Notes on the Book of Genesis. Charles Henry Mackintosh
the working of imagination; and also to pay strict attention to the general analogy of scripture, else we may make sad mistakes. I do not feel at liberty to enter upon such a line of interpretation; I shall therefore confine myself to what I believe to be the plain sense of the sacred text.
We shall now consider man's place, as set over the works of God's hands. All having been set in order, one was needed to take the headship. "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 earth." My reader will observe the change from "him" to "them." We are not presented with the actual fact of the formation of the woman, until the next chapter; though here we find God blessing "them," and giving "them" jointly the place of universal government. All the inferior orders of creation were set under their joint dominion. Eve received all her blessings in Adam. In him, too, she got her dignity. Though not yet called into actual existence, she was, in the purpose of God, looked at as part of the man. "In thy book were all my members written, which, in continuance were fashioned, when as yet there was none of them."
Thus it is with the Church—the bride of the Second Man. She was viewed from all eternity in Christ, her Head and Lord; as we read in the first chapter of Ephesians, "According as he hath chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love." Before a single member of the Church had yet breathed the breath of life, all were, in God's eternal mind, "predestinated to be conformed to the image of his Son." The counsels of God render the Church necessary to complete the mystic man. Hence the Church is called "the fulness (πληρομα) of him that filleth all in all." This is an amazing title, and it develops much of the dignity, importance, and glory of the Church.
It is too common to view redemption as bearing merely upon the blessedness and security of individual souls. This is entirely too low a view to take of the matter. That all which pertains, in any way, to the individual is, in the fullest manner, secured, is, blessed be God, most true. This is the least part of redemption. But that Christ's glory is involved in, and connected with, the Church's existence, is a truth of far more dignity, depth, and power. If I am entitled, on the authority of Holy Scripture, to regard myself as a constituent part of that which is actually needful to Christ, I can no longer entertain a doubt as to whether there is the fullest provision for all my personal necessities. And is not the Church thus needful to Christ? Yes, truly. "It is not good that the man should be alone; I will make him an help meet for him." And, again, "For the man is not of the woman; but the woman of the man; neither was the man created for the woman; but the woman for the man. … Nevertheless, neither is the man without the woman, neither the woman without the man in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God." (1 Cor. xi. 8–12.) Hence, it is no longer the mere question whether God can save a poor, helpless sinner—whether he can blot out his sins, and receive him in the power of divine righteousness. God has said, "it is not good that the man should be alone." He left not "the first man" without "an help meet;" neither would he leave the "Second." As, in the case of the former, there would have been a blank in the creation without Eve, so—stupendous thought!—in the case of the latter, there would be a blank in the new creation without the bride, the Church.
Let us, now, look at the manner in which Eve was brought into being, though, in so doing, we shall have to anticipate part of the contents of the next chapter. Throughout all the orders of creation there was not found an help meet for Adam. "A deep sleep" must fall on him, and a partner be formed, out of himself, to share his dominion and his blessedness. "And 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." And the rib, which the Lord God had taken from man, builded[2] he a woman, and brought her unto the man. And 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. (Chap. ii. 21–23.)
Looking at Adam and Eve as a type of Christ and the Church, as scripture fully warrants us to do, we see how that the death of Christ needed to be an accomplished fact, ere the Church could be set up; though, in the purpose of God, she was looked at, and chosen in Christ, before the foundation of the world. There is, however, a vast difference between the secret purpose of God and the revelation and accomplishment thereof. Before the divine purpose could be actualized in reference to the constituent parts of the Church, it was necessary that the Son should be rejected and crucified—that he should take his seat on high—that he should send down the Holy Ghost to baptize believers into one body. It is not that souls were not quickened and saved, previous to the death of Christ. They assuredly were. Adam was saved, and thousands of others, from age to age, in virtue of the sacrifice of Christ, though that sacrifice was not yet accomplished. But the salvation of individual souls is one thing; and the formation of the Church, as a distinctive thing, by the Holy Ghost, is quite another.
This distinction is not sufficiently attended to; and even where it is in theory maintained, it is accompanied with but little of those practical results which might naturally be expected to flow from a truth so stupendous. The Church's unique place—her special relationship to "the Second Man, the Lord from heaven,"—her distinctive privileges and dignities—all these things would, if entered into by the power of the Holy Ghost, produce the richest, the rarest, and the most fragrant fruits. (See Eph. v. 23–32.)
When we look at the type before us, we may form some idea of the results which ought to follow from the understanding of the Church's position and relationship. What affection did not Eve owe to Adam! What nearness she enjoyed! What intimacy of communion! What full participation in all his thoughts! In all his dignity, and in all his glory, she was entirely one. He did not rule over, but with her. He was Lord of the whole creation, and she was one with him. Yea, as has already been remarked, she was looked at, and blessed in him. "The man" was the object; and as to "the woman," she was needful to him, and therefore she was brought into being. Nothing can be more profoundly interesting as a type. Man first set up, and the woman viewed in, and then formed out of him—all this forms a type of the most striking and instructive character. Not that a doctrine can ever be founded upon a type; but when we find the doctrine fully and clearly laid down in other parts of the Word, we are then prepared to understand, appreciate, and admire the type.
The 8th Psalm furnishes a fine view of man set over the work of God's hands: "when I consider thy heavens, the work of thy fingers; the moon and the stars which thou hast ordained: 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 sea." Here man is looked at, without any distinctive mention of the woman; and this is quite in character, for the woman is looked at in the man.
There is no direct revelation of the mystery of the Church, in any part of the Old Testament. The apostle expressly says, "in other ages it was not made known to the sons of men as it is now revealed unto his holy apostles and prophets (of the New Testament) by the Spirit." (Eph. iii. 1–11.) Hence, in the Psalm just quoted, we have only "the man" presented to us; but we know that the man and the woman are looked at under one head. All this will find its full antitype in the ages to come. Then shall the True Man, the Lord from heaven, take his seat on the throne, and, in companionship with his bride, the Church, rule over a restored creation. This Church is quickened out of the grave of Christ, is part "of his body, of his flesh, and of his bones." He the Head and she the body, making one Man, as we read in the fourth chapter of Ephesians, "Till we all come, in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." The Church, being thus part of Christ, will occupy a place, in the glory,