(Continued from p. 270.)

THE THIRD AND FOURTH DAYS. VERSES 9-19.

As the second day teaches lessons of separation to God for heavenly relations, with their ministry and blessing, so the third day speaks of resurrection-power and its results in the manifestation of the new nature. The earth brought up out of the waters typifies the new nature. The waters typify the old nature, or man in his natural state. The expanse and its agencies tell us of the domain and workings of the Spirit. On the third day we have that for which this ministry is specially intended. The earth must be brought up, that the benefit of the expanse may be ministered to it. And for the earth, now brought up, to produce fruit, it is dependent upon the influence of the expanse.

The earth thus brought up from under the mantle of death point to the state of liberty-that holy liberty in Christ Jesus which gives power over evil. Yesterday it was living in the Spirit (Gal. 5:25). Today it is walking in the Spirit (Gal. 5:16).

The waters subside-the evil nature is put and kept in its place. The earth appears-the creature, as new-born, emerges from under the watery swathe of sin and darkness into the light and the heavenly ministry of the expanse. As a result, the earth is covered with the garment of life. It is the manifestation of life.

There are distinct features to mention as to this day's work.

1. Let the waters be gathered together. At both the Red Sea and Jordan the waters were gathered together that the dry land might appear, and thus open the way of victory for God's people:first, over the power of reigning sin (Rom. 6:1-14); second, over the body of sin and death to which the Christian finds himself linked (Rom. 8).

2. Let the dry land appear. We who were dead in our sins (under the waters) He has quickened together with Christ, and we are risen with Him (the earth appears), and are now to seek those things which are above (the expanse, the realm of the Spirit and His things) (Col. 2:13-3:i).

3. The dry land is called earth; that is, "to be firm," as the root of this word means. This tells of the eternally stable character of God's new creation work. It abides, without the remotest possibility of ruin, in the perfection and glory of its Beginning- Christ (Rev. 3:14).

4. The waters are called seas, from a root '' to roar," as breaking in noisy surf. Thus does the old nature, the flesh, chafe against the bounds set for it by the new. " The flesh lusteth against the Spirit" (Gal. 5:17). How often it dashes as noisy surf against the judgment held out against it in the cross of Christ, by which alone it is put and kept in its rightful place!

The preceding features of the day seem linked together as presenting the position of the new creature in Christ Jesus. In the following it is the fruit of the new life in progressive fulness. They follow in their order.
5. The earth brought forth grass.

6.And herb yielding seed after its kind.

7. And trees bearing fruit wherein is the seed thereof after its kind.

In the first place, it is grass, from the root "to sprout"-the first shooting out of the new life. The herb adds a further thought. Its root, "to glisten," gives the idea of testimony. The new life manifested in such a way as to glisten with a heavenly character yields seed that will produce fruit in its turn. Should there not be with us more of the seed-yielding from a clear and shining testimony? Does not the manifestation of divine life with us stop too often with the sprouting grass, instead of going on to the herb ? May God search our hearts as to this! We come to the full thought in the tree, its fruit and seed. The root word is "to fasten, or make firm." The roots penetrate the soil far and deep, establishing the tree in firmness and strength. So we, "rooted and built up in Him" (Col. 2:7), "trees of righteousness, the planting of the Lord" (Isa. 61:3; Jer. 17:7, 8), can bring forth that fruit which the Planter loves. It is precious when the new life is thus abundantly manifested. And do we not find here the three classes of the parable of the sower-the thirty, sixty, and hundredfold-bearing? Oh that we knew more the blessedness of such growth! The great snare of these last times is giving undue attention to growth in the things of this world, like a rank overgrowth along the cursed ground, instead of the shooting upward toward heaven above, tree-like, firmly rooted in Christ, and yielding abundant fruit for eternity. If we are to be fruitful branches in the vine, we must entwine around Christ, and not follow the serpent's trail in the dust.

We have seen that the new life we have in Christ is a life in resurrection. It brings us at once into a new scene. Christ, the source of it, is in glory, and our relationship is with Him and the heavenly things where He is. When under the waters, we could see nothing of this glorious sight. We were like the man born blind. But as raised up and in resurrection-position we walk in "the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6).

We are told then that God made (1:e., arranged, or brought into relation to the earth) two great lights; also, the stars. Considering what the third day has taught us, does not the fourth reveal to perfection "the mystery of Christ" (Eph. 3:4)? The central orb-the sun-is Christ, the Sun of God's eternal day. In conjunction with Him, the redeemed, as expressed in the moon; then "every family" in the heavens, as told in the stars. All now linked up with Him, the Center and Head of glory. What an unfolding, to the eye of faith, of God's purposes and counsels is seen here! The revelation of this in Paul's epistles, of which we have here an illustration, tells how desirous God is to elevate faith into the realms of His new creation-a creation which issues from under the deep waters which rolled over our Saviour's soul as He hung upon the cross under the judgment of sin. All this is over now, and yonder He is, risen and glorified, the mighty Orb which rules the day, and we, once poor lost sinners, united to Him in all His glory.

Yes, even now, in all the weakness and unworthiness we justly realize in ourselves, we who are of faith are one with Christ as He is one with His Father-one with Him who, raised from the dead and set at God's right hand in the heavenlies, is ''far above all principality, and power, and might, and dominion, and every name that is named, not only in this age, but also in that which is to come." As such He is Head of the Church, and-wondrous beyond all conception!-He says of that Church she is "His body, the fulness [complement] of Him who filleth all in all" (Eph; i:23). Save that He put such words into our mouth, we dare not utter them. It is grace beyond compare!

These lights are located in the expanse – that which we have seen as presenting the domain of the Spirit of God, the realm of faith. Their light and glory could only be received through the agency of the Spirit, who takes of the things of Christ and shows them unto us (John 16:14, 15). Physically the expanse absorbs, takes in, the light, and communicates it to us. So also the Spirit. He is filled with the things of Christ:if we are filled with the Spirit, we will therefore think and speak of Christ also. By this means are we, moreover, "changed from glory to glory" (2 Cor. 3:18).

Distinct features are found in this day also.

1. The lights divide the day from the night, f he day is marked by the ruling of the sun. If we are in the light, therefore, which we truly are if we are Christ's, we are of the day, and thus under the direct rule of Christ. We thankfully own Him Lord. The night is divided from the day by the absence of the sun. It is ruled by the moon, which gives but a borrowed light-the light of God's people during the night of Christ's absence. It announces a coming day, however, the day when " they shall see the Son of Man coming in the clouds of heaven with power and great glory."

2. They are for signs, seasons, days and years. Surely, as signs, what a pledge they are to us of the fulfilment of every word of God. The certainty and exactitude of their movements regulate every movement of man on earth. Were every clock out of time, and every almanac false, those great luminaries would be still on time, telling truth while all else lies. To those of faith they tell the greater things of the new creation, and the sure accomplishment of every pledge and purpose of God.

3. "For lights in the expanse to give light upon the earth." Surely, if this expanse is typical of the Spirit's domain, the realm of faith, it is easy to understand the typical meaning of this feature. This domain is illuminated by "the Father of lights, with whom is no variableness, neither shadow of turning" (James i:17). In the bliss and sunshine of such unchanging and unchangeable love we may well rest and worship.

4. "The greater light to rule the day, and the lesser light to rule the night:the stars also."

God's people are delivered from the authority of darkness, and translated into the kingdom of the Son of God's love (Col. i:13). He rules over them. They, reflecting His light, shine in the night-the time of Christ's absence. The stars may well suggest angelic ministry incessantly going on. "Are they not all ministering spirits, sent forth to minister for them who 'shall be heirs of salvation ?" (Heb. 1:14.) If we, believers, are thus invested with the light which rules the night, how careful should we be that nothing in our lives and doctrines impair or cloud that light! What zeal we should have, every one, in pressing forward everywhere to spread the knowledge of our Lord Jesus Christ!

" O fix our earnest gaze
So wholly, Lord, on Thee,
That, with Thy beauty occupied,
We elsewhere none may see."

And thus will our light truly shine. Thus shall we be like the "full moon," giving the light of eternal life in a scene of death and darkness. Thus, also, shall we "divide the light from the darkness," making men know and feel that though we are in the world, yet are we not of it (John 17:14). J. B.

(To be continued.)