fallen man, and this brings out that it is through the activity of God's electing mercy and love alone that a seed is found in which His testimony can be continued. The fact that Adam could only beget a son in his own likeness and image casts all on God. If God did not act in His own sovereignty there could be no seed for Himself. It emphasises the fact that God works according to His
love, and His determinate purpose. The recognition of this marks God's elect; Seth calls his son Enosh, which means mortal -- subject to death. He owned that according to the flesh all had come under death; then men began to call upon the Name of the Lord. There was the owning of the complete ruin of man on the natural line; but in calling on the Name of Jehovah there was a looking for everything good to come in from God.
The interest in these men, and almost all we know of their exercises, lies in the names which they gave their sons. I do not know that we can trace them all out, but the fact that this chapter is the history of the line of God's testimony for more than 1500 years gives it an importance not to be overlooked. I think an outline may be seen here in type of the divine testimony from the resurrection of Christ right on to the bringing in of the rest of God. The Spirit who led these men to give names to their sons, and who inspired Moses to place them on record, had before Him the whole scope of things which would come in consequent on Christ being slain, prefigured in the death of Abel. The chapter ends by the suggestion of the removal of the curse, and the bringing in of rest to the wide creation in connection with Noah. The typical bearing of this is clear.
In Enosh there is the recognition that man in the flesh is under death; therefore nothing of blessing depends, or could depend, on that man; the cross sets him aside forever; what is of God, and for man's blessing, comes in in Another Man -- even in Christ. When we see this clearly we are ready for Cainan, which is practically the same name as Cain; it means acquisition. Eve made a mistake in naming Cain; she
connected the thought of acquisition with the wrong man, just as people are doing still all over the world. The things which can be connected with man after the flesh -- money, pleasure, fame, benevolent and religious good works -- all that can be acquired or added to man as such to give him place or glory, or to minister to his lusts or pride, is acquisition of the wrong kind. But when we see that death is on man after the flesh, and that all true good must come in from God through and in Christ, we get on to the line of divine acquisition. The soul turns in self-judgment to the blessed God, and it begins to acquire the true riches. Paul laboured at Corinth that the meaning of the cross should be known, and that self-judgment should make room for the Spirit of God to build up in the souls of saints all that was of God in Christ. Then there is divine acquisition -- the building up in the knowledge of God so that He becomes the boast and glory of the soul. "That according as it is written, He that boasts, let him boast in the Lord", 1 Corinthians 1:31.
This is suggested in the next name -- Mahalaleel -- which means "God is splendour". Think of the faith that led a man to give his son a name like that in the presence of Cain's world! God was more glorious in his eyes than all the attractions of that world. All true acquisition is on this line; it is by the knowledge of God that saints are edified and grow (Colossians 1:10); and it is in the knowledge of God that all things that pertain to life and godliness are given to us; 2 Peter 1:3. The sense that God is splendour will produce worship; the soul makes its boast in God. It is God that is before us, not man. If God has become splendour to me I shall surely praise. We find the Psalmist speaking of "The +God of the gladness of my joy", Psalm 43:4.
It is the spiritual elevation of this blessed knowledge of God that prepares us for the next step -- Jared, which means 'Descending', This suggests to me the lowliness of the path of obedience here, of which the model and pattern is seen in the path of the Lord Jesus. Philippians 2 brings it before us in a very blessed way, and I trust a way that ever appeals to our hearts. The "life of Jesus" (2 Corinthians 4) is that life of meek and lowly obedience in which He was found here. He would descend to the lowest point in obedience, and that God might be known. He came down in all the blessedness of God to bring the knowledge of God into this world. The assembly will descend in a future day from heaven having the glory of God, to bring it all down in display. The heavenly city will be filled with the holy splendour of God, and will descend for the display of it. The great elevation which we obtain in the knowledge of God really prepares us to descend in the blessed testimony of grace to this world. The spirit and effort of the world is to get up as high as I can to make much of myself, but the divine line and the line of the Spirit of Christ is to descend in order to make much of God.
There is moral order in these things. We have to go along the line suggested by the names Seth, Enosh, Cainan, Mahalaleel, Jared. After learning the complete ruin of man in the flesh as under death, we get spiritual acquisitions as we find everything blessed and glorious for our hearts in the shining out of God in grace and love, and in the establishment of all His thoughts of blessing in Christ, and as this is made good to us by the Spirit we joy in God. That gives the descending spirit. One who is truly in the moral elevation of the knowledge of God can go down to any
point to make God known. That is the spirit of the true evangelist. Paul said, "To all I have become all things, in order that at all events I might save some". Think of a proud man like Saul of Tarsus becoming all things to all men! He learned to descend in order to bring the knowledge of God to men.
Then in Enoch -- Tuition -- we have one taught under God's discipline to walk with Him, and be a partaker of His holiness. So that he comes in as the crown and culmination of the line of heavenly testimony. We see in him the life of a heavenly man, one completely outside the course of this world; one who in company with God became His confidant and received wondrous communications of divine secrets. What marvellous things he learned! He saw the true character of the world as under judgment, and knew that the Lord was coming to execute judgment. But what a comfort and joy it must have been to his heart to know that the Lord will have holy myriads with Him! Tens of thousands of holy ones! What a blessed sense he must have had of how much there was to be for God! Then he was taught how completely God could effect victory over death, and set it aside. We should not know it from Genesis 5, but we do know from Hebrews 11, that he had faith to be translated! God was pleased to act in this marvellous way; before two men had died He gave a man the faith that He could set death aside, Abel had been killed, but, so far as Scripture tells us, only Adam had died when Enoch was translated. He had faith to be translated, so one day "he was not". He had gained in his walking with God the knowledge of the blessed secret that God was able to set death completely aside, so that he could go out of this world without death touching him. The course
of the heavenly man, and of the assembly properly, does not terminate in death. If the Lord tarries, saints may pass off the scene by departing to be with Christ, but the proper departure of the heavenly company is translation; it is passing out of the sphere of death without a trace of its power touching them, just as the three Hebrew children came out of Nebuchadnezzar's furnace without the smell of fire passing on them.
Think of Enoch giving God his company! I often wonder how much do we give God our company? He delights in us and values our company. It might have to be said of many of us that we only lived. Enoch lived 65 years, and then he walked with God 300 years. And in the New Testament this is interpreted as meaning that he pleased God. I think we may connect in a special way with Enoch the verse which follows this in Hebrews 11"But without faith it is impossible to please him. For he that draws near to God must believe that he is, and that he is a rewarder of them who seek him out". The place of the church as divinely taught, and as being spiritually outside the power of death in heavenly life, is strikingly set forth in Enoch -- a man heavenly-minded, and entirely to God's pleasure so that God translated him.
Then in Methuselah we get the thought of God's long-suffering with the world; his life was the measure of it, for he died in the year that the flood came. This gives peculiar interest to the fact that he lived longer than any other man.
Then Lamech means 'the overthrower', 'the wild man', and I think he suggests the deep exercises and sorrows of the remnant who will have to suffer under the one who will seek to overthrow all that is of God,
and to break through every divine restraint -- the man of sin, the lawless one. We have the prophetic history of those times in the Revelation, and we can understand how the nature of that time of tribulation will turn the hearts of the remnant to Christ as the true Noah -- the One who will bring in repose, and set aside all the effect of the curse. Noah preparing an ark for the saving of his house is a figure of Christ who will carry His people in a coming day through the time of tribulation, and who will then set aside all the effects of the curse, and bring in repose for the wide creation.
The Spirit was conversant with all things from the beginning, and He has given us in this early chapter of Genesis a suggestive outline of what would transpire between the death of Christ and His coming again to put the wide creation on the footing of the burnt offering. We have seen a similar foreshadowing in the first chapter ending in the Sabbath -- rest brought in for God: now in this chapter all leads to the bringing in of repose for man after all his toil in the scene of the curse. The true Noah will bring it about.
Chapter 6 comes in to show that before repose can be brought in all the evil that is in man's heart, and in man's world, must come under judgment; the whole scene must be cleared of every lawless element of violence and corruption. Chapter 6 speaks of a state of things having come about which necessitated judgment; a state of things generated by apostasy. There is a somewhat corresponding state now, but it will be developed to its full height in a coming day. We find
in this chapter a state of evil which is the product of apostasy. The sons of God left their first estate, and the result of their unholy intercourse with the daughters of men was that men with extraordinary powers came into being. Men became associated with spiritual powers greater than themselves, powers which, as Jude tells us, had not kept their own original state. The result was a terrible state of things.
It is very solemn to see the significance of what we get here. What happened before the flood was a foreshadowing of that outbreak of spiritual wickedness which will give character to the apostasy of the last days. Men will get an unnatural, or perhaps one might say a supernatural, greatness in the days of the apostasy. The beast and the Antichrist will be indeed men of renown, heroes in man's eyes. But I believe the source of their being morally will be outside man; wicked spirits who have been in the heavenlies -- fallen angels -- will endow them with their wonderful powers. It is terrible to think of this combination between two distinct orders of fallen beings -- an order superior to man joining with man in apostasy, and giving man powers that he would never have had naturally. We know that even now there is a spiritual power of wickedness in the heavenlies; wicked spirits -- real beings -- who are the sources of influences opposed to God and to Christ, and against which saints are now called upon to wage a holy warfare. But in a coming day under supernatural influence men will be lifted up against God in a way the thought of which might well fill us with terror. And I think we can see the beginnings of this kind of thing even now. Men are already talking about the superman, and they are coming more and more under the power of supernatural beings. There
is a great deal of evil commerce today with the unseen world. Superstitious religions are coming in from the east, such as theosophy, spiritualism, and so on. And, the result will be that men will appear on earth who will be "men of renown" energised by Satan; they will be heroes in man's eye, and people will give themselves up to hero worship. It will be a state of things which will necessitate the intervention of God in judgment; it cannot be allowed to continue any more than the antediluvian state of things could be suffered to continue.
The contrast suggested by the words, "My Spirit shall not always plead with man", is very striking. If fallen spiritual beings were corrupting man there was God's blessed Spirit pleading with man. Morally, we have the same thing now -- man being corrupted, the Spirit pleading, and a time limit fixed! The question is, Which influence are we allowing to act on us? Morally, the same kind of influences which will act on men in that dark coming night of apostasy and woe are acting on men now. Not quite yet to the same extent, thank God, and the Spirit is still pleading.
We are told to try the spirits; every spirit that makes anything of man in the flesh is an evil spirit. In the world those spirits are accepted which work for the elevation and improvement of man as in the flesh; they are the popular spirits. If you say that man in the flesh is utterly corrupt and cannot be improved, and that he must go in judgment, people will tell you that they never heard of such a thing! But it is a part of the pleading of the Spirit; it is the testimony of the Holy Spirit.
The wickedness of man did not come fully out until this chapter. In the previous chapters we have seen
man's sin against God and his sin against his neighbour, but here we find that every imagination of his heart is only evil continually; there is never a right thought in his mind; there is no good in him. Man is all the day a grief to God; "It grieved him in his heart". The man who never has a right thought must go; it is a moral necessity that he must go, because he does nothing but grieve God. How could a man be retained who is a constant grief to God? He must go. But then almost in the same breath as God says, "I will destroy man", we are told, "Noah found favour in the eyes of Jehovah". That is another Man; that is Christ. The very paragraph that brings out God's grief in man tells of his favour resting on Man. But this looks on to the One of whom it is said, "the grace of God was upon him", Luke 2:40.
Verse 7 is exceedingly sorrowful. God had looked down and seen that His works were very good, but now He has to look down and repent that He had made them. That is what makes Christ necessary; He must come in. If man is such a hopeless wreck that he never has a right thought, and is only a grief to God, there must be another Man. Noah is the man who finds favour -- a figure of Christ. It is blessed to see that God has brought in what He can delight in, so that we cannot say absolutely now that man is a failure. Man in the flesh is a failure, but Man of another order has come in, and in connection with His coming into the world, the angels said, "Glory to God in the highest, and on earth peace, good pleasure in men". Noah was a just man, perfect amongst his generations; he walked with God. And we find he was the beginning of a new line; he had a house, he begat sons. Christ is the Head of a new generation
after His own order, and He will have a generation still after the church is gone. The only way to escape judgment is by being kindred with Him; there is no other way. That should be taken to heart. The ark was not prepared save for Noah's house; he prepared an ark for the saving of his house. The righteous One was a preacher of righteousness, but no one listened to him but his own house. Those who listen to Christ become His sons, if one may apply the type in that way. That is, they are morally kindred with Him. It is an immense thing to be kindred with Christ.
Noah was a preacher of righteousness; but in 1 Peter 3 -- a scripture that sometimes puzzles people -- we are told that it was Christ who preached. The Spirit of Christ preached, through Noah, to spirits now in prison "when once the longsuffering of God waited in the days of Noah while the ark was a preparing"; that is when the preaching was going on. They were judged according to men in the flesh because they rejected the testimony of righteousness. Men either receive God's testimony and appreciate Christ, or they reject it. Everyone who appreciates and delights in Christ is kindred with Him, and it is those who go into the ark; they really compose His house. If you see and believe that the judgment of God is on every man after the flesh, but that His favour rests on Christ, and you believe on Him as the God-provided Head who through His own death has brought in righteousness and salvation for men, you are kindred with Him.
We come in this type to the truth of salvation. We have had justification in type when God clothed Adam and Eve with skins; and acceptance when Abel brought of the firstlings of the flock and of the fat thereof; then in Enoch there is a foreshadowing of
eternal life; and now in connection with Noah the truth of salvation. He prepared an ark for the saving of his house. Salvation involves complete deliverance and preservation from all the evil of this world. If you think only of going to heaven you do not want salvation there, and a man who has justification and acceptance can go straight to heaven, but to be down here where there is so much evil salvation is most necessary. Noah wanted his house for another world, and not for the world that then was; that is exactly what Christ wants His house for; so salvation comes in as complete deliverance from this world, so that in heart and spirit, and walk and ways, we might be completely apart from the world of lawlessness, and that we might live to God. We have to see that the world is under judgment; we see it, as Noah did, before the judgment actually comes. It is Christ, the true Noah, who said, "Now is the judgment of this world", and the Spirit has come to convict the world of sin, of righteousness, and of judgment. Christ has condemned the world (Hebrews 11:7). Have I? If I follow and allow what is of the world I am approving it, not condemning it. If I love it I am not condemning it; I am not practically in the ark. It is in coming into line with Christ and the Spirit that we come into salvation in a practical sense. Have we definitely passed out of the world? That is what baptism means.
Many people's idea of salvation is that they are fit for heaven through the Saviour's work. But that does not give the true idea of salvation; salvation is "that we being saved out of the hand of our enemies might serve God without fear in holiness and righteousness before him all the days of our life". We are
saved from our enemies that we might serve God in the very place where we were slaves of sin and Satan. He has saved us by the washing of regeneration and renewing of the Holy Spirit. God says, "The end of all flesh is come before me"; if we believe that, we want to get out of this world, and that is the meaning of baptism. Peter says: "The like figure whereunto baptism doth also now save us, not the putting away of the filth of the flesh, but the demand of a good conscience towards God". The man who sees that the world is under judgment wants to get out of it as soon as possible; his conscience demands a way out. It is clear that Scripture connects the thought of baptism with the ark.
Baptism means that you go out of the world that is under judgment, and that you are never to go back into it; you are buried with Christ by being baptised to His death. Those true to their baptism are in the ark and they condemn the world. Each baptised person is in the position of subscribing to the total condemnation of the world and of man in the flesh. If I am not true to my baptism, I fall under the power of some influence which is not of God, and if I am under the power of sin or any evil influence, how can I talk of being saved? It used to be said that many were fit for heaven who were not fit for earth! A justified man has righteousness, but to fit him to be on earth according to God's will he needs salvation; he needs to come into the ark.
The ark was to be pitched within and without. The word 'pitch' is the same word as 'atonement'; it indicates that those in the ark came in figure under cover of the death of Christ; that is where baptism puts us, not for heaven but for earth. We come under
cover of the death of Christ, and walk here in newness of life. It is a question of being in accord with Christ and the Spirit. The Spirit brings demonstration into the souls of saints of the true condition of this world; it is under judgment. It means that we are to be in the witness box along with the Holy Spirit, who is witnessing to the true condition of the world. Everyone in the ark is convinced that the world is under judgment, and that he can only be preserved under cover of the death of Christ. When the Jews said, "What shall we do?" (Acts 2) Peter said, "Repent and be baptised"; he, so to speak, opened the door of the ark.
When we come into the ark we get divine light; there is a window there. I was struck by seeing that the word translated 'window' is used twenty-four times in the Old Testament, and in every other instance but this it is translated 'noon' or 'noonday'. It evidently suggests the full light of day. Such an expression shows that the language used by the Spirit is selected in view of typical teaching. It suggests that in the ark we come into the place where divine light is found. In coming into the good of salvation, in accepting baptism in its spiritual import and being true to it, we come into divine light, into the light of the covenant. "With thee will I establish my covenant" (verse 18); that is noonday light -- the light of what God is as pledged in grace and love to man. Christ is to us the covenant; all God's love and thoughts of blessing man-ward are secured and confirmed to us in Him, and as being with Him in the ark -- in the separation of His death from this present evil world -- we enjoy the light of it, we live in the light of it. The ark sets forth the place which Christ has prepared for the saving of His
house. Thus, though, as we have said, the ark typifies how Christ will carry the remnant through the tribulation -- and this we may touch on again, if God will -- it has also an application to the present time. It sets forth the place where saints and their households are found owning the lordship of Christ, and are under cover of His death; the place where the world is seen as condemned, and the end of all flesh is known. But Christ as the true Noah is reverenced, the covenant is known and enjoyed; that is, the love of God made known in Christ who is the covenant. The people of God as brought into the consciousness of being kindred with Christ, and as knowing God, find their place under cover of the death of Christ in this world; they have gone out publicly, as it were, from it by baptism, and as they preserve accord with the truth of baptism in their ways and spirit, they know what the ark is, and are in the good of salvation. Divine light and security are found amongst the people of God, and in separation from the world.
We have seen plainly how all flesh came under God's judgment, not only pronounced but actually executed, so that the world that then was perished. But one man found favour with God; there was one righteous man with whom God's covenant was, and those who were kindred with him were preserved. Those who are truly in the ark at the present time are kindred with Christ through the grace of God; they appreciate Him, and are found in company with Him and the
Spirit, condemning the world, and carried through in the power of God's salvation.
Then, as remarked before, Noah and the saved family in the ark typify Christ in connection with the remnant by-and-by. The remnant will see that the end of all flesh has come before God, so that they will turn away from all the thoughts of men, and will refuse the mark of the beast, and the covenant of Antichrist. As baptised in the Name of the Lord they will own no other name, and will make Him their Sanctuary, and will be found in complete separation from the world of the ungodly. All will be judgment around, but there will be -- to speak in the language of the type -- an ark where every divine element will be preserved. I do not suggest that the saints will escape suffering, or even death, but every element of faith and testimony will be carried through into the new world. In principle this is the case today. All Israel's hopes and promises are preserved in the faith of the assembly, and, indeed, the blessing of all families of the earth. Every divine element of the world to come is being preserved and carried through in the faith and affections and testimony of the assembly. This is an aspect of the typical significance of the ark which is greater than its reference to individual salvation.
Everything that is of God and for God's pleasure has to be preserved and carried through to take its place in the world to come. Just as every element of natural life was preserved in the ark, so every element of piety, faith, and divine testimony has to be preserved and carried through. It suggests something more than our personal deliverance; it suggests that everything that God values is preserved alive and carried through. We have to take account of the fact
that God has drawn us to Christ, and given us to appreciate Christ, not simply for our personal blessing, though that is perfectly secured, but God has connected us with Christ that we might be identified with His testimony. What is in my mind is, that "every living thing" that God values is preserved in the ark. There is in Hebrews 11 a wonderful collection of living things. My impression is that every feature of piety, faith, and divine testimony seen in that chapter is preserved today in the assembly, and will be preserved in the remnant by-and-by, and will be carried through into the rest and blessing of the world to come. Every living element of divine testimony that God introduced into this world in connection with Abel's faith, and Enoch's, and Noah's, and Abraham's, and all the rest, will never perish. It is preserved, and will be preserved, and carried through to the world to come. What was precious to Abel's faith is in the world today, in the hearts and testimony of thousands of saints. Think of Enoch, too, who apprehended God's complete victory over death; think of that being carried through a scene of death in living testimony! All that was of God in the world was under cover of the ark, and every living thing is preserved for God today in the ark. We think of the ark as a means of salvation for us, but it is really the place where everything is preserved for God and for another world. The then world was under judgment, and God had another world before Him; all the elements that will fill that world to come are in the assembly now, and when the assembly has gone these elements will be preserved in the remnant.
It is an exercise for us that the different qualities of faith, and the elements of piety and divine light that
belong to the testimony of God should be preserved alive. There are those in this world of whom Christ can say a most marvellous thing, "They are not of the world even as I am not of the world". They are His family, preserved not only from the world under judgment, but from all the elements and character of things found in that world, and this is salvation in a practical sense. It should be a real exercise with every one of us, whether we are in a practical sense in the ark, and whether these qualities of faith that God loves and preserves as His testimony are living in our souls. In Revelation 6 we read of people who "were slain for the word of God and for the testimony which they held". Why will they be slain? They will preserve what is of God. The saints will not escape suffering, but the testimony will be carried through. In the Revelation there are different companies of saints who cherish what is of God; we see a company of sealed bondmen of God in chapter 7; and a great multitude that no one could number who have learned to ascribe salvation to God and to the Lamb; then we find worshippers and witnesses in chapter 11; then in chapter 12 the remnant of the woman's seed keep the commandments of God and have the testimony of Jesus; then in chapter 14 we see 144,000 who have the Lamb's Name and His Father's in their foreheads; and in chapter 15 we see those who have gained the victory over the beast, and over its image, and over the number of its name. All this gives us some idea how things will be carried through. We may also read the Psalms and see how the precious qualities of faith and testimony will come out in the remnant. At the present time everything is held and carried through in the faith and testimony
of saints of the assembly. In all periods what characterises those in divine security and testimony is obedience (see Genesis 6:22).
When God takes in hand to deal with what is evil He will do it effectually; nothing will escape. In the end of chapter 7 Noah alone remained, and what was with him in the ark; God had dealt in judgment with everything else. We ought to count it a great privilege to be in present deliverance from the world under judgment; we ought not to need to be dragged out of it as Lot was out of Sodom.
When we come to chapter 8, we see what God had in view; the world of lust and lawlessness had all perished; it had gone under judgment; and now we see the new world coming into view, the world that was going to be filled with what God had preserved in the ark. The first words are very touching "God remembered Noah"; His covenant was with him. How could God forget Christ? He was the Man of God's pleasure who had found favour with Him, the One with whom God's covenant is. The world has forgotten Christ; it has no idea that Christ and His family are going to be brought in, and that they will fill the earth. But God remembers Christ, and He is going to fill the earth with Christ and His family. The world does not want Christ to come in, it wants to enjoy things in a state that is under judgment.
It is very interesting to see that the ark rested a long time before the waters disappeared. It suggests that the saved family is brought to rest on holy ground long before the waters of judgment disappear. Ararat means 'holy ground'. That suggests to me that new
and holy ground has been touched in the resurrection of Christ, and the saved family -- the assembly now, and the remnant by-and-by -- are brought to rest on holy ground long before the disorder and judgment of this world passes away. They reach it spiritually in their souls. Saints of the assembly are brought to rest on holy ground opened up by the resurrection of Christ. And I think the remnant will have the faith of Christ risen; that will be their resting-place; it will be holy ground for them to rest upon in the midst of the tribulation and the scene of judgment.
The next thing is that the tops of the mountains are seen. It suggests that before the conditions of kingdom blessing are secured, before the scene is yet clear for the kingdom, faith sees all greatness and eminence and authority centring in Christ. In Revelation 14 we have the 144,000 standing on Mount Zion with the Lamb; they apprehend Him in His royal glory, and stand with Him there before the kingdom is set up; they stand with Him in the faith of His glory, greatness, and power. We see Christ now in His greatness and glory as Head of all principality and power. In Scripture mountains are symbolical of great powers; we see now the tops of the mountains, the glorious eminence of Christ, long before the waters subside. Everyone will see it by-and-by, but the saved family can see it now. Compare 1 Peter 3:22; "He is at the right hand of God, gone into heaven, angels and authorities and powers being subjected to him"; all the greatness is seen connected with Christ. We do not yet see everything put under Him; the waters are still on the earth; but these wonderful mountain tops have appeared. We see the glory and greatness of Christ; we see Him
crowned with glory and honour; and we know that very soon all will be in subjection to Him; to faith it is very real now. Many of the Psalms anticipate the kingdom before its conditions have actually come. This is like the tops of the mountains being seen.
Then after forty days Noah opens the window; he begins to observe the signs of the times. That is what the remnant will do, and it will be right for them to do so. Our sign is the morning star in our hearts; we know what is going to happen because the morning star has arisen in our hearts; He will soon call us out of this world to Himself. But for the remnant there will be signs of the times, and Noah observes these signs. He first sends out an unclean bird; Leviticus 11 tells us that every raven is unclean; there is a black mark against it. The raven can pursue its restless course in spite of the waters not having abated; it is like the unconverted man who can make himself quite at home in things that are not yet in divine order. So that in connection with the raven the remnant will learn that the world is still a place where the unclean can make himself content.
But Noah also sent forth a dove. We can all see that the dove would fittingly represent those who have the Spirit of God, the godly ones. Noah says, as it were, We will see if there is anything in the world yet where those who have the Spirit of Christ can rest.
But the dove finds no resting place for the sole of her foot, and has to come back to her own company! Then Noah waits another seven days, and sends her forth again, and she comes back to him with an olive leaf plucked off in her beak. What a marvellous sign of the times! One can imagine how eagerly in that
future day the saints will observe the signs of approaching redemption! I think this speaks with no uncertain voice of the appearance of Israel as grafted once more into her own olive tree. Romans 11 tells us that Israel has been broken off and the Gentiles grafted in; but by-and-by Israel will be grafted in again, and "the deliverer shall come out of Sion; he shall turn away ungodliness from Jacob", Romans 11:26. Israel will become once more manifestly an object of mercy. That will be the great sign of the times, the blessed witness that the earth is emerging from the terrible waters of judgment! After that, conditions will soon appear that are in keeping with it, so that after another seven days the dove finds conditions in which she can rest, and the ark is not wanted any more. The Deliverer is come out of Zion and has turned ungodliness from Jacob; Israel is grafted in, and God's new covenant is established. There will be conditions abroad in which those who have the Spirit of Christ can rest. Jehovah will be gathering Israel, and turning the hearts of the Gentiles to them; it will be the very verge of millennial blessing, so the cover can be taken off the ark and the saved family can come out. What a change in this poor world! Then very soon the last trace of disorder and of judgment will pass away. "The earth was dry".
Then when they come out God speaks of all the living things that had been in the ark, that they were to swarm on the earth, and be fruitful, and multiply. That is, the new earth is to be filled with what comes out of the ark. This will be a wonderful world when it is filled with what comes out of the ark in a spiritual sense. Righteousness and peace and joy in the Holy Spirit -- all these features are found in the saved
family, and they are going to fill the earth; every thing will become a witness to the greatness of God's salvation.
The altar is spoken of now; it is the first time such a thing is known in Scripture; for how could one build an altar on cursed ground? A clean place is needed for an altar; now that the world had all passed under judgment there was a clean place. In building his altar Noah claimed the earth for God, and put the earth on the ground of the burnt offering. It is exactly what Christ will do in a coming day; He will claim the earth for God. The curse is entirely removed, for the man who grieved God has gone in judgment; and God smells a sweet odour of rest. There is the sweet savour of another Man who has glorified God; man is now to God's delight. This is not man in the flesh improved; that is why God says: "The imagination of man's heart is evil from his youth". It will not be man improved in the millennium. People are trying to bring about the millennium by improving man, but it will not be that, but another Man brought in, and the sweet savour and fragrance of that One filling the heart of God with rest, and occupying every human heart with His blessedness. Then the curse will be gone, and all its effects removed, and the whole earth will come into the fragrance of the offering of Christ.
It is wonderful to see a picture like this. There is nothing more marvellous than these pictures in the early chapters of Genesis. What God has before Him is repeated again and again. Chapter 1 shows how God is going to bring in a Sabbath of rest for Himself, and chapter 8 shows how He will bring in a sweet savour of rest for the scene where the curse has been.
Where grief, dishonour, and reproach have been, He will fill the earth with the fragrance of Christ. It is the great privilege of saints now to carry on the savour of the burnt offering all through the night until the morning, when it will be publicly on earth. The burnt offering was to burn all night; it was the business of the priests to see that it did so. This chapter is the morning typically, but in the meantime the fragrance of Christ in the hearts of saints is rising up all night to God, and filling His heart with the savour of rest. We find in Ephesians 5 that the burnt offering is to be continued in the saints: "Walk in love as Christ has loved us and given himself for us an offering and a sacrifice to God for a sweet smelling savour". Every step a saint takes in love is a continuation of the burnt offering. What will it be like when the fragrance of the burnt offering fills the world, and the love of Christ gives impulse to everything! We can understand how the sweet fragrance of Christ can be presented before God in the praises of the saints; but it is also to be presented in the walk of the saints. We may come together and praise God and thus present the fragrance of Christ, but our praises and walk should correspond. If a man's praises are full of the fragrance of Christ, his walk should be also; that is why the priest who offers the burnt offering gets the skin of the bullock. If I really present Christ to God in my praises that is the burnt offering; and the man who offers the burnt offering gets a coat to wear in which the beauty of Christ is seen. The walk of such displays the moral beauty of Christ. What a wonderful time it will be when the beauty of Christ will be on everything: "Let the beauty of the Lord our God be upon us", Psalm 90:17. "This is his name whereby
he shall be called, Jehovah our righteousness", Jeremiah 23:6. "And this is the name wherewith she shall be called: Jehovah our righteousness", Jeremiah 33:16. That is, the saints become morally what He is; so the beauty of Christ will be on all things, even on the bells of the horses. In the millennium every one will carry some trace of the beauty of Christ under the eye of God; the fragrance of the burnt offering will spread over everything. They will not only praise God universally for Christ, but His beauty will be seen on all, and His glory will fill the earth. That is the world to come; a scene where everything is based on the death of Christ, and all is pervaded by the fragrance of His offering Himself. There will be no more curse, but God will be complacent; there will be the covenant, and an abiding order of things -- "Seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease".
This is a picture of the bringing in of the conditions of the world to come after the judgment is passed. When the calamities are all passed, the glory and blessedness of Christ will come in, and fill the earth.
We see in this chapter the beginning of a new age or dispensation. The world that then was had disappeared under the flood, and there was a new beginning. Before the flood there does not seem to have been any special dealing of God with men. There was a testimony; Enoch was a prophet, and Noah was a preacher; but there was no restraint upon man in the way of
government; he was left very much to take his course; it was a time of unrestrained self-will.
It is very blessed to see the divine character of the new system; it began in the savour of the burnt offering. The instruction that comes out in this chapter is founded on that, and it will be characteristic of the world to come. At the end of the chapter we come back to what is historical; but we see the elements here that make up God's world -- the fact that man is to live on the result of death; that he is to be preserved in the dignity of being in the image of God; and the covenant and the sign of the covenant. All these are elements that constitute the world to come; they follow on what we have been seeing in the previous chapter. Then there is also the setting up of government, and committing it to man. This will be fully realised in the world to come; man will be in his proper place then in the exercise of government, and everything will own his place. I do not think "the fear and dread of you" implies suffering necessarily; it rather gives the thought of the place man is put in. The fact that man was made in the image of God is recalled, and this determines his place as to the animal creation, and it is also the ground on which government is set up.
The animal creation is also given for food to man instead of green herbs; that shows an entirely new departure. We noticed in chapter 1 that the principle of life -- the seed principle -- was to characterise man's food. Now there is an entire change; man is privileged to feed on that which is the result of death. It is wonderful how death is presented to us in the early chapters of Genesis. It is first seen as the judgment of God: "In the day that thou eatest of it thou shalt
certainly die". Then it appears as the power of Satan, in the words: "Thou shalt bruise his heel". Then, thirdly, it is the evidence of man's condition and frailty as under sin; "Dust thou art, and unto dust shalt thou return". Then on the line of grace death comes in as a source of clothing -- righteousness -- for man. And Abel comes to God in the acceptance of One whose excellence was uncovered by death. Then death -- in figure -- separates the saved family from the world under judgment. Then it becomes, in Noah's burnt offering, the basis of all God's relations with man and with the earth. This will appear publicly, as we have seen, in the world to come; it is now true spiritually. Now we come to a further thought; that death is to yield food for man. Man's constitution is built up by what he feeds on, and God's thought is to have a world where every one will be formed and built up by feeding on the result of death. We get this fully developed in John 6; every one is to be nourished on death. Sin had not come in at the beginning, but after sin had come in one could not be built up in a constitution suitable to God, except by feeding on the result of death. If a world is to be set up on the ground of the burnt offering, the people to fill that world must be nourished and formed by feeding on Christ as the One who has died. He has brought the will of God and the love of God into death -- the only place where it could truly become food for us. The light of this would preserve the people of God from taking up vegetarianism as a principle.
Then we may note that the image of God is to be preserved and honoured in man; it is what is proper to man, his place and dignity. Government preserves
the rights of God, and the dignity of man as His creature. We ought to remember that; it would help us if we retained a deeper sense of it. In the world to come nothing will be allowed that is inconsistent with it. The reason why government is set up, and it is said, "Whoso sheddeth man's blood by man shall his blood be shed", is because man is in the image of God; "In the image of God made he man". These are principles that will come into evidence in the world to come; there every one will have fed on Christ as having been in death, and the image of God will be preserved in man. No deadly influence of evil will be allowed to kill the man in the image of God. We miss a great deal if we do not see that this is prophetic of the world to come, of that order of things that comes about after the judgment has passed. We have seen Noah as a figure of Christ, carrying His family through the time of tribulation into the world to come; and this chapter follows, and gives a picture of conditions that will obtain in the world to come. Of course it all has a present spiritual application, because Christianity is a spiritual anticipation of the blessedness of the world to come. We do not understand Christianity if we do not see that.
It is a striking fact here that the blood is reserved. The blood is not spoken of sacrificially in Genesis, but its being reserved leaves room for all the precious teaching as to it in Exodus and Leviticus. God develops the efficacy of the blood very much there; here it is only a hint; God says, as it were, It is for Me. All the offerings in Genesis are burnt offerings. God gives a hint to Cain of a sin offering, but there is no record in Genesis of a sin offering being offered; it is always the burnt offering.
Then we come to what is most blessed -- the covenant. It is in connection with Noah that we first get the thought (Genesis 6); God says to him: "With thee will I establish my covenant". Christ is Himself the covenant, as we see plainly in Isaiah 42:6 and 49: 8. The burnt offering is the ground on which God can carry out the purposes of His love and enter into covenant. How marvellous to think of God making a covenant! The covenant conveys the idea of definite and perpetual relations between God and man, the terms and conditions of which are proposed and established by God and into the blessedness of which man can enter. We see this idea of covenant all through Scripture. As to the actual provisions of this particular covenant the terms of it do not go very far; they are merely that the world should not be destroyed by flood any more. A covenant is something stable; it cannot be altered, especially if God makes it. Even man's confirmed covenant no one adds to or disannuls; Galatians 3:15. If you make a covenant you have to stand to it even if you were very foolish in making it. And we may be sure that if God makes a covenant the thing is certain and abiding. It is perfect contrast to the idea of curse. God rejects what He curses, but if He enters into covenant He binds Himself to the persons or things in whose favour the covenant is made. In this covenant He binds Himself to all creation. And it is instructive to see the abidingness of it -- 'Perpetual generations' and 'everlasting covenant' speak of this.
There is no demand in this covenant; later on, when the law was the covenant, there were demands, because that was a covenant proposed -- ordained by
angels in the hand of a mediator -- between two parties not in accord with one another. "The law was added because of transgressions". The blessing of that covenant depended upon the fulfilment of the law by man; but the man was a transgressor, so there was no point of agreement. The new covenant is put into the hands of a Mediator who can not only propose conditions, but bring man into accord with them. God proposes terms and stands to them, and works in man to bring him into accord with them, so that the two parties are in agreement. The principle of the new covenant is thus in contrast to the law.
The bow in the cloud was the sign of God's covenant. The clouds were judgment at the time of the flood, but the character of cloud now is different. When God brings a cloud over the earth it is for the purpose of sending down showers of blessing; and that is connected with the idea of covenant. If God enters into covenant it ensures showers of blessing. Where would you get the early and latter rain from if there were no clouds? Pentecost was the early rain, and in a coming day there will be the latter rain, when Joel 2:28 will be fulfilled. Joel speaks of the former and the latter rain. It is the latter rain when the Spirit is poured out on all flesh, and Christ is the sign of God's covenanted blessing in connection with it all -- the blessed sign of God's faithfulness. The rainbow is white light broken up into its constituent elements; it seems to suggest the display in detail of the perfection of God's faithfulness.
In the world to come there will be a perfect providential witness to the goodness and faithfulness of God, but faith will raise its eyes above all that to Christ, and see Him as the true token of the covenant,
every blessing leading the heart to apprehend more His beauty and glory. Men will bless themselves in Him. The bow is seen of men in verse 14 and seen of God in verse 16.
God is always looking at Christ. In Acts 2 it seems to me that Peter points them to the bow in the cloud; there had never been such a shower of blessing before in this world. Peter says, in effect, Look at Christ in heaven; God has made Him both Lord and Christ -- He is the sign and pledge of all God's blessing and faithfulness in heaven. Psalm 110 also shows us the bow in the cloud -- the One whom God has set at His right hand until His enemies be made His footstool; every covenanted promise will be established in kingly power and priestly grace. Christ at the right hand of God is the pledge of God's faithfulness to fulfil every promise. Christ is the bow in the cloud; and God is always looking at Him. There He is as sign and pledge of God's covenant! After Peter had said, You crucified your Messiah, and have cut yourselves off from every shred of blessing; when they answered, What shall we do? he could tell them that the bow was in the cloud; God's faithfulness had not broken down, and Christ risen and glorified in heaven was God's token that not a single thing had failed on His side. On their side they had forfeited all. Now, "Repent and be baptised and ye shall receive the gift of the Holy Spirit". That was indeed a shower of blessing. They would get Joel's early rain before the rest of the nation got the latter rain in another day.
In the coming day all the providential goodness of God will be seen connected with Christ; there will be no sickness, no bad harvests, everything in
abundance. Men will revel in the providential goodness of God, and they will see the glory of Christ in it all; every blessing will bring Christ before them. We do not see the same outward tokens of favour in God's providential dealings now; it is the other way. Our bow in the cloud is Romans 5 and Romans 8; when everything around you is wrong, you see the bow in the cloud; you see the love of God in Christ, and the love of God is shed abroad in your heart. You see that in tribulation, and in the midst of weakness and sorrow; the bow in the cloud is there. God is faithful; in bereavement and trouble the Christian looks up and sees the sure pledge of the faithfulness of God in Christ. Now a Christian may have sorrows and everything going against him; his wife sick, and his children delicate, his business not thriving; and yet he is happy in the sense of God's love and faithfulness in Christ. That is the proper normal blessing of the Christian.
There are clouds of sorrow, disappointment, bereavement, trial, but where the cloud is the bow is in it; the blessed witness of God's faithfulness is in every cloud. People say that every cloud has its silver lining; but J.B.S. said, "There is no silver lining without a cloud"! You could never have the bow if you had not the cloud. God brings the cloud: you may have tribulation; it is the normal surrounding of the saint; but when God brings a cloud, an exercise, a difficulty, look out for the bow. There is not a sorrow or an exercise or a difficulty, but God means you to have through it the light of the beauty and blessedness of Christ in a way you never had before. So that you may have a peculiar sense of God's faithfulness, and that nothing can separate you from the love of Christ nor from the love of God; that is the bow. We do not
learn how good God is by looking at providence, but we learn how good He is by looking at Christ and seeing Him to be the token of divine faithfulness, and taking in the blessed love that was revealed in the death of Christ. In the millennium everything outwardly will bear witness to the faithfulness of God which has brought in every blessing through and in Christ; but as brought into the covenant we have the sure token of that faithfulness in the One in whom every promise is Yea and Amen, before there is any change outwardly. God delights to remember the covenant, and as man delights to remember it there is blessed accord between God and man! God as it were says, I will work in your hearts so that you shall not draw back from me, and I will not draw back from you; Jeremiah 32:40.
It may be called a dispensational picture down to verse 17; and then begins a bit of history, which contains one of the most remarkable prophecies as to the history of the world. The whole history of man, and God's ways of grace, are summed up in a verse or two. Noah, as has often been remarked, set up in government, fails to govern himself. He plants a vineyard, and gets drunk, and dishonours himself. Then his son dishonours him, and the curse comes in. There is one family under curse and another under blessing. This is brought in to show the source of the wicked people who would be destroyed hundreds of years after by Joshua. The Revelation traces everything to its moral conclusion; but Genesis traces everything to its moral source; hence they are good books to read together.
Here we see Ham dishonours his father, and is cursed in his posterity. The children of Ham can never be like any other people in this world. "A servant of
servants shall he be". If you trace the history of nations back to their sources, and see their parentage, you may know their character by seeing how they began. Ham means 'Black', and Shem 'Renown'. God connects renown with Shem. Japheth looks down on Shem now, but that is all a mistake, for God connects renown with Shem; God's purpose was to bring Christ into the family of Shem. Then Japheth means enlargement: the grace of God has reached out, and the very fulness of God's thoughts has been brought out in connection with the Gentiles. "In thy seed all nations shall be blessed", was said to Abraham, and God is persuading or enlarging Japheth now by bringing him into the tents of Shem; there is no blessing anywhere else. Many of us have been persuaded to come into the tents of Shem; all blessing is connected with Christ. Shem is the renowned family into which God has brought Christ. He came into the tents of Shem, and you must go there to get blessing. It is beautiful to notice that when the gospel was first proclaimed, God vindicated the character of His grace by converting one out of each of these three families -- the Ethiopian eunuch from Ham; Saul of Tarsus from Shem; and the centurion, Cornelius, from Japheth. God brought in one from each family to show the perfection and universality of His grace.
It is evident that chapter 11 comes chronologically before chapter 10. Chapter 10 gives the general facts connected with the different families which sprang
from Noah's sons; but the facts recorded in it took place after the dispersal of the nations as described in chapter 11. The distribution of the isles of the Gentiles was for "everyone after his tongue". That shows it was after the dividing of tongues that the different families were dispersed.
The moral principle that underlies chapter 10 is very important; it is that we should be able to trace things to their origin. Israel was in God's mind, and it was important that Israel should understand the source from which all nations sprang with whom they had to do. To know the source of things gives insight into their character. People say sometimes, Why go back so many years? Why not take things as they are now? But it is a divine principle that we should know the beginning of things. A river will never rise above the level of its source. If a thing begins wrong it can never become right by lapse of time. Hence if we are to see our way clearly we must know the source of movements that affect the people and testimony of God. God exposes to His people the moral source of things. Many of the nations who were afterwards great adversaries of Israel sprang from Ham who was under the curse. We find Babylon, Nineveh, Egypt, the Canaanites, and the Philistines in chapter 10: all these nations were adversaries to Israel, and the Canaanites were to be destroyed before Israel. Their source is exposed here; they all belong to the family under the curse. It is a principle in divine things that you never understand the moral character of a thing unless you know its source. God would have us investigate the origin of things: He is showing in chapter 10 the origin of all the different nations that came into connection with His people.
Earthly power is first found with the family under the curse; it begins with Nimrod; it is always the case that things develop more quickly on the evil side than on the good. Nimrod was a mighty rebel -- his name means 'Rebel' -- and his character before God was that of a hunter. Jehovah took account of his character; it was exactly the opposite to a shepherd. A hunter gratifies himself at the expense of his victim, but a shepherd expends himself for the good of the subjects of his care. God's ideal of a king is a shepherd. David was taken from the sheep-fold; that was the place where he learnt to be a king. Moses, too, was a shepherd, and he became a king in Jeshurun. The Lord loves a shepherd: a shepherd gathers, protects, and feeds his flock -- the opposite of a hunter. Nimrod was a rebel towards God and a hunter towards men; all that will come to a head in the last great Gentile power. We see the beginning here; it is the character in which earthly imperial power appears on the scene in Scripture. Corruption and violence are the two principles in Babylon and Nineveh. Babylon is marked by corruption and Nineveh by violence. There is vain glory that corrupts in Babylon; it was the scene of man's glory -- the most corrupting influence you could think of: and Assyria was the violent enemy of God's people. These things are deeply interesting and important: great principles are set before us in a few simple words; Scripture can say so much in a word or two; these words contain the moral history of the world and of man's actings.
Assyria was always antagonistic to God's people, and always will be until God says, "Blessed be Egypt my people, and Assyria the work of my hands", Isaiah 19:25. God will take up Assyria and make him a
vessel of blessing. Both Egypt and Assyria descended from Ham, but even the cursed family comes into blessing through Christ: it is a great triumph of grace. When Assyria and Egypt are blessed it will be in connection with God taking up His inheritance in Israel.
In verse 21 we get the contrast in Shem, "And to Shem -- to him also were sons born; he is the father of all the sons of Eber". It is striking that Eber should be singled out; Eber means 'passage': it suggests the pilgrim race, a people passing through. In Ham's race we see a people building cities and founding empires; we see rebellion towards God and violence towards man. But the pilgrim race are not building cities, they are passing through. All saints are called to be 'sons of Eber'. We might read chapter 10 and think it a dry list of names! But there is the whole moral history of the world there; in Nimrod the character and glory of man's world, and in the sons of Eber the fruit of divine grace in a pilgrim race who are passing through. It is a fine thing to be a son of Eber! It is much better than being a Nimrod, a man who would like to have all the glory of the world at his feet; and who would exercise the violence of a hunter to get it. All this will be headed up in the great Nimrod of the last days, the great rebellious head of imperial Gentile power, who will be marked by rebellion God-ward, and by violence man-ward. But we find 'the sons of Eber' right on to the end in the Revelation; a people passing through, who are not earth-dwellers. In Genesis 11 there are earth-dwellers who find a plain and settle there; but the sons of Eber do not want to build a Babel. It should be a question with every one of us, whether our
affections are connected with the Babel world, or with a tent and altar? The people of God always were a pilgrim people, and always will be: they never settle down here from Abraham's day right on until now.
We have the Shepherd-king in Micah 5; it is worth looking at. We get the introduction of the Shepherd-king, and the destiny of Nimrod. The mighty Shepherd comes in; "Out of thee shall he come forth unto me who is to be Ruler in Israel". Then in verse 4, "He shall stand and feed his flock in the strength of Jehovah, in the majesty of the name of Jehovah his God". The shepherd character and the majesty of the name of Jehovah his God go together! How wonderful! Then in verse 5, "And this man shall be Peace"; the verse goes on about the Assyrian; and then verse 6, "They shall waste the land of Asshur with the sword, and the land of Nimrod in the entrances thereof; and he shall deliver us from the Assyrian". This speaks of the complete overthrow of Nimrod, the shutting out in judgment of the hunter-king: he has to go out, and the Man with the David character -- Christ -- has to come in.
Chapter 11 gives the sad history of the building of Babel; I think it comes in as a climax of evil. And there is a suggestion in this whole history of the way in which failure works, and what it develops into; for the history of failure is much the same in all ages; it always works along the same lines in principle. Noah began well; he claimed the earth for God and put it on the ground of the burnt offering; but before long, instead of holding the earth for God, he held it for self-gratification, and in result he exposed himself to
dishonour. It is just like the church's failure: instead of keeping in the pilgrim place and holding things for God, she began to use things here for self-gratification. The Nazarite spirit went out of the church, and that exposed the testimony to dishonour and reproach. Giving up the Nazarite spirit opens the door for every kind of failure to come in.
Ham represents people who are in the place of divine light without being rightly affected by it; his skin had been darkened by the sun. If people are not transformed by divine light they are darkened by it. "If the light that is in thee be darkness, how great is that darkness". If people have divine light and are not transformed by it, they can take pleasure in seeing the failure of the people of God: that was Ham's state. We ought to beware of the Ham spirit: it comes from giving up the Nazarite spirit: "All seek their own things, not the things of Jesus Christ". If we use things here for self-gratification, the next step downward is to find pleasure in noting the failure of the people of God.
Then Ham is the father of Canaan, which means 'Trader'. Men darkened in the light use Christianity for their own ends and advantage; they make a trade of it. Christendom is full of Hams and Canaans; those who take pleasure in seeing the failure of the people of God, and who make a trade of Christianity. If we get on the line of planting a vineyard, we do not know how it may end; it becomes an opportunity for self-gratification. Then if a Christian fails, worldly people put their heads together and take pleasure in seeing it; that is the spirit of the flesh, and it comes under the curse: in the end such people only use Christianity for their own advantage.
It is defiling to be occupied with evil; if we have to take it up even in the way of its necessary judgment, we have to wash our flesh in water, and be unclean until the evening. If a brother has sinned, and I have to take it up, I have to wash my flesh in water. There is a certain gratification for the flesh in dwelling on evil; it is the Ham spirit: we ought to get a moral lesson out of these things; they are very solemn. These things may be viewed in connection with chapter 11; they seem to show the way things work until in the end people turn their backs on everything that is of God.
In the beginning of chapter 11 we read, "The whole earth had one language ... and it came to pass as they journeyed from the east". The east is where the sun rises; it represents what God is going to bring in at the dayspring, when the Sun of righteousness arises. These people turned their backs on that; it is a figure of what has happened in Christendom; and it results in the building of Babel. It is a striking fact in the history of the world that the stream of human progress and civilisation flows from east to west. Each of the four great empires moved west-wards; and now people go to America, and when there go to the western States. The tide of human life goes that way: it is suggestive of the fact that man always pursues what is going down. But the people of God turn to the east, to what is rising: Israel pitched after the brazen serpent "toward the sun-rising". The Sun of righteousness is about to arise with healing in His wings, and the sons of Eber -- the pilgrim race -- look towards the east; they love His appearing. All that is of God is below the horizon now, but it is coming up when the sun rises. Those who go west will only see the sun set; they
are following the light of this world; and it is going to sink out of sight forever. But the Christian has his eye on the sun-rising, on all that is coming in resplendent with glory and divine beauty.
We read in verse 2, "They found a plain in the land of Shinar, and dwelt there". I think we see at Pentecost the church on holy ground; but she was on the mount. It is blessed to see saints on holy ground, but sad to see people turn their backs to the sun-rising, and come down to the level of the plain to be earth-dwellers. When they get there they say, Now we must make bricks, and build ourselves a city and a tower, and make ourselves a name. That is the way Babylon began to be built in Christendom. The sun-rising was behind people's backs -- the coming of Christ forgotten -- and the professors of Christianity became earth-dwellers. Babylon is not built of stone or rock; there is not a bit of Christ in it; it is all brick -- the product of man's handiwork. The builders have rejected the Stone, and take no account of 'living stones', but they are very busy making bricks. Bricks are a kind of imitation of stone made of earthy material, figurative of the natural man being put through a process of formation so that he may become part of a great structure which will secure man a name -- that will give renown to man. Thank God, His building is going on too, but we are surrounded by Babylon, a structure which is the result of man's brick making; it is earthy material, shaped and hardened to serve the purpose of stone; but no amount of shaping will ever make the natural man suitable for God's building. The natural man may be shaped to make him suitable for Babel, but there is nothing there for God: there is no divine material
in her. I trust we can see how necessary it is for us to keep clear of Babel. God's building is composed of living stones, morally kindred with Christ, who is the Rock. But Babel is a great religious structure without a single bit of Christ in it. We ought to consider the beginning of it, and all its characteristics; we should weigh every detail; God has looked at it and marked it for judgment: He has written confusion on it.
When Israel failed and God gave the government to the Gentiles, He tried Babylon once more. He gave absolute imperial power to Nebuchadnezzar, but it resulted in Nebuchadnezzar taking all the praise and glory to himself, "Is not this great Babylon that I have built for the house of the kingdom by the might of my power and for the glory of my majesty?" The result of God giving the kingdom to Nebuchadnezzar was that he took all the glory to himself. That is man in his best estate, the head of gold. In the Revelation we see Babylon in its worst and most corrupt form, glorified by the light of Christianity, and it is said, "How much has she glorified herself". She uses the light of Christianity for her own glory. It is like Belshazzar using the gold and silver vessels in his idolatrous feast. Man takes the highest and holiest things and makes them contributory to his own glory. How simple minded infidels must be, to talk of Scripture not being inspired! The history of Babylon alone, as presented in Scripture, is sufficient to prove divine inspiration. Who but God could have given us such a history of the world of man's glory, from its conception in Genesis 11 right through 4000 years to its final and permanent overthrow in Revelation 18? God means it should be a fallen system with each one of His own now.
The inspiration of Genesis has been much questioned, yet no book has greater evidence of the divine Hand. The things which people think are only details are pregnant with moral instruction. Doubts and difficulties are sown in the minds of the young at school, but much that infidels say is simply ignorance. Indeed, there is no ignorance so profound as that of the modern intelligent world when it assumes to judge Scripture, for it leaves God out, and there is utter blindness to everything that is morally important. Nothing has a place in Scripture that is not for moral instruction.
"Lest we be scattered". We see here the first development of the principle of confederacy. Man realises his weakness as a unit, but instead of looking to God he looks to find strength in combination with his fellow men. It will all head up in the great confederacy of the last days.
Babel would have been a wonderful place if God had allowed the plan to succeed; the thought of a city and a name was a great ideal; they meant to secure a centre which would be a glory and a name for themselves. That ideal will come as nearly as possible to fruition in a coming day, but it will never be suffered to become what man desires. God will stain the pride of all human glory. If all men had kept together in one mind, with one object in view, and if God had not taken means to weaken man, there is no telling what he might have achieved. God says, "Now will they be hindered in nothing that they meditate doing", therefore He weakened men by confounding their language. It is what God has done all through the history of the world: the great combinations of men have always been weakened by their language being confounded in a moral sense:
they have failed to understand one another. So man has never realised the coveted objects of his ambition; all great combinations of men from Babel until now have sooner or later been broken up by people speaking different languages morally.
The Babel of the last days is the corrupter of Christianity; what a terrible power Babylon would have been in modern times if God had not allowed it to be weakened by dissension and the rising up of sects. But God allowed the Greek schism, and afterwards the countless sects of Protestantism, to spring up and weaken things. We see at the present moment that in spite of the League of Nations hardly two nations agree about anything. It is the way God takes providentially to weaken the great confederacies of men; they would be overwhelming if He did not weaken them by confounding their language; that is, they do not agree among themselves, so that unity is broken up. God is always working providentially to hinder man from achieving the glory which his heart and mind are set on, and this is largely brought about by internal dissensions. Everything in man's world will result in exactly the opposite to what it was intended to bring about; that is, in the ultimate working out of things. So what was intended to have been a masterpiece of organization and centralisation simply becomes Babel -- confusion. It may seem that the will and power of a Nimrod may set up something like order there, but it remains Babel, and will to the end.
I think the ideal man proposed at Babel will come as near to fruition as possible in a coming day, but it will not really come to pass because of the elements of dissension. We read in Revelation 17 that the ten
kings hate the woman and eat her flesh and burn her with fire. God allows these dissensions so as to weaken man's power. There is no need to be unduly alarmed by great combinations of men; I believe that, especially while the assembly is here, God will hold them in check. There may be persecution; I daresay there will be; but God will weaken the combinations of men by internal dissension. And this will turn out to the advantage and protection of the true 'sons of Eber'.
God not only breaks up man's unity, but He has introduced a wondrous unity of His own into this world. It has often been pointed out how Pentecost reverses Babel. God in grace speaks to every man in his own language that all may come into divine unity in the Spirit. What a contrast there is to Babel at the beginning of the Acts -- a people who understand each other perfectly. "The multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common". That was God's answer to Babel. It was so wonderful that people were afraid to join them. It was a unity with a wall of fire round about it.
We find, too, from Joshua 24:2, that another element came in at the time of Babel which had not been known before; that is, idolatry. I think idolatry is an essential feature of Babylon. If man seeks his own glory he opens the door for Satan to put himself in God's place. How terrible that man should reverence and look up to that which is really Satanic. That is the character of the world, man assuming imperial power -- really usurping what belongs to
Christ -- and idolatry. Such being the case, the blessing and testimony of God are found with a called-out people. The assembly is a called-out company. In the next chapter Abram comes before us as called out by Jehovah.
Abram is the typical son of Eber; the call of God made him a stranger and sojourner on earth. He did not attempt to build a city, but he waited for one. "He waited for the city which has foundations, of which God is the artificer and constructor", Hebrews 11:10. He had in view a city which would be filled with the glory of God, a perfect and divine contrast to Babel. It is very blessed to see the character in which God appeared to him: Stephen tells us it was "the God of glory". It was that which threw the Babel world into the shade for Abram, and broke the chain of idolatry. There is no man in whom we ought to be more interested than in Abram, because he is our father, "the father of all them that believe".
The God of glory appeared to him when he was in Mesopotamia, and said, "Go out of thy land, and from thy kindred, and from thy father's house, to the land that I will show thee". The call of God is a wonderful thing. A mighty and powerful voice from the unseen world reaches the heart, and it awakes to the consciousness that it has to do with God, who is securing its attention, and calling it from earth apart to have to do with a world where divine glory dwells. It is evident that such a call demands movement. Souls often receive the forgiveness of sins and stop in
Mesopotamia; they do not answer to the divine call. Indeed, in Abram's case he did not at once answer to the call; it would appear that it was his father who made the first move. Abram did not move, though the God of glory had appeared, and had spoken, to him; it was Terah who moved, and took Abram with him.
God sometimes uses providential circumstances to lead us in the right direction, yet they very often become eventually a hindrance. Providential circumstances and natural relationships never carry us into what is heavenly; Terah did not go beyond Haran, and Abram was detained there until he died. He left country and kindred, but he did not leave his father's house until God brought death in. How often has God by some form of discipline to bring death in on the things that detain us, that He may free us to answer His call!
It may be noted that Abram was not called to leave bad things. The world was indeed a bad world; it was marked by imperialism in Nimrod -- that is, usurpation of what is due to Christ -- and by idolatry and the human glory of Babel. But Jehovah did not mention these things; He called Abram to go out from his land, his kindred, and his father's house -- things here in their best form -- "to the land that I will show thee".
The call of God is to the enjoyment of the proper portion of faith entirely outside seen and natural things. Are we prepared to leave in spirit the sphere of sight, that we may inherit a portion outside the whole system of seen and tangible things that would naturally attract and hold a man? God is calling His saints away from the visible and the material,
that His glory, and His land and city, may be in their view. Dr. Hawker, of Plymouth, was asked if he were going to see the Great Exhibition, and he answered, "I have seen the King in His beauty, and beheld the land that is very far off". All the best that the world could produce was there, but a man who had seen something infinitely more glorious was not attracted by it. "The God of glory" had appeared to Abram; in the New Testament He is spoken of as "the Father of glory". It suggests that He has given being to a whole system, or world, of glory, and in grace He is calling men to see it by faith, and to live in it, though yet unseen.
Stephen began his address in Acts 7 by speaking of the God of glory, and at the end he saw a Man in the glory. He was stoned to death, but Saul came in to continue his testimony, and he began with the light of glory and of Man in the glory. It was a light that surpassed the brightest light in nature; it was "a light above the brightness of the sun". Ecclesiastes exposes the vanity of what is "under the sun", but in Canticles we touch what is spiritually above the sun in One who is "the chiefest among ten thousand" and "altogether lovely".
The land that Jehovah proposed to show Abram was figurative of a heavenly inheritance. And now what is heavenly has come fully into view, for Jesus is glorified in heaven. Stephen saw what has been called "the new metropolis", something far greater than Jerusalem. And Paul saw the heavenly light and heard the heavenly voice that the Son of God might be revealed in him, and that he might preach the Son of God -- a risen, ascended, heavenly Man -- as glad tidings to the Gentiles. The acceptance, place,
and relationship of the Son of God, as glorified in heaven, are now being announced as glad tidings universally. God's thought for men is nothing less than that they should have heavenly blessing in His Son, and be brought into sonship of a heavenly order. This is the land which He would show us; it is the full height and blessedness of the gospel. The Son of God in heaven is announced to men as glad tidings. It is not only that they may be forgiven and justified through the grace of a Saviour God, but He would bring them into the place and relationship set forth in His Son as the glorified Man in heaven, and send out the Spirit of His Son into their hearts, that there might be the cry of 'Abba Father' in free and glad response to such amazing love.
Faith's portion is in that 'land', and as we live in the blessedness of it we are truly 'great'. The Babel builders said, "Let us make ourselves a name", but Jehovah said to the called-out man, "I will make of thee a great nation, and bless thee, and make thy name great; and thou shalt be a blessing". God proposes to make us great by bringing us into the greatness and preciousness of Christ. How could there be anything greater than to have the knowledge and possession of the Son of God in heaven, and to know that His place and relationship are ours eternally, through the infinite grace and love of the blessed God? Mary was conscious of divine greatness conferred upon her when she said, "From henceforth all generations shall call me blessed". Her greatness lay in the fact that God had chosen her to be the favoured vessel for the bringing in of Christ. God makes us great by bringing in Christ, and giving Him a place in our hearts, and giving us to know how we are blessed
in Him. Every one of the spiritual seed of Abraham can truly say; "Thy condescending gentleness hath made me great", Psalm 18:35.
A principle on which all men can be blessed was found in Abram. "The scripture, foreseeing that God would justify the nations on the principle of faith, announced beforehand the glad tidings to Abraham: In thee all the nations shall be blessed", Galatians 3:8. Faith as a distinct principle of blessing was introduced in Abram, and it is a principle that holds good for every one, for all nations. Faith is the light of God and of unseen things brought through divine grace into the soul of man. In chapter 22: 18 blessing is in Abraham's seed; that is, in Christ; but in chapter 12: 2, 3 the blessing is in Abram; that is, it is looked at as brought in on the principle of faith. At Babel the nations were scattered in judgment, but faith is a principle on which all nations can be gathered for blessing. "So that they who are on the principle of faith are blessed with believing Abraham", Galatians 3:9.
Then the beginning of verse 3 is important. "I will bless them that bless thee, and curse him that curseth thee". Men are tested by their attitude to that which is of God. We can see that perfectly in relation to the Lord Himself; He was the great test, and those who blessed Him were blessed. In principle it applies to the saints also, for if they are blessed of God in having faith they become a test to others. We see this in Matthew 25, "Inasmuch as ye have done it to one of the least of these my brethren, ye have done it to me". The righteous had blessed His brethren and therefore they got blessing. Indeed, everything that is of God becomes a test to all who come in contact with it. It is important to take note
of this. If God brings what is of Himself near to men, in principle they either bless or curse it. If God brings in light as to the truth it tests in the same way; it becomes a test of condition of soul. If God brings in a ministry that is of Himself, those who speak well of it, who bless it, get the blessing of it; but those who speak evil of it disclose their state in so doing, and under God's holy government they may even lose what they have previously had. We can see this plainly in those who have refused and spoken evil of light which has been given in these last days for the church. The same principle applies to the gospel. A wonderful message comes, and people either bless or curse. One person says, It is just what my poor soul needs, and another refuses or despises it.
When Abram came into the land and reached Shechem, Jehovah appeared to him. He got what we might speak of in New Testament language as a manifestation. The Lord said, "He that has my commandments and keeps them, he it is that loves me; but he that loves me shall be loved by my Father, and I will love him and will manifest myself to him", John 14:21. There should be more exercise and desire amongst saints in regard to manifestations; one cannot but feel that they are not enjoyed, or perhaps even looked for, by many. I think that every manifestation would give the soul some apprehension of the Lord it had not had before, and I do not suppose that anything could give the same kind of personal knowledge of Christ as a manifestation of Himself. It is probably one of the greatest causes of spiritual weakness in the present day that there is so little personal knowledge of Christ amongst those who have believed on Him.
It is a great encouragement to see that the effect of Jehovah's first appearing to Abram was that, though delayed by natural influences for a time, he answered to the divine call, and really left country, kindred, and father's house, and entered into the land of Canaan. That is, he entered into the character of blessing which God proposed to bestow upon him. The first appearing left such an impression on him that it finally overcame all the influences of Mesopotamia.
Then, when he entered and passed through the land, he found "the Canaanite was then in the land". There was a hostile people occupying the territory of promise, figurative of those influences of evil (which really emanate from spiritual powers of wickedness in the heavenlies, Ephesians 6:12) by which Satan would seek to hinder God's called ones from coming into spiritual possession of that which is in His purpose of love for them. In presence of this new difficulty he got another manifestation. "Jehovah appeared to Abram, and said, Unto thy seed will I give this land". He had moved in response to the first manifestation, and therefore he got another to encourage him in the face of another form of the enemy's power.
In this connection we may remark that it is of the deepest interest to consider the seven instances in which Paul got manifestations of a peculiar and blessed character (Acts 9:3; chapter 18: 9; chapter 22: 18; chapter 23: 11; 1 Corinthians 11:23, 2 Corinthians 12:9; 2 Timothy 4:17). Each one of those manifestations had its own distinctiveness, and left its own peculiar impression on the beloved and honoured servant. And each (with the unique exception of 1 Corinthians 11:23) had its special bearing on the circumstances and
exercises in which the apostle was found at the time. In his case the appearances and communications were in relation to his apostolic service. But the Lord says to each one of us, You will be known as a lover by having My commandments and keeping them; and if you love Me you will want Me, and if you want Me I will manifest Myself to you. The Lord does not hide Himself from the heart that loves Him; it would not be like Him to do so.
Abram "built an altar to Jehovah who had appeared to him". His approach and communion took character from the divine favour which he had experienced. Our altar must be according to the measure of our knowledge of God. Now the revelation of God in His Son is complete and immeasurable, but we have to take account of our capacity to appreciate it. No one can approach beyond his measure, but we should learn to think even of our side according to the measure of divine grace; that is, the Spirit given, priesthood, and sonship. So that, according to the truth, our altar is very great, and of a high and holy character.
It is very blessed to build an altar; it suggests taking a priestly place with God, and ministering to His pleasure. It has often been pointed out that all the offerings in Genesis are burnt offerings. Amongst believers, speaking generally, the Levite has been more thought of than the priest. That is, the thought of serving and ministering to man is greater in minds generally than the thought of priestly service Godward. It is said of Aaron, "that he may serve me as priest", Exodus 28:1, 4. The moment we think of taking a priestly place with God it raises the question of suitability, which is indicated in the priestly
garments. Priestly service cannot be taken up without priestly state.
In Abram's case the tent and the altar went together. If I am not a pilgrim outside, I cannot be a priest inside. Every believer is entitled to be a priest as being kindred with Christ; all Aaron's sons had title to the priesthood, but they had to be invested with the priestly garments and to be consecrated before they could exercise priesthood. 1 Peter 1, 2 shows the spiritual elements which are required to constitute a holy priesthood. It is interesting to note that there was a priesthood in Israel before anything official was set up. In Exodus 19:22, priests are spoken of who were such morally. Aaron had not then been called; there had been no word spoken of the consecration of priests; but we read, "and the priests also, who come near to Jehovah, shall hallow themselves". That gives us the essential idea of priesthood; it is to draw near to God. Christ suffered for sins "that he might bring us to God" (1 Peter 3:18); that is, that He might set us in a priestly place. In building an altar Abraham took up a priestly place with God.
Then we find that Abram "called on the name of Jehovah". This seems to be suggestive of that spirit of dependence in which one is cast upon God for everything, and particularly for all that is connected with His service and testimony. "Moses and Aaron among his priests, and Samuel among them that call upon his name: they called unto Jehovah, and he answered them", Psalm 99:6. Prayer is the expression of weakness and dependence on man's side, but also of confidence in God. So that we get here three things which are very characteristic of those identified
with God's testimony, and it should be an exercise with us to be preserved in pilgrim, priestly, and prayerful character.
It is striking that immediately after Abram takes a priestly place with God Bethel is mentioned for the first time -- the thought of the house of God is introduced. The time had not yet come for the bringing out in detail of what Bethel meant; we see that more in Jacob's history; but it was already the place where faith dwelt and worshipped.
We ought to think more of serving God in a priestly way. We often come together with hardly a further thought than to get comfort, or to be edified or refreshed, but the principal thing is the service of God. In relation to this it is essential to preserve the pilgrim character outside. If we do not walk in the pilgrim character individually there will not be much of a priestly character when we come together. The 'tent' suggests also a household thought. I often think when young Christians are married that it is the pitching of another tent, and one's exercise is that it should be a 'goodly' tent. "How goodly are thy tents, Jacob, and thy tabernacles, Israel!" God connects His testimony very much with households; and it is a poor household where there is not a morning and evening sacrifice. Job took a priestly place on behalf of his household, and put everything on the ground of the burnt offering.
It is a great thing not to leave the neighbourhood of Bethel; Abram's history warns us of the danger of leaving it. "Abram moved onward, going on still toward the south". Satan will seek to hinder any movement at all as long as he can, but when he can no longer do that he seeks to allure the saint to go too
far. Souls sometimes begin with earnest desire after spiritual good, but not learning to judge themselves, they go beyond what is spiritual and get occupied with themselves and not with Christ. This is the way to get into famine, and eventually to Egypt!
Satan first tried to detain Abram from entering the land, and then when he was there he moved him to go on further to the south, and then to Egypt. But in leaving Bethel Abram departed from the place of blessing, and it is at that point the thought of famine is introduced. There could be no famine in the house of God; there is always bread there; the prodigal knew that even the hired servants in that house had "bread enough and to spare". God said in another day that if His people had hearkened to Him and walked in His ways He would have fed them with the finest of the wheat, and satisfied them with honey out of the rock; Psalm 81. If you find a shortage of spiritual food you may be sure that you have been moving in the wrong direction. There is hardly any better test of where you are than the food test.
The shortage of food is a very serious matter, because it leads to souls going down to Egypt; it is hungry people who go there. If you are nourished by spiritual food you do not want the world's food, but if you do not get the former you will soon crave the latter. If you are conscious of a shortage let it wake you up as to where you are moving, and get back to the neighbourhood of Bethel. Every step in the wrong direction is not only lost time, but it leads to all true testimony being given up.
I think the Lord has been using the circumstances and difficulties of the last few years to get His saints more into the pilgrim and priestly spirit. Many
trying exercises have had to be faced and accepted, and the divine intent in these things has been the formation and strengthening of that three-fold cord of which we have spoken -- the pilgrim, priestly, and prayerful spirit. Probably things will not get better, but rather worse, and the Lord will continue to use them in this way. This spirit will either be developed or there will be a going down to Egypt.
The effect of going in that direction is that we become afraid to be true to our spiritual relationships. As soon as Abram got near Egypt he began to be afraid; the very shadow of Egypt before he got there made him afraid to be true to the relationship in which he and Sarai stood. He thought only of himself; it is like "all seek their own things". His proper place surely was to protect Sarai, but he was prepared to sacrifice Sarai to protect himself! Abram represents the responsible side, and in Sarai we see a type of the relationship in which the church stands to Christ. Abram ought to have had the most jealous care that she should remain true to her relationship and the confession of it. But instead of that he was full of himself -- "They will slay me, and save thee alive. Say, I pray thee, thou art my sister, that it may be well with me on thy account, and my soul may live because of thee". Here is a man seeking his own things; that is the effect of the shadow of Egypt. You will find that if you come down to the level of the world -- if you get on to terms with the men of the world -- you become very shy of confessing your true relationship to Christ. The result of this denial of relationship was that Sarai got into Pharaoh's house. What a contrast to God's house! "The princes of Pharaoh saw her and praised her to
Pharaoh; and the woman was taken into Pharaoh's house". The way to get admiration from the world is to deny your relationship to Christ; they will praise you if you are untrue to Christ. Paul was jealous over the Corinthians with godly jealousy, and said, "I have espoused you to one husband, that I may present you a chaste virgin to Christ". That is the spirit Abram should have been in -- longing that Sarai should in no way compromise her true relationship. "He treated Abram well". This is just what happened to the church publicly and historically when she was unfaithful to Christ. People say, You must mix with the world, and then you will do them good. No, you do no good, you bring plagues on them! "Jehovah plagued Pharaoh and his house with great plagues". I believe that many troubles come upon the world through the unfaithfulness of God's people. When Christians are unfaithful God has to plague the world to get His people out of it, to free them from their link with it. Unfaithfulness can never be a blessing to anybody, and we do not really get esteem from the world by going down to it. It ended in Abram and Sarai being, as it were, thrust out of Egypt. It often happens when God's people get into the world, that something comes in to drive them out.
In the beginning of this chapter we see Abram fully recovered. He returned to the point of departure, "the place where his tent had been at the beginning", and "to the place of the altar that he had made there
at the first", and then "Abram called on the name of Jehovah". He came back, in figure, to full privilege and blessing. God is the God of recovery; He never gives up His thought for us; and we need to have hearts established with grace. When believers get away from the path and joy of faith, they are often tempted to give up all as hopeless, but through the infinite and altogether unmerited favour of God there is a way back, through self-judgment, to all that has been enjoyed before. Even where there is no outward departure the heart often gets away from the true enjoyment of spiritual blessings. But this need not continue.
The Lord said to Peter, "I have prayed for thee". When we are right He intercedes for us that we may have all needed grace and support in the path of God's will. But if we get into a wrong place or condition His intercession may be answered by the discipline of God. We may come under dealings which are humbling to us, and which perhaps involve suffering for others, like Jehovah's dealings with Pharaoh and his house. God is saying by it, I must have you back to your tent and altar, and to the spirit of dependence. Full restoration is always God's thought. However far a saint may have wandered, God never departs from His thought; and He is always working to bring the saint back to it. Sometimes there is a little reviving without restoration to the point departed from, but we should be exercised to come back to the full height of our calling and privilege.
Lot was the companion of the man of faith, but he does not seem to have had any personal energy of faith for himself. He went with Abram from Mesopotamia to Canaan, and from Canaan to Egypt, and then back
to Canaan. There are a good many Lots who hang upon others, but this is not enough, for some day a test will come. When Lot was tested he was found to be a man of sight; he was converted, but he was not a man of faith. And having been in Egypt had a serious effect upon him, for when he saw the plain of the Jordan, where Sodom was, it appealed to him as being "like the land of Egypt"!
It is much easier to lead people down to Egypt than to take the love of it out of their hearts when it has once come there. This was a solemn thing in Abram's history. Many a believer who has gone down to Egypt, and got recovered afterwards himself, has been the means of leading another there who never got recovered. Lot never got true spiritual recovery; he never really had the pilgrim spirit or the priestly character, though God's mercy cared for him. If it had not been for the New Testament we should not have known that he was a converted man. It is sad to get the influence of Egypt into the heart. The children of the saints, brought up in the nurture and admonition of the Lord, have the great privilege of never having the taste for Egyptian things developed; and then they have never to suffer from reminiscences of Egypt. The Israelites, having been in Egypt, could remember what they had there; they said, "We remember the fish that we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic", Numbers 11:5. If you have once tasted the things of Egypt you never forget, and when your soul declines spiritually there is ever the tendency to turn back to them. Another side to Abram's act was that he got Hagar from Egypt, and she became a cause of difficulty later on. You
never know what will be the fruit of any step of departure: you may have to reap the fruit all your life; and what is, in one sense, sadder still, others may have to reap the fruit also.
Then we find the difficulty about the flocks and herds, and strife between the herdsmen. The abundance of possessions only became a source of trouble, and strife came in. It is mentioned that "the Canaanite and the Perizzite were dwelling then in the land", as though to mark the seriousness of strife in the presence of such lookers-on. There are enemies looking on, and ready to note what happens among the people of God; it is a poor testimony if there is seen to be strife between the servants. "A bondman of the Lord ought not to contend, but be gentle towards all; apt to teach; forbearing; in meekness setting right those who oppose", 2 Timothy 2:24. Contention is generally connected with something that pertains to us, or that we think pertains to us, in this world. If I want a place for myself it is very likely to lead to strife. But Abram was entirely apart from the spirit of strife. "Let there be no contention ... for we are brethren". He met the spirit of strife by the spirit of surrender; there was no insistence on any rights for himself; if Lot would go to the left he would take the right, or if Lot preferred the right he would take the left. He did not grasp at anything here; he would leave all with God; a beautiful example. It was said even of Christ, "He shall not strive or cry out, nor shall any one hear his voice in the streets". He was the chosen Servant, the beloved One of God, in whom His soul found its delight. He would leave everything in the hands of God, and not strive for any place, but go on with His
service. I think we can see something of the Spirit of Christ in Abram.
All this became a test to Lot; he "lifted up his eyes and beheld all the plain of Jordan that it was thoroughly watered ... as the garden of Jehovah, like the land of Egypt". It was all naturally beautiful and very attractive. The "garden of Jehovah" suggests to me that there was everything desirable providentially: he could not wish for a better place. There are times when Satan puts before us something like that to get us out of the path of faith, and people think it is divinely ordered, and such a providence. They say, I was exercised and this opened up; it is just what I wanted! The question is, Did we look at it with Lot's eyes or with Abram's? There was everything in the plain of the Jordan attractive for a man with cattle. We may be tested by circumstances that look like the perfection of God's ordering, yet it may be just our own choice. There is nothing more deadly than the choice of the creature; Lot chose for himself. It is a contrast to what the Psalmist says, "He hath chosen our inheritance for us". Let things be God's choice! We need faith for that. If I look at things with the eye of sight I look at them as they appear to me, but faith looks at things as they are under the eye of God. When a thing looks as if providentially ordered, be careful about it! There never was a more remarkable providence than that which put Moses in Pharaoh's palace; and yet when he came to faith's maturity, he turned his back on the providence of God which put him there, and cast in his lot with the people of God.
We find Lot's estimate rather mixed between the garden of the Lord and Egypt: he seemed to class
both together; and he entirely failed to take account of moral conditions; so the Spirit of God adds, "And the people of Sodom were wicked, and great sinners before Jehovah", verse 13. That is what the place was under God's eye. It looked as though nothing could be better ordered for Lot and his cattle, but the moral conditions were very serious before God. If Lot had considered that, he would not have chosen such a place: there was no calling on the Name of the Lord there. The moral state of the place ought to have been a sufficient warning from God to prevent Lot from moving in that direction. I do not believe that the Lord suffers His people to enter on a disastrous course without warning; there is always a danger signal, but it may be disregarded with ruinous consequences.
Lot had no brethren in Sodom, a marked contrast to Abram, who dwelt in Hebron. Hebron means 'company'; it is a fine place. You do not get the company of the saints in Sodom. Are you seeking company? An honoured servant of the Lord used to tell us that company was better than property. Lot was on the line of property, but it is better to dwell in Hebron and have company; there is no company like that of the saints. Lot was unhappy, and vexed his righteous soul every day. How many of the people of God are in circumstances where they are vexed every day!
Then "Jehovah said to Abram ... Lift up now thine eyes, and look from the place where thou art, northward and southward, and eastward and westward; for all the land which thou seest will I give to thee, and to thy seed for ever". Abram had something to look at as well as Lot, but it was a different kind of vision! He got a wonderful enlargement;
God told him to look northward, southward, eastward, westward. It is like Ephesians 3:18. The man who surrendered here got in figure a heavenly portion. I have no doubt we should have a clearer vision of the heavenly inheritance if we were more marked by surrender here. In the last century those who came out for the Lord were men who had made surrender; they were men of position and parts who could have made their mark in the world; but in proportion as they surrendered they got great spiritual expansion. It is a great thing to surrender: there is something you might have in this world, and you give it up because it is not on the line of the Spirit. Then you see all God's purpose in Christ. What an expansion! "The breadth and length and depth and height".
The names of these places at the end of the chapter are full of suggestion. Mamre means 'vigour' and Hebron means 'company'. They suggest spiritual vigour, and a circle where fellowship can be enjoyed. We ought to see to it that we are found spiritually in what answers to this.
This chapter shows the man of faith as the one who can overcome the world. That is one feature in which Abram is a marked contrast to Lot. I am not aware that there is a single instance in the history of Lot where he appears in the character of an overcomer. He was a true saint, and the Spirit of God has spoken of him in the New Testament as 'just Lot', but he never overcame; he was always being overcome by one influence after another. Egypt got
a place in his heart, and then "the well-watered plain" because it was like Egypt, and then Sodom, and then Zoar. He always had some influence in his heart which was not of God. He never showed his true colours as a saint; his name means 'concealed' or 'dark-coloured'. If you do not show your colours you are sure to drift into association with the world, and when you do that you lose your happiness and all power to be an overcomer. It is very solemn to be a Lot. There are many concealed saints who do not come out in their true colours. A man like Lot becomes a source of weakness and trouble. Moab and Ammon were children of Lot: he became the unconscious parent of two nations, who, though kindred with the people of God, were always hostile to them. That is the kind of fruit a man like Lot produces.
In view of overcoming much depends on where we live. We have already seen where Abram dwelt; here the Spirit tells us where Lot dwelt. He adds this striking comment on the circumstances which He had recorded (verse 12), "For he dwelt in Sodom"; and in the next verse He tells us again where Abram dwelt, as if to mark the contrast. If people dwell in Sodom they get involved in Sodom's troubles. Sodom was a lawless place; it says in verse 4, 'they rebelled'. There is always the element of lawlessness in the world, and in the government of God it always leads to trouble. Lot was powerless, and fell into complete captivity. He had no personal power, and he had no allies or confederates; he was simply carried off. The features we have seen to characterise Abram enable a saint to overcome. But if we are not habitually going on with them, when a crisis comes were are not equal to it. We might wish to make a stand sometimes,
but if we have not been walking in the divine path we have no divine power. Abram was an overcomer: he overcame the world in its hostile form and in its patronising form. But there was a brother who by reason of his associations was helpless in the presence of the world; he could not stand. If we are not going on as pilgrims and priests we are helpless in a crisis. No doubt Lot would have liked to have made a stand when the crisis came, but it was too late: he had not been following the pilgrim and priestly path, so was not fit for the militant path. If not a pilgrim and priest you cannot be a soldier.
There was nothing in his house that he could bring out to meet the difficulty. But Abram had a good army -- trained, too -- all able men for conflict. It is very instructive to see this moral result of dwelling in the right place. Hebron means 'company', and is suggestive of fellowship; Mamre is 'firmness' or 'vigour'; Eshcol is 'cluster of grapes'; and Aner means 'waterfall'. These names seem to speak of spiritual vigour, and the joy and freshness resulting from being in the good of the presence of the Spirit and of the fellowship. The result is strength for conflict, for the saint has to be both a son of peace and a man of war. All these things become strengthening 'allies'; Lot in Sodom had no allies, but with such confederates there is no lack of military power to overcome.
Abram had no sympathy with the king of Sodom; it was not a question of taking sides, but of rescuing a brother who had fallen under the power of the world: it is a great thing to have power to do this. There is such a thing as delivering one's brother: Abram did not fight to preserve his own liberty, but to rescue
Lot. It is good to have power to rescue a brother who falls into captivity to the world. This power will only be found with those who are on the line of Abram, not with those who dwell in Sodom. The Abram of the New Testament is the apostle Paul: he speaks to the Colossians of the great conflict he had for them. He saw them in danger of falling under the power o£ the rudiments of the world, and he brings all his forces to deliver them: he does this at Colosse and in Galatia; he had great conflict to deliver the saints from the world; for he saw the saints being drawn into bondage, and he came in for their deliverance. Many a saint has been delivered from elements of the world, which had overcome him, by the spiritual energy of another. We might covet to be thus deliverers of our brethren.
After the victory Abram was tested by the world in another way. He first got the victory over it in its hostile character, and then over it as tempting with honour and gifts. The offers of the king of Sodom are perhaps frequently more deadly than open hostility. We all have to fear the seductive proposals of the world, and the moment of victory is a moment of peculiar danger. When a spiritual victory has been gained the enemy often comes in with something seductive, some honour, some gift. We need to stay in "the valley of Shaveh, which is the king's valley". In the king's valley the King of Salem always meets you before the king of Sodom, and what you get from Him fortifies you to meet the king of Sodom. The king's valley is the low place, for the king of Sodom comes out to make something of us, and to confer favours, and it is good when he finds us in that valley. It is there where we get priestly support.
There is One who calls us to Himself in the king's valley, and says, "I am meek and lowly in heart". The end of Matthew 11 is the king's valley, and those who are there are safe from the king of Sodom. "My heart is not haughty nor my eyes lofty" (Psalm 131); that is the king's valley, the spirit of lowliness, and the consciousness that all has been done by divine support. "Not unto us but unto thy name give glory"; that is the spirit of the king's valley, and there the King of Salem always meets us before the king of Sodom, and His refreshment and blessing make us superior to all that the king of Sodom has to offer.
Melchisedec bringing forth the bread and wine is very suggestive. It is a most remarkable Scripture: it is the first presentation to us of the royalty and priesthood of Christ, and therefore is of the deepest interest. Melchisedec is one of the most remarkable persons in the Old Testament: we see in him a new character of royalty. We have had Nimrod, the rebel king, and we read in this chapter of nine kings; but not one of them was a king of righteousness or a king of peace: this introduces a new character of royalty which the world had never seen before, and which will predominate in the world by-and-by. God means to have the world dominated by a king of this character.
The bread and wine suggest to me what we sing sometimes
It is the divine refreshment of the blessing that is going to fill the universe. The blessing that will fill the world of bliss is that the will of God is fully established
by the One who said, "Lo, I come to do thy will"; so that the love of God can be displayed and enjoyed. The loaf in the Lord's Supper speaks of the will of God established, and the cup speaks of the love of God made known and enjoyed: we have got it in the king's valley now. Christ brings in the will of God and the love of God; He will bring both in publicly, but saints have the refreshment of both privately in the king's valley -- a low place in this world, but where Melchisedec is known, and the blessing that is to fill a world of bliss is tasted. If you get a taste of that, the king of Sodom has not much to attract you; you do not want even a shoe latchet from him.
There is nothing more wonderful than the Lord's Supper, and nothing the devil has more deadly hostility to: he has made it sacramental to many, and just remembrance of what Christ has done to others; he has sought to cloud all the depths and sweetness and beauty of it, as that by which the Lord rallies His own and brings Himself and His love and the love of God livingly before their affections. If our eyes were opened to see what the Supper is in the thought of the Lord it would bring us all together.
It was not only that Abram was blessed, but blessing went up to God; it came down from God and rose again to its source. The king of righteousness and peace brought forth bread and wine; but he was also priest, and as such he blessed Abram, and blessed the most high God. Most High God is a millennial title; all that is connected with it will be publicly known under new covenant conditions in the world to come. If you get the blessing of the most high God, possessor of heaven and earth, you are set up in independence of
the king of Sodom. And then God is blessed as the One who has given victory. Blessing comes down upon man, and goes up to God.
The king's valley is only mentioned twice in Scripture; here, and in connection with Absalom; Absalom set up a pillar there; that is very striking (2 Samuel 18:18). Absalom was a rebel, and he set up in this very place a monument to himself. It shows that the devil would seek to displace all that properly belongs to the king's valley -- all the moral beauty and perfection of Christ -- by man's beauty. Absalom was a beautiful man, but his beauty was used to steal away hearts from the true king.
Scripture makes us feel that we have to do with God in it, for these things could not have been put together except by the Spirit of God. The meaning of every name is pregnant with divine instruction, and the Spirit of God reasons on it, and tells us that Melchisedec means King of righteousness, and that King of Salem means King of peace (Hebrews 7:2). Melchisedec as a type brings out the peculiar and unique greatness of Christ; He is priest in His own title as Son of God. In the Aaronic priesthood, every link in the chain depended on the one who went before; but here was one who stood alone in personal dignity in his own title. The Aaronic priesthood was instituted long after. But in connection with Aaron there is a thought which is not seen in connection with Melchisedec. Aaron had sons, Melchisedec was alone; he was a type of a unique glory of priesthood that belongs to Christ alone; but in Aaron there is added a very precious thought; he has brethren, "For both he that sanctifies and those sanctified are all of one".
It is a blessed thing to have a true sense of the
greatness of the Son of God. We overcome the world because we are made independent of it. In John 2 the Lord comes in when everything has failed, and turns the water into wine. He becomes the minister of divine joy to man. He can eclipse the best thing in nature and throw it into the shade by that which He brings in. Melchisedec's bread and wine were far better than anything that Sodom could offer. And at the end of John 2 we see Him as a priest ministering to God by securing the holiness of His house. "The zeal of thine house hath eaten me up". He cleanses the temple; He maintains everything according to the holiness of God. He ministers to man and to God. That Person loves every one of us with a present, personal love, and we are bound up with Him in everlasting ties. He is the Person in whom we are more interested than in anyone else; He is near to us, and if we only keep in the king's valley He will meet us and minister divine refreshment to us.
In Luke He goes up into heaven as a priest blessing His people. Everything is secured in Him for man and for God. Luke is the priestly Gospel: the key to its character hangs at the door, as it does generally in the books of the Bible. The first words are, "There was a certain priest". In Luke the blessing is brought in in priestly grace for man, and in that way everything is secured for God. Luke begins with an empty temple and a dumb priest -- a man silent to God, not able to speak His praise; but it ends with a company filled with such praise as makes the courts of the temple ring.
"He gave him the tenth of all". There is in that the recognition of what is due to God in connection with what comes into our hand providentially here.
And there is a spiritual thought in it also, that the victories of faith minister to what is priestly. If we were in the good of what is set before us in these verses the things of Sodom would not appeal to us. Abram declined them all "from a thread even to a sandal-thong". There you see an overcomer of the world: he, as it were, says, You cannot add the smallest thing to my wealth or happiness. He had registered a solemn vow that he would not have anything from the world; and God was delighted to come to him and say, "Fear not, Abram; I am thy shield, thy exceeding great reward". That is to say, I will be your reward; you have refused the world, but you shall have Me.
This is a most instructive and exercising chapter as showing what enables us to overcome the world.
We have already seen how the man of faith, whose strength is in prayer, preserves his pilgrim and priestly character in separation from the world, and dwells in Hebron -- that is, he gets the support of fellowship -- and is victorious over the world, while Lot falls under its power. Then the overcomer gets the blessing of the priest: he meets Melchisedec -- a wonderful type of the royalty and priesthood of Christ -- and in the good of the blessing "soon to fill a world of bliss" he refuses to take anything from the king of Sodom, "from a thread even to a sandal-thong". That is the blessed superiority of faith. And if Abram would not have anything from the world he got great compensation, for he got Jehovah as his shield and exceeding great reward.
It was not a question of what God would give him, but of what God Himself would be to him. John 4 comes to one's mind when one thinks of God Himself as the portion of faith. The Lord proposes there that the giving God should be known, and when we consider the character of His giving we see that in giving His Son and His Spirit He is really giving Himself. His gifts are not such as can be enjoyed at a distance from the Giver, for it is Himself, as known in the Son and by the Spirit, who becomes the portion and joy of the believer. It is not as if He gave something away from Himself. So that the knowledge of God is the most priceless and blessed gain. Peter tells us that everything is given in the knowledge of God; HE is the great promise of everything; 2 Peter 1.
A shield is a defence against hostile powers, but the reward is what God is Himself to the one who knows Him. We need the shield, we could not enjoy the reward without it in presence of the power of evil. But behind the shield we enjoy God Himself. To know Himself we must know His nature, and His nature is holy love. His attributes all guard His nature, but His nature is Himself. If God's almighty love is near, how can His people lack anything that is good for them?
I think the sense of what God was to him encouraged Abram to take up the exercise as to a true seed, so that the inheritance should not be alienated. "I go childless" is really "I depart childless". There must be a true seed of faith to inherit the promises. The seed here is not Christ personally as in chapter 22: 17, 18, but a seed innumerable as the stars of heaven -- the heavenly seed of faith. So that we see Abram here in his character of 'great father', head of the family
of faith. Galatians 3 tells us that all who are on the principle of faith are sons of Abram, and here we see his exercises as the 'great father'. It is very important, because the promises -- as to their fruition in power and blessedness -- could not take effect if there were no seed to inherit them. Whatever the promises were, their power and blessing would be alienated if there were not a right seed to inherit them. This gives a peculiar character to the exercises of Abram, and to the events and instruction of this chapter. Later on he becomes Abraham -- "father of a multitude" -- which suggests the further thought of the wide scope of blessing brought in through faith. But here the thought is of a true seed to inherit. I think we may say that Paul left a true seed in Timothy, a true child in faith, and the line was to continue.
It is stars here, and dust of the earth in chapter 13. In chapter 13 I suppose what is in view is the seed that will inherit on earth in the world to come; but the stars are typical of the heavenly seed. There is to be not only a seed as the dust of the earth, but a heavenly seed innumerable as the stars. There is to be a true seed to inherit the promises; Jehovah pledges Himself that there shall be a seed preserved right through to the inheritance. If God did not do this there would be no security that the line of faith would be preserved. Peter addresses those who had received like precious faith with the apostles, "Through the righteousness of our God and Saviour Jesus Christ". It is a matter of righteousness with God to preserve that holy seed; He will preserve a seed of faith right through to the inheritance. It is being preserved in the heavenly seed now, but the same principle of faith that brings saints now into heavenly blessing
will bring them into earthly blessing in another day. Abram is the 'great father' of the earthly seed for earthly blessing, and of the heavenly seed for heavenly blessing.
Then it is most important to see that as soon as the seed of faith comes into view we have the principle clearly set forth on which they have righteousness. They could not come into the divine inheritance except as having righteousness, and we get here the great principle on which it is reckoned to them. "He believed Jehovah; and he reckoned it to him as righteousness". There is no more important principle in Scripture than that. It may seem a foolish principle to men, but it is God's principle. Men scoff at the idea of getting righteousness in such a way, but it is nevertheless the way all the seed come into righteousness. A man believes God, and God counts it to him as righteousness. Such a one has taken his right place before God as a guilty sinner, and he has given God His true place as a Justifier. He is really in right relations now with God, but it is not through any works of his own, but by faith. His soul, in all the reality of its condition and need, has come into contact with what God is in the blessedness of perfect grace that justifies the ungodly on the ground of redemption. He has to do with God; he believes God, who delivered Jesus for our offences, and raised Him again for our justification. His faith is reckoned to him as righteousness.
The difficulty with many is that they have never learned their unrighteousness in God's presence, and they are labouring to establish their own righteousness, but this is God's way to bring in righteousness for men. Abram simply had the bare word of God, only five
words, "So shall thy seed be". We have much more; God tells us of the wondrous work of the cross, and the wondrous Person who did that work, and how He raised Him from the dead. We might well believe God! The gospel comes to each soul who hears it as a direct word from God. All the seed of faith are justified and have righteousness on this principle, not of works but of faith. The first thing God did to Adam and Eve as fallen sinners was, in figure, to put righteousness on them; He clothed them with skins. A people having the righteousness of faith alone could inherit; we have righteousness in view of having the Spirit. It is very interesting to see that as soon as the seed of faith is spoken of, the principle on which they have righteousness reckoned to them is plainly stated.
Then Abram raises another question, "How shall I know?" It becomes an exercise as to how God will bring all to pass. And God opens up the way in which the inheritance will be brought in and possessed, both as to the ground on which all is accomplished in the death of Christ, and as to the necessary discipline through which the heirs have to pass in order that they may come into conformity with that death.
Verse 12 indicates the deep exercise needed on man's part. Except for the death of Christ I should be shut out from all blessing and be under the wrath of God. This must bring about deep exercise in any soul that takes it in. There is not a saint who has not gone through some exercise, and the object of it is to bring us into conformity to the death of Christ, so that we might be morally suited to the inheritance. God will bring us in mind into accord with the death of Christ before He has done with us: some may reach it only
on their death-bed. God as a smoking furnace and a flame of fire -- the covenant-making God -- passes through the divided sacrifices, as much as to say, This is My way. Abram says, How? God answers, as it were, This way, through the death of Christ; and all the seed must come into accord with My way. Verses 9 and 10 evidently give what is figurative of the death of Christ. Everything is brought to pass through that death. God will establish His covenant, and fulfil all His promises, and bring in faith's inheritance, through that precious death. It is not through any goodness or works on the part of Abram or the seed, but it is not brought to pass without deep exercise on their part. For it is needful that God should discipline His people and pass them through the furnace to bring them into accord with that which is the foundation of their blessing -- the death of Christ. Hebrews 12 is in keeping with this chapter; the last verse of it may be a direct allusion to what we have here; God is spoken of as a consuming fire. The death of Christ is viewed here typically as the way by which God will make good His covenant and fulfil His promises, and bring the heirs into the inheritance. But if it is through death alone that God can do this, faith has to go through deep exercise so as to realise the necessity for it. So a horror, a great darkness, fell upon Abram, and he was made to realise the deep exercise through which alone the inheritance could be possessed.
The birds of prey coming down would suggest that the devil is always trying to take away the import of the death of Christ; he is always trying to rob us of it in some aspect or other. Faith drives him away; you must not allow your soul to be robbed of theCHAPTER 2
"Joyful now the wide creation
Rests in undisturbed repose". (Hymn 14)CHAPTER 3
CHAPTER 4
CHAPTER 5
CHAPTER 6
CHAPTERS 7, 8
CHAPTER 9
CHAPTERS 10, 11
CHAPTER 12
CHAPTER 13
CHAPTER 14
"Thou dost make us taste the blessing,
Soon to fill a world of bliss". (Hymn 394)CHAPTER 15