upon Israel was the barrenness of their land-"desolate" (Lev. 26:34, 35). (28) The Jew has been an age-long wanderer in the earth (Deut. 28:65). (29) Israel will yet acknowledge their punishment is greater than they can bear (Zech. 12:10). (30) Forty years after the Crucifixion, Israel was driven out of Palestine. (31) Since then God's face has been hid from them (Hos. 1:9). (32). For nigh 2,000 years, almost every man's hand has been against the Jew (Deut. 28: 66). (33) A mark of identification has been placed upon the Jew so that he can be recognized anywhere. (34) God's special curse has always rested on those who have cursed Israel (Gen. 12:3). (35) For the most part, even to this day, the Jews continue to congregate in large cities.

Upon what ground can we account for this remarkable agreement between type and antitype? The only possible explanation lies in the supernatural inspiration of the Old Testament Scriptures. The Holy Spirit "moved" the writer of Genesis. Only He who knew the end from the beginning could have foreshadowed so accurately and minutely that which came to pass thousands of years afterwards. Prophecy, either in direct utterance or in symbolic type, is the Divine autograph upon the sacred page. May God continue to strengthen our faith in the divinity, the authority and the absolute sufficiency of the Holy Oracles.

9. ENOCH

GENESIS 5

In our comments upon the fourth chapter of Genesis, we noted how that the descendants of Adam followed two distinct lines of worship through Cain and Abel, Abel worshipping God by faith and bringing a bleeding sacrifice as the ground of his approach; Cain, ignoring the double fact that he was depraved by nature because descended from fallen parents, and a sinner by choice and deed and, therefore, rejecting the vicarious expiation prescribed by grace, tendered only the product of his own labors, which was promptly refused by his Maker. The remainder of the chapter traces the godless line of Cain down to the seventh generation, and then closes with an account of the birth of Seth-the appointed successor of Abel and the one from whom the chosen race and the Messiah should come.

Genesis 5 begins a new section and traces for us the line of Seth. The opening words of this chapter are worthy of close attention. No less than ten times we find in Genesis this phrase, "These are the generations of," (see 2:4; 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36: 1; 36:9; 37: 2); but here in Genesis 5:1 there is an important addition "This is the book of the generations of Adam." Nowhere else in Genesis, nor, indeed, in the Old Testament (compare Num. 3:1 and Ruth 4:18), does this form of expression recur. But we do find it once more when we open the New Testament, and there it meets us in the very first verse! "The book of the generation of Jesus Christ."* This is deeply significant and a remarkable proof of verbal inspiration.

Why, then, should there be these two different forms of expression, and only these two-Genesis 5:1 and Matthew 1:1-exceptions to the usual form? Surely the answer is not far to seek. Are not these the two books of Federal Headship? In the first book-"The book of the generations

*Students of Scripture Numerics will observe above that there are just thirteen of these "generations" recorded in the Old Testament-the number of rebellion and apostasy (see Gen. 14:4). It is man's ruin fully told out! Thirteen was all that the law could reveal! But grace and truth came by Jesus Christ, hence, He added (Matt. 1: 1) to the Old Testament. Fourteen gives us double perfection-perfect God and perfect Man. Or, taking the multiples separately, we have division or difference (the significance of two) and completeness (seven). What a complete difference the fourteenth "The generation of Jesus Christ"-has made!

of Adam"-are enrolled the names of the fallen descendants of the first man; in the second-"The book of the generation of Jesus Christ"-are inscribed the names of all who have been redeemed by sovereign grace. One is the Book of Death; the other is the Lamb's Book of Life.

"The book of the genera- "The book of the generations of Adam,' tion of Jesus Christ,"

and do we not see the marvelous unity of the two Testaments? The whole of the Bible centers around these two books-the book of the generations of Adam, and the book of the generation of Jesus Christ.

But what is the force of this word "generations"? Here the law of First Mention will help us. The initial occurrence of this expression defines its scope. When we read in Genesis 2:4 "These are the generations of the heavens and of the earth" the reference is not to origin but to development. Had Genesis 2:4 been intended to supply information as to how the heavens and the earth were produced, this expression would have occurred at the commencement of Genesis 1, which treats of that subject. Again, when we read of "The generations of Noah" (Gen. 6:9) it is not to give us the ancestry of this patriarchthat is found in Genesis 5-but to tell us who were his descendants, as the very next verse goes on to show. "Generations," then, means history, development, and not origin. Try this key in each lock and you will find it fits perfectly. "The generations (or history) of the heavens and of the earth." So here in Genesis 5:1. From this point onwards we have the history and development of Adam's progeny. So, too, of Matthew 1:1. What is the New Testament but the history and development of Jesus Christ and His "brethren"?

As we have stated, chapter five opens a new section of Genesis. Righteous Abel has been slain, and all the descendants of Cain are doomed to destruction by the Flood. It is from Seth that there shall issue Noah, whose children, coming out of the Ark, shall replenish the earth. Hence it is that we are here taken back once more to the beginning. Adam is again brought before us-fallen Adam-to show us the source from which Seth sprang.

Two sentences in the opening verses of this chapter (Gen. 5) need to be carefully compared and contrasted.

"In the day that God created man, in the likeness of God made He him," Gen. 5:1. "And Adam...begat a son in his own likeness, after his image," Gen. 5: 3. By sin Adam lost the image of God and became corrupt in his nature and a fallen parent could do no more than beget a fallen child. Seth was begotten in the likeness of a sinful father! Since Noah was the direct descendant of Seth and is the father of us all, and since he was able to transmit to us only that which he had, himself, received from Seth, we have here the doctrine of universal depravity. Every man living in the world today is, through Noah and his three sons, a descendant of Seth, hence it is that care is here taken at the beginning of this new section to trace the spring back to its fountain head, and show how all are, by nature, the fallen offspring of a fallen parent-that we have all been begotten in the image and likeness of a corrupt and sinful father.

Until we reach the twenty-first verse of Genesis 5, there is little else in the chapter which calls for comment. The intervening verses trace for us the line of Seth's seed, and death is writ large across the record. Eight times we read, "And he died." But in verses 21 to 24 we have a notable exception. Enoch, the seventh from Adam, died not. He was translated without seeing death. And to the consideration of this remarkable man we shall now direct our attention.

Enoch is a striking character. He is one of but two men of whom it is said in Scripture that he "walked with God." He is one of but two men who lived on this earth and went to heaven without passing through the portals of death. And he is the only one, except our blessed Lord, of whom it is written, "He pleased God."* He is one of the very few who lived before the Flood of whom we know anything at all. The days when Enoch lived on the earth were flagrantly wicked, as the Epistle of Jude plainly shows. He seems to have stood quite alone in his fearless denunciation of the ungodly and in his faithful testimony for God. Very little is recorded of him, which is another proof of the Divine inspiration of the Scriptures-a truth which cannot be overemphasized. Had the Bible been a human production, much would have been written about Enoch and an attempt

*In this, as in everything, our Lord has the preeminence. He alone could say, "I do always those things that please Him!"

made to show the cause and explain the method of his mysterious exit from this world. The silence of Holy Scripture attest their Divine origin! But though little is told us about Enoch, a careful examination of what is recorded suggests and supplies a wonderfully complete biography.

"And Enoch lived sixty and five years, and begat Methuselah: And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: And all the days of Enoch were three hundred sixty and five years. And Enoch walked with God: and he was not; for God took him." (Gen. 5: 21-24).

The first thing implied in Enoch's walk with God is reconciliation. A pertinent question is asked in Amos 3:3, "How can two walk together except they be agreed?" Thus two walking together supposes agreement, sympathy, harmony. From the nature of the case, it is implied that one of the two had been at enmity with the other and that there had been a reconciliation. So that when we say of any man that he walks with God, it implies that he has been reconciled to God. God has not conformed to him, but he has conformed to God.

To walk with God implies a correspondency of nature. Light hath no communion with darkness. No sinner can walk with God for he has nothing in common with Him, and more, his mind is at enmity against Him. It is sin which separates from God. The day that Adam sinned he fled from his Maker and hid himself among the trees of the garden. A walk with God then supposes the judicial putting away of sin and the impartation of the Divine nature to the one who walked with Him.

To walk with God implies a moral fitness. God does not walk out of the way of holiness. Before God would walk through Israel's camp everything which defiled had to be put away. Before Christ commences His millennial reign all things that offend must be gathered out of His Kingdom. The thrice holy God keeps no company with the unclean. "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: But, if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin." 1 John 1:6, 7. In a sentence, then, walking with God means that we cease taking our own way, that we abandon the world's way, that we follow the Divine way.