06.5.3. Isaac's Union with Rebekah

III. -- SARAH’S DEATH AND ISAAC’S UNION WITH REBEKAH Genesis 23:1-20 and Genesis 24:1-67 THE stage now reached, though fulfilled in the inward life of all in whom the spirit of sonship has been offered as a sacrifice, is one hard to describe, partly because of our very imperfect apprehension of what is wrought within, but more because we lack words to express even what we see and feel of these mysteries. Even in the outward world every day we are discovering our need of new words to describe what we apprehend of its powers and agencies, and are slowly labelling as best we can its phenomena, of which after all we know next to nothing. In our outward birth and growth too there are countless things, not only unknown, but unspeakable. How much more, therefore, must we expect to find ourselves unable to describe what is done in the inward world and in the development of the spiritual man. For we want not only heavenly eyes and ears, but a heavenly language for heavenly facts. Nevertheless some things may be said "in part," respecting the fact so fully figured here; for "we know in part, and prophesy in part;" but even this part will shew some of the depths and lengths of the work of our sanctification. To trace it then within. We have here the death of one woman and the introduction of another into the elect house. Sarah dies, and Rebekah is sought and brought into Sarah’s tent, and becomes Isaac’s wife (Genesis 23:2; Genesis 24:67). Men are always certain minds: the women, the affections, more vaguely the principles, with which they are allied; (Note: To avoid repetition, I refer to what has been already said respecting the typical force of "the woman." I feel how much our present imperfect terminology hinders the exact expression of the full meaning here.) for our principles are what our affections are; hence we are not wrong, as we see in Hagar and Sarah, in saying that the women figure certain truths. Now Isaac is the spirit of sonship in us: Rebekah, that affection or principle by embracing which this spirit in us becomes fruitful. This scene therefore represents those experiences and exercises of soul which precede and lead to the union of the spirit of sonship with that inward affection or principle of truth by which it bears fruit. The figure here perhaps will be best expressed, if in these brief and imperfect notes I speak of the women simply as certain truths. Truth comes successively or by degrees; in forms, and in successive forms, suited to the form of that elect spirit to which it is to be united. Thus new principles, or rather fresh forms embodying the same principles, are taken into union by the various forms of the elect spirit, at the successive stages of its development. The form of truth answers to the spirit which receives it; and thus truth substantially the same continually puts on fresh appearances. Truth cannot differ from itself; but as the same elect spirit at different stages takes different forms, so the truth which is embraced by that elect at different stages is seen in different forms also. It dies out in one form and lives in another, and yet all the forms may live to God. For as He is the God of Abraham, and Isaac, and Jacob, and not the God of the dead, but of the living, so is He the God of Sarah and Rebekah and Rachel also, for all in spirit live to Him. Sarah’s outward form may die, and as an outward form the truth she figures may die also, but death only gives to the spirit greater liberty, so that her death sets forth the greater spiritualising, even through the destruction of its outward form, of that truth or affection which she represents. (Note: Gregory the Great alludes to this -- Moral. in Job, l. vi. c. 37, § 56.) And then another form of truth is found, suited to the advancing development of the elect spirit, that is, to Isaac. And thus the elect who as the spirit of faith is joined to truth under the Sarah form, when Abraham is old, when faith is matured, at the next stage as the spirit of sonship is united to Rebekah, not another truth, but another form of it. In this scene we are shewn how this truth is brought into union with that spirit which is already waiting for it. It is not done without much inward exercise. For every truth is at first more in connection with the natural than with the spiritual man; just as Rebekah was in Laban’s house in Mesopotamia, midway between the Tigris and Euphrates. Thus at first each truth is in the memory, in the land between Euphrates and Tigris, that is, between the channels of reasoning and of testimony; (Note: Respecting these rivers, see on Genesis 2:1-25 above.) and while there it dwells in Laban’s house, in the sphere of our outward and natural man. Here it cannot be fruitful with Isaac. Truth therefore needs to be carried hence, and conveyed more towards the interior or inward spiritual man; where, united to the true life in us, it may become fruitful and produce fresh forms of life. All that hinders this, -- how Laban strives to prevent Rebekah’s departure out of Mesopotamia, -- how the outward man in various ways holds truths, and would hinder their passing from the sphere of the outward into that of the inward man, -- cannot be told, though it is fulfilled every day. The spiritual man may discern within him something of the process; but words are wanting to tell it aright, and not less hearers who could profit by it.

I therefore turn to trace this scene, as it is fulfilled on the wider platform of an age or dispensation. The work is one; but some will see it without, whose eyes are not opened to understand it as it is fulfilled within them. In this view Isaac is that Son who was born contrary to nature, and mocked, and offered up: who yet was brought back as from the dead, at whose coming the bond-maid’s seed were cast out, and a covenant of peace made with the Gentiles. This is the Heir for whom the Bride is sought by Abraham’s servant out of a far country. In this servant who is sent to seek the Bride, we have the figure of the faithful ministers of the house of faith. (Note: This outward fulfilment is much enlarged on by the Fathers. Gregory the Great, Apud Paterium, super Gen. l. i. c. 53. So too Origen at great length, Hom. x. in Gen. So Augustine, Serm. de Temp. 75. (al. App. 8.)) His commission is to go into that land whence Abraham had been called, and thence to bring a bride. This is one end of service here, not only to serve within the house of faith, but at the Master’s command to go down among those who are afar off, to gain some of then. But the servant doubts and declares his fears, -- "Peradventure the woman will not be willing to follow me" (Genesis 24:5); even as faithful servants yet at times will question whether their service will effect anything. To which the Master answers again foretelling both the company His servants shall have on their journey, and the result also, saying, "The Lord God of heaven, even He shall send His angel before thee, and thou shalt take a wife unto my Son from thence;" and then, lest the servant shrink from the responsibility, bidding him only to go and deliver his message; -- "then shalt thou be clear." And surely many a servant’s heart might fail, did he not know that obedience, not success, is that for which the Master holds him answerable. The servant’s equipment is then described. "He took ten camels of his master, and of all the goods of his master in his hand he took something" (Genesis 24:10). (Note: I follow the rendering of the LXX. and Vulgate here, which seems to be the most correct. See Greg. M. apud Pater. in Gen. l. i. c. 53.) He does not start unprovided with means, or lacking precious credentials to witness of his master’s wealth; nor does he take the jewels of the house of faith alone, but rough things also, suited to the desert land through which he is to pass, to bear these good things safely. These camels within, as we have seen, figure certain animal powers or emotions; outwardly, therefore, they are that form which is the expression of these emotions; just as the bride, who within represents certain principles, outwardly is that form which embodies these principles, that is, the Church. Thus do faithful servants yet go forth, taking of the things of Christ, to shew them to those who are afar off; content to use rough means, like the unclean camels here, to come to those, who, because they are yet in outward things, could not be reached otherwise. (Note: The camel was one of the "unclean" beasts. Leviticus 11:4. Gregory the Great goes at length into the import of this, Moral. in Job, l. i. c. 28, § 40.) Some vain servants will not use camels, shewing that they are not wise, even if they are faithful; for without these they do not reach outward men; unlike to Abraham’s servant here, unlike to Paul, who was "all things to all men to gain some of them" (1 Corinthians 9:20-23), who used all he had, rough things as well as smooth, sometimes speaking "as a fool" (1 Corinthians 3:3; 2 Corinthians 11:21; 2 Corinthians 11:23), and sometimes spiritually, because he really yearned for souls, and was full of true knowledge of the love of the Master’s heart. To him "nothing was common or unclean" (Acts 10:15; Acts 10:28); for "to the pure all things are pure" (Titus 1:15-16).

Thus equipped, the servant goes to that land, between Tigris and Euphrates, whence the elect had come forth. We read that "he arose and went," -- brief words, marking the zeal and promptness of his obedience. Then, having reached the city of Nahor, he prepares to fulfil his work and deliver the message, with which he is entrusted. First he prays: -- "And he said, O Lord God of my master, I pray Thee send me good speed to-day, and shew kindness unto my master Abraham" (Genesis 24:12). Whilst he is praying, one comes out of the city to the place where he is standing. To her he speaks words, on which he has already asked God’s blessing. Then finding such a response from the damsel as he had asked for, he again worships, bowing his head, and blessing his master’s God. Then, when he comes to the house of the desired bride, he will not eat till he tells his tale: -- "There was set meat before him, but he said, I will not eat, till I have told my errand." So he opens his mouth, and tells of his master, his glory and greatness, and how he seeks a wife out of this distant land (Genesis 24:33-49). Who cannot see true service here, beginning with prayer, not for its own so much as for its master’s sake, that kindness may be shewn to the absent lord, and not resting till its work is done, and it has uttered something of all his glory; how "He is become great, and has flocks, and herds, and silver, and gold, and men-servants, and maid-servants, and camels, and asses." Thus of old did faithful servants toil, and verily blessed are such servants. And now to look at the Bride who is thus sought. She is one of Abraham’s natural kindred, not a Canaanite, but of the same family as Isaac has sprung from; only that she is yet in Mesopotamia, and he in the land beyond Jordan (Genesis 24:3-4). Further, she is an "appointed" person. Twice is it repeated that the woman is not chosen of man, but "the one whom the Lord hath appointed out for his servant Isaac" (Genesis 24:14; Genesis 24:44).

All this is true of the true Bride elect. Is she not of the same family as Isaac, and also elect according to God’s foreknowledge for Him? "Forasmuch as the children were partakers of flesh and blood, He also Himself took part of the same; for verily He took not on Him the nature of angels, but He took on Him the seed of Abraham" (Hebrews 2:14; Hebrews 2:16). And as such, He seeks His bride not from angels, the spirits beyond Jordan, but from among the dwellers here. Though Himself brought nigh, He forgets not those far off; and out of them His bride is chosen for Him. The servant finds her at a well (Genesis 24:13). It is while drawing water that she first hears of Isaac. So with many others. Jacob finds his bride, Moses also, by a well, where they had come to draw water (Genesis 29:2-10; Exodus 2:15-16). Rebekah not only first hears of Isaac, she also first sees him, by a well, "by the well Lahai-roi" (Genesis 24:62). By no chance are the wives found by wells of water. By no chance did Christ "sit thus upon a well" (John 4:6). Surely if we have been "betrothed in righteousness" (Hosea 2:19), it was by wells of water that the Lord’s servant met us. For "understanding is a well of life to him that hath it" (Proverbs 16:22), and what are means of grace but wells also. We may indeed sit by these wells in vain. Like mocking Ishmael, we may lie close beside them, and yet see no water. But the soul which daily comes to draw, which comes empty, saying, "My soul is athirst," and is exercised to draw and carry home a full vessel, which desires unasked to make others around who seem in need partakers of the same, and freely gives it them, -- such a one, like Rebekah, will find by the waters a guide to lead her to purer and better lands; while those who draw not will scarcely meet him who comes to tell of a lord who waits to receive a stranger. And indeed it is by her use of this well, that the servant recognises the person whom he is in search of. For the mark, by which he was to know the bride elect, was, that when he asked for drink, she should give it, and then shew her interest in him by caring for his camels (Genesis 24:14; Genesis 24:18-19). (Note: Greg. M. apud Pater. in Gen. l. i. c. 53.) True servants, even as their Lord, who said, "Give me to drink" (John 4:7; John 4:10), like Him, asking something only to give back better things, yet appear at first to come to ask more than to give. We do not see when first they speak that they are givers. But souls who will respond to the claim of love made on them, and are prompt in their attention to the rough and outward things of Abraham’s servant, (for all are busy with the "camels" before they see the "jewels,") shall ere long see the ear-rings and bracelets also, and be decked, though yet in the far country, with some of the precious things of Abraham’s house. So we read, "Then the man took a golden ear-ring, and two bracelets, and he put the ear-ring on her face, and the bracelets on her hands" (Genesis 24:22; Genesis 24:47). What are these but the precious things of faith, "more precious than of gold which perisheth," brighter than outward pearls or costly array, "the ornament of a meek and quiet spirit, which is of great price" (1 Peter 1:7; 1 Peter 3:4). And this is "put upon the hands," as well as "in the ears." True ministry does not leave the hands of the elect without some fit ornament. Not content only to fill the ears, it seeks to occupy the hands also with something not less valuable. (Note: Ambros. de Abr. l. i. c. 9, § 89. So too Greg. M. ubi supra.) At this stage the bride receives but one ear-ring and two bracelets. After this, when the damsel is already given to him, the servant puts, not one jewel only, but many "precious things of silver and of gold and of fine raiment" upon her (Genesis 24:53). For there is growth in grace, and "to him that hath shall be given," and she that hath received an ear-ring by the well shall, if she will follow towards Canaan, receive yet more an hundredfold. This done, she is led to confess who she is. When Isaac’s jewels are on her, she says, "I am the daughter of Bethuel, the son of Milcah, which she bare unto Nahor" (Genesis 24:24). Not before she is adorned does she utter this. So now. A confession there must be from us, -- the servant looks for it, -- that the bride acknowledge she is one of a fallen people, from whom the seed for God has been separated. But this is not drawn from her until she has received pledges that she is an object of love, and possesses earnests of that to which she is appointed.

After which she declares that she and her house are able and willing to receive the messenger. He said, "Tell me, I pray thee, is there room for us? And she said, We have room enough for thee to lodge in" (Genesis 24:23; Genesis 24:25). (Note: Greg. M. ubi supra.) How many, if questioned, "Is there room enough?" must confess, if they spake truly, "We have no room; my father’s house, the outward man, is filled up with other things." Like that church at whose door the Master stands, which, thinking itself rich and increased with goods, cares not to open to Him, how many, filled up with self, have no room to receive Him who seeks to lead them heavenward. Not so the soul which has Isaac’s bracelets upon her. She has received the gift; she cannot reject him by whom the gift has come.

Then "she runs and tells them of her mother’s house, saying, Thus and thus spake the man unto me" (Genesis 24:28; Genesis 24:30). Not content to have received some good thing herself, she tells others, nay, she "runs" to tell them. Those who have received of the Lord’s good things cannot keep silence. They must run and tell others among whom they dwell the good tidings. There may indeed be a speaking about the Lord without grace. Not only are there hearers, but talkers also, who are not doers. But where the heart is full, it must unburden itself, and make others partakers with it, "for out of the abundance of the heart the mouth speaketh." And now the bride is yet more adorned, not as at first with a single ear-ring or a single bracelet for each hand. Now the servant puts much more on her, "jewels of silver and gold," and (what has not yet been mentioned) "fine raiment" also (Genesis 24:53). "To her was granted to be arrayed in fine linen; for the fine linen is the righteousness of saints" (Revelation 19:8). So again it is said, "Hearken, O daughter, and consider; forget also thine own people and thy father’s house: so shall the King greatly desire thy beauty; for He is thy Lord, and worship thou Him. She shall be brought unto the King in raiment of needle-work; the virgins, her companions that follow her, shall be brought unto thee" (Psalms 45:10-11; Psalms 45:14). Raiment, as being that which first meets the eye, and also a sign of our station and employments, represents our habits here. Indeed "habit" is but dress. Here the dress is one marked by great costliness, -- "clothing of gold, with raiment of needle-work." And the "fine linen" yet is "raiment of needle-work," wrought "on both sides," with countless stitches, each in itself almost invisible, by which, stitch on stitch, the work is wrought out, until it displays that pattern which pleases the master’s eye. This now is put upon the bride, while "her brother and mother also receive precious things," (Note: Greg. M. ubi supra.) for the world too profit by the Church’s call, though they will not leave their Mesopotamia to find a better land.

One thing yet remains to be done. The bride must leave her kindred and father’s house. The servant came, not to make his home there, but to take some from that far country to share in Isaac’s lot. But the bride has friends who would delay her going, saying, "Let her abide with us, at least a few days," -- brothers, who, though they welcomed the messenger, would yet keep him in that land where they will continue to live, and where they die (Genesis 24:54-58). But the servant cannot stay. Then they say, "We will call the damsel, and inquire at her mouth. And they said unto her, Wilt thou go with this man? And she said, I will go." By the well she could not have said all this. She did not say it even when the first jewels were put upon her. But now she has heard of the glory of her lord, and that he waits for her, and, spite of flesh and blood and its hindrances, she says, "I will go." Nor are these vain words. "She arose, and her damsels, and they rode upon the camels," -- for she too must use a camel yet, though she shall surely "light off it when she beholds Isaac" (Genesis 24:61; Genesis 24:64). Thus "she followed the man." But the rough things which bear her shall soon be changed for the heart of Isaac and the secret of his tabernacle. O blessed day! Then indeed all the tears, and sufferings, and labours, which must be travelled through, shall seem as a dream, not worthy to be compared with the glory that shall be revealed in us. O Lord, Thou hast called us to this end. Keep us as Thine own, unspotted from the world, till we are for ever with Thee. Amen.