Had this clause not found a place in the terms of the covenant there is no reason why Moses should have said a

word about the six days reconstruction of the submerged earth at all, unless as is the case, these days of creation,

followed by a Sabbath, sets forth the purpose of the ages. (See booklet by Jack Mills, Sabbatical Typology).

The Bible begins with Adam, for he was the first and only man to be created in the image and after the likeness

of his Maker. However many and different kinds of anthropidoe existed before the advent of Adam, there is no

evidence to show that `God breathed' the neshamah, `the breath of life', into any of them, and apart from this

`inspiration of the Almighty' (Job 32:8), early `men' would simply have been the highest species of mammalia.

With this opening chapter of Genesis, 1 Corinthians 15 and its hope of resurrection stands or falls. It is

impossible to believe that Christ is `The second Man and the last Adam' if there has never been `The first man

Adam'.

`The first man Adam was made a living soul; the last Adam was made a quickening spirit' (1 Cor. 15:45).

The reader will see that unless we are watchful, this booklet will be limited to one book, namely Genesis, and we

have nine more to introduce. We therefore pass over all the points that cry out for exposition and draw attention to

the following simple lay-out of the book of Genesis. Chapters 1 to 11 cover two thousand years. From Abraham to

Christ covers another two thousand years, thus showing the important place given to `the nation' whose history

commences with Genesis 12 and fills the rest of the Old Testament and the bulk of the New. The book itself is

divided thus:

Genesis 1 to 11

Genesis 12 to 50

The book of Exodus begins with the word `Now', which is here not used as an adverb of time, but as a

connective, linking the close of Genesis with the opening of Exodus.

The Bible is essentially a book of Redemption. That is why it takes no notice of the ages before Adam, for the

redemptive purpose starts with the fall of man and the bondage of the true seed to sin and death as a consequence,

and so to his need of a Redeemer.

Just as the opening word bereshith `In the beginning' gives the title to the book of Genesis, so the Hebrew title

of the book of Exodus is the words `Now these are the names'. This is in line with the nature of redemption, as the

prophet expresses it:

`Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine' Isa. 43:1).

The Greek word exodus means `a way out'. It is balanced by the Greek word eisodus `a way in', which we find

in Hebrews 10:19. At the Transfiguration, where the Authorized Version reads `And spake of His decease which He

should accomplish', the word `decease' in Luke 9:31 is the Greek word exodus; and both Moses (Exod. 14:21,22)

and Elisha (2 Kings 2:13,14) saw in the death of Christ, the real Exodus or Way out that their own miraculous signs

at the Red Sea and at the Jordan foreshadowed.

The book of Exodus falls into two parts, the first part from chapter 1 to the Passover in chapter 12 being `the way

OUT', the second part, focusing attention on the Tabernacle and its sacrificial system on `the way IN' or to quote the

words of Exodus 6:6-8 :

`I will bring you out ... I will bring you in ... `.

Exodus 12, The Passover, demands a study of itself. We can but give a few suggestions:

Exodus 12:1,2. The life of the redeemed commences at the Cross (April Abib Exod. 13:4) being six months after

the beginning of the year in October `The first month of the year TO YOU'. Let us not miss the precious lesson

implied by the words: