The Call of Rebekah
Back to Abraham
In the offering up of Isaac, recorded in Genesis 22, we cannot fail to see a striking type of the death and resurrection of Christ. Then, in Genesis 23, the death and burial of Sarah would typify the setting aside of Israel — God's earthly people — that followed upon their rejection of Christ. In this chapter there is a beautiful picture of the calling out of the Church that takes place during the time lsrael is set aside.
Three Great Truths
We know that after the death and resurrection of Christ, He ascended to glory and took His place at the right hand of God. Then, there followed that great event, he coming of the Holy Spirit — a divine Person, to dwell with and in believers on earth. These three great truths mark the day in which we live; first, that there is a Man in the glory — Christ Jesus; secondly, there is a divine Person on earth — the Holy Spirit; thirdly, the Holy Spirit has come to form the Church, guide her through this world, and present her to Christ in the glory.
A Comprehensive View
These are the great truths that pass before us in type in the twenty-fourth chapter of Genesis. The immense importance of the chapter lies in the fact that it presents in a picture what each divine Person in the Godhead is engaged in during the day in which we live. As we look around we see the increasing wickedness of the world, and the increasing failure and weakness of the people of God. Looking upon all this confusion we can easily become depressed and cast down. When, however, we look at the picture presented in this chapter we see in a comprehensive view what God is doing to carry out His own purposes.
Other Scriptures may bring into prominence the faith as well as the failure of believers, for our encouragement and warning; but here there comes before us in all its blessedness what God is effecting for the glory of Christ, in spite of every adverse influence, whether in ourselves, the world, or the devil. Seeing then what God is doing, and the object that He has before Him, and knowing that all that God has purposed He will assuredly carry out, will keep the soul at rest in the midst of a scene of turmoil. Moreover, it will make us intelligent in the mind of God and save us from disappointment from false expectations. Further, we shall be saved from expending our energies in so many activities that, while they have the benefit of the world in view, are wholly outside the purpose of God.
In the course of the story there comes before us three main subjects: First, the directions of Abraham to his servant (Gen 24:1-9). Secondly, the mission of the servant in Mesopotamia (Gen 24:10-61). Thirdly, the meeting between Isaac and Rebekah in the land of Canaan (Gen 24:62-67).
The Father's Purpose
Abraham's directions very blessedly set forth the counsels of God the Father concerning the Son, and what God is doing in the world today by the Holy Spirit in carrying out His purposes.
First, we learn that the great object of the servant's mission was, as Abraham said, to "take a wife unto my son. The servant was sent to Mesopotamia with this single object in view. Having found the bride and brought her to Isaac his mission would be accomplished. It was no part of the servant's work to interfere with the political or social interests of Mesopotamia. The Holy Spirit is not here to improve or reform the world, or bring peace to the nations, or even convert the world. He is not here to right the wrongs of the poor, or remove oppression, and relieve man from disease, and want, and misery.
There is One that in due time will, indeed, bring peace and blessing to the world. One who has been here and proved that He had the power and grace to relieve man of every pressure. Alas! we nailed Him to a cross, and He is gone, and so the misery of the world remains. Nevertheless, He is coming again to bring in the blessing; but, in the meantime Jesus is in the glory and the Holy Spirit is down here to obtain the bride for Christ — the heavenly people — and conduct her to Christ in the glory.
Christendom, alas, has so entirely missed the mind of God that it looks upon Christianity as merely a religious system for the improvement and uplift of man, in order, as it is said, to make the world a better and brighter place. If this is all that people see in Christianity little wonder that they are giving up its profession, for it is evident that after nineteen centuries the world grows worse rather than better, and today it is filled with increasing violence, and corruption, and men's hearts are failing them with fear of things coming upon the earth.
It is true that God, in His providence cares for His poor creatures and can, and does, restrain the evil of men, and that where the truth is received it will certainly bring a measure of improvement in temporal circumstances, but with our thoughts formed by the Word of God we shall see that the Holy Spirit is here to take a people out of the world for Christ in glory.
Then the servant is told that the bride for Isaac is not to be of the daughters of the Canaanites." Abraham says she is to be of "my kindred." The Canaanites were under the curse and devoted to judgment. There can be no link between Christ in the glory and a world under judgment. Isaac's bride was not to be a stranger but one that already belonged to Abraham's family. So the Church is formed not of unbelievers, nor of a mixture of believers and unbelievers, but wholly of the family of faith.
Further, the servant is warned that in no case is he to bring Isaac back to Mesopotamia. During the time that the servant was in Mesopotamia, Isaac was in Canaan, and there was no link between Isaac and the people of Mesopotamia. So, we know, today there is no direct link between Christ in the glory and the world as such. Failing to see this, the efforts of Christendom, as well as of many sincere Christians, are entirely directed to doing the very thing that the servant is twice warned not to do. The attempt is made, in a variety of different forms, to bring Christ back to the world and attach His Name to benevolent schemes for the reformation and improvement of the world.
Such efforts are entirely outside the work of the Spirit who is here, not to bring Christ back to the world, but to take a people out of the world for Christ. It is true that in due time Christ is coming back to the world, but let us not forget that the last time the world saw Christ was upon the cross to which they had nailed Him. The next time they see Him will be when He comes "in flaming fire taking vengeance upon them that know not God, and that obey not the gospel of our Lord Jesus Christ" (2 Thess. 1: 7-9).
Finally the servant is told that God's angel would go before him. We know that the angels are "ministering spirits sent forth to minister for them who shall be heirs of salvation." Their service ever seems to be of a providential and guardian character. The Holy Spirit deals with souls, while the angels would seem to act in relation to circumstances. An angel may direct Philip as to the way he should take; but the Spirit directed him in dealing with a soul (Acts 8: 26, 29). The Servant's Mission
This portion of the story is rich with instruction for our souls seeing that it typically presents, not only the object of the coming of the Holy Spirit, but also the way the Spirit takes to carry out this object. The servant comes to Mesopotamia well equipped for is service, for we read, "All the goods of his master were in his hand," reminding us that the Holy Spirit has come to teach us "all things," to guide us into "all truth," and show us "all things that the Father hath" (John 14: 26; John 16: 13-15).
The servant's work in Mesopotamia has a fourfold character: First, he finds the bride appointed for Isaac (Gen 24:10-21); secondly, having found the bride, he distinguishes her from all others (Gen 24:22); thirdly, he weans her heart from Mesopotamia, and attaches her affections to Isaac (Gen 24:23-53); finally, he leads her across the desert to Isaac (Gen 24:54-61).
The Bride Found
First, then, we learn from the prayer of the servant, the great purpose of his mission. He does not pray for the men of the city, or their daughters; he is engrossed with one object, to find the one appointed for Isaac. The Holy Spirit has come, not to convert the world, but to bring to light the elect of God — the bride appointed for Christ.
Moreover, we see that the infallible sign of the appointed bride will be that she is marked by grace. The servant prays, "Let it come to pass, that the damsel to whom I shall say, Let down thy pitcher I pray thee that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac." From these words it is clear that the servant was not sent to select a bride from the daughters of men for Isaac, but to find the appointed bride (Gen 24:14), and that grace would be her characteristic mark.
The prayer is granted, for when Rebekah comes upon the scene and is put to the test, she answers to the servant's request, and says, "I will draw for thy camels also." In all this we are reminded of the Spirit working in grace in those who are the "elect according to the foreknowledge of God the Father through sanctification of the Spirit" (1 Peter 1: 2).
The Bride Adorned
Secondly, the servant, having found the appointed bride is not content with a work of grace which he can see, but, he publicly distinguishes the bride from all others by adorning her with the golden earrings and the bracelets of gold, which others can see. Not only is the Spirit here to produce a work of grace in the believer, but there is to be seen in the believer the fruits of being sealed by the Spirit - love, joy, peace, longsuffering, kindness, goodness, fidelity, meekness, and self-control. These precious jewels would become a witness to others, and distinguish the believer from the world around.
The Story Told
Thirdly, we see the pains that the servant takes to link the affections of Rebekah with Isaac. Again, this sets forth the work of the Spirit whereby believers are strengthened in the inner man in order that Christ may dwell in their hearts by faith. This part of the servant's work is introduced by the question, "Is there room in thy father's house for us to lodge in?" Very blessedly Rebekah's answer again goes beyond the servant's request. He only asks for "room;" she says there is "provision" as well as room (Gen 24:25). Laban, too, can say to the servant, "Come in, thou blessed of the Lord." So we read, "The man came into the house" (Gen 24:31, 32).
The Holy Spirit has come to take of the things of Christ and show them unto us (John 16: 14). But we do well to take home to ourselves this great question, "Is there room?" Are we prepared to put ourselves about to make room for the Holy Spirit? The flesh and the Spirit "are contrary the one to the other" (Gal. 5: 17). We cannot entertain the Spirit if ministering to the flesh. To make room for the Spirit, and to be minding the things of the flesh is impossible. Are we prepared to refuse the indulgence of the flesh in the passing things of time, in order to make room for the Spirit to lead us into the deep and eternal things of God? Are we making room and provision for the Spirit? "Room" and "provision" were made in the house of Bethuel for the servant of Abraham, with the result that the servant is able to speak of Isaac, to engage the affections of Rebekah with Isaac, and lead her to Isaac.
The Bride Won
Having been warmly welcomed into the house, at once the servant bears witness to Isaac. He reveals the mind of his master concerning Isaac, and so doing he takes of the things of Isaac and shows them unto Rebekah. He speaks of the wealth of his master, and shows that all is given to Isaac — "Unto him hath he given all that he hath." So the Lord, Himself, tells us that "All things that the Father hath are Mine," and that the work Of the Spirit will be to take of His things and show them unto us (John 16: 15).
The Response
Having spoken of Isaac and the purpose of Abraham for the blessing of Isaac, the servant pauses to see the effect of his message. Does not the Spirit deal with us in like manner? Does He not wait to see if we respond to His unfoldings of Christ, before He makes us the public witness to Christ? In the picture there is a ready response, with the result that at once "the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah." In like manner if we respond to the unfoldings of the Spirit concerning Christ, will He not make us the witnesses of redeeming love — the jewels of silver; the witnesses of divine righteousness - the jewels of gold; and the witnesses of practical sanctification — the raiment.
The Decision Made
Finally, having engaged the affections of Rebekah with Isaac, the servant's one great aim is to lead Rebekah to Isaac. The servant says, "Send me away to my master." He had come to find the bride, and having accomplished that end, he would fain be away. He had not come to find the bride and settle her in her old home, but to lead her into a new home.
The relatives would detain Rebekah at least ten days. The servant's desire is to be away, and by his report of Isaac, he forms the same mind in Rebekah. If we allow the Holy Spirit to have His way with us — if we hinder Him not, He will form our minds according to His mind, to think as He thinks about Christ, to detach our hearts from the things where Christ is not, and to engage our affections with Christ where He is. Too often we hinder the work of the Spirit by clinging to the world, its politics, its pleasures, and its religion. But the world cannot hinder if our hearts are set upon reaching Christ in glory. The brother and mother may seek to detain Rebekah, but after all, the decision rested with her. They said, "We will call the damsel and inquire at her mouth." So the great question for Rebekah is, "Wilt thou go with this man?" This is still the question for each one of us. Do we recognize the presence of the Holy Spirit, and are we prepared at all cost to follow His leading?
Christendom has almost entirely ignored the presence of the Spirit, with the result that the great profession has settled down in the world that has rejected Christ and from which Christ is absent. It is a great moment when our hearts are so attached to Christ in the glory that, like Rebekah of old, we say, "I will go."
A Pathway Followed
The immediate result of her decision was that "they sent away Rebekah their sister, and her nurse, and Abraham's servant and his men." If we let it be known that we are forgetting the things that are behind and are set for heavenly things, it will not be simply a question of our giving up the world, but the world will give us up; we shall be "sent away." Then we read that "Rebekah arose. . . and followed the man; and the servant took Rebekah, and went his way." Believers, oftentimes, while gladly submitting to God's way of salvation, would fain go their own way to heaven. Our exercise should be to know "His way" and to follow as He leads. To follow the Spirit will not be to follow some inner light, as men speak, but will ever be to walk according to the Word of God; and the Spirit, using the Word of God will always gather to Christ.
Thus Rebekah, following the man, finds herself on a wilderness journey. For the moment she has neither the home of Laban, nor the home of Isaac. So if we follow the leading of the Spirit, we shall find, as one has said, that, "We have neither the earth in which we are, nor heaven to which we are going." Nevertheless, as Rebekah travelled the four hundred miles of desert journey, she has a bright prospect before her, for at the end, Isaac, to whom her heart has been attached, is waiting to receive her. In like spirit the Apostle Paul, with Christ in the glory at the end of his pilgrim path, can say, "One thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I pursue, looking towards the goal for the prize of the calling on high of God in Christ Jesus" (Phil 3: 13, 14, N.Tr.).
The Goal Reached
The mission of the servant in Mesopotamia ever had in view the great day when the bride, having been guided across the desert, is presented to Isaac. In all these scenes Isaac had taken no active part, nor had he left the land of Canaan. All was left in the hands of the servant. Nevertheless, Isaac was far from indifferent to the mission of the servant, and the coming of the bride. At eventide Isaac comes from the way of the well Lahai-roi to meet the bride. The significant meaning of the well is said to be "the well of him that liveth and seeth." If this is so, it would suggest the undoubted truth that all through our wilderness journey we are under the eye of One who lives and sees. As the Apostle says, "He is able also to save them to the uttermost . . . seeing he ever liveth to make intercession for them (Heb. 7: 25).
The Coming
Further we see that Isaac definitely comes to meet the bride, for Rebekah enquires, "What man is this that walketh in the fields to meet us?" The picture presents Isaac as one who is waiting for and wanting, his bride. Our desires after Christ may often be feeble, but He ever longs for the moment when His bride will be presented to Him. Ere He went away, He could say to His disciples, 'If I go . . . I will come again, and receive you unto Myself; that where I am, there ye may be also" (John 14: 3).
The Marriage
When at last Rebekah sees Isaac, "she took a veil and covered herself." Immediately, the marriage follows, for we read, "Isaac took Rebekah . . . and she became his wife and he loved her." So, too, after our wilderness journey, when the great work of the Holy Spirit is accomplished, and for the first time we see the Lord Jesus face to face — when He receives us to Himself — then at last these wonderful words will be fulfilled, "The marriage of the Lamb is come, and His wife hath made herself ready."
When creation was completed, Eve was presented to Adam as his bride, the first type of the great mystery which from the beginning of the world hath been hid in God, and which tells of God's eternal purpose to secure a bride for His Son. Through the long centuries, and amidst all changing dispensations, God has ever kept in view the great day of the marriage of the Lamb. God's people may fail and break down, as they have done in every dispensation; the world, increasing in violence and corruption may tempt and often overcome the people of God; the devil may oppose and set up the false woman who becomes drunk with the blood of saints. Nevertheless, in spite of the failure of God's people, the efforts of the devil and the temptations of the world, God never turns aside from His great purpose to secure a bride for His Son. At the end of God's Book we are permitted to see in vision the great day of the marriage of the Lamb, and at the very close we have a beautiful presentation of Jesus waiting for the bride, and the bride, in her true attitude, as led by the Spirit, looking for the coming of Jesus. "The Spirit and the bride say, Come." His answer is, "Surely I come quickly," and the bride responds, "Even so, come, Lord Jesus."
The Incentive for Us
How much disappointment we should be saved if, in all our service we ever had before us the great object that is ever before the Spirit of God — the presentation of the Church to Christ without spot or wrinkle or any such thing on the great day of the marriage of the Lamb. Our view, and our service, is too often narrowed down to a small locality and our little day; then when everything seems to fail locally, and generally, we are broken-hearted and disappointed. If, however, our great object is to gather souls to Christ in view of the marriage of the Lamb we shall not be disappointed, whatever the sorrow and failure by the way. There will be no broken hearts, no regrets, no disappointments when at last we hear the voice of a great multitude, as the voice of many waters, and as the voice of mighty thunderings, saying, "Let us be glad and rejoice, and give honour to Him: for the marriage of the Lamb is come." Let us then press forward through sorrows, through trials, through weakness, through every kind of opposition, knowing that at the end there is the great day of the marriage of the Lamb.
The typical teaching of these chapters closes with the account of Abraham's children by Keturah, given in the first six verses of chapter twenty-five. These children, from whom many Eastern nations have their origin, receive "gifts," and thus come in for blessing through their connection with Abraham. Nevertheless, Isaac is placed in striking contrast to the other sons of Abraham. To others he may give gifts; to Isaac he gives all that he has.
This may set forth in type the great truth that Christ, Is risen from the dead, is the Heir of all things, and that after receiving His heavenly bride, He will enter upon the earthly inheritance in connection with restored Israel, while the nations of the earth will also receive blessing.
The deeply instructive history of Abraham closes with the brief record of his peaceful end at "a good old age," and the burial by his sons Isaac and Ishmael in the cave of Machpelah. Thus in striking contrast to poor Lot, Abraham finishes his pilgrim path with the respect and honour due to one who was "the friend of God," and "the father of all them that believe."
MEMORIALS OF ABRAHAM
by Horatius Bonar
Only a tomb, no more,
A future resting place
When God shall lay thee down and bid
All thy long wanderings cease.
This cave and field — no more
Canst thou thy dwelling call
That land of thine, plains, hills, woods, streams,
The stranger has it all.
Thy altar and thy tent
Are all that thou hast here.
With these content thou passest on.
A homeless wanderer.
Thy life unrest and toil,
Thy course a pilgrimage,
Only in death thou goest down
To claim thy heritage.
A heritage of life
Beyond this guarded gloom,
A kingdom, not a field or cave,
A city, not a tomb.
Back to Abraham