under it from those which were above it. We believe that the “firmament" here typifies the Cross, and sets forth its twofold aspect. There our blessed Lord was divided or separated from God Himself "My God, My God, why hast Thou forsaken Me?"; and there also He was separated from man-"Cut off out of the land of the living."

That the "firmament" here does foreshadow the Cross seems to be clearly borne out by the marvellous analogy between what is here told us concerning it and its typical agreement with the Cross of Christ. Observe four things.

First, the firmament was purposed by God before it was actually made. In verse 6 it reads, "And God said let there be a firmament,” and in verse 7, "And God made the firmament." How perfect is the agreement between type and antitype! Long, long before the Cross was erected on Golgotha's heights, it was purposed by God. Christ was "The Lamb slain from the foundation of the world" (Rev. 13:8).

Second, the firmament was set in the midst of the waters. It is well known to Bible students that in Scripture "waters" symbolize peoples, nations (cf. Rev. 17:15). In its typical application then, these words would seem to signify, "Let there be a Cross in the midst of the peoples." Manifold are the applications suggested by these words. Accurate beyond degree is the type. Our minds immediately turn to the words, "They crucified Him, and two others with Him, on either side one, and Jesus in the midst” (John 19:18). The geographical situation of Calvary is likewise a fulfilment: Palestine being practically the centre or midst of the earth.

Third, the firmament divided the waters. So the Cross has divided the "peoples." The Cross of Christ is the great divider of mankind. So it was historically, for it divided the believing thief from the impotent thief. So it has been ever since, and so it is today. On the one hand, "The preaching of the Cross is to them that perish, foolishness, ," but on the other, "unto us which are saved, it is the power of God" (1 Cor. 1:18).

Fourth, the firmament was designed by God. "And God made the firmament." So was it announced on the Day of Pentecost concerning the Lord Jesus Christ. "Him, being delivered by the determinate counsel and foreknowledge of God" (Acts 2:23). So was it declared of old, "It pleased

the Lord to bruise Him; He hath put Him to grief." The Cross was of Divine design and appointment.

Is it not also deeply significant that the words, "And God saw that it was good" are omitted at the close of this second day's work? Had they been included here the type would have been marred. The second day's work pointed forward to the Cross, and at the Cross God was dealing with sin. There His wrath was being expended on the Just One who was dying for the unjust. Though He was without any sin, yet was He "made sin for us" and dealt with accordingly. Does not then the omission here of the usual expression "God saw that it was good" assume a deeper significance than has been hitherto allowed.

III. In the third day's work our Lord's Resurrection is typically set forth.

Our article has already exceeded the limits we originally designed, so perforce, we must abbreviate.

The third thing necessary in the accomplishment of the Work of Redemption was the Resurrection of the Crucified One. A dead Saviour could not save anyone. "Wherefore He is able also to save them to the uttermost that come unto God by Him"; Why? "Seeing He ever liveth" (Heb. 7:25).

Thus it is in our type. Beyond doubt, that which is foreshadowed on the third day's work is resurrection. It is in the record concerning this third day that we read "Let the dry land appear" (v. 9). Previously the earth had been submerged, buried beneath the waters. But now the land is raised above the level of the seas; there is resurrection, the earth appears. But this is not all. In verse 11 we read, "And let the earth bring forth grass, etc." Hitherto death had reigned supreme. No life appeared upon the surface of the ruined earth. But on the third day the earth is commanded to "bring forth." Not on the second, not on the fourth, but on the third day was life seen upon the barren earth! Perfect is the type for all who have eyes to see. Wonderfully pregnant are the words, "Let the earth bring forth" to all who have ears to hear. It was on the third day that our Lord rose again from the dead "according to the Scriptures." According to what Scriptures? Do we not have in these 9th and 11th verses of Genesis 1 the first of these scriptures, as well as the primitive picture of our Lord's Resurrection!

IV. In the fourth day's work our Lord's Ascension is typ ically suggested.

The Resurrection did not complete our Lord's redemption work. In order for that He must enter the Heavenly Place not made with hands. He must take His seat on the right hand of the Majesty on high. He must go "into heaven itself now to appear in the presence of God for us" (Heb. 9:24).

Once more we find the type corresponds with the Antitype. In the fourth day's work our eyes are removed from the earth and all its affairs and are turned to the heavens! (See vs. 14-19). As we read these verses and gather something of their typical import, do we not hear the Holy Spirit saying, "Seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth" (Col. 3:1, 2). And as we lift our eyes heavenwards what do we see? "Two great lights"-typically, Christ and His people. The sun which speaks to us of "the Sun of Righteousness" (Malachi 4:2), and the moon which tells of Israel and the Church (Rev. 12:1), borrowing its light from, and reflecting the light of, the sun. And observe their functions. First, they are "to give light upon the earth (v. 17), and secondly, they are "to rule over the day and over the night” (v. 18). So it is with Christ and His people. During the present interval of darkness, the world's night, Christ and His people are "the light of the world," but during the Millennium they shall rule and reign over the earth.

Thus in the first four days' work in Genesis 1, we have foreshadowed the four great stages or crises in the accomplishment of the Work of Redemption. The Incarnation, the Death, the Resurrection, and the Ascension of our blessed Lord are respectively typified. In the light of this how precious are those words at the close of the six days' work: "Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made" (Gen. 2: 1, 2). The work of Redemption is completed, and in that work God finds His rest!

As we continue our meditations on the book of Genesis may God in His condescending grace reveal unto us "wondrous things out of His Law."

3. TWO TREES

GENESIS 2

It is not our purpose to give a detailed and exhaustive exposition of Genesis, rather shall we attempt to single out some of the less obvious treasures from this wonderful mine, in which are stored inexhaustible supplies of spiritual riches. This first book in the Word of God is full of typical pictures, prophetic foreshadowings, and dispensational adumbrations, as well as important practical lessons, and it will be our delight to call attention to a few of these as we pass from chapter to chapter.

In studying the typical teaching of the Old Testament Scriptures we learn from them sometimes by way of contrast and sometimes by way of comparison. A striking illustration of this double fact is found in the second chapter of Genesis. In the ninth verse we read of "The tree of knowledge of good and evil." In Acts 5:30 we read, "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree"; and again in 1 Peter 2:24, "Who His own self bare our sins in His own body on the tree." Now the thoughtful reader will naturally inquire, Why should the Cross of our blessed Lord be spoken of as a "tree"? Surely there must be some deeper meaning than that which appears on the surface. Was it not intended by the Holy Spirit that we should refer back to Gen. 2:9 and compare and contrast these two trees? We believe so, We believe so, and a quiet meditation thereon reveals some remarkable points both of comparison and contrast between the tree of knowledge of good and evil and the tree on which our Lord was crucified. Let us consider some of the points of contrast first.

1. The first tree was planted by God. "And out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food; the tree of life also in the midst of the garden and the Tree of Knowledge of good and evil" (Gen. 2:9). This tree then was planted not by Adam, but by Adam's Maker-God. But the second tree, the tree to which our Lord was nailed, was planted by man. "And they crucified Him" (Mat. 27:35) is the brief but terrible record. It was human hands which devised, provided and erected that cruel tree on the hill of Calvary.

In marked contrast from the first tree, it was the hands of the creature and not the Creator which planted the second tree.

2. The first tree was pleasant to the eyes. "And 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" (Gen. 3:6). Exactly in what this "pleasantness" consisted we do not know, but the Divine record seems to indicate that this tree was an object of beauty and delight. What a contrast from the second Tree! Here everything was hideous and repellant. The suffering Saviour, the vulgar crowd, the taunting priests, the two thieves, the flowing blood, the three hours darkness-nothing was there to please the outward eye. The first tree was "pleasant to the eyes, "but concerning the One on the second tree it is written, "They saw in Him no beauty that they should desire Him."

3. God forbade man to eat of the first tree. "But of the tree of the knowledge of good and evil, thou shalt not eat of it" (Gen. 2:17). A divine prohibition was placed upon the fruit of this tree. But again, how different from the second tree! How startling the contrast! There is no restriction here. In this case man is freely invited to draw near and eat of the fruit of this tree. The sinner is bidden to "Taste and see that the Lord is good." "All things are ready, Come." The position is exactly reversed. Just as man was commanded not to eat of the fruit of the first tree, he is now commanded to eat of the second.

4. Because God forbade man to eat of the first tree, Satan used every artifice to get man to eat of it. Contrariwise, because God now invites men to eat of the second tree, Satan uses all his powers to prevent men eating of it. Is not this another designed contrast marked out for us by the Holy Spirit? Humanly speaking it was solely due to the cunning and malice of the great enemy of God and man that our first parents ate of the forbidden fruit, and can we not also say, that it is now primarily due to the subtle devices of the old serpent the Devil that sinners are kept from eating the fruit of that second tree?

5. The eating of the first tree brought sin and death "For in the day that thou eatest thereof thou shalt surely die" (Gen. 2:17). It was through eating of the fruit of