And Lamech lived an hundred eighty and two years, and begat a son:
And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed...
And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth (Gen. 5:28, 29, 32).
In the genealogy in Genesis chapter five, it was at the end of the seventh generation and again during the tenth generation -- with both numbers showing completion, a terminal time -- that God stepped into the affairs of the human race. During the days of Enoch, the seventh from Adam, God removed a man from the earth, alive; and during the days of Noah, the tenth from Adam, God preserved and protected a man and his family as they passed through a time of worldwide destruction, a worldwide flood.
Then, following this time of destruction, following the Flood, a new beginning is seen as Noah and his family emerged from their place of safety and found themselves in a world quite different than the one which they had left.
But, relative to this new beginning, only the skeletal outline is given. Commentary on this new beginning in Scripture awaited another ten generations -- again showing completion, a terminal time -- when God would step into man's affairs in this respect a second time. It awaited that time when God would call Abraham, the tenth from Noah, out of Ur of the Chaldees to go unto another land, a land which He would show Abraham. And within this land, all the blessings and promises which God made to Abraham and his seed would ultimately be realized.
Thus, revelation in these chapters progresses toward terminal events occurring at the end of complete periods of time, with a revealed goal in view. And, not only do large sections of subsequent Scripture form commentary on these chapters but these chapters foreshadow corresponding future terminal events occurring at the end of complete periods of time, with the same revealed goal in view -- a new beginning.
God has an affinity for numbers; and, in keeping with this fact, one way in which He has structured His Word is in a numeric manner, as seen in the chapters beginning with the genealogy of Adam (ch. 5) and continuing into the time of Abraham, twenty generations later (chs. 11ff). This is the way Scripture began preceding this section (1:1-2:3), and this is something which can be seen different places throughout Scripture following this section.
In this respect, from an overall perspective, this is something which can easily be seen different places in foundational material throughout the entire first eleven chapters of Genesis (covering the first 2,000 years of human history). And, as well, this is something which can easily be seen different places in subsequent revelation, when allowing this revelation to be built upon that which God previously established in these opening chapters.
This numeric structure would have to appear in later revelation, for one simple reason: This is the manner in which God established matters in the beginning, and later revelation could only be structured in complete accord with the former.
The Structure of Scripture
As previously noted, God opens his revelation to man in a numeric manner (1:1-2:3). And within this numeric manner, using events occurring throughout seven days -- six days of work, followed by a day of rest -- God established, at the beginning, a septenary structure surrounding His activity in relation to man and the earth. And this is something which can be seen pervading all subsequent Scripture.
This section begins with the creation of the heavens and the earth (1:1). Immediately following, reference is made to a ruin of the previously revealed creation (1:2a). Then, following an unrevealed period of time in which the earth lay in its ruined state, detail is provided concerning how God restored this ruined creation over six days time (1:2b-25). And following God's creation of man, after the completion of all His restorative work on the sixth day, God rested on the seventh day (1:26-2:3).
And this septenary account at the very beginning of Scripture provides a foundational framework upon which the whole of subsequent Scripture rests, with the whole of subsequent Scripture also established in this same septenary manner. In this respect, the six and seven days in Gen. 1:1-2:3 foreshadow a subsequent septenary arrangement of days, with each of the days in the latter arrangement being 1,000 years in length rather than twenty-four hours (ref. the author's book, "The Study of Scripture," Ch. II, for additional information in this realm).
Thus, this opening section of Scripture provides a skeletal outline at the very beginning, with all Scripture which follows simply forming commentary, providing all the information which God deemed necessary to properly fill in all the blanks and spaces within the previously established skeletal outline.
Later revelation though deals with a few things outside this septenary structure, both before and following the 7,000 years. And it is evident that this has been done in order to allow man to not only properly understand the "why" of events at the beginning of the 7,000 years, but to also understand where events during the whole of the 7,000 years will lead.
In this respect, Scripture subsequently reveals that following the creation in Gen. 1:1, preceding Man's Day, God placed the angel later known as "Satan" in a regal position over the earth. He, at this time, was positioned as the earth's ruler, and a great host of other angels were appointed to subordinate positions of power with him (cf. Ezek. 28:14; Luke 4:5, 6; Eph. 6:12; Rev. 12:9).
The day came though when Satan sought to "exalt" his throne and become "like the most High" (Isa. 14:12-14). Satan sought to expand his territorial rule and become like God Himself. He, without being appointed by God to occupy such a position, sought additional power. And from what is stated in Isa. 14:13, he apparently sought to expand his rule to include all the provinces in God's kingdom, i.e., not just his appointed position over the earth but an unappointed rule extending throughout the universe.
And this would explain why a ruined earth, later revealed to still have a ruling angel, is seen in Gen. 1:2a, following the creation in Gen. 1:1. At the time Satan sought to exalt his throne, his kingdom was reduced to a ruin, though he was allowed to continue to hold the sceptre, for a time.
(A principle of Biblical government necessitates that an incumbent ruler, even though disqualified, continue holding the sceptre until his God-appointed successor is not only on the scene but ready to take the sceptre and rule in his stead.
In the preceding respect, note the account of Saul and David in the Books of I, II Samuel. Saul, through his failure to carry out that which the Lord had commanded concerning Amalek, found himself disqualified to continue as king over Israel [I Sam. 15:1-26].
But, Saul, though disqualified, remained on the throne. And he continued to hold this position until the one whom God had chosen to replace him, David, was not only present but ready to take the sceptre [I Sam. 16:12, 13; II Sam. 1:1-10]. Only then did God remove one ruler from the throne and position another ruler on the throne -- a right which God reserves unto Himself [cf. Dan. 4:17, 25; Matt. 20:21, 23].)
The ruined kingdom over which Satan continued ruling was not restored over six days time to allow him to continue on the throne. Rather, it is quite clear from statements surrounding man's creation in Gen. 1:26-28 that the kingdom was restored for man. And man, in God's time, was to take the sceptre -- which Satan held -- and rule the earth.
Nothing surrounding man's creation was done in a corner, in secret. Rather, it was done out in the open, and Satan could only have known why his kingdom had been restored and why man had subsequently been created. He could only have known that the usurper was on the scene, for God had clearly stated the purpose for man's existence at the time He created man.
Thus, in order to retain his position on the throne, Satan knew that the usurper must be disqualified. For this reason, Satan set about to thwart God's plans and purposes surrounding man through bringing about man's disobedience, with disobedience on man's part leaving man in the same position which Satan occupied -- disqualified to rule.
In Satan's case, since he held the sceptre, man's disqualification would allow him to continue his rule, for a time; in man's case, since he had not yet held the sceptre, his disqualification would prevent him from ruling the earth, at this time.
And Satan, through the woman, succeeded in his attempt to bring about man's disobedience. He accomplished this through deceiving the woman into partaking of the forbidden fruit on the tree of the knowledge of good and evil. This act, as Satan well knew, would leave Adam with no choice other than to also partake of the forbidden fruit. And once Adam had done this, the fall and man's resulting disqualification to take the sceptre would occur.
(The things revealed about the man and the woman in Genesis chapter two show that Eve, formed from a rib taken from Adam's side, was part of Adam's very being; and together they were "one flesh" [vv. 21-24]. Adam, separate from Eve, was an incomplete being. In this respect, Eve, after being formed from a rib removed from Adam's side and presented back to Adam as a helpmate, completed Adam.
And Adam and Eve were to rule together, he as king, and she as consort queen. Together, they would form one person on the throne, with Adam being unable to rule apart from Eve, for he could only rule as a complete being -- something impossible without Eve.
Satan could only have known this, which explains why he approached the woman to bring about man's fall. He could only have known that if he could bring about Eve's disobedience that Adam would no longer be qualified to take the sceptre, for Eve would no longer be qualified to rule with him.
And Adam's subsequent act -- also partaking of the fruit of the tree -- was the only course of action open to him if man was to ultimately realize the purpose for his creation. The woman must be redeemed, else man could not rule. And Adam, cleaving to his wife [Gen. 2:24] -- a command which Adam would have violated had he not partaken of the forbidden fruit [which would have resulted in disobedience itself] -- sinned after the same fashion that Eve had sinned, with a view to redemption and man ultimately realizing the purpose for his creation in the beginning.
All of this is clearly seen by comparing the type with the antitype. The first man, the first Adam, found his wife in a fallen state and partook of sin [Gen. 3:6], with a view to redemption and to man ultimately fulfilling the purpose for his creation. The second Man, the last Adam, found His bride in a fallen state and was made sin [II Cor. 5:21], with a view to redemption and to man ultimately fulfilling the purpose for his creation.)
Thus, in order that man might ultimately realize the purpose for his creation in the beginning, God, immediately following the fall, set about to restore man. And God's restoration of man -- a ruined creation -- would, of necessity, have to occur in exact accord with the pattern which He had previously laid down concerning how He goes about restoring a ruined creation.
(Once God had established a matter of the nature seen here, no change could ever occur. And the reason for that is very simple. An omnipotent and omniscient God could only have established the matter perfect in the beginning, voiding any thought of possible change at a later point in time.)
There was an initial restorative work pertaining to the ruined material creation on the first day which would correspond to God's subsequent initial restorative work pertaining to ruined man.
Relative to the material creation, the Spirit of God moved, God spoke, light came into existence, and God divided between the light and the darkness (Gen. 1:2b-5).
Relative to man, exactly the same sequence of events can be seen. As in God's initial work, the first act must be the movement of Spirit of God. The Spirit breathes life into the one having no life, on the basis of Christ's finished work at Calvary (cf. Gen. 2:7). Everything occurs in exact accord with God's revealed Word; and the instant the Spirit moves and man passes "from death unto life," light comes into existence, though the previously existing darkness remains. And, at this point, God makes a sharp division between that connected with the light (the spiritual) and that connected with the darkness (the soulical, the natural [cf. Heb. 4:12]).
Then five more days of work are seen in the foundational type, pointing to spiritual things involved in God's continued restorative work. These things have to do with present aspects of salvation as they relate to the man who has realized that foreshadowed by events on day one. These subsequent events are with a view to salvation as it relates to the soul, for man cannot one day rule within the fulness of that seen in Gen. 1:26-28 unless salvation extends not only to his spirit (present), but also to his soul, and body (future).
The six days of restorative work in relation to the material creation in Gen. 1:2b-25 foreshadow 6,000 years of restorative work in relation to a subsequent ruined creation, in relation to man. And the day of rest following the six days of restorative work in Gen. 2:1-3) foreshadows a future 1,000-year day of rest, a seventh millennium, a Sabbath, awaiting the people of God (Heb. 4:1-9).
Thus, the whole of Scripture following this opening section of Genesis simply forms commentary for that revealed in skeletal form in these opening thirty-four verses. There is a creation, a ruin of the creation, a restoration of the ruined creation and a rest which follows -- a sequence relating the complete story of Scripture.
For example, Scripture immediately following this opening section, beginning in Gen. 2:4 and continuing through chapter four, provides basic foundational information concerning the beginning point of God's restorative work (having to do with salvation by grace, seen in God's work on day one). Then, parts of the remainder of Scripture provide more details.
Then, as in the introductory section (1:1-2:3), so it is in the section immediately following (chs. 2b-4). Revelation in this following section is not limited to that foreshadowed by God's restorative work on day one in chapter one. Rather, revelation in this section, though centering on that foreshadowed by God's restorative work on day one, moves beyond this point into that foreshadowed by God's restorative work on days two through six. That is to say, revelation in this section, though centering on salvation by grace, moves beyond salvation by grace into teachings pertaining to the salvation of the soul. And this is all with a view to that seen at the end of God's restorative work -- a seventh day of rest.
In this respect, this section of Genesis, which immediately follows God's revealed work and rest in chapter one and the first part of chapter two, provides details which reflect upon the whole of that seen throughout God's previous work and rest. This section provides details surrounding redemption, with the propose for redemption seen and the time made known when this purpose would be realized.
The purpose has to do with man ruling the earth, and this purpose was to be be realized on the seventh day (which subsequent Scripture reveals to be a seventh millennium of rest following six millenniums of work). This, in turn, sets the stage for that seen in chapters five through nine.
(And redemption surrounds the whole of the matter, with a view to a new beginning following the time of destruction at the end of Man's Day.
Note that the thought of redemption pervades that seen throughout chapters three and four. In chapter three, Adam, "not deceived" [I Tim. 2:14], partook of sin. And this could only have been with a view to redemption, something clearly seen in the antitype. The second Man, the last Adam, was made sin, which was with a view to redemption [II Cor. 5:21].
And the remainder of Christ's work at Calvary is seen in that which God did following Adam's sin. God clothed Adam and Eve with coats of skin, which necessitated death and shed blood, providing a Biblical foundational truth about salvation at the very beginning, which never changes.
That which God requires relative to man's salvation has forever been set forth in this opening section of Genesis. God requires death and shed blood; and apart from that which God requires, there is no salvation -- not in Genesis chapter three or elsewhere in Scripture.
Then chapter four provides more details in this same realm, showing that the sacrifice in the antitype of that seen in the previous chapter, where death and shed blood are required, must be the man Himself. Cain slaying Abel foreshadows Israel slaying Christ. Cain rose up against Abel, slaying his brother; and Israel, 4,000 years later, rose up against Christ, slaying the nation's brother. It was fratricide in both instances, with the blood of Abel crying out "from the ground," and the blood of Christ speaking "better things than that of Abel" [cf. Gen. 4:10; Heb. 12:24].
Thus, basics surrounding salvation by grace are set forth in chapters three and four, reflecting upon and forming commentary for God's initial work in restoring the ruined creation on day one back in chapter one [vv. 2b-5]. In chapter three, a man acts, but in the type the man can do no more. Thus, God then steps in, and there is death and shed blood, with all these things foreshadowing the work of Christ in both realms -- the work of God manifested in the flesh, a completed work at Calvary. Then chapter four provides additional details.
But, as previously seen, salvation by grace is not the only subject dealt with in revelation immediately following Gen. 1:1-2:3. Note other facets of God's redemptive work introduced at this early point in Genesis, which reflect upon and form commentary for that previously set forth.
For example, in chapter two, reflecting on God's work beyond day one in the previous chapter, the manner in which the bride for the first man, the first Adam, was brought into existence is given. And this can only foreshadow the manner in which the bride for the second Man, the last Adam would later be brought into existence. There is a removal from the body in the type, which must carry over into the antitype as well.
Thus, the existence of the Church and the work of the Spirit as He calls out a bride for God's Son during the present dispensation is introduced in this second chapter, 4,000 years before this work begins in the antitype. And this is a work carried out solely among the saved, among those forming Christ's body, among those who have already experienced that foreshadowed by events on day one in the previous chapter.
Then, within the dispensational framework of continuing events in chapters five through nine, the end of the matter is seen. It was set forth at the very beginning of Man's Day, with these events foreshadowing events which would occur 6,000 years later, at the end of Man's Day.
The Church, previously introduced through events in chapter two, is seen being removed at the end of a complete period of time -- at the end of the present dispensation -- foreshadowed by Enoch's removal. And Israel, previously introduced through events in chapter four, is seen passing through a time of destruction at the close of another complete period of time -- the last seven years of the previous dispensation -- foreshadowed by Noah and his family passing safely through the Flood.)
Destruction, Salvation
Israel is about to pass through the antitype of that seen in the experiences of Noah and his family passing through the Flood. And, exactly as in the type, this will occur at a terminal time, following a previous terminal time.
The previous terminal time has to do with the Church being removed into the heavens at the end of the present dispensation, before the Tribulation, as Enoch was removed into the heavens before the Flood. And the subsequent terminal time has to do with Israel passing safely through the Tribulation, as Noah and his family passed safely through the Flood.
The worldwide destruction produced by the Flood in the type foreshadows exactly the same thing as that seen in the complete destruction of the image in Daniel chapter two -- the end of Gentile world power. Then that which follows the Flood in the type foreshadows the same thing seen following the destruction of the image in Daniel -- the kingdom of Christ ushered in, with God's firstborn Sons (Christ, Israel, and the Church [following the adoption]) exercising regality, realizing the reason for man's existence.
Scripture begins with regality in view, it continues with regality in view, and it ends with regality in view. It is one continuous and progressive revelation about redemption, with a view to a change in the earth's government. And the whole of the matter is made known in the opening chapters.
Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla.
E-mail: alchitwood@att.net.