Before the foundation-stone of the work of eternal redemption was laid in the heavens, in the person of the Lord Jesus, as having by Himself purged our sins, and then sat down on the right hand of the Majesty on high; the very blessed purposes of Him who worketh all things after the counsel of His own will, even that He should gather together again all things in Christ, (Eph. 1:9- 119Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: (Ephesians 1:9‑11).) were made known at sundry times and in divers manners, by many skillful devices and varied similitudes; some sheaving forth the way by which this great result was to be obtained—the death of the Son of God: others taking up the glory itself, and but lightly touching on the wonderful method of love by which it was realized. These beautiful devices by which God has, as it were, forecast all. His great and everlasting purposes, are of very frequent occurrence in the Old Testament; for the instruction, doubtless, of His people of old, as well as showing always that wherever and whenever His hand wrought, it was but to express the purpose on which His mind was bent; and that He was tracing or sketching the outline so amply to be filled up in the fullness of times, whether respecting the suffering of His blessed Son, or the glory that was to be the reward of it. I may say, indeed, that the Old Testament, excepting of course the Prophets, is one varied type; every line of which must add some feature to the beautiful scheme: the words of the Prophets according with the typical acts, and indeed, in many cases, especially in the Psalms, used by typical persons, the force of their words not being fulfilled save in the Antitype.
There are typical persons, seasons, actions, and things; and these all coincide and are contrived so as to tell the same story of the good pleasure of God’s will; just as in a drama—the scenery, the persons, and the acts or periods of time, with the events embraced in them, are all adapted and necessary to one another, to produce the unity of effect.
That some persons in the Old Testament, not expressly referred to as such, were types, is I think, generally acknowledged: as for instance, in the case of Joseph, rejected of his brethren and sold into Egypt; and perhaps many actions are acknowledged too—such as that of Abraham offering up Isaac; or the death of Abel by the hand of Cain; besides the constituted service of Levitical sacrifice, which the Spirit expressly declares to be typical. (Hebrews throughout.) So also, as to things and seasons; though not so generally considered. The brazen serpent referred to by our Lord, and the whole detailed arrangement of Jehovah’s tent as the pattern of heavenly worship, and the passover and sabbath among the times and seasons, may lead us diligently though humbly to search for other truths, or the same, more amply delineated, from the same stores of riches and beauty. Who would have thought the story of Sarah and Hagar (and how unconscious must they have been of it) was a living allegory of the law and gospel? and the very obscurity of this may give humble boldness to those who would seek to follow the mind of the Lord in these living characters or letters, by which He would teach us the great spiritual and eternal truths, partly realized indeed in the death of the blessed Son of God, but yet to be fully realized in the day of His glory, with His risen saints, in dominion over a happy and subject world.
In the book of Genesis types are more frequently and variously repeated; and for this reason—that it is the history of individuals, or at the most, of a few people. All the principles which are subsequently enlarged and more perfectly developed in the later books are contained in this, gathered into a very small place; and the knowledge of truth throughout Scripture, alone enables us fully to unfold them: they are emphatic, condensed, and generally individual expositions of every important truth: for instance, we have the history of Abraham, in his Exodus from Mesopotamia brought into a wilderness, that is, a wilderness to him, though the land of promise; for he had not as much as to set his foot on: there dwelling in a tent—living by faith—and looking forward to his inheritance in hope. Also Jacob’s Exodus from his servitude to Laban, with much substance. These things were afterward realized in a nation—Israel went into servitude, was brought out of it into the wilderness; there dwelling in tents—living by faith—and Waiting for the Canaan of promise. This, the book of Exodus largely opens; and it is applicable, in all its principles, to the Church now. Again, each individual saint noted in the book of Genesis, had offered his sacrifices of blood to Jehovah, from Abel, downwards; of which we have full proof in the colloquy between Abraham and Isaac, at Mount Moriah,— “where is the lamb for a burnt-offering?” &c. and in other instances; but the book of Leviticus is the enlarged and detailed arrangement of the same thing in the nation.
Typical things represent the work of the Lord Jesus. Typical times and seasons, the periods or dispensations in which God’s purposes are wrought, as well as the character of His sufferings and coming glory: but in typical persons, the believer who has learned to look with wonder and delight on the grace of Him who “is fairer than the children of men,” and “into whose lips grace was poured,” will have many a sweet recollection revived, and the loveliness of his Lord and Master retraced on his heart. I do not say that this is all we have to learn in typical persons, far from it: but this is one, and not the least valuable, of their many instructive lessons. In that which I am first very briefly to consider, we learn nothing indeed of this but exclusively a living picture or forecast of God’s purpose in Christ, which is yet to be fulfilled; but in future expositions, I hope to gather much of this sweetest honey, refreshing as it ever is to the weary heart.
In beginning with Adam, I would state there is full scriptural authority, as will be shown, for so using the first part of his eventful history. In some that I may hereafter consider, I may not have the same direct authority; yet as I found no argument or doctrine on what I adduce but what may at least be fully proved from other Scriptures, I leave them to the spiritual intelligence of the believer: if they impugn no article of his faith, they may confirm and strengthen it; and if so, they will comfort and delight, and bring conviction by this that nothing will he, able to shake. One theme alone, the one unvarying theme of the Holy Spirit’s teaching do I learn or seek to learn in them—the past suffering and coming glory of Jesus; and as learning Him so do I of necessity learn the Father. All Scripture, either directly or indirectly, proceeds from and attracts to this great center of all revelation and all glory—the Lord Jesus, the blessed subject of the believer’s holiest and happiest thoughts. The day is coming when every creature will be gathered together unto Him to be blessed, as the center from which every joy will flow; and this is now the Spirit’s work in the believer’s soul, that all his thoughts and affections should center in, and revolve round, the person of His Lord; and as the Spirit uses the word to this end, it is in this, and in every part of it, that we must seek Jesus.
There are many features in Adam’s history in Paradise, which when put together, form a very complete portrait of things now in progress, and to be realized in “the world to come,” which is given as an inheritance to the Lord Jesus; and I would put them in order, though resting but little upon each feature.
First.—His created condition, the character of which is noted in these words, “Let us make man in our image.” This was limited indeed; for he must have been intellectually far below what he was after he had fallen; for it was then said, “Behold the man is become as one of us, to know good and evil.” (Gen. 3:2222And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: (Genesis 3:22)). Yet must he have been morally beautiful, and his gentle heart and pure spirit reflective of all that he knew of his God: personally too, though but flesh and blood, which could not inherit the kingdom of God, therefore far short of the glory of his great Antitype; yet surely was he in form, and we his maimed descendants also, a copy or cast from a previous mold, even the assumed form of the eternal Son of God; and in this was he “the image and glory of God.” (1 Cor. 11:3-73But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4Every man praying or prophesying, having his head covered, dishonoreth his head. 5But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven. 6For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. (1 Corinthians 11:3‑7).) But the Son of God, the brightness of the Father’s glory and express image of His person, (Heb. 18Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. (Hebrews 2:8), Col. 122In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: (Colossians 1:22).) became incarnate, and having tasted death for every man, was raised from the dead by the glory of the Father, and in the transfigured form seen for a moment on Tabor, but in which He is now revealed in heaven, (as noted in Rev.) and in which He will be revealed to every eye, lie is the Antitype as He was the pattern, of the creature of His own hand.
Secondly. His fatherhood or headship in natural life, from which root has sprung unnumbered branches, having life in himself for extension, even as the animal and vegetable creation subject to Him, “whose seed was in itself after His kind.” The Antitype to which condition is Christ’s headship of eternal life to the Church; the innumerable multitude which no man can number, and of whom He will say, “Behold I and the children whom thou hast given me;” and this is plainly stated in 1 Cor. 15— “For as in Adam all die, so in Christ shall all be made alive; but every man in his own order: and so it is written, the first man Adam was made a living soul, the last Adam was made a quickening Spirit; howbeit that was not first which was spiritual, but that which is natural, and afterward that which is spiritual;—the first man is of the earth, earthy; the second man is the Lord from heaven: as is the earthy such are they also that are earthy; and as is the heavenly, such are they also that are heavenly; and as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption Behold I show you a mystery, we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Cor. 15:45-5245And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47The first man is of the earth, earthy: the second man is the Lord from heaven. 48As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 51Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:45‑52).) Every epistle indeed is burthened with this great truth, doctrinally; and all their comprehensive and detailed precepts are founded on it, though perhaps that to the Colossians is most replete with it: “And He is the head of the body the Church, who is the beginning, the first-born from the dead, that in all things He might have the pre-eminence:” “The head from which all the body by joints having nourishment ministered and knit together, increaseth with the increase of God;” “For ye are dead and your life is hid with Christ in God.” And all the consequent precepts are suited to such relationship to the second Adam, crowned with glory and honor, as the heir of the world to come, and under whom all things are put in subjection: (Heb, ii.) and who is exalted far above all principality, power, and night, and dominion, and every name that is named, not only in this world, but also in that which is to come; and under whose feet all things are put, and to whom it is given to be head over all things to the Church, which is His body, the fullness of Him that filleth all in all. (Eph. 1:21-2321Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:21‑23).) The distinct perceptions of spiritual life, as obtained from the second Adam, are so clearly taught, and their growth too, even as in natural life, that we have a profitable monitor, may I not say a constant teacher in ourselves of our privileges in the life of Jesus, by the distinctness of our natural feelings and actions, though the bent and purpose of one is evil and earthly, and the other holy and heavenly. “Yet a little while and the world seeth me no more,” said the blessed Lord to His own little flock; “but ye see me: because I live ye shall live also: at that day ye shall know that I am in my Father, and ye in me, and I in you.” (John 14:19,2019Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20At that day ye shall know that I am in my Father, and ye in me, and I in you. (John 14:19‑20).)
Thirdly. Though in contrast as to the thing done—one being the father of disobedience unto death, the other of righteousness unto life; yet was Adam “the figure of Him who was to come,” (Rom. 5:1414Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (Romans 5:14).) in the way by which sin and death, through his disobedience, were entailed upon all his descendants; not only that they were subject to death as the children of one who fell under the judgment of death because of his disobedience, but that “by the disobedience of one, many were made sinners:” as inheriting an evil and disobedient nature, and that death therefore was due to them personally. So in the second Adam; by His one undivided act of obedience, (when all things were against Him,) all his descendants (those who are born again by the “quickening Spirit”) are entitled to life in Him relatively, and in themselves personally, by receiving His obedient life by the Holy Ghost dwelling in them; — “by the obedience of one, shall many be made righteous,” the old nature being dead in his death. (Rom. 614For sin shall not have dominion over you: for ye are not under the law, but under grace. (Romans 6:14) throughout.) These things cannot be separated though they are distinct; and it is in this blessed manner of love and grace, by which all that was against us is overcome, that we learn in every feature of our derived sorrow and judgment, to trace also by the faith of Jesus the completeness of our blessing—the one being the exact counterpart of the other: and so was Adam “the figure of Him that was to come.” The type expresses the sorrowful unity of disobedience, (by one man, &c.) in which unity we all by nature stand: the Antitype, the blessed and joyful unity of obedience, (by one man, &c.) into which unity the believer is born again.
Fourthly. His dominion; the extent and nature of which is thus stated: “And God said, 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 air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth: so God created man in His own image, in the image of God created He him; male and female created He them: and God blessed them and God said unto them, be fruitful, and multiply, and replenish the earth and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the face of the earth.” (Gen. 1:26-2826And God said, 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 air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27So God created man in his own image, in the image of God created he him; male and female created he them. 28And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Genesis 1:26‑28).) In the 8th Psalm, expressly applied to the humiliation and inherited glory of the Lord Jesus, by the Spirit in the 2nd of Hebrews, we have this dominion in all its parts, spoken of, as God’s mindfulness and bounty to the Son of man. “What is man, that thou art mindful of Him? and the Son of man, that thou visitest him? for thou hast made Him a little lower than the angels, and hast crowned Him with glory and honor. Thou madest Him to have dominion over the works of thy hands; thou hast put all things under His feet: all sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. O Lord, our Lord, how excellent is thy name in all the earth!” “For unto the angels hath He not put in subjection the world to come whereof we speak. But one, in a certain place, testified, saying, what is man, that thou art mindful of him? or the Son of man that thou visitest Him? Thou madest Him a little lower than the angels; thou crownedst him with glory and honor, and didst set Him over the works of thy hands; thou hast put all things in subjection under His feet. For in that He put all in subjection under Him, He left nothing that is not put under Him. But now we see not yet all things put under Him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor.” (Heb. 2:5-105For unto the angels hath he not put in subjection the world to come, whereof we speak. 6But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: 8Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. 10For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (Hebrews 2:5‑10).)
These Scriptures are very plain. The Lord Jesus is not the second Adam in humiliation, but the seed of the first; and as becoming the seed of the first, stood in that condition that made it wonderful that God should visit it or be mindful of it. Not that it was wonderful that He should visit Him and crown Him with glory and honor, but that He should be so mindful of us, as that the blessed and everlasting Son should become the אנוש or weak man, lower than the angels for the suffering of death, and for the sake of His lowliness unto death, so visit us as to crown us with glory and honor with Him. Jesus was the descendant of the world’s outcast, because sinning, Lord, and as such inherited all but His sin, which He put away in His death. And as the second Adam in the resurrection became the very contrast of the lowly one He had been, and the Antitype of the world’s Lord before sin had entered into his heart and the scepter had fallen from His hand. God hath now put all things under His feet, hath set Him over the works of His hands, but not yet is this true in fact, though it is to faith; Jesus has the title, and sits at the right hand of the Father in expectancy: and the world to come, of which the Apostle speaks, even as one in a certain place testified, will be put in subjection unto Him; and then will it be said, “O Lord, our Lord, how excellent is thy name in all the earth!” “The wolf and the lamb shall feed together; and the lion shall eat straw like the bullock:” for they will be under His dominion, whose presence will set aside the curse.
Fifthly. The relation in which Adam stood to his received bride, which was so intimate as to express unity—“one flesh.” There are three things noted in this relationship—she was given to him to be his associate in glory and dominion, which is her own marvelous distinction and preeminence; also to be an help meet for him, and therefore necessary to his complete happiness: “it is not good for man to be alone:”—and she was besides so completely allied to him or part of himself, being taken out of his side, as that Adam said, “this is bone of my bone, and flesh of my flesh.” (Gen. 2:2323And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. (Genesis 2:23).)
In this unity they were contemplated by God, both in their joy and subsequent sorrow; as it is written, “so God created man, in His own image created He Him, male and female created He them.” (Gen. 1:2727So God created man in his own image, in the image of God created he him; male and female created he them. (Genesis 1:27).) “This is the book of the generations of Adam; in the day that God created man, in the likeness of God made He him; male and female created He them; and called their name Adam, in the day when they were created.” (Gen. 5:1, 21This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; 2Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. (Genesis 5:1‑2).)
It is indeed most blessedly said, (remembering its typical character), that while Adam had universal dominion, and all things were put under His feet, and like Solomon in after days, with the complete knowledge of the creature and creation that was subject to him, he had named every living creature; yet for Adam there was not found an help meet for him; he had no companion in his glory or joy, and his happiness was incomplete; but this desire of his heart was to be answered, and his joy to be enhanced by hers, and the companion too to be taken out of his own side; (for God set His hand to make but one, all have come from that one,) and he could say, “this is now bone of my bone, and flesh of my flesh: therefore shall a man leave his father and mother and cleave unto his wife: and they two shall be one flesh.” (Gen. 2:21-2421And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 22And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. 23And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 24Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. (Genesis 2:21‑24).)
The Spirit of the Lord again leaves us in no doubt as to the blessed meaning of this in its typical import, and I need but quote in His own words,— “Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church: and He is the Savior of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands love your wives, even as Christ also loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church: for we are members of His body, of His flesh, and of His bones. For this cause shall a man leave his father and mother, and shall be joined to his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the Church.” (Eph. 5:22-3222Wives, submit yourselves unto your own husbands, as unto the Lord. 23For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30For we are members of his body, of his flesh, and of his bones. 31For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:22‑32))
This is very explicit; for it is a direct application of the circumstances stated in the 2nd of Genesis, to the mysterious union of the second Adam and His bride. Union of nature and of interests everlastingly sustained by the necessities of love on either side; she preserved and cherished by His power—He needed her love to complete His joy; for “it is not good for man to be alone.” “Father, I desire that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me; for thou lovest me before the foundation of the world.” (John 17:2424Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. (John 17:24).) Eve was brought to, or presented to Adam on the first dawn of the day of his glory; this is the hope of the one complete Church, out of every nation, kindred, people, and tongue; the day of Christ’s dominion, the day of His espousals, and the day of the gladness of His heart. (Solomon’s Song 3:11.) When the Queen is brought to the King of kings in raiment of needle-work, and gold of Ophir, and all glorious within. (Psa. 457The Lord of hosts is with us; the God of Jacob is our refuge. Selah. (Psalm 46:7)) And oh! what a hope! how full of pure and holy expectation; and how emphatic the word that declares it—“And a voice came out of the throne, saying, Praise our God all ye His servants, and ye that fear Him, both small and great: and I heard as it were, the voice of a great multitude, and as the voice of many thunderings, saying Alleluia! for the Lord God Omnipotent reigneth! let us be glad and rejoice and give honor to Him; for the marriage of the Lamb is come, and His wife hath made herself ready: and to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of the saints. And He saith unto me, write, blessed are they which are called unto the marriage supper of the Lamb; and He saith unto me, these are the true sayings of God.” (Rev. 19:5-95And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. 6And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. 7Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. (Revelation 19:5‑9).) “And I John saw the holy city New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband: and there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, come hither, I will show thee the bride the Lamb’s wife; and he carried me away in the Spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God; and her light was like unto a stone most precious, even like a jasper stone, clear as crystal.” (Rev. 21:2-9-11.) “You that were sometimes alienated, and enemies in your minds by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight;” (Col. 1:21,2221And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: (Colossians 1:21‑22)) “to present you faultless before the throne of His glory, with exceeding joy.” (Jude 2424Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, (Jude 24).)
Sixthly. The time or season, which is typical of dispensation. The last day of creation was that in which the two-fold Adam (the man and woman) was formed from the dust: on the morning of the seventh day, or day of God’s rest, “When the morning stars sang together, and the sons of God shouted for joy;” the man and his bride stood together to receive the fealty of all creation, as having dominion over all delegated to them. It was the day of God’s delight and complacency in His own work—the last day of a perfect period, six days of which had been employed in producing this beautiful result; but it was the first day of man’s existence, though he entered with God into the rest and joy; the labor had been the Lord’s: the creature did not participate in it, though he did in the rest; but the last day of this seven-fold period and the first of man’s existence, were identical—alike the sabbath of Jehovah and His creature, as to the work of His hands. Now there is a time and season, or, as it is called in Scripture, “The dispensation of the fullness of times,” when the more comprehensive seven-fold period of millenaries will be realized, i.e., when the times will enter into that period which will make their fullness; in which all that has been just noted will be seen in Antitype: when, as I judge, —the second Adam will from His “throne high and lifted up,” say, “Behold I make all things new;” and when all that is now subject to vanity, but not willingly, and which is groaning for its deliverance from the bondage of corruption, (Rom. 8) now wrecked and cursed for his sake who subjected the same by his sin, will be pronounced good again by Him whose right it is, for He has redeemed it: and who with His holy and immortal bride will rule over it, (as set over the works of God’s hands,) then delivered into its promised liberty and blessing. To all within the limits of creation (the work of God’s hands,) the heavens and earth, the restored Israel and converted nations, it will be but the sabbath of the millenaries—the last day, the day of universal creation blessing, when in fuller tones by far, the morning stars will again sing, and the sons of God shout for joy, because of the blessedness of God’s work: not creation only, but creation redeemed and delivered. But to creation’s Lord and Redeemer, and His holy and resurrection bride, it will be the first day, not of time, but of eternity. It is the common testimony of Scripture (which we may be able to consider, in the Lord’s mercy, another time, more fully;) that there is to be a period in which some will be blessed in eternity; and some in time, and yet blessed together; some in the glory which the Son had with the Father, before the world was: (John 17) others yet looking to immortality as their hope, though blessed in all the fullest blessings of an earthly state.
Is not this, indeed, the simple meaning of the sabbath days? one rightly preserved by the Jew as the seventh or last day, as declaring a period of earthly or creation rest yet to come: the other, the first or Lord’s day, the witness of that hope of resurrection-glory with the risen Son of man into which the saint has already entered in spirit; as quickened together, raised together, and made to sit together with Him in the heavenlies; (Eph. 2) and in which He will be manifested when presented faultless to the Lamb, and before the Lamb’s throne, on the morning of that day which will be without clouds, and as the clear shining after rain. Heaven will be the throne, earth the footstool, of His majesty and glory. The one will be the place of the Father’s children and the Son’s bride; the other, the subject though yet blessed place of the servant—alike the house and household of God. The day or dispensation of blessing will be identical; emphatically “The Lord’s day.”
Seventhly.—The place, Paradise; or, the garden of the Lord. This was but a part of Eden: for “the Lord God planted a garden eastward in Eden, and there He put the man whom He had formed;” (Gen. 24These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, (Genesis 2:4);8.) and thus as a place specially appropriated to God’s vicegerent, surely typical of the distinctive glory of the Son of God and His sainted company: and so in the message to the patient and devoted Church at Ephesus, it is thus brought into prominence for its encouragement in trial; “To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God.” (Rev. 2:77He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. (Revelation 2:7).) Thus also the Apostle speaks of the glory revealed to him in vision, “I knew a man, (whether in the body or out of the body I cannot tell, God knoweth,) how that he was caught up into Paradise, and heard unspeakeable words, which it is not possible for man to utter:” (2 Cor. 12:3,43And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. (2 Corinthians 12:3‑4)) and this glory of the third heaven was doubtless to be his portion in the day of Christ: and in the last chapters of the Apocalypse, where the city of God, having the glory and throne of God, and the Lamb in its midst, is so circumstantially described, it is said, “in the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of the nations;” identifying that glory with the Paradise of God, for, “he that overcometh shall eat of the tree of life which is in the midst of the Paradise of God.”
Eighthly and lastly. The blessing resulting from the union and dominion of Adam and his help meet, “Be fruitful and multiply, and replenish the earth, and subdue it.” This was not however fulfilled in the brief history of the first man before he fell: sin came in, and with it sorrow and subjection: but in the day of the union of the Lamb and His wife, it will; the voice from the throne will call upon all in heaven to rejoice, and all will rejoice, not only because “the Lord God Omnipotent reigneth, but because the marriage of the Lamb is come and His wife hath made herself ready.” It is not the joy of the wife that is so noted, but the joy of others consequent on the great event of the Lamb’s marriage, because all blessing results from it; for though it is true that the first act of the righteous rule of the King of kings, will be judgment on the nations of Christendom, (in which the saints will be associate with Him, (Rev. 2:26,27;19;1426And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. (Revelation 2:26‑27)
6Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. (Revelation 20:6)
7And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. (Revelation 15:7).) yet will He afterward rule over the world escaping the wrath, and not trodden in the winepress, so graciously and justly, as that all will be blessed in Him and call Him blessed. (Psa. 727Their eyes stand out with fatness: they have more than heart could wish. (Psalm 73:7) throughout.) Now it is of these things that the closing chapters of the Apocalypse speak so plainly, as the first two of Genesis do of the union and government of the world’s first ruler, and in the following order;— in the 19th chapter, is seen, first,—the gathering of the bride to Jesus, and her readiness for the marriage, (surely in a resurrection state only,) and the joy of heaven and earth announced; secondly,—the coming of the warrior king, of whom it is said, “in righteousness He doth judge and make war.” The sainted armies of heaven follow Him in the same service of righteous judgment.
In the 20th chapter they are seen in peaceful dominion as kings and priests for a thousand years, and a yet further judgment at the end of that period opened in the vista, And the scene closes.
In the 21st, another scene opens of the same bride, in another form, as the city of God, having the glory of God descending from heaven, as the tabernacle of God to be with men; (the men are not the tabernacle, bat the saints are, in symbol,) “The nations of them that are saved” from the judgments, walk in the light of this city of glory, the habitation of Jehovah Jesus, and the kings of the earth bring their glory and honor into it, and they bring the glory and honor of the nations into it; and the tree of life in the midst of this city of life bears leaves for the healing of the nations. (chap. 22:1, 2.)
Who are the nations saved, walking in the light of the city, bringing their glory into it, and eating of the leaves of this healing tree? who are these nations? not the Church of God, not the bride of the Lamb, for they are the city. (chap. 21:9, 10.) Nor can that bride ever be called by such a name as “nations,” it is the gathered elect out of every nation, kindred, people, and tongue, so designated “the Lamb’s wife;” and it is in the light of that wife’s glory that the kings and nations of the earth will walk, though the light is not her own, but the Lamb’s. That bride cannot come from heaven, till gathered there in the resurrection; that bride is not ready till perfected, not only in glory, but in number; and then, and not till then, will the world be converted and blessed under the united dominion of the Lord God Omnipotent and His associate and most exalted saints, who have suffered with Him, and will reign with Him; and the words, “be fruitful and multiply,” will be antitypically fulfilled in the universal gladness of a peopled earth.
I cannot now fill this outline up, but may the Lord grant it enough to give some holy thoughts and feelings to His saints, as to what a day is before them now laboring to enter into that rest which remaineth for them. God is working now; “my Father worketh hitherto, and I work:” but there is a rest into which He will enter when His present work of blessing ceases; and this hallowed sabbath of redemption comes, when He will pronounce all good, but above all, that beautiful bride, in all things the reflection of the glory of the Son, “conformed to His image, that He might be the first-born among many brethren.”
What a day is before us, not of rest only, though it be God’s rest, and ours too; but to be glorified together with the Son of God in the morning which will be without clouds to a happy world, when everything will be taken out of Satan’s hands and given to Jesus; when “the righteous will compass about” their deliverer: the 144,000 on mount Zion around the Lamb, answering every call from the throne of the Father, with the one rejoicing chorus of their multitudinous golden harps, and that new song of triumph that none could know or learn but those blameless ones arrayed in unsullied glory-washed white in the blood of Him who loved His Church and gave Himself for it;—behold He cometh quickly!—Amen.