Noted biblical writers on dispensational lines - mostly of the persuasion known to the world as "Plymouth Brethren"





The first great and essential principle which must be ever present with us, when we study the Word of God, as a whole, is not to treat it as something which we have to interpret, but as being that which God has given in order to interpret Himself and His will to us.
1. This applies to Christ; as the Living Word When we speak of the "Word" we can never separate the Living Word, the Lord Jesus Christ; and the written word, the Scriptures of Truth. Each of these is called the "Word" because the Greek word Logos is used of both. Logos means the spoken or written word, because it makes manifest, and reveals to us the invisible thoughts.
It is used of Christ, the Living Word, because He reveals the invisible God. "No man hath seen God at any time; the only begotten Son, He being in the bosom of the Father, This one [hath] declared [Him]" (John 1:18).
It is not that we have to explain Christ, but that His mission is to explain God to us. He interprets the Father. And we have to believe Him. The word "declare" in John 1:18 is important in this connection, and deeply interesting. It is from (ek), out of, or forth, and (hegeomai), to lead. Hence the whole compound verb means to lead forth, to make known, to guide, interpret, unfold, reveal, and expound (Luke 24:35).1 It is from this verb that we have the cognate noun Exegesis which means Exposition. Wycliffe renders it "He hath told out." The best meaning is to make known. This is why Christ is called "The Word of God," because He makes known, reveals, and explains the Father. This is why the Scriptures are called "the Word of God," because they make known the Father and the Son, by the Holy Spirit, the author of the Word. Christ is "the Way" to the Father (John 14). He makes God known to us in all His attributes, will, and words. "I have given them Thy Word." It is always "THY Word" (John 17:8,14,17).
2. In like manner the Written Word, the Scripture, is given in order to interpret, and to testify of Christ; and this is why (as we shall see as our next essential principle) Christ is the one great subject of the Word. This is why the Holy Spirit is the interpreter of both. His mission is to glorify Christ (John 16:14). He receives and shows the "things of Christ" (John 14:15). But He shows them in the Written Word (1 Cor 2:9–14). And this is why it must be He and He alone who enables us to preach that Word.
Thus we have the Word in three manifestations:—
The Incarnate Word,
The Written Word,
The Preached Word.
There is no other. Christ reveals the Father. The Scripture reveals Christ. The Spirit reveals both in the written and in the preached Word (1 Cor 12:7,8).
How wonderfully does this magnify the preached Word; and show the solemnity of the charge in 2 Timothy 4:2, "Preach the Word." It shows how small and worthless are all the schemes, tricks and contrivances of present-day evangelists and mission preachers with their ever-new fashions and modern methods, when we see what a high and dignified place God has given to the Preached Word. How careful should we be that nothing in our manner or matter should lower that dignity, or im-ply in the slightest degree that the Written Word has lost any of its power; or needs any hand-maids or helpmeets.

"I Have Given Them Thy Word"
The "Word," and "The Words," How to Study Them
The word occurs only in Luke 24:35; John 1:18; Acts 10:8, 15:12,14, 21:19. is the all-sufficient assurance of the Lord Jesus Christ, speaking to the Father. He did not say I have given them Aids to devotion. He did not say I have given them a Hymn-book, or I have given them thy Word AND something else. He did not give anything instead of, or in addition to, that Word. And that being so, we are assured that the Word which He gave is all-sufficient, in itself, to accomplish all the purposes of God.
The Word that is preached makes known the Written Word; the Word that is written makes known Christ the Living Word; and Christ makes known God our Father.

Hence it is, that the same things are stated of both the Living and the Written Word, as it is well put by Joseph Hart:—

The Scriptures and the Word
Bear one tremendous name,
The Living and the Written Word
In all things are the same.

This may be seen by noting carefully, in our reading, how precisely the same things are predicated of both one and the other.
We give a few by way of example:—
A. Similar Predicates of "Christ" and "The Scriptures"
"His name is called THE WORD OF GOD," Rev 19:13.
They "pressed upon Him to hear THE WORD OF GOD," Luke 5:1.
The Prince of PEACE, Isa 9:6.
The Gospel of PEACE, Rom 10:15.
Jesus said,..."No man cometh unto the Father, but BY ME," John 14:6.
"Make me to go in the PATH of Thy Commandments," Psa 119:35.
"Jesus saith unto him, I am THE WAY," John 14:6.
"Teach me, O Lord, THE WAY of Thy statutes," Psa 119:33.
"I am...THE TRUTH," John 14:6.
"Thy Word is TRUTH," John 17:17.
Christ—"Full of grace and TRUTH," John 1:14.
"All Thy Commandments are TRUTH," Psa 119:151.
"These things saith He...that is TRUE," Rev 3:7.
"The Judgments of the Lord are TRUE," Psa 19:9.
"Jesus Christ. This is the true God, and eternal LIFE," 1 John 5:20.
"Holding forth the Word of LIFE," Phil 2:16.
"A bone of Him shall not be broken," John 19:36.
"The scripture cannot be broken," John 10:35.
"I am the Living Bread...if any man eat of this Bread he shall LIVE for ever," John 6:51.
"Man shall not LIVE by bread alone, but by every Word of God," Luke 4:4.
"With Thee is the FOUNTAIN OF LIFE," Psa 36:9.
"Thy a FOUNTAIN OF LIFE," Prov 13:14.
Jesus said, "I am the LIGHT of the World," John 8:12.
David said, "Thy Word is a LIGHT unto my path," Psa 119:105.
"The Life was the LIGHT," John 1:4.
"The Law is LIGHT," Prov 6:23.
"Thou art my LAMP, O Lord," 2 Sam 22:29.
"Thy Word is a LAMP unto my feet," Psa 119:105.
"I, saith the Lord, will be unto her a wall of FIRE," Zech 2:5.
"Is not My Word like as a FIRE saith the Lord," Jer 23:29.
"The Light of Israel shall be for a FIRE," Isa 10:17.
"I will make My Words in thy mouth FIRE," Jer 5:14.
"To you which believe, He is PRECIOUS," 1 Peter 2:7.
"Exceeding great and PRECIOUS Promises," 2 Peter 1:4.
"My beloved is...chiefest among ten THOUSAND," Song 5:10.
"The Law of Thy mouth is better unto me than THOUSANDS of gold and silver," Psa 119:72.
"His Mouth is most SWEET," Song 5:16.
"How SWEET are Thy Words unto my taste," Psa 119:103.
"His Name shall be called WONDERFUL," Isa 9:6.
"Thy Testimonies are WONDERFUL," Psa 119:129.
"Christ, the POWER OF GOD," 1 Cor 1:24.
"The Gospel is the POWER OF GOD," Rom 1:16.
Lord, "Thou art GOOD, and doest Good," Psa 119:68.
"GOOD is the Word of the Lord," Isa 39:8.
"Ye have known Him that is FROM THE BEGINNING," 1 John 2:13.
"Thy Word is true FROM THE BEGINNING," Psa 119:160.
"From Everlasting to EVERLASTING Thou art God," Psa 90:2.
"The righteousness of Thy Testimonies is EVERLASTING," Psa 119:144.
"Thy throne, O God, is FOR EVER AND EVER," Heb 1:8.
"Thy testimonies,...Thou hast founded them FOR EVER," Psa 119:152.
"The Lord shall ENDURE for ever," Psa 9:7.
"The Word of the Lord ENDURETH for ever," 1 Peter 1:25.
"Christ ABIDETH for ever," John 12:34.
"The Word of God...ABIDETH for ever," 1 Peter 1:23.
"Worship Him that LIVETH for ever," Rev 4:10.
"The Word of God LIVETH for ever," 1 Peter 1:23.
Christ’s Kingdom "shall STAND FOR EVER," Dan 2:44.
"The Word of our God shall STAND FOR EVER," Isa 40:8.
The STONE..."on whomsoever it shall fall, it will grind him to powder," Luke 20:18.
"Is not my Word...saith the Lord, like a HAMMER that breaketh the rock in pieces?" Jer 23:29.
Christ, "A STUMBLING Stone," Rom 9:33.
They "STUMBLE at the Word," 1 Peter 2:8.
"Lo, I amwith you ALWAY, even unto the end of the world," Matt 28:20.
"Thy commandments...are EVER WITH ME," Psa 119:98.
"Christ may DWELL in your hearts by faith," Eph 3:17.
"Let the Word of Christ DWELL in you richly," Col 3:16.
Christ said, "ABIDE in me, and I IN YOU," John 15:4.
"If… my Words ABIDE in you," John 15:7.
"Hereby we know that He ABIDETH in us," 1 John 3:24.
"The Word of God ABIDETH in you," 1 John 2:14.
Christ called, "FAITHFUL and true," Rev 19:11.
"Thy Testimonies...are very FAITHFUL," Psa 119:138.
"Out of His mouth goeth a sharp SWORD," Rev 19:15.
"The Word of sharper than any two-edged SWORD," Heb 4:12.*
* Heb 4:12 probably refers to both the Living Word and the written Word also.
"The Lord TRIETH the Righteous," Psa 11:5.
"The Word of the Lord TRIED him," Psa 105:19.
"The Word of the Lord is TRIED," Psa 18:30.

B. Similar Effects Attributed to "Christ" and "The Scriptures"
We are "BORN OF God," 1 John 5:18.
" the Word of God," 1 Peter 1:23.
" Christ," 1 Peter 1:3.
BEGOTTEN...through The Gospel," 1 Cor 4:15.
"The Son QUICKENETH whom He will," John 5:21.
"Thy Word hath QUICKENED me," Psa 119:50.
"You hath he QUICKENED who were dead," &c., Eph 2:1.
The "Word," and "The Words," How to Study Them 13
"Thy Precepts...with them thou hast QUICKENED me," Psa 119:93.
"He that eateth me, even he shall LIVE by me," John 6:57.
"Desire the sincere milk of The Word, that ye may GROW thereby," 1 Peter 2:2.
"Christ hath made us FREE," Gal 5:1.
"The Truth shall make you FREE," John 8:32.
"The Blood of Jesus Christ...CLEANSETH us from all sin," 1 John 1:7.
"YE are CLEAN through the Word which I have spoken," John 15:3.
Christ "is able also to SAVE them to the uttermost that come unto God by Him," Heb 7:25.
"Receive...the engrafted Word, which is able to SAVE your souls," James 1:21.
"SANCTIFIED in Christ Jesus," 1 Cor 1:2.
"SANCTIFIED by the Word of God and prayer," 1 Tim 4:5.
"SANCTIFIED through the offering of the body of Jesus Christ once for all," Heb 10:10.
"SANCTIFY them through THY TRUTH. Thy Word is truth," John 17:17.
"Christ Jesus, who of God is made unto us WISDOM," 1 Cor 1:30.
"The Holy to make thee WISE unto salvation," 2 Tim 3:15.
Christ "HEALED them," Matt 4:24.
"He sent His Word and HEALED them," Psa 107:20.
"Striving according to His Working which WORKETH in me mightily," Col 1:29.
"The Word of God which effectually WORKETH also in you that believe," 1 Thess 2:13.
"The Lord Jesus Christ...shall JUDGE the quick and the dead," 2 Tim 4:1.
"The Word that I have spoken...shall JUDGE him," John 12:48.
"I will go unto God, my exceeding Joy," Psa 43:4.
"Thy Word was unto me the JOY and rejoicing of my heart," Jer 15:16.

Thus we see that the Living Word and the Written Word cannot be separated. And we can understand also why they cannot be separated in the preaching of the Word. To preach the Written Word without preaching Christ is not preaching at all. Neither is it done in the power of the Spirit. When Paul went to Thessalonica, he ("as his manner was") "reasoned with them out of the SCRIPTURES" (not as is done today, out of the newspapers, or out of the preacher’s own head or experience); but he did not end there. We are immediately told that this preaching consisted in "opening and setting forth that CHRIST (the Living Word) must needs have suffered, and risen again from the dead, and that this Jesus, whom I preach unto you, is Christ (the Messiah)" (Acts 17:1–3). If the Living Word and the Written Word cannot be separated, we learn that in sitting down to the study of the Word and Words of God it is to hear His voice, to choose that "better part"; to sit at Jesus’ feet, and hear HIS word (Luke 10:39).
And it is only a "part." The best is to come; when we shall "behold His glory" (John 17:24), the glory of our Ascended Lord; as the glory of our Incarnate Lord was beheld when on Earth (John 1:14). Then, in the future, as in the past (as now by the Holy Spirit), the wonderful "Word"—our Glorified Lord—will continue the blessed work which He began as our Risen Lord, "expounding in all the Scriptures the things concerning Himself"; and will declare and make known the Father to the Saints, who shall then have been gathered together unto Him (2 Thess 1:10, 2:1).

Christ in the Word as a Whole
The one great subject which runs through the whole Word of God is Christ: the promised seed of the woman in Genesis 3:15. This verse marks the depth of the ruin into which man had descended in the Fall; and it becomes the foundation of the rest of the Bible. All hope of restoration for man and for creation is centred in Christ; who in due time should be born into the world, should suffer and die; and, in resurrection, should become the Head of a new creation, and should finally crush the head of the Old Serpent, who had brought in all the ruin. Christ, therefore, the King, and the Kingdom which He should eventually set up, become the one great subject which occupies the whole of the Word of God.
Hence, He is the key to the Divine revelation in the Word; and apart from him it cannot be understood. The contents of the Bible must therefore be seen and arranged with reference to Him. The counsels and purposes of God are centred in Christ.

1. In the Old Testament we have the King and the Kingdom in Promise and Prophecy, Illustration and Type.
2. In the Four Gospels we have the King and the Kingdom presented and proclaimed by John the Baptiser, and by Christ Himself. And we see the Kingdom rejected, and the King crucified.
3. In the Acts of the Apostles we have the Transition from the Kingdom to the Church. The Kingdom is once again offered to Israel by Peter; again it is rejected, Stephen is stoned, and Peter imprisoned (Chapter 12). Then Paul, who had been already chosen and called (Chapter 9), is commissioned for His Ministry (Chapter 13), and on the final rejection of his testimony concerning the Kingdom, he pronounces for the third and last time the sentence of judicial blindness in Isaiah 6, 1 and declares that "the salvation of God is sent to the Gentiles" (Acts 28:25–28). In his final communication to Hebrew believers it is written that while in God’s counsels all things had been put under Christ’s feet, "we see NOT YET all things put under Him" (Heb 2:7–9). The Kingdom thenceforth is in abeyance.
4. In the Epistles we have the King exalted, and (while the Kingdom is in abeyance) made the Head over all things to the Church, during this present Interval; the Dispensation of the grace of God.
5. In the Apocalypse we have the Revelation of the King in judgment; and we see the Kingdom set up, the King enthroned in power and glory, the promise fulfilled, and prophecy ended. We may exhibit the above to the eye in the following Structure:—
The one Subject of the Word as a Whole
A. The King and the Kingdom in Promise and Prophecy. (The Old Testament)
. B. The King presented, proclaimed, and rejected. The Mysteries (or Secrets) of the Kingdom re-vealed.
. .C. Transitional (The Acts). The Kingdom again offered and rejected (The earlier Pauline Epistles).
. B. The King exalted and made Head over all things to the Church, "which is His body, the fulness of Him that filleth all in . . . . .all" (Eph 1:22,23). The Great Mystery revealed (The later Pauline Epistles). The Kingdom in abeyance (Heb 2:8).
A. The King and the Kingdom unveiled. The King enthroned, and the Kingdom set up with Di-vine judgment, power, and glory (Rev 19,20). Promise and prophecy fulfilled (The Apocalypse). Here the correspondence is seen between these five members.

The other two citations of Isaiah 6 were by our Lord, in Matthew 13:14, 15, and John 12:40.
See Part II, Canon II.
In A and A we have the King and the Kingdom.
In B and B we have the King and the mysteries (or secrets) of the Kingdom (Matt 13).
In C, the central member, we have the present Interval, while the King is absent, the Holy Spirit present, and the Kingdom in abeyance, and the mystery of the Church revealed (Eph 3).
From the Structure it will be seen that the great subject of the whole Book is one. From Genesis 3:15 to Revelation 22 "THE COMING ONE" fills our vision.
This teaches us that the Coming of Christ is no newly-invented subject of some modern faddists or fanatics, or cranks; but that Christ’s coming has always been the Hope of his people. In "the fulness of time" He came: but having been rejected and slain He rose from the dead, and ascended to Heaven. There He is "seated" and "henceforth expecting until His enemies shall be placed as a footstool for His feet" (Heb 10:13).

Hence, Christ, "the Coming One," is the one all-pervading subject of the Word of God as a whole. He is the pneuma or life-giving spirit of the written Word, without which the latter is dead. "As the body without the pneuma is dead" (James 2:26), so the written Word without the pneuma is dead also. Christ is that pneuma or spirit. This is the whole argument of 2 Corinthians. This is why the Lord Jesus could say of the Scriptures: "They testify of ME" (John 1:45, 5:39; Luke 24:44,45). Their one great design is to tell of the Coming One. All else is subordinated to this. This is why we see the ordinary events in a household combining with the grandest visions of a prophet to testify of Him who fills all Scripture. It may be said of the written Word, as it is of the New Jerusalem, "The Lamb is the light thereof" (Rev 21:23). Apart from Him, the natural eye of man sees only outward historical details and circumstances; some in themselves appearing to him trifling, others offensive, and pursued at a length which seems disproportionate to the whole; while things which "angels desire to look into" are passed over in a few words, or in silence. But once let "the spiritual mind" see Christ testified of "in Moses and all the prophets," then all assumes a new aspect: trifles that seem hardly worth recording fill the whole vision and light up the written Word and make it to shine with the glory of the Divine presence. Then we see why the Inspired writer dwells on a matter which to the outward eye seems trivial compared with other things which we may deem to be of world-wide importance. Then we observe in an event, seemingly casual and unimportant, something which tells forth the plans and counsels of God, by which He is shaping everything to His own ends. Nothing appears to us then either great or small. All is seen to be Divine when the Coming One is recognized as the one subject of the Word of God. This is the master-key of the Scriptures of truth. "These are they that testify of ME." Bearing this key in our hand we can unlock the precious treasures of the Word; and understand words, and hints; apparently casual expressions, circumstances, and events, which in themselves, and apart from Him, are meaningless.
It is the use of this master-key and this first great foundation principle which is to be observed in the study of the "Word" and "words" of God. It is when we, in every part, have found "HIM of whom Moses in the law, and the prophets, did write" (John 1:45), that we can understand those parts of Scripture which are "a stone of stumbling and a rock of offence" to many: that we can explain much that is otherwise difficult; see clearly much that before was obscure; answer objections that are brought against the Word; and "put to silence the ignorance of foolish men."
The moment this master-key is used types will be seen foreshadowing the Coming King, and showing forth His sufferings and His Glory. Events and circumstances will show forth His wondrous deeds and tell of the coming glory of His kingdom.

3. Christ in the Separate Books of the Word
In GENESIS we shall understand the record of Creation (Chapter 1), for we shall see in it the counterpart of our new creation in Christ Jesus (2 Cor 5:17). In the light which shined out of darkness (Gen 1:2,3) we shall see the light which has shone "in our hearts to give the knowledge of the glory of God in the face (or person) of Jesus Christ" (2 Cor 4:6). No wonder that those who know nothing of this spiritual light of the New Creation know nothing of the light that was created on the first day as revealed in the record of the old creation. The natural man sees only a myth and an old wives’ fable in the Creation record, and seems actually to prefer the Babylonian corruption of primitive truth. These "other Gentiles walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart" (Eph 4:17,18). Woe be to those who follow these blind leaders, for "they shall both fall into the ditch" they have prepared for themselves by their fleshly knowledge and worldly wisdom."
In the Creator we shall see Christ (John 1:3; Col 1:16).
In the first Adam we shall see the last Adam (1 Cor 15:45; Rom 5:14). In the first man we shall see "the second man, the Lord, from heaven" (1 Cor 15:47).
In the "seed of the woman" (Gen 3:15) we shall see the coming son of Abraham, the son of David, the Son of man, the Son of God; while those who are in the black darkness of Rome see either a helpless Infant, or a dead man, and a living woman—the Virgin Mary; having corrupted their Au-thorized Vulgate Version (in Gen 3:15),4 to make it the foundation of this blasphemy.
In Abraham’s shield we shall see the Living Word, coming, speaking, and revealing Himself to him (Chapter 15:1; John 8:56).
In Isaac we shall see Christ the true seed of Abraham (Rom 9:7; Gal 3:16).
In the Annunciation to the Mother (Gen 18:10; Luke 1:30–33), the miraculous conception (Gen 18:14; Luke 1:35) and the pre-natal naming (Gen 17:19; Matt 1:21; Luke 1:31, 2:21).
In the projected death of the one we see the foreshadowing of the other, two thousand years before, and on the same mountain, Moriah; and this Mount, selected not by chance, or for convenience (for it was three days’ journey), but ap-pointed in the Divine counsels as the site of the future altar of burnt offering (Gen 22:2; 1 Chron 21:28–22:1; 2 Chron 3:1).
In the wood laid upon Isaac (Gen 22:6), and not carried by the servants or on the ass, we shall see Him who was led forth bearing His Cross (John 19:17).
In Joseph, of whom the question was asked, "Shalt thou indeed reign over us?" we see Him of whom His brethren afterwards said, "We will not have this man to reign over us" (Luke 19:14).
But we see the sufferings of the one followed by the glory, as we shall surely see the glory of the true Joseph following His sufferings in the fulness of time (1 Peter 1:11), of which glory we shall be the witnesses, and partakers (1 Peter 4:13, 5:1).
We must not pursue this great subject or principle in its further details, though we have but touched the fringe of it, even in the book of Genesis. As the Lord Jesus began at Moses so have we only made a beginning, and must leave our readers to follow where we have pointed out the way.

It may be well, however, for us to indicate one or two of the leading points of the other books of the Old Testament.
EXODUS tells of the sufferings and the glory of Moses, as Genesis does of Joseph, and in both we see a type of the sufferings and glory of Christ.
Joseph’s sufferings began with his rejection, his own brethren asking, "Shalt thou indeed reign over us? Or shalt thou indeed have dominion over us?" (Gen 37:8).
Moses’ sufferings began with his rejection and the question of "two men of the Hebrews,"—"Who made thee a ruler and a judge over us?" (Exo 2:14).
In all this we see the rejection of Christ by a similar question, the thought of their hearts being put into their lips, in the parable, where "his citizens hated Him and sent a message after Him saying, ‘We will not have this man to reign over us’" (Luke 19:14).

But the issue in all three cases is the same. Of each it is true, as it is said of Moses, "This Moses whom they refused, saying, ‘Who made thee a ruler and a deliverer?’ The same did God send to be a ruler and a judge by the hand of the angel which appeared to him in the bush" (Acts 7:35). Even so will God surely "send Jesus Christ...whom the heavens must receive until the times of restitution of all things which God hath spoken by the mouth of all His holy prophets since the world began" (Acts 3:20,21).
Thus early, in Genesis and Exodus, we have the great subject of the sufferings and the glory of Christ more than foreshadowed (1 Peter 1:11, 4:13, 5:1; Luke 24:26). Exodus tells us also of Christ as the true Paschal Lamb (1 Cor 5:7,8); as the true Priest (Exo 30:10; Heb 5:4,5); and the true Tabernacle which the Lord pitched and not men (Heb 9). LEVITICUS gives us, in the offerings, a fourfold view of the Death of Christ (the Sin and Tres-pass Offerings being reckoned as one), as the Gospels give us a fourfold view of His life.
NUMBERS foreshadows the Son of Man come to be "lifted up" (Chapter 21:9; John 3:14,15); the Rock (Chapter 20:11; 1 Cor 10:4); the Manna that fed them (Chapter 11:7–9; Deut 8:2,3; John 6:57,58); and the future Star that should arise "out of Jacob" (Chapter 24:17; Luke 1:78; 2 Peter 1:19; Rev 2:28, 22:16).
DEUTERONOMY reveals the coming Prophet "like unto Moses" (Chapter 18:15; Acts 7:23–26); the Rock and Refuge of His people (Chapter 32:4, 33:27).
JOSHUA tells of "the Captain of the Lord’s host" (Chapter 5:13–15; Heb 2:10, 12:2) who shall tri-umph over all His foes; while Rahab’s scarlet cord (Chapter 2:12–20) tells of His sufferings and precious blood which will shelter and preserve His people in the coming day of His war.
JUDGES tells of the Covenant Angel whose name is "Secret," i.e. "Wonderful" (Chapter 13:18, margin; compare Isa 9:6, where the word is the same).
RUTH reveals the type of our Kinsman-Redeemer, the true Boaz; and the question of chapter 2:10 is answered in Proverbs 11:15.
SAMUEL reveals the "sufferings" and rejection of David, who became a "Saviour" and a "Captain" of his followers (1 Sam 22:1,2), foreshadowing David’s Son and David’s Lord, "the Root and the Offspring of David" (Rev 22:16).
KINGS shows us the "glory which should follow," and the "greater than Solomon" (Matt 12:42); the "greater than the Temple" (Matt 12:6), where everything speaks of His glory (Psa 29:9 and margin).
CHRONICLES reveals Christ as "the King’s Son," rescued "from among the dead," hidden in the House of God, to be manifested in due time, "as Jehovah hath said" (2 Chron 22:10–23:3).
EZRA speaks of "a nail in a sure place" (Chapter 9:8), which according to Isaiah 22:23 is used of Eliakim, who typifies Christ.
NEHEMIAH tells of the "bread from Heaven" and "water out of the Rock" (Chapter 9:15,20), which are elsewhere used as typical of Christ (John 6:57,58; 1 Cor 10:4).
ESTHER sees the seed preserved which should in the fulness of time be born into the world. His name is there, though concealed, but His will and power is manifested in defeating all enemies in spite of the unalterable law of the Medes and Persians.
JOB reveals Him as his "Daysman" or "Mediator" (Chapter 9:33); and as his "Redeemer" coming again to the earth (Chapter 19:25–27).
THE PSALMS are full of Christ. We see His humiliation and sufferings and death (Psa 22), His Resurrection (Psa 16), His anointing as Prophet with grace-filled lips (Psa 45; Luke 4:22); as Priest after the order of Melchisedec (Psa 110; Heb 5:6, 6:20, 7:17,21); as King enthroned over all (Psa 2), and His kingdom established in the earth (Psa 103, 145, &c.).
PROVERBS reveals Christ as the "Wisdom of God" (Chapter 8; 1 Cor 1:24); the "Path" and "Light" of His People (Chapter 4:18); the "Surety" who smarted for His people while strangers (Chapter 11:15; Rom 5:8–10; Eph 2:12; 1 Peter 2:11); the "strong tower" into which the righteous run and are safe (Chapter 18:10); the friend who loveth at all times, and the brother born for adversity (Chapter 17:17).
ECCLESIASTES tells of the "one among a thousand" in the midst of all that is vanity and vexation of spirit (Chapter 7:28).
THE SONG OF SONGS reveals Him as the true and faithful Shepherd, Lover, and Bridegroom of the Bride, who remained constant to Him in spite of all the royal grandeur and coarser blandishments of Solomon.
ISAIAH is full of the sufferings and glories of Christ. He is the "despised and rejected of men, a man of sorrows, and acquainted with grief" (Chapter 53:5); wounded for our transgressions, oppressed, afflicted, and brought as a lamb to the slaughter; cut off out of the land of the living (Chapter 53:2–9). Yet the glory shall follow. "He shall see of the travail of His soul and be satisfied" (Chapter 53:11). He will be His people’s "Light" (Chapter 60:1,2; Matt 4:16); "The Mighty God" (Chapter 9:6; Matt 28:18); Salvation’s Well (Chapter 12:3); the King who shall "reign in righteousness" (Chapter 32:1,2); Jehovah’s Branch, beautiful and glorious (Chapter 4:2).
JEREMIAH tells of "the Righteous Branch," and "Jehovah our Righteousness" (Chapter 23:5,6); of the "Righteous Branch" and King who shall reign and prosper (Chapter 33:15).
EZEKIEL reveals Him as the true Shepherd (Chapter 34:23), and as "the Prince" (Chapter 37:25); the "Plant of Renown" (Chapter 34:29), and "Jehovah Shammah" (Chapter 48:35).
DANIEL reveals Him as the "Stone" become the Head of the corner (Chapter 2:34; Psa 118:22; Isa 8:14, 28:16; Matt 21:42,44; Acts 4:11; 1 Peter 2:4,6). Also as the Son of Man (Chapter 7:13,16); and "Messiah the Prince" (Chapter 9:24).
He is HOSEA’S true David (3:5), the Son out of Egypt (11:1);
JOEL’S "God dwelling in Zion" (Chapter 3:17);
AMOS’ Raiser of David’s Tabernacle (Chapter 9:11; Acts 15:16,17).
OBADIAH’S "Deliverer on Mount Zion" (verse 17);
JONAH’S "Salvation" (Chapter 2:9); the "Sign" of Christ’s resurrection (Matt 12:39–41).
MICAH’S "Breaker," "King" and "Lord" (Chapter 2:13, 5:2,5);
NAHUM’S "Stronghold in Trouble" (Chapter 1:7);
HABAKKUK’S "Joy" and "Confidence" (Chapter 3:17,18);
ZEPHANIAH’S "Mighty God in the midst of Zion" (Chapter 3:17);
HAGGAI’S "Desire of all nations" (Chapter 2:7);
ZECHARIAH’S Smitten Shepherd; The Man, Jehovah’s Fellow (Chapter 13:7); Jehovah’s "Servant— the Branch" (Chapter 3:8); "the Man whose name is the Branch" (Chapter 6:12); MA
LACHI’S "Messenger of the Covenant" (Chapter 3:1); the Refiner of the Sons of Levi (Chapter 3:3); "The Sun of Righteousness" (Chapter 4:2).

Thus, the "Word" of God has one great subject. That one great all-pervading subject is Christ; and all else stands in relation to Him. He is "the beginning and the ending" of Scripture, as of all beside. Hence, the Word of God, at its ending, shows how the beginning all works out; and how, that to which we are introduced in Genesis is completed in Revelation. Satan’s first rebellion is implied between the first and second verses of the first chapter of Genesis, and his final rebellion is seen in Revelation 20:7–9. his doom is pronounced in Genesis 3:15, and is accomplished in Revelation 20:10. We have the primal Creation, "the world that then was," in Genesis 1:1 (2 Peter 3:6). "The Heavens and the Earth which are now" in Genesis 1:2, etc. (2 Peter 3:7). And "The New Heavens and the New Earth" in Revelation 21:1 (2 Peter 3:13). We have "night" in Genesis 1:1; and see "no night there" in Revelation 22:5. We have the "sea" in Genesis 1:10; and "no more sea" in Revelation 21:1. We have the "sun and moon" in Genesis 1:16, 17; and "no need of the sun or the moon" in Revelation 21:23, 22:5.
We have the entrance of sorrow and suffering and death in Genesis 3:16,17; and "no more death, neither sorrow nor crying" in Revelation 21:4.
We have the "curse" pronounced in Genesis 3:17; and "no more curse" in Revelation 22:3.
We have banishment from Paradise and the Tree of Life in Genesis 3:22–24; and the welcome back and "right to it" in Revelation 22:2.

This will be sufficient to show the unity of the "Word" as a whole; and to stimulate Bible students to a further study of it on the line of this great fundamental principle. More instances will be found in The Apocalypse; or, the Day of the Lord, by the same author and publisher.
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