We now come to what is perhaps in some respects the most interesting part of our subject.
As in a building—of whatever style—one cannot fail to detect the carrying out of the architect’s plan, whether the roof, windows, or doors, etc., are considered; and as in the human body every anatomist is bound to recognize the working out of a marvelous plan, whether he considers the nerves, the blood vessels, or the bones,—so, after all that has been said about inspiration, the reader would naturally expect that, if the Bible really is all that it claims for itself, it will be found to constitute what a classical scholar would call an organic unity.
Now Cuvier, the greatest of modern comparative anatomists, said that a complete organism is governed by three laws: (1) that each and every part is essential to the whole; (2) that each part is related to, or corresponds to, all the other parts, as in the human body hand corresponds to hand, eye to eye, etc.; and (3) that all the parts of such an organism must be pervaded by the spirit of life.
On these lines the Bible is certainly a complete organism. For on a careful study it is found to contain in itself a well-considered plan throughout, showing that each part belongs to, and contributes towards the beauty and perfection of, the whole—that whole being pervaded in every part by the Spirit of Life (John 6:6363It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. (John 6:63); Eph. 6:1717And take the helmet of salvation, and the sword of the Spirit, which is the word of God: (Ephesians 6:17)) and manifesting in itself such a completeness that there is neither need nor room for any additional part or parts.
The subject, however, is such a large one, that it would need a whole book to itself, if it were to be dealt with at all adequately.
Here, my object is rather to throw out hints and call attention to some of the outstanding features of this wonderful plan, which, to the reverent eye, is traceable everywhere in the Bible, whether we take it as a whole, or compare the Old Testament with the New, or consider the various books separately.
Let us, therefore, look first at some of the more general indications of the plan, which lie scattered as it were all over the sacred volume; then we will take the Old and New Testaments, and finally deal with some of the more important books separately, finding undeniable traces of a divine plan in each.
Generally—The Bible as a Whole
1. The Bible begins (as we should expect it to) with God: “In the beginning God” (Gen. 1:11In the beginning God created the heaven and the earth. (Genesis 1:1)). Indeed, these few words practically embody the whole theology of the Bible and constitute the key, not only to the Bible, but to all created things.
2. The Bible ends with man—the last of all God’s creations: “The grace of our Lord Jesus Christ be with you all” (Rev. 22:2121The grace of our Lord Jesus Christ be with you all. Amen. (Revelation 22:21)).
So that God is at one extreme end of the Bible and man is at the other. But the Bible is a message from God to man, and its object is to bring man to God, and so we find that:
This little verse, standing exactly in the middle of our Bible, is in itself a miniature Bible, and contains the germ of nearly all its teaching. In it the golden link of faith which unites man to his Maker (Jer. 17:77Blessed is the man that trusteth in the Lord, and whose hope the Lord is. (Jeremiah 17:7) and Heb. 11:66But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. (Hebrews 11:6)), and by which all the redeemed are known (Gal. 3:7, 97Know ye therefore that they which are of faith, the same are the children of Abraham. (Galatians 3:7)
9So then they which be of faith are blessed with faithful Abraham. (Galatians 3:9) and Heb. 11:1313These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. (Hebrews 11:13)), is urged as the “better” thing; while “confidence in man,” which is really “confidence in the flesh” and is at the root of all evil (Rom. 8:88So then they that are in the flesh cannot please God. (Romans 8:8)), and separates man from God (Jer. 17:55Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. (Jeremiah 17:5)), is spoken of as the thing to be avoided. Here is this middle verse of the Bible: “It is better to trust in the Lord, than to put confidence in man,”—as if to indicate that the written Word, like the Living Word standing between God and the sinner, stretches out one hand with which to grasp the hand of God, and the other to grasp the hand of man, thus uniting the two. Is there no plan here?
Then, also, we find throughout the Bible the idea of a trinity is very prominent—not only the Holy Trinity, but a trinity of evil also.
Around him there is the World.
Within him there is the Flesh.
Beneath him there is the Devil.
Moreover, the flesh within constitutes in itself a trinity:
There is the lust of the flesh}
There is the pride of life}
Now it is perhaps remarkable that it was this last-named trinity which constituted the threefold temptation, both to our first parents in Eden (Gen. 3:66And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. (Genesis 3:6)), when they fell and ruined the race, and to Christ in the wilderness, the second Adam (Luke 4:3, 5, 93And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. (Luke 4:3)
5And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. (Luke 4:5)
9And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence: (Luke 4:9), to) when He overcame and saved the race; thus:
In Eden Eve saw that—
The tree “was good for food” = lust of the flesh.
“pleasant to the eyes” = lust of the eyes.
“A tree to be desired to make
one wise” ... ... ... ... = pride of life.
In Christ’s temptation in the wilderness we see
the same thing in other words—
“Command this stone that it be
made bread” ... = lust of the flesh.
“The Devil showed unto Him
all the kingdoms of the world”
= eyes
“Cast Thyself down from hence,
for... He shall give His
angels charge over Thee...” = pride of life.
On the other hand, however, to oppose this trinity of evil, we have the trinity of good—
Faith}
Love}
and in view of the eternal antagonism and ceaseless conflict between these two trinities, which are ever assailing man from opposite directions, it is written: “Be not overcome of evil, but overcome evil with good” (Rom. 12:2121Be not overcome of evil, but overcome evil with good. (Romans 12:21)).
But the Bible carries us further and shows us that behind these threefold principles there are personalities from whom these principles spring. So we find that the principles of evil can not only be traced to, but are embodied in—
The Devil}
The False prophet}
whose final destruction is foretold; while over against this wicked trinity there is the Holy Trinity, from which all good proceeds—
The Father,
The Son,
The Holy Spirit—
And how clearly one sees a design in the way in which the Triune God is revealed in the Bible.
A Jewish Rabbi, after his conversion, showed that the Trinity was actually mentioned in the first two verses of the Bible. He discovered that the original Hebrew of Genesis 1:11In the beginning God created the heaven and the earth. (Genesis 1:1) should read, “In the beginning God, Alef and Sof, created the heaven and the earth”; although those words, corresponding to “Alpha and Omega,” one of the chosen names of the Lord Jesus (Rev. 1:88I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation 1:8)), never appear to have been translated in any English Bible. But here in this first verse we have mention of God the Father and God the Son, and in Genesis 1:22And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Genesis 1:2) we read of the Spirit of God.
I am aware that our English rendering of Deuteronomy 6:44Hear, O Israel: The Lord our God is one Lord: (Deuteronomy 6:4), “Hear, O Israel: the Lord our God is one Lord,” on which the Unitarian so confidently relies, seems to make the doctrine of the Holy Trinity an impossible one. But, if the Hebrew original of this verse could be perfectly reproduced in English, it would be seen to contain the clearest and strongest proof of that doctrine to be found anywhere in the Bible. The word translated “our God” is “Elohenu,” from “Elohim” which is the plural of “Eloah” (just as cherubim and seraphim are plural words). Elohim is actually rendered “gods” in Genesis 3:55For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. (Genesis 3:5), “Ye shall be as (Elohim) gods.” But Elohenu having the suffix of the first-person possessive plural attached to it, means our Gods. So that the literal translation is: “Hear, O Israel: the Lord our Gods the Lord is one.” But in addition to this, and to the significant fact that God’s name is mentioned three times in the verse—thereby implying the Trinity—the Hebrew word used here for “one” is never employed except in connection with a collective body. It is echad, which means a compound unity, and would be used in such an expression as “one cluster of grapes” or “all the people arose as one man.” The Hebrew word for “one,” which means an absolute unity, is yacheed, and would be used in such an expression as only one; but this word is NEVER once used to express the unity of the Godhead!
While, however, we see the Holy Trinity thus mentioned specifically at the very beginning of the Bible, and afterward referred to generally throughout the Scriptures, the three persons of the Trinity were nevertheless only progressively revealed in all their fullness to man; thus:
In the Old Testament we have the revelation of God the Father—this takes away our infidelity.
In the Gospels we have the revelation of God the Son—this takes away our sin.
In the Acts of the Apostles we have the revelation of God the Holy Ghost—this takes away our hardness of heart.
And in this connection it is very instructive to note that the three principal Jewish feasts, when all the males were to present themselves before the Lord, set forth the same glorious Trinity; viz.—
The Feast of Tabernacles (Lev. 23:3434Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. (Leviticus 23:34)) seems undoubtedly to be associated with God the Father, who, while the children of Israel were dwelling in tents in the wilderness, Himself also dwelt in a tent among them, saying, “Let them make Me a sanctuary, that I may dwell among them” (Ex. 25:88And let them make me a sanctuary; that I may dwell among them. (Exodus 25:8))—but a faint foretaste of that more blessed time, when it shall once more be said, “Behold the tabernacle of God is with men, and He will dwell among them” (Rev. 21:33And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. (Revelation 21:3)). This Feast of Tabernacles took place on the fifteenth day of the seventh month, Tisri = our September.
The Feast of Pentecost.—Pentecost is derived from the Greek and means “fiftieth.” It is called by the Hebrews the feast of weeks (Ex. 34:2222And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end. (Exodus 34:22)), because it was observed seven weeks or fifty days after the Passover. There can be no question that this represents God the Holy Ghost (Acts 2:11And when the day of Pentecost was fully come, they were all with one accord in one place. (Acts 2:1), etc.). It is said that the Day of Pentecost, when the Holy Ghost came in tongues of fire upon the early Church, not only fell on the Feast of Pentecost according to time, but also corresponded exactly with the day on which “the Lord came down (in fire) in sight of all the people on Mount Sinai” (Ex. 19:1111And be ready against the third day: for the third day the Lord will come down in the sight of all the people upon mount Sinai. (Exodus 19:11)).
How full of significance, too, it is that these three Jewish feasts, which thus so beautifully set forth the Holy Trinity, should be so closely associated in the inspired word with the faithfulness of Jehovah.
How fraught with danger from a human point of view such a procedure was may be imagined when it is remembered that the Israelites were surrounded by enemies, who were constantly seeking to invade their territory. And if all the males were to leave their homes unprotected at regular fixed periods, it would quickly become known, and the enemy would rush in in their absence and take possession of their lands, and then what would become of the poor defenseless women and children?
But with the command God gave them a promise, “Neither shall any man desire thy land when thou shalt go up to appear before the Lord thy God thrice in the year” (Ex. 34:2424For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year. (Exodus 34:24)). And Professor Bush in his Notes upon Exodus says: the united testimony of the Jews today is that never during feast times, throughout the nine hundred years between Moses and the captivity, when the feasts were held as appointed, did an enemy appear even once! No man desired their land!
Thus the faithfulness of the Triune God is set forth under the figure of these feasts, to inspire confidence in the most trembling heart.
But perhaps the most wonderful part of this is the order in which these three feasts were to be kept—not, it should be observed, in the order in which I have just given them, but thus—
II. The Feast of Pentecost = The Holy Spirit;
III. The Feast of Tabernacles = God the Father—exactly corresponding with the order, as given in that wonderful threefold parable, Luke 15, where the Godhead is set forth:
2. Under the figure of a Woman (with a lighted candle = fire) = The Holy Spirit.
3. Under the figure of a Father = God the Father.
And if one may reverently say so, is not this just the order in which we get to know God—Christ, being the Door (John 10:99I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. (John 10:9)), says, “Come unto Me” (Matt. 11:2828Come unto me, all ye that labor and are heavy laden, and I will give you rest. (Matthew 11:28)), for “No man cometh unto the Father but by Me” (John 14:66Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6)). But although the Door has stood open for two thousand years, only those enter on whom the Woman’s candle shines—or, in other words, those who are convicted by the Spirit of sin, of righteousness, and of judgment (John 16:88And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: (John 16:8))—are ever led to God.
It may also be that there is a reference to the Trinity in the “gate,” the “door,” and the “veil” of the tabernacle of Moses; and possibly also in threefold priestly blessing (Num. 6:24, 2624The Lord bless thee, and keep thee: (Numbers 6:24)
26The Lord lift up his countenance upon thee, and give thee peace. (Numbers 6:26)).
Again, how full of significance are the first and last references to gold!
We first read of gold in Genesis 2:1111The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; (Genesis 2:11) and 12, but the different ways in which its value has been estimated in all time are strikingly exemplified in the last reference to it found in the Bible. Thus, in the description of Babylon—type of the world—we find, in the inventory given in Revelation 18:1212The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, (Revelation 18:12) and 13, gold comes first and souls of men last.
Again, the Book, like the Living Word, covers all time, “yesterday, today, and forever” (Heb. 13:88Jesus Christ the same yesterday, and to day, and for ever. (Hebrews 13:8)), and may therefore be divided under three great heads; viz.—
1. Its history, which looks back, and carries us into the otherwise unknown past (Prov. 8:22, 3022The Lord possessed me in the beginning of his way, before his works of old. (Proverbs 8:22)
30Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; (Proverbs 8:30)) and records the lives of good and bad men with equal fidelity—the good, not that we should canonize and worship them, but that we should be encouraged to follow them (Heb. 6:1212That ye be not slothful, but followers of them who through faith and patience inherit the promises. (Hebrews 6:12)); the bad, not that we should proudly think ourselves better than they (Rom. 2:33And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? (Romans 2:3)), but that we should be warned by their example (Jude 77Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. (Jude 7)) and seek to avoid their sins (1 Cor. 10:66Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. (1 Corinthians 10:6)). This is God’s “yesterday.”
2. Its spiritual and moral teaching, which glistens on every page, appealing to us in every conceivable way in history, prophecy, biography, precept, and song. “O that [men] were wise, that they would understand this, that they would consider their latter end!” (Deut. 32:2929O that they were wise, that they understood this, that they would consider their latter end! (Deuteronomy 32:29)). This is God’s “today.”
3. Its prophecy, which looks on into the otherwise unknown future (Isa. 46:1010Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: (Isaiah 46:10)), throwing the only sure light (2 Peter 1:1919We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: (2 Peter 1:19)) upon that time when the balances of justice shall be held in the hand of Him who knows the secrets of all hearts (1 Cor. 4:55Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. (1 Corinthians 4:5)); when every wrong will be righted, every inequality adjusted, every mystery explained; when that which is good will be more than amply rewarded and sin will be punished and forever done away (Matt. 13:40, 4340As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. (Matthew 13:40)
43Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. (Matthew 13:43)). This is God’s “forever.”
The method, too, of God’s dealings with man is also defined:
From Adam to the flood we get the history of the human race—God dealing with man as man. Here we see man under conscience.
From the flood onwards, throughout the Old Testament, we get the history, not of the human race, but of the chosen race—Israel, through Noah, Abraham, David, etc.—God dealing with His own peculiar people, the nations of the earth only being referred to in so far as they bear upon, and affect, that chosen race. Here we see man under law.
In the New Testament we get the history, not of the human race, nor of the chosen race, the Jew, but of the Church of God—God dealing with His people in Christ. Here we see man under grace.
Again:
There was one law given to sinless man in Eden—broken.
There were ten laws given to sinful man at Sinai—broken.
There was the whole law given to the Perfect Man in Canaan—kept.
The Ten Commandments, although never in any sense abrogated, were, however, afterward condensed into two—viz. love to God and love to man (Matt. 22:37-4037Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38This is the first and great commandment. 39And the second is like unto it, Thou shalt love thy neighbor as thyself. 40On these two commandments hang all the law and the prophets. (Matthew 22:37‑40)); while these two were themselves again reduced to one, the original number— “for all the law is fulfilled in one word... thou shalt love” (Gal. 5:1414For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. (Galatians 5:14)). “Therefore love is the fulfilling of the law” (Rom. 13:1010Love worketh no ill to his neighbor: therefore love is the fulfilling of the law. (Romans 13:10)).
It is worthy of note that, if the Bible be divided into two equal parts, the Psalms will be found to be exactly in the center, with this interesting result—viz. that those books which precede and those which follow that central book are principally occupied with God’s voice to man, while in the Psalms we have man’s voice crying out to God.
May we not here learn that God’s call to man—albeit that call thunders with the law, as in the early part of the Old Testament—demands a response. And when that response is made—as in the Psalms—the ear and heart are prepared for further messages, and again the Almighty speaks as in the gospels and epistles, but now grace predominates.
This naturally leads us into the second part of our subject—viz. the discovery of a definite plan in comparing—
The Old and New Testaments
The reader will also have noticed that while the Old Testament contains much of grace in it, it nevertheless deals chiefly with law, and so we find it ends with the word “curse” (Mal. 4:66And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. (Malachi 4:6)); for man had broken the law, of which the Old Testament speaks, and it was written, “Cursed be he that confirmeth not all the words of this law to do them” (Deut. 27:2626Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen. (Deuteronomy 27:26)).
On the other hand, the New Testament, while by no means excluding law (Rom. 3:3131Do we then make void the law through faith? God forbid: yea, we establish the law. (Romans 3:31)), deals chiefly with grace, and so ends, not with a curse, but a blessing! “The grace of our Lord Jesus Christ be with you all, Amen” (Rev. 22:2121The grace of our Lord Jesus Christ be with you all. Amen. (Revelation 22:21)).
And so we read that, in the Old Testament, “the law was given by Moses”; in the New Testament “grace... came by Jesus Christ” (John 1:1717For the law was given by Moses, but grace and truth came by Jesus Christ. (John 1:17)).
And in perfect keeping with this we find one of the first miracles wrought by Moses was that of turning the water into blood (Ex. 7:1919And the Lord spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. (Exodus 7:19))—type of death—while the first miracle performed by Christ was that of turning water into wine (John 2:1-111And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2And both Jesus was called, and his disciples, to the marriage. 3And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5His mother saith unto the servants, Whatsoever he saith unto you, do it. 6And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 9When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. 11This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. (John 2:1‑11))—representing joy and strength.
At the same time, we must not for a moment fall into the error of looking upon the Old and New Testaments as if they were two separate and opposing books. They are not. They merely give two aspects of the mind and purpose of the unchanging God. Both enshrine the Savior, each revealing our blessed Lord from its own particular point of view. Hence:
In the Old Testament we see Christ.
In the New Testament we see Jesus.}
In the New Testament we see a Savior}
Of the Old and New Testaments it has been truly said,
The New is in the Old contained,
While the Old is by the New explained:
or —
The New is in the Old concealed,
While the Old is by the New revealed:
or again, The New is enfolded in the Old, while the Old is unfolded by the New; or, yet again, The Old is the solid and firm foundation of God’s unchangeable law of righteousness, on which the New with all its beauty and grace is built.
God’s Plan in the Books of the Bible
We can only here select, as specimens, a few of the principal books, calling brief attention to the divine plan discernible in each.
I. Genesis.—This is the Book of the Beginnings, and so, after we are told that in the beginning of everything was God (chap. 1:1), we read of—
But as in some other parts, the true beauty of God’s plan in His Book is hidden from view in our translation; here it is particularly so owing to the arrangement of chapters, etc. In our English Bible Genesis has fifty chapters, while the construction of the book demands that there should be only eleven chapters.
They are, however, easily discerned by any English reader as they all, after the first chapter, begin in the same way—viz. “These are the generations of.” Moreover, they reveal a line of descendants from Adam which, after many generations, culminated in the Messiah.
The following table will show these eleven natural chapters and their leading characters:
Chapters in Authorized Version
“In the beginning God”—general account of creation
The generation of the heavens and the earth, including the appearance of man—and sin.
The generation of Adam—Seth being chosen in the Messiah’s line (chap. 5:7).
The generation of Noah—Shem being chosen in the Messiah’s line (chap. 11:10).
The generation of the sons of Noah.
The generation of Tera—Abram being chosen in the Messiah’s line (chap. 12:1). This chapter is unusually long owing to the important position its chief subject, Abraham, was to occupy.
The generation of Ishmael.
The generation of Isaac—Jacob being chosen in the Messiah’s line (chap. 25:23). This chapter is again unusually long owing to the importance of its chief subject, Jacob.
The generation of Jacob—Joseph being chosen as the type of the Messiah.
But here a striking feature of Bible principle is presented. From among the descendants of Jacob we should have expected, in the natural course of things, that Reuben, the firstborn, “the excellency of dignity and the excellency of power” (Gen. 49:33Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: (Genesis 49:3)), would have been selected as the prominent character and as the one chosen for the Messianic line; or, failing him, the story of Judah should have filled the remaining pages. He was actually in the Messiah’s line, “for it is evident that our Lord sprang out of Judah” (Heb. 7:1414For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. (Hebrews 7:14)). But for some reason or other both Reuben and Judah are rejected as representatives of the Messiah, and Joseph is chosen, he becoming the prominent character throughout the rest of the book.
Now if we ask, why? a careful study of the whole subject will be found to reveal this striking fact— viz. each of these three men was at different times tempted with exactly the same sin, with the following results:
Is not the explanation to be found here? Moreover, have we not here an instance of that which the skeptics so often complain of—viz. the plain and faithful record in the Bible of some immoral act without any apparent condemnation or comment of any kind immediately attached to it? I say apparent, because every sin is condemned in the Bible (Prov. 14:3434Righteousness exalteth a nation: but sin is a reproach to any people. (Proverbs 14:34)). And, indeed, the link between any particular sin and its specific condemnation has only to be searched for; and, as in this case, it will be generally found somewhere in some form or another. And so we see that Reuben’s sin, though apparently passed over at the time, actually disqualified him for a position in the Messianic genealogy (Gen. 49:44Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch. (Genesis 49:4)).
Judah, also, though in the Messianic line, was disqualified by his sin from filling that prominent place in Bible history as representative of the Messiah, which he doubtless would otherwise have occupied.
While Joseph, resisting a similar sin, and choosing “the blessedness of the man that endureth temptation” (James 1:1212Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. (James 1:12)), became the chosen man to represent the Messiah. And so the story of Joseph—and not Reuben, nor Judah—fills the remaining chapters of Genesis.
“Now the sons of Reuben the firstborn of Israel (for he was the firstborn; but, forasmuch as he defiled his father’s bed, his birthright was given unto the sons of Joseph, the son of Israel: and the genealogy is not to be reckoned after the birthright.
“For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph’s).”
But now, to proceed, it will be instructive to notice two special features of this book of Genesis which are full of solemn warning.
1. While all these true chapters commence in a similar way, the third chapter (Gen. 5:11This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; (Genesis 5:1)) is slightly different, and commences thus: “This is the book of the generations of Adam.” Now there is only one other place in the whole Bible where this expression occurs—viz. Matthew 1:11The book of the generation of Jesus Christ, the son of David, the son of Abraham. (Matthew 1:1), “The book of the generation of Jesus Christ.”
The first of these (Gen. 5:11This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; (Genesis 5:1)) is the Sinners’ Book, containing the names of every member of the family of the first man, who is of the earth, earthy (1 Cor. 15:4747The first man is of the earth, earthy: the second man is the Lord from heaven. (1 Corinthians 15:47)), the children of the flesh (Rom. 9:88That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. (Romans 9:8)). The second (Matt. 1:11The book of the generation of Jesus Christ, the son of David, the son of Abraham. (Matthew 1:1)) is the Savior’s Book, “the Book of Life” (Phil. 4:33And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellowlaborers, whose names are in the book of life. (Philippians 4:3)), containing the names of those who are the children of God by faith in Christ Jesus (Gal. 3:2626For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26)).
In one of these two books the name of every man, woman, and child stands. By nature we are children of Adam, and as a result “children of wrath,” because “children of disobedience” (Eph. 2:22Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: (Ephesians 2:2) and 3), and it is written, “In Adam all die” (1 Cor. 15:2222For as in Adam all die, even so in Christ shall all be made alive. (1 Corinthians 15:22); Eph. 2:11And you hath he quickened, who were dead in trespasses and sins; (Ephesians 2:1)). Hence the tremendous import of the Savior’s words, “Ye must be born again” (John 3:77Marvel not that I said unto thee, Ye must be born again. (John 3:7)) —that is, in order to escape the consequences of sin attaching to every member of the Adamic race, it is necessary to become a member, by the new birth, of a totally different family, of which the second Adam—pure and free from sin—is the Head, and concerning whom it is said, “In Christ shall all be made alive” (1 Cor. 15:2222For as in Adam all die, even so in Christ shall all be made alive. (1 Corinthians 15:22)).
2. There is a very marked difference in the records in Genesis of those who are in the direct line of the Messiah and those who are not.
The descendants of those who are not in the line of the Messiah are in every case given first:
Cain’s (chap. 4:17) come before Seth’s (chap. 5:6).
Japheth’s (chap. 10:2) and Ham’s (chap. 10:6) come before Shem’s (chap. 11:10).
Ishmael’s (ch. 25:12) come before Isaac’s (chap. 25:19).
Esau’s (chap. 36:1) come before Jacob’s (chap. 37:2).
Now this at first sight may seem strange, but is it not in perfect keeping with what we find throughout the Bible? “That was not first which is spiritual, but that which is natural, and afterward that which is spiritual” (1 Cor. 15:4646Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. (1 Corinthians 15:46)); and so those whose names appear first are the children of the flesh, and represent the “men of the world who have their portion in this life” (Psa. 17:1414From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. (Psalm 17:14)); while those who are in the line of Christ, and whose names are mentioned last, represent those who confess that they are “strangers and pilgrims on the earth” (Heb. 11:1313These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. (Hebrews 11:13)) and can afford to wait, for they “desire a better country that is an heavenly” (Heb. 11:1616But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. (Hebrews 11:16)). So the prosperous worldly man is not to be envied nor the poor suffering saint despised.
Then, again, in the case of those whose names are mentioned first no ages or other particulars are given, while in the case of those who are in the line of the Messiah ages are always given. This can be seen at once by comparing the account of the descendants of Japheth (Gen. 10:2-52The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 3And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. 4And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. 5By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations. (Genesis 10:2‑5)) and of Ham (Gen. 10:6-206And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. 7And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan. 8And Cush begat Nimrod: he began to be a mighty one in the earth. 9He was a mighty hunter before the Lord: wherefore it is said, Even as Nimrod the mighty hunter before the Lord. 10And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 11Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, 12And Resen between Nineveh and Calah: the same is a great city. 13And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, 14And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim. 15And Canaan begat Sidon his firstborn, and Heth, 16And the Jebusite, and the Amorite, and the Girgasite, 17And the Hivite, and the Arkite, and the Sinite, 18And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. 19And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha. 20These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations. (Genesis 10:6‑20)) with that of Shem (Gen. 11:10-2610These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood: 11And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters. 12And Arphaxad lived five and thirty years, and begat Salah: 13And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters. 14And Salah lived thirty years, and begat Eber: 15And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters. 16And Eber lived four and thirty years, and begat Peleg: 17And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. 18And Peleg lived thirty years, and begat Reu: 19And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters. 20And Reu lived two and thirty years, and begat Serug: 21And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters. 22And Serug lived thirty years, and begat Nahor: 23And Serug lived after he begat Nahor two hundred years, and begat sons and daughters. 24And Nahor lived nine and twenty years, and begat Terah: 25And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters. 26And Terah lived seventy years, and begat Abram, Nahor, and Haran. (Genesis 11:10‑26)). How significant this is! Those who represent the men of the world have simply their names given, nothing more; while a most painstaking record is preserved of the ages of all those who represented the family of faith.
A somewhat similar instance of the same truth is found in the story of the rich man and Lazarus in Luke 16. The rich man, who represents the worldling, living for self and shutting out God, has no name given to him, but is merely “a certain rich man”; while to the poor beggar, representing the humble Christian, the significant name “Lazarus”— “God is my help”—is given by Him whose eye is ever on the Book of Life! Hence the unscripturalness of speaking of this as the parable of “Dives” and Lazarus.
II. Exodus—Moses and Joshua—One instance alone will suffice here. Moses, although one of the grandest characters in the Bible, was yet not able to bring the people into the promised land. Why? Because it would have completely upset the plan and teaching of the Bible had he done so. He represented the law. And the law never saved any one yet, nor can it (Rom. 3:2222Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:22)). But Joshua, whose very name meant “savior,” appeared, and as a type of Christ did “what the law could not do” (Rom. 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3)), and led the people into the promised land.
III. Esther—In this book it has often been remarked that the name of God is not mentioned; and for this reason it has been suggested by some that the book does not properly belong to the canon of Scripture.
But supposing this to be so—and certainly the English reader will search in vain for that Holy Name—is not this very fact a testimony to its inspiration? Had its selection been left to mere men it would probably not have found a place in the canon, being the only book of all the Scriptures to omit God’s name.
The truth is that, in the days in which that book was written, God’s people were in such a godless condition that the Almighty would not allow His name to be publicly associated with them in the book inspired by His Spirit to form a permanent part of the sacred records; thus solemnly confirming the awful words, “If ye forsake Him He will forsake you” (2 Chron. 15:22And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. (2 Chronicles 15:2)).
But, and here is the wonderful part of it, it is not correct to say the name of God is not to be found in the book of Esther. It is there (as Dr. Bullinger has so beautifully shown) four times over—not easily discerned, it is true, but in an acrostic form in the Hebrew.
The Hebrew word Jehovah originally consisted of the four consonants—JHVH (that is, no vowels were used at all in Hebrew); and it is this name, JeHoVaH, which lies hidden in this book, thus:
In each of these cases JHVH may be spelled.
How wonderfully this is in keeping with the whole teaching of the Bible—viz. that while God does seem to withdraw Himself from His people who forsake Him (2 Chron. 24:2020And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the Lord, that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you. (2 Chronicles 24:20)), nevertheless, He never absolutely and finally leaves His redeemed (Rom. 11:22God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, (Romans 11:2)), although owing to their unfaithfulness He may so hide His face that outwardly He cannot be traced! Hence David’s pathetic cry, “Hide Thy face from my sins,” but “Cast me not away from Thy presence” (Psa. 51:9-119Hide thy face from my sins, and blot out all mine iniquities. 10Create in me a clean heart, O God; and renew a right spirit within me. 11Cast me not away from thy presence; and take not thy holy spirit from me. (Psalm 51:9‑11)).
IV. Psalms—This book of one hundred and fifty psalms is really divided into five distinct books, which, like the eleven true chapters in Genesis, can easily be discerned by the English reader, as they all end with the word “Amen,” except the last, which closes with the word “Hallelujah,” thus:
Book I. comprises Psalms 1-41, and ends with “Amen and Amen.”
Book II. comprises Psalms 42-72, and ends with “Amen and Amen.”
Book III. comprises Psalms 73-89, and ends with “Amen and Amen.”
Book IV. comprises Psalms 90-106, and ends with, “Let all the people say Amen.”
Book V. comprises Psalms 107-150, and ends with the grandest “Hallelujah Chorus” ever put into human lips.
But the beautiful and harmonious plan of the Bible is seen in the fact that these five books of Psalms correspond in a very wonderful way with the five books of the Pentateuch, thus:
The first book answers to Genesis—the Book of the Beginning, see Psalm 8
The second book answers to Exodus—the Book of Redemption and Passover, see Psalm 51
The third book answers to Leviticus—the Book of the Sanctuary or Atonement, see Psalm 84
The fourth book answers to Numbers—the Book of the Wilderness or Sojourn, see Psalm 90
The fifth book answers to Deuteronomy—the Book of the Word or Obedience, see Psalm 119
V. Isaiah.—Here, again, we can easily trace distinct evidences of design. Isaiah prophesied a little over l00 B.C., and therefore stands just midway between Moses, who gave the law about 1500 B.C., and Christ, who kept the law for us.
Isaiah’s prophecy divides itself naturally into three parts, each part beginning with a solemn call and ending with a solemn warning, thus:
First part, Isaiah 1:11The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. (Isaiah 1:1) to Isaiah 48:2222There is no peace, saith the Lord, unto the wicked. (Isaiah 48:22), commencing, “Hear, O heavens, and give ear, O earth” (Isa. 1:22Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. (Isaiah 1:2)); ending, “There is no peace, saith the Lord, unto the wicked.”
Second part, Isaiah 49:11Listen, O isles, unto me; and hearken, ye people, from far; The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. (Isaiah 49:1) to Isaiah 57:22He shall enter into peace: they shall rest in their beds, each one walking in his uprightness. (Isaiah 57:2)1 Commencing, “Listen, O isles, unto me, and hearken, ye people from afar”; ending, “There is no peace, saith my God, to the wicked.”
Third part, Isaiah 58:11Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. (Isaiah 58:1) to Isaiah 66:2424And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. (Isaiah 66:24), commencing, “Cry aloud, spare not, lift up thy voice”; ending, “Their worm shall not die, neither shall their fire be quenched,” etc.
It will be noticed how that the first and second parts commence with an earnest call for men to “hear” and “listen” to God’s voice; neither of which calls being regarded, the third part begins with instructions to the prophet to cry louder still, in the hope of awakening a sleeping world before its doom was sealed.
And, in this connection, the closing words of each part are full of interest and instruction. In Parts 1 and 2, those who will neither “hear” nor “listen” are warned that for them “there is no peace”; while at the close of the third part the final doom of all who resist this threefold call is revealed with awful faithfulness.
But this is not all. If we take the middle (or second) section of this prophecy, which stands, as we have seen, midway between Moses and Christ, we shall find the middle chapter of that middle section is the fifty-third, and in the very center of that fifty-third chapter stand the words which constitute the central truth of the whole Bible—viz. “He is brought as a lamb to the slaughter” (ver. 7).
Oh, how beautiful is such a plan, thus to bring into prominence the substitutionary work of Christ on behalf of those who so long refused to listen to God’s repeated calls, and thereby incurred for themselves the doom recorded at the close of each section of the prophecy.
VI. Daniel—One point only in connection with the book of Daniel may be mentioned.
But the symbol revealed to Nebuchadnezzar was that of the magnificent image of a great man (Dan. 2:3131Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. (Daniel 2:31)); while to Daniel it consisted of four dreadful and ravenous beasts (Dan. 7:3-73And four great beasts came up from the sea, diverse one from another. 4The first was like a lion, and had eagle's wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man's heart was given to it. 5And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. 6After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. 7After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. (Daniel 7:3‑7)).
Now all students of prophecy agree that both these visions refer to one and the same thing. Why then are the visions so different from each other? The history of the ages, and the whole trend of Bible teaching, furnish a ready answer. To the man of the world—as Nebuchadnezzar was—worldly power and worldly glory are very attractive and greatly admired; hence, to such an one these great world-powers appeared as the colossal figure of a handsome man, “whose brightness was excellent” (Dan. 2:3131Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. (Daniel 2:31)). While to the spiritual mind of the man of God, who knew the true character of those worldly powers in all their godlessness, they appeared as nothing better than devouring beasts.
The solemn lesson here taught is, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world, and the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever” (1 John 2:15-1715Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. (1 John 2:15‑17)).
VII. The New Testament—Now, turning to the New Testament, we find the same thing—system, plan, design everywhere. Look at the gospels.
We have already considered this subject in part, under the head of “Inspiration,” but we must not altogether pass over it here.
Matthew wrote for the Jews, and set forth Christ as King; hence his oft-repeated expression, “the Kingdom of Heaven.” Here God says to us, “Behold thy King” (Matt. 21:55Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. (Matthew 21:5)).
As we have already seen, it is this very fact that each gospel has its own particular design, and sets forth its own special view of Christ, which accounts for those differences in the records which so many stumble over; but which really constitute in themselves the most marvelous proofs of divine inspiration and plan. And until this wonderful design of the Holy Spirit is seen, much of the beauty of the gospels will be entirely missed.
But, more than this, each of these gospels, setting forth a particular aspect of Christ, finds its counterpart in the living creatures mentioned in Ezekiel 1:1010As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. (Ezekiel 1:10) and Revelation 4:77And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. (Revelation 4:7), which we are told had the face of a lion, an ox, a man, and an eagle, thus:
Then, again, there is distinct progress of teaching throughout these gospels; for instance:
Matthew closes with the Resurrection (Matt. 28).
Luke closes with the promise of the Spirit.
Further, in these gospels there are just thirty-five parables and thirty-five miracles.
What a wonderful plan, also, there is seen in the epistles:
Paul’s chief theme is faith—which only God can see.
James’ chief theme is works—evidence before man of the faith which he cannot see.
Peter’s chief theme is hope—the natural outcome of faith and works.
John’s chief theme is love—without which faith and works are nothing, and hope cannot live.
Jude’s chief theme is the growth of ungodliness—which wrecks faith, destroys good works, blights hope, and makes love grow cold.
But the plan of the Bible is further seen in comparing the beginning of the Book with its end, especially when it is remembered that the first writer—Moses—wrote his part nearly sixteen hundred years before the last writer—John—wrote his part; while the intermediate writers represented almost every grade of society, from kings and scholars to herdsmen and fishermen, many of them having no possible connection of any kind with the others
Here are a few instances:
God created the heavens and the earth.
New heavens and new and the earth.
Satan cast out that he may deceive the nations no more.
Man leaves God to run the race alone.
Christ leaves God to save man.
Sin, pain, sorrow, death.
No more death, neither sorrow nor crying.
Tree of life—man driven away.
Tree of life—with right to eat of it.
First Adam failed and lost all.
Last Adam, “He shall not fail.”
First man attempts to clothe himself.
Woman taken from man’s open side.
Another side opened— the Church formed.
Marriage of a sinless man to a sinless wife.
The marriage of the Lamb.
Earth destroyed by water.
Earth to be destroyed by fire.
Many tongues causing confusion.
Many tongues bringing blessing.
Father of mercies, in Thy word
What endless glory shines,
Forever be Thy name adored
For these celestial lines.
It would, however, be impossible to close this chapter on the plan of the Bible without definitely calling attention to its central subject, Christ.
The reader will, no doubt, have noticed this to some extent as a result of his own personal study; while some of the preceding remarks will be seen to point in the same direction.
A profligate girl once left her widowed mother, and, for many months wandering the streets of her city, lived a life of shame. The lonely mother’s heart was almost broken, and after every possible inquiry had failed to trace her daughter’s whereabouts, she decided, as a last resort, to hang a copy of her own photograph in the night shelters of the neighborhood. After a time it so happened, in the providence of God, that the wretched girl entered one of these shelters, and, looking up, saw the photograph of her own mother. The sight at once touched her heart, and she said to herself: “Oh! that is the face that bent over my cradle when I was a baby; those are the lips that have so often been tenderly pressed against these unworthy cheeks: those are the eyes that have so often been wet with tears on account of my waywardness. My mother must love me and want me home again, or she would never hang her likeness there!”
The Bible is God’s portrait-album, and although it contains the portraits of many saints and sinners, there may be found on every page a portrait of Himself. But as “no man hath seen God at any time” (John 1:1818No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)), for no man can see God’s face and live (Ex. 33:2020And he said, Thou canst not see my face: for there shall no man see me, and live. (Exodus 33:20)), “the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1:1818No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)). So that what we really see, as we open our Bible, is, “the face of Jesus Christ” (2 Cor. 4:66For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6)), “who is the image of the invisible God” (Col. 1:1515Who is the image of the invisible God, the firstborn of every creature: (Colossians 1:15)), “being the brightness of His glory and the express image of His person” (Heb. 1:33Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3)), and who has graciously assured us that “He that hath seen Me hath seen the Father” (John 14:99Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? (John 14:9)).
As the planets revolve round the sun, so the truths of the Bible may be said to revolve round the person of the Lord Jesus; and as there is a road in every village and town in England which leads to London, so in every part of the sacred Book there may be found that which will lead the seeking heart to Christ—even as the fiery pillar led the chosen race to the promised land, or as the fiery star led the Magi to the promised Seed of the Woman.
And herein lay the solemn import of Christ’s words to the Jews, as recorded in John 5:39-4039Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 40And ye will not come to me, that ye might have life. (John 5:39‑40) which are not a command to “search the Scriptures,” as the Authorized Version reads—the Jews were great searchers of the Scriptures—but a declaration that although they did search the Scriptures, so impenetrable was the veil that was upon their hearts (2 Cor. 3:1414But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. (2 Corinthians 3:14)) they had altogether missed its central subject—viz.: “the glory of God in the face of Jesus Christ” (2 Cor. 4:66For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6)). These important verses are well translated in the Revised Version, thus: “Ye search the Scriptures, for in them ye think ye have eternal life [and so far they were right] and these are they which bear witness of Me. And [yet] ye will not come to Me that ye might have life.”
Alas, we say, for the blindness of the Jews; alas, also, for the blindness of many Gentiles too, for nothing is more conspicuous in the Bible—even the Old Testament—than the presence of the Lord Jesus; and yet, how often we read the Scriptures as if they had taken away our Lord from its midst! Oh! how one envies Cleopas and his friend—probably his wife (John 19:2525Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. (John 19:25))—as, during that memorable walk to Emmaus, they must have had such a vision of Christ in the Scriptures as probably few had before or since (Luke 24:3232And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? (Luke 24:32)), when, “beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself” (Luke 24:2727And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (Luke 24:27)). To the mind that is taught by the Holy Spirit it matters not where the Bible is opened—Christ will be seen everywhere. He is set forth in prophecy and in type of almost every kind. It was this profound truth that Peter laid such stress on in his address in the house of Cornelius, when he said, “To Him give all the prophets witness” (Acts 10:4343To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. (Acts 10:43)).
There are altogether about one thousand prophecies in the Bible—about eight hundred in the Old and about two hundred in the New. Of those in the Old no less than three hundred and thirty-three center in the person of Christ!
The Old Testament reveals Christ the Messiah; the New Testament reveals Jesus the Savior. So that, if we study the Old Testament in the light of the New—that is, if we look at the Old Testament through the New—we see Jesus Christ; while if we look at the New Testament through the Old we see Christ Jesus.
He is the Seed of the Woman (Gal. 4:44But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, (Galatians 4:4)), implying the virgin birth (Isa. 7:1414Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14)), to bruise the serpent’s head (Gen, 3:15).
We read of three Arks in the Bible, each being a figure of Christ:
1. Noah’s ark, in which were preserved the elect family.
2. The ark of bulrushes, in which was preserved an elect child—Moses.
3. The Ark of the Covenant, which contained the law, type of Him who said, “Thy law is within My heart” (Psa. 40:88I delight to do thy will, O my God: yea, thy law is within my heart. (Psalm 40:8)).
The first rock (the original of which implies a low-lying “bedrock”), which was smitten by divine command (Ex. 17:66Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. (Exodus 17:6)), sets forth Christ in His humiliation, “stricken, smitten of God” (Isa. 53:44Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (Isaiah 53:4)).
The second rock (the original of which is a different word and implies a high and lofty rock), was to be spoken to—not smitten (Num. 20:88Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. (Numbers 20:8)). This sets forth Christ exalted as our High Priest, to whom we have now only to speak in prayer. And herein lay the sin of Moses in smiting this rock, the sin which is committed by the Roman Catholic priest every time he offers up the sacrifice of the mass. “For then must He often have suffered since the foundation of the world; but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself” (Heb. 9:2626For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26)).
Again, Moses led the people from Egypt by opening a way through the Red Sea.
Joshua led the people to Canaan by opening a way through the Jordan.
Christ leads us both out of Egypt and into Canaan by going through the waters of death for us.
Hence the significance of the words, “He brought us out... that He might bring us in” (Deut. 6:2323And he brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers. (Deuteronomy 6:23)), But it took Moses and Joshua to set forth this aspect of Christ’s redemptive work.
In like manner, the combined offices of Moses and Aaron set forth certain aspects of our Lord’s character and work. Hence, in Hebrews 3:11Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1), we are enjoined to “consider the Apostle and High Priest of our profession Christ Jesus.” Now an apostle is one who speaks from God to the people—this was Moses. A high priest is one who speaks from the people to God—this was Aaron. But Christ is both.
Moreover, the tabernacle of Moses—a most absorbing study—was a type of Christ (Heb. 10:2020By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (Hebrews 10:20)), the four coverings of which set forth four different aspects of our blessed Lord.
2. “The rams’ skins dyed red” covering (Ex. 26:1414And thou shalt make a covering for the tent of rams' skins dyed red, and a covering above of badgers' skins. (Exodus 26:14)), the one immediately under the badger skin—that which was first seen after the badger’s skin covering was removed. Made probably of the skins of animals slain in sacrifice (Gen. 22:1313And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. (Genesis 22:13)) and dyed in their own blood. When the eyes of a sinner are opened, the first thing he sees is this ram’s skin dyed red, which speaks of the Cross and “the blood of Jesus Christ, which cleanseth... from all sin” (1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7)).
4. The beautiful curtain (Ex. 26:11Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them. (Exodus 26:1)), of fine twined linen and blue and purple and scarlet, was the innermost covering of all; it was only seen by the priests “within the veil.” The cherubim worked upon it speak of heaven, while the fine linen and purple speak of kingly wealth (Luke 16:1919There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: (Luke 16:19) and John 19:22And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, (John 19:2)). Here is Christ in glory—within the veil—King of kings and Lord of lords. But as in this veil the scarlet of His blood is seen, so throughout eternity the song of the ransomed, as they gaze on His glory and beauty, will be “unto Him that loved us and washed us from our sins in His own blood. To Him be glory. Amen” (Rev. 1:55And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, (Revelation 1:5) and 6).
Again, the Temple of Solomon was a type of Christ in His millennial reign, of which we cannot now speak.
Many of the leading characters in the Bible were also types of Christ. Thus:
Joseph, despised, associated in his suffering with two others (butler and baker)—one of whom was saved, the other lost—finally exalted, and blessing his brethren and the nation.
Joshua, another form of the word “Jesus” = Savior.
David, hated, yet afterward exalted.
Solomon, king of peace.
The four great offerings of which we read in Leviticus, and to which reference is so often made in the Epistle to the Hebrews, give a fourfold view of our great Substitute, and correspond with the four gospels in the New Testament; viz.—
The sin and trespass offerings, which were burned without the camp, show what Christ is to man. “Made ... sin for us” (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)), meeting the “sin” of our nature and the “trespass” of our deeds.
The meat offering—This consisted of fine flour, frankincense, oil, and salt. It represents Christ’s ever-fragrant, rich, earthly life. “Leaving us an example that ye should follow in His steps” (1 Peter 2:2121For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: (1 Peter 2:21)).
The burnt offering sets forth Christ’s perfect consecration to God. In it we hear Him saying, “Lo! I come to do Thy will, O God” (Heb. 10:99Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. (Hebrews 10:9)); “The zeal of Thine House hath eaten Me up” (John 2:1717And his disciples remembered that it was written, The zeal of thine house hath eaten me up. (John 2:17)). This offering is called “the bread of their God” (Lev. 21:8, 17, 21, 228Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the Lord, which sanctify you, am holy. (Leviticus 21:8)
17Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. (Leviticus 21:17)
21No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the Lord made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. 22He shall eat the bread of his God, both of the most holy, and of the holy. (Leviticus 21:21‑22)), and represents what Christ is to God, and God’s delight in His Son. As the Father looked down from Heaven upon this whole Burnt Offering He said, “This is My Beloved Son, in whom I am well pleased” (Matt. 3:1717And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (Matthew 3:17)).
Indeed, every offering and sacrifice, of which the Old Testament is full, points to the same blessed Person, and this from every conceivable point of view. Thus:
Indeed, to the eye of faith, over every offering and sacrifice instituted under the Mosaic law may be seen the words of John the Baptist, “Behold the Lamb of God” (John 1:3636And looking upon Jesus as he walked, he saith, Behold the Lamb of God! (John 1:36)).
It was, moreover, this blessed truth of the presence of Christ throughout the whole of the Old Testament Scriptures that Stephen, filled with the Holy Ghost (Acts 7:3838This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: (Acts 7:38)), sought to impress upon his hearers in his last address prior to his martyrdom—when speaking of Christ, he used these remarkable words “This is He that was in the congregation in the wilderness, with the angel that spake to [Moses] in the Mount Sinai, and with the fathers.”
But the subject is too vast, it is the essence of all Bible truth. It is, moreover, so sacred that it needs more reverent hands than mine to write about it. May God give us eyes to see that face on every page! and may the sight be so sanctified to us that, as with open face we behold, as in a glass, the glory of the Lord, we may be changed into the same image (2 Cor. 3:1818But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:18))!
Of the Bible it has been truly said:
It is the chart and compass
That o’er life’s surging sea,
Mid mists and rocks and quicksands
Still guides, O Christ, to Thee!