The first book of the Bible is the remarkable preface, as the Apocalypse is the equally striking conclusion, of the revelations of God. Its office is to present the germ, in one form or another, of nearly all the ways of God and man, which we find separately developed in the succeeding books of Scripture; just as the Apocalypse is the natural close, presenting the ripened fruits even for eternity of all that had been sown from the first, the ultimate results of every intervening interference of God and of His enemy.
Thus, Genesis sets forth the creation, of which man is chief (chap. 1); and adding (as we ought) the first three verses of chapter 2, the work and the rest of God, the principles of moral relationship with God and His creatures (2); the temptation of Satan, with the fall, and his judgment by the Seed of the woman; and as in this chapter (3); sin against God, so in the next, against man—his brother (especially this against Christ in type), sacrifice and worship, the world and the household of faith (4); the heavenly and the earthly testimonies to the coming of Christ (5); the apostasy of man (6); God's warning by His Spirit, and judgment in the deluge, with the salvation of a spared remnant in the ark, and mercy to the creature (7); reconciliation in view of the earth and not of man only (8); God's covenant with creation, and institution of government (9).
The history of the present world is then given in its early rise and progress (10, 11); the call and promises of God, and the history of the called (12); the heavenly and the earthly callings (13); the defeat of the confederate kings of the Gentiles, and the Melchizedec priesthood (14); the Jewish portion unfolded and confirmed, with the disclosure of long oppression previously from those specially judged, as others also (15); the typical introduction of the law or Hagar covenant (16); the intervention of God's grace, sealed by circumcision, and to be displayed in the heir of promise (17); whose further announcement is linked with the divine judgment about to fall once more on the yet more guilty world, but with intercession not in vain for the earthly people mixed up with the objects of vengeance, as the due place of those who, outside the evil, enjoy communion on high with God (18); salvation so as by fire out of the tribulation and judgment which swallow up the ungodly (19); failure of the faithful in maintaining their real relationship before the world (20); the son of promise is born, and the child of the flesh according to the law, is cast out, followed by the world's submission instead of reproof (21).
Then follows the well known shadow of Christ's death, as the provision of the Father's love, and the oath of God after His resurrection (22); the covenant form of the blessing disappears (23); and the calling of the bride for the risen bridegroom, the new thing, ensues (24). Finally is seen the sovereign call of him, afterward named Israel, who is identified with the sorrows, exile, wandering, but ultimate blessing of that people (2550), with the wonderful episode of his son Joseph, who is first rejected by his brethren after the flesh, suffers more still at the hands of the Gentiles, is next exalted (as yet unknown to his natural kindred) to the right hand of the throne; and last is owned in glory by the very brethren who had rejected him, but who now owe all to his wisdom and majesty and love.