Schoolmaster to Christ
GENESIS CHAPTER 24

Scripture Reading: Genesis 24 (KJV)

It is of worth to note the connection of this chapter with the two which precede it. In Genesis 22 the son is offered up; in Genesis 23 Sarah is laid aside; and in Genesis 24 the servant is sent out to procure a bride for him who had been, as it were, received from the dead in a figure. In a striking manner, this connection coincides with the order of events connected with the calling out of the Church. Regarding this coincidence to be of Divine origin may raise a question in the minds of some; but surely it must at least be regarded as a little remarkable.

The grand events that meet our view in the New Testament are, first, the rejection and death of Christ; second, the setting aside of Israel after the flesh; and, last, the calling out of the Church to occupy the high position of the bride of the Lamb.

This corresponds with the contents of this chapter and the two preceding. Before the Church could be called out, the death of Christ needed to be an accomplished fact. Before the "One new man" could be developed", the middle wall of partition" needed to be broken down. It is needful to understand this in order to know the place the Church occupies in the ways of God. As long as the Jewish economy subsisted there was strict separation maintained between Jew and Gentile; thus the idea of both being united in one new man was far removed from the mind of a Jew. He was led to view himself in a position of entire superiority to that of a Gentile, and to view the latter as utterly unclean, to whom it was unlawful to come in (Acts 10:28).

What if Israel had walked with God according to the truth of the relationship into which God had graciously brought them? Would they have continued in their peculiar place of separation and superiority? However, such thought is fruitless since this they did not do. Therefore, by crucifying the Lord of life and glory and rejecting the testimony of the Holy Spirit, we find the apostle Paul raised up to be the minister of something new; something that was held back in the counsels of God while the testimony to Israel was in place.

"For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God, which is given me to you-ward: how that by revelation he made known unto me the mystery which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel" (Eph. 3:1-6).

So, the mystery of the Church composed of Jew and Gentile, baptized by one Spirit into one body, united to the glorious Head in the heavens, had never been revealed until Paul's day. Of this mystery the apostle goes on to say, "I was made a minister, according to the gift of the grace of God, given unto me, by the effectual working of his power" (Eph. 3:7). The apostles and prophets of the New Testament formed, as it were, the first layer of this glorious building.¹ Therefore; as a consequence, it follows that the building could not have been begun before. If the building had been going on from the days of Abel, downward, the apostle would have said, "the foundation of the Old Testament saints." But he did not say that, and therefore we conclude that whatever the position assigned to the Old Testament saints is, they cannot possibly belong to a body that had no existence, except in the purpose of God, until the death and resurrection of Christ, and the consequent descent of the Holy Spirit. Were they saved? Yes, thanks be to God; they were saved by the blood of Christ, and destined to enjoy heavenly glory with the Church; but they could not have formed a part of that which did not exist for hundreds of years after their time.

There may be a question in some minds, as to whether we are to view this interesting portion of Scripture as a type of the calling out of the Church by the Holy Spirit. However, we desire to handle it merely as an illustration of that glorious work. In other words, we do not suppose that the Spirit of God would occupy an unusually long chapter with the mere detail of a family compact, were that compact not typical or illustrative of some great truth. "Whatsoever things were written aforetime, were written for our learning." This is emphatic. Therefore, what are we to learn from the chapter before us? We believe it furnishes a beautiful illustration or foreshadowing of the great mystery of the Church. Consider this: while there is no direct revelation of this mystery in the Old Testament, there are, nevertheless, scenes and circumstances that seem to shadow it forth; for example, the chapter before us. We have already considered Abraham’s son being offered up, and, in a figure, received again from the dead; and the original parent stem, as it were, being laid aside and a messenger sent out by the father to procure a bride for the son. In order to be clear and fully understand the contents of the entire chapter, we offer the following points: the oath; the testimony; and the result.

The oath: It is beautiful to observe that the call and exaltation of Rebekah were founded on the oath between Abraham and his servant. She knew nothing of this, though, in the purpose of God, she was the subject of it all. So it is with the Church of our Lord, as a whole and each constituent part. "In thy book were all my members written, which in continuance were fashioned, when as yet there were none of them" (Ps. 139:16).

"Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies in Christ; according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love" (Eph. 1:3, 4).

"For whom he did foreknow, he also did predestinate to be conformed to the image of His Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified" (Rom. 8:20, 30).

These Scriptures are in harmony with the point before us. The call, the justification, and the glory of the Church, are all founded on the eternal purpose of God – His word and oath, ratified by the death, resurrection, and exaltation of the Son. Far back, beyond the bounds of time, in the deep recesses of God's eternal mind, was this wondrous purpose regarding the Church, which cannot be separated from Divine thought regarding the glory of the Son. The oath between Abraham and the servant had for its object the provision of a partner for the son. It was the father's desire for the son that led to Rebekah's after-dignity. It is a joy to see how the Church's security and blessing stand inseparably connected with Christ and His glory. "For the man is not of the woman, but the woman of the man. Neither was the man created for the woman; but the woman for the man" (1 Cor. 11:8, 9). So it is in the beautiful parable of the marriage supper; "the kingdom of heaven is like unto a certain king which made a marriage for his son" (Matt. 22:2). The Son is the Grand object of all the thoughts and counsels of God: and if any are brought into blessing, glory, or dignity, it can only be in connection with Him. All title to these things, and even to life itself, was forfeited by sin; but Christ met all the penalty due sin; He made Himself responsible for everything on behalf of His body the Church; He was nailed to the cross as her representative; He bore her sins in His own body on the tree; He went down into the grave under the full weight of them. Therefore, nothing can be more complete than the Church's deliverance from all that was against her. She is quickened out of the grave of Christ, where all her trespasses were laid. The life which she has is a life taken up at the other side of death, after every possible demand had been met. Thus, this life is connected with, and founded upon, Divine righteousness, because Christ's title to life is founded upon Him entirely exhausting the power of death – He is the Church's life. Thus the Church enjoys Divine life; she stands in Divine righteousness; and the hope that animates her is the hope of righteousness.²

The Scriptures listed below in footnote2 fully establish three points: the life, the righteousness, and the hope of the Church, all of which flow from her being one with Him who was raised from the dead. Nothing assures the heart more than the conviction that the Church's existence is essential to the glory of Christ. "The woman is the glory of the man" (1 Cor. 11:7). And again, the Church is called "the fullness of him that filleth all in all" (Eph. 1:23); a remarkable expression. The word translated "fullness" means the complement, which being added to something else, makes up a whole. Thus it is that Christ the Head, and the Church the body, make up the "one new man" (Eph. 2:15). Looking at the matter from this point of view, it is no wonder that the Church was the object of God's eternal counsels. When we view her as the body, Bride, companion, counterpart of His only-begotten Son, we conclude that, through grace, there was wondrous reason for her being so thought of before the foundation of the world. Rebekah was necessary to Isaac, and therefore, she was the subject of secret counsel while yet in profound ignorance about her high destiny All Abraham's thought was about Isaac.

"I will make thee swear by the Lord, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell. "

While Abraham was certainly concerned about the Canaanites, still, surely it is obvious that his most important concern was, "a wife unto my son." "It is not good that the man should be alone." This opens up a deep and blessed view of the Church. In the counsels of God she is necessary to Christ; and in the accomplished work of Christ, Divine provision has been made for her being called into existence.

With truth such as this before us, it is no longer a question as to whether God can save sinners; He actually wants to "make a marriage" for his Son," and the Church is the destined bride – the object of the Father's purpose, the object of the Son's love, and the testimony of the Holy Spirit. The Church is to share all the Son's dignity and glory; she is to share all the love of which He has been the everlasting object. Hear His words, ‘And the glory which thou gavest me, I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me’ (Jn. 17:22, 23).

These words give us the thoughts of Christ's heart regarding the Church. She is to be as He is, but there is more – she is that now; as John tells us, "Herein is love perfected with us, that we may have boldness in the day of judgment: because as he is, so are we in this world" (1 Jn. 4:17). This gives full confidence to the soul. "We are in him that is true, in his Son Jesus Christ. This is the true God and eternal life" (2 Jn. 5:20). There is no ground for uncertainty for the faithful. In the bridegroom, everything is secured for the bride. All that belonged to Isaac became Rebekah's because Isaac was hers; and so all that belongs to Christ is made available to the Church. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ's, and Christ is God's" (1 Cor. 3:21-23). Christ is "head over all things to the Church" (Eph. 1:22). Throughout eternity, it will be His joy to exhibit the Church in all the glory and beauty with which He has endowed her – her glory and beauty will be the reflection of His. Angels and principalities shall behold in the Church the marvelous display of the wisdom, power, and grace of God in Christ.

The testimony: We shall now consider the second point – the testimony. Abraham's servant carried a distinct testimony.

"And he said, I am Abraham's servant. And the Lord hath blessed My master greatly, and he is become greet; and he hath given him flocks, and herds, and silver, and gold, and men servants, and maid servants, and camels, and asses. And Sarah, my master's wife, bare a son to my master when she was old; and unto him hath he given all that he hath" (vv. 34-36).

His testimony reveals the father and the son. He speaks of the vast resources of the father, and the son being endowed with everything by virtue of being "the only-begotten," and the object of the father's love. With this testimony the servant seeks to obtain a bride for the son.

Is this not strikingly illustrative of the testimony of the Holy Spirit on the day of Pentecost (Acts 2)? "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me" (Jn. 15:26). Again, ‘Howbeit when he the Spirit of truth is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me: for he shall receive of mine and show it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you’ (Jn. 16:13-15).

The coincidence of these words compared with the testimony of Abraham's servant is both instructive and interesting. By telling of Isaac, he sought to attract the heart of Rebekah; and, as we know, it is by telling of Jesus, that the Holy Spirit seeks to draw sinners away from a world of sin and folly into the body of Christ. "He shall take of mine and show it unto you." The Spirit of God never leads any one to look at Himself or His work; but always at Christ. Thus, the more spiritual one is, the more he will be occupied with Christ.

Some regard dwelling on what they find by looking into their own hearts as a great mark of spirituality, even though that is the work of the Spirit. This is a great mistake. Instead of being a proof of spirituality, it is a proof of the reverse, for it is expressly declared of the Holy Spirit that "He shall take of mine and show it unto you." Therefore, whenever one is looking inward and building on the evidences of the Spirit's work there; he may be assured he is not led by the Spirit of God. It is by holding up Christ that the Spirit draws souls to God. This is of utmost importance. The knowledge of Christ is life eternal; and it is the Father's revelation of Christ by the Holy Spirit that constitutes the basis of the Church. When Peter confessed Christ to be the Son of the Living God, Christ's answer was, ‘Blessed art thou, Simon Barjonah; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say unto thee, that thou art Peter; and upon this rock I will build my church; and the gates of hell shall not prevail against it’ (Matt. 16:17, 18).

What rock? Peter? God forbid. "This rock" simply means the Father's revelation of Christ as Son of the living God – the only means by which anyone is introduced into the assembly of Christ. This opens to us the true character of the Gospel. Pre-eminently and emphatically, it is a revelation; not merely of a doctrine, but of a Person – the Person of the Son. Received by faith, this revelation draws the heart to Christ, and becomes the spring of life and power; the ground of membership; the power of fellowship. "When it pleased God . . . to reveal His Son in me," etc. Here we have the true principle of "the rock” – God revealing His Son. According to God's eternal purpose, the superstructure reared up; and reposes on this solid foundation.

It is peculiarly instructive to find in this 24th chapter of Genesis such an obvious and beautiful illustration of the mission and special testimony of the Holy Spirit. In seeking to procure a bride for Isaac, Abraham's servant presents the dignity and wealth that Isaac had been endowed by the father; the love of which he was the object; and, in short, all that was calculated to affect the heart, and draw it away from present things. In other words, Abraham’s servant showed Rebekah an object in the distance, and presented to her both the blessedness and the reality of being made one with that beloved and highly favored object. When Rebekah became part of him, all that belonged to Isaac would also belong to her. This was his testimony. This is also the testimony of the Holy Spirit. He speaks of Christ, the glory of Christ, the beauty of Christ, the fullness of Christ, the grace of Christ, "the unsearchable riches of Christ," the dignity of His Person, and the perfectness of His work.

The Holy Spirit also presents the amazing blessedness of being one with such a Christ, "members of His body, of his flesh, and of his bones." Such is the Spirit's testimony; and such is the touchstone of spiritual teaching and preaching. Spiritual teaching and preaching is always characterized by a full and constant presentation of Christ. Jesus always forms the burden of such teaching. The Spirit dwells only on Jesus – nothing else. Of Him He delights to speak. He delights in presenting His attractions and excellencies. So, when a man is ministering by the power of the Spirit of God, there will always be more of Christ in his ministry than anything else. There is little room in spiritual teaching and preaching for human logic and reasoning. However, logic and reasoning are needed when a man desires to present himself. All who minister should remember that the Spirit's sole object will always be to present Jesus Christ.

The result: Let us now consider the result of all this. Truth and the practical application of truth are two different things. It is one thing to speak of the peculiar glories of the Church, and quite another to be practically influenced by those glories. In Rebekah's case the effect was obvious and decisive. The testimony of Abraham's servant sank down into her ears and heart, detaching the affections of her heart from the scene of things around her. She was ready to leave everything in order to apprehend that for which she had been apprehended. How could she believe herself the subject of such high destinies, and continue amid the circumstances of nature? If what she was hearing of the future was true, attachment to the present was simply folly. If the hope of being Isaac's bride, joint-heir with him of all his dignity and glory, was truly reality, then to continue tending Laban's sheep would amount to practically despising all that God’s grace had set before her.

Footnotes:
¹ See Ephesians 2:20.
² See, among other Scriptures, John 3:16, 36; 5:39, 40; 6:27, 40, 47, 68; 11:25; 17:2; Romans 1:17; 3:21-26; 4:5, 23-25; 5:21; 6:23; 1 Timothy 1:16; 1 John 2:25; 5:20; Jude 21; Ephesians 2:1-6, 14, 15; Colossians 1:12-22; 2:10-15; 2 Corinthians 5:21; Galatians 5:5.
³ For more information on the Holy Spirit see ‘God the Spirit’ in Contents section of StudyJesus.com.

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