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Paradise is lost in Gen. 3: together with the tree of life. Paradise is restored in
Rev. 22:, together with the tree of life, the leaves of which will be for the healing of the
nations, a contrast with the leaves used by Adam and Eve after the fall.
The cherubim were placed or "tabernacled" at the east of the garden and in Ezekiel
these cherubim are described as having the face of a lion, a man, an ox and an eagle. In
the Revelation the "four beasts" or better "the four living ones" with similar description
are found closely associated with the glorious purpose of restoration. The intention of the
cherubim will form a separate study and cannot be considered here.
Nimrod, first king of Babylon is mentioned in Gen. 10: 8, 9 and his anti-type the
Beast, the great Babylonian rebel at the time of the end, is seen in Rev. 13: to 18:
The Serpent of Gen. 3: is identified as "The Devil" (N.T.) and "Satan" (O.T.) in
Rev. 12: 9. The list can be expanded to great length, and the reader will find great help
and blessing if he discards all helps in this matter and patiently and prayerfully
endeavours to construct a set of parallels for himself.
Not only does Genesis anticipate Revelation, but the use of the word "beginning" in
Gen. 1: 1 anticipates "the end" of I Cor. 15: 24-28, when God will not only be "All" as
He must ever have been as the Creator, but "all in all" as He will be when Redemption
issues in Restoration and all enmity is for ever subdued. This subject, however, calls for
a careful examination of the term "beginning" and deserves an article to itself. This we
hope to give in the succeeding pages of this series. For the moment we pause and
consider as an appendix to our meditations the essential place that Creation plays in the
Scriptures of the Law, Prophets, Psalms, Gospels, Acts, Epistles and the Revelation. We
are told, by some, that we have outgrown the primitive idea of placating an angry God (a
distorted version of the Love that provided the great sacrifice for sin) and that modern
science has made the idea of creation childish and impossible. If the reader would but go
through the N.T. books and cut out all references to Redemption by blood, the Creation
and the Miraculous, what he had left would be unreadable and worthless. For the
moment our theme is Creation, and we draw attention to the way in which "All Scripture"
is committed to this theme:
(1)
The Law of Moses. (Gen. 1: 1; Deut. 4: 32; Exod. 20: 11).
(2)
The Prophets. (Isa. 40: 26; 42: 5; Mal. 2: 10).
(3)
The Psalms. (Psa. 95: 5, 6; 134: 3; 146: 6; Eccles. 7: 29; 12: 1).
(4)
The Gospels. (Mark 10: 6; 13: 19; John 1: 1-3).
(5)
The Acts. (Acts 14: 15; 17: 24, 26).
(6)
The Epistles. (Rom. 1: 20; I Pet. 4: 19; II Pet. 3: 4; Col. 1: 15, 16).
(7)
The Revelation. (Rev. 3: 14; 4: 11; 10: 6; 14: 7).
The destiny of the people of Israel is intertwined with the fact of Creation.
"For thus saith the Lord that created the heavens: God Himself that formed the earth
and made it, He hath established it, He created it not IN VAIN . . . . . I said not unto the
seed of Jacob, Seek Me IN VAIN . . . . ." (Isa. 45: 18, 19).
"For behold, I create NEW HEAVENS and a NEW EARTH . . . . . I create Jerusalem
a rejoicing, and her people a joy" (Isa. 65: 17, 18).