Verse

Notes

We see then, that the poor world, groaning in its slavery, has been waiting for this grand event of which the Apostle spoke, saying, "Yet a little while, and he that shall come will come, and will not tarry." The interim between the redemption and the deliverance is only a little while, from the standpoint of divine reckoning, in which a thousand years are as one day; but as yesterday, as a watch in the night. From this standpoint, the nearly nineteen centuries for the selection of the King's Own are but "a little while"—less than two days "with the Lord,"—and soon will be past Then, glorified with their Master and Captain, they will be liberators with him of the world of mankind, from the yoke of sin and the prison of death.(This period of two days (2000 years) seems to be hinted also in the type of Rebecca's call to be the bride of the typical Isaac, where only two days are mentioned. R2309

It is difficult to turn away from Isaac [R752 : page 4] in the manifold views of Christ we have presented through him. "He was the first to arise from the dead," in the figure of his birth, and his arising from the altar on Mount Moriah. In him the people, (Israel) were called, by the birth of Jacob—but not until God had first provided him a bride to share the riches and glory bestowed upon him by the Father. So in Christ, Israel are to be blessed, but, not until the Bride takes her place with the heavenly Bridegroom, Rom. 11:25,26. No part of the blessed Scripture is more calculated to feed the souls of Christ's redeemed and chosen people, and to set more plainly before them Christ ourhope than Gen. 24, where we have Abraham sending the servant after a bride for Isaac. It is not a public event—the people of the land not seemingly interested, not occupied with its import. The servant goes with the message guided by God to the one whom God has chosen to be the Bride. Caravans of merchantmen, passing from Damascus to Egypt, soldiers of the king of Shinar, on missions of conquest, may have seen Eliezer as he journeyed to Mesopotamia, and may have known his errand, but they had no interest in it and knew nothing of God's purposes. So now the Holy Ghost has come from the Father with a message for the chosen Bride, an invitation from an absent Bridegroom to share his Father's love, his inheritance—His throne. Noiseless as the tread of the camels' feet over the sands of the desert he pursues his way, and in every age and in every clime there are waiting Rebekahs, who have circumcised ears, believing hearts, and willing minds, to hear the story of God's dear Son—His dying love, His living power, the distant home, the coming glory, and to gladly say as did Rebekah, "I will go." The world around takes no note of his errand—of his success, occupied with its schemes of wealth and ambition, and of a glory to be built up in Ishmael instead of Isaac. So Ishmael lives, and becomes a great nation, with twelve princes, they care not who shall become the bride of Isaac. R751

2. And Abraham said unto his servant, the elder of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh.

WHEN ABRAHAM was 140 years old and his wife Sarah had been dead three years, his son Isaac was forty years old. This heir of the most wonderful of the Divine promises did not go to seek a wife for himself, probably because too bashful. Then Abraham called Eliezer, the steward of his household, and directed that he take ten camels and go a distance of about 500 miles to the vicinity in which Abraham was born, and where his brother Nahor and family still lived. Eliezer went under the general direction that he should find a wife suitable for Isaac and bring her to him.

The entire story is told with a beautiful simplicity quite convincing to the unprejudiced. The characters described by the historian were not savages, much less cousins of monkeys, as evolutionists would have us think. And the story itself is peculiar enough in its setting to assure us of its truth. A fabricator of such a narrative will scarcely picture his hero as obtaining a wife under the circumstances here set forth, nor was this the custom of that time nor of any time, nor of any people, so far as we have knowledge. The procedure was in every way unique.

Only recently have Bible Students learned why the matter was so arranged. It was evidently to illustrate to us a great spiritual design, which has been more than eighteen centuries in process of accomplishment. The type fits to its antitype in a manner not to be misunderstood.

Abraham typified the Heavenly Father, Isaac typified the Lord Jesus (his forty years typified in due time), and Eliezer typified the Holy Spirit. In due time, the Father sent the Holy Spirit to gather the Elect Company which will constitute the Bride, the Lamb's Wife. As in the type Abraham did not take a wife for his son from amongst the heathen, so in the antitype God did not select the Bride of Christ from the heathen. As Eliezer went to those who were related to Abraham, and believers in God, so the Holy Spirit was sent only to believers, to select from them the Bride class.  R5187:3

This distinct separateness of the Church class, called during this Gospel Age under the special blessings of the Abrahamic Covenant, in association with the Lord Jesus, is clearly and forcefully shown in the type of Isaac and his bride and joint-heir, Rebecca. Abraham (as a type of God) sent his servant Eleazar (type of the holy Spirit) to call a bride for his son Isaac. The servant presented certain proofs of his mission and authority and, when Rebecca believed and accepted Abraham's proposition to become Isaac's bride, she received certain gifts, typical of the gifts and fruits of the holy Spirit. Then by faith she started to meet her espoused husband. This is a God-given illustration and in full harmony with every text of Scripture. We do not read that Isaac called his own bride and then acted as a mediatorbetween her and his father, nor that Isaac had anything to do with the drawing at all. In harmony we read our Lord's own words, "No man can come unto me (as a disciple, a follower, a joint-heir in my Kingdom—as a member of my Bride) except the Father which hath sent me draw him." (John 6:44.) And again, "No man taketh this honor unto himself, but he who is called of God, as was Aaron."—Heb. 5:4. R4516:2

3. And I will make thee swear by Jehovah, the God of heaven and the God of the earth, that thou wilt not take a wife for my son of the daughters of the Canaanites, among whom I dwell.

4. But thou shalt go unto my country, and to my kindred, and take a wife for my son Isaac.

When Isaac was forty years of age, according to the custom of the time Abraham selected a wife for him—not that this was an invariable custom of the time, either, for we find that Isaac's two sons, Jacob and Esau, selected their own wives; but as Isaac was intended to be the type of Christ, so the bride of Isaac was intended to be the type of the Church. Hence the selection of the typical bride must be after the manner of the selection of the antitypical Bride. Thus as Abraham sent his servant to select the bride for [R3953 : page 73] Isaac, so the Scriptures inform us the heavenly Father sends the holy Spirit to make selection of those who may constitute the Bride of Christ, for, as Jesus declared, "No man can come unto me except the Father which sent me draw him." The story of the selection is a beautiful one, and fits well to the calling of the Church, thus:—

The divine guidance was sought and had in the matter of the selection, and this guidance was along practical lines—the approved maiden showed herself hospitable and kindly disposed in that she proffered the drawing of water for the camels which Abraham's servant had brought. It demonstrated her physical strength as well as her quality of heart.  So those who are drawn of the Father to the Son must have certain elements of character to begin with, however these may be afterwards shaped and polished. The kindly, the generous, seem always to have the divine approval; hence we all should be on the alert to cultivate these qualities in our hearts and lives, and as parents and preceptors of the rising generation we should endeavor to cultivate this same quality in those under our care, having in mind the fact that such will be the more likely and the more ready to receive divine blessings of various kinds. R3953:2

The other was the matter of his marriage. Isaac manifested a wonderful degree of patience and trust in the divine providence which he seems to have realized was guiding in all the affairs of his father Abraham, and in his affairs as his son and heir under the promises. He was a full-grown man of forty years when his father Abraham, apparently without consulting him in the matter, sent the servant to select for him a wife, who, when she came, he accepted with full loyalty of heart, as being the Lord's choice for him. We are not setting this forth as an example in all respects for the fathers and sons of our day. On the contrary, we believe that some of these matters in ancient times were arranged with a view to the typical lessons embodied in the various circumstances and affairs of life. Isaac, as the type of Christ, was fully submissive to the will of his father, as a type of Jesus' submission to the divine will respecting the selection for him of the Gospel Church, to be his Bride and joint-heir in the great promises respecting the world and its blessing. Our Lord Jesus is fully in harmony with the Father's will respecting whom, how many, and of what character, shall be the joint-heirs of his Kingdom. The force and beauty of the picture is seen when we recognize the servant Eliezer as representing the divine message, the Spirit of the Word of truth, sent forth of God, to gather during this Gospel age a people, a little flock, who shall constitute the Bride, the Lamb's wife, and thus be members of the body of the antitypical Isaac.—Acts 15:14; 2 Cor. 11:2.

The characteristics of God's dear Son must be found in all those who will be eventually accepted as his Bride and joint-heir. This will include the great faith in the Father which the Lord Jesus exercised, and which was typified in Isaac's full trust and submission. So, then, it is for us who are seeking to make our calling and our election sure to this gracious part in the divine plan, to be peaceable, peace-loving, gentle, willing rather to retire and be non-resistant, where no principles are at stake, where no command of the Lord is to the contrary. We can well afford to sacrifice earthly interests, since the promises to which we are heirs belong to the future, and are so exceedingly abundant, more than we could ask or think, that their attainment will far more than compensate for any incidental losses or deprivations as respects the present time.

The Apostle says, "We, brethren, as Isaac was, are the children of promise" (Gal. 4:28)—Christ, our Head, and we, his members, are the antitype of him who was called "Laughter," or "Joyous." And do we not have more joy than others, even in this present time? True, we have a full share in the trials and difficulties and sorrows and disappointments that cause the whole creation to groan and travail in pain together: yet we have what they do not have—"the [R2861 : page 264] peace of God which passeth all understanding, ruling in our hearts" and enabling us to be "joyful in tribulation also," knowing that tribulation worketh patience, and all the various fruits of the spirit which, when perfected in us, shall bring us to the complete joy and rejoicing of the heavenly Kingdom. And if this name, Joyous, applies to us in such degree in the present time, what shall we say of the glorious future, when joined to our Master in the glories of his Kingdom we shall cause the knowledge and blessing of the Lord to fill the whole earth, and bring laughter and joy to a world of mankind, now weak and groaning under the administration of sin and death? "Praise God from whom all blessings flow!" R2861:2

7. Jehovah, the God of heaven, who took me from my father's house, and from the land of my nativity, and who spake unto me, and who sware unto me, saying, Unto thy seed will I give this land. He will send his angel before thee, and thou shalt take a wife for my son from thence.

8. And if the woman be not willing to follow thee, then thou shalt be clear from this my oath. Only thou shalt not bring my son thither again.

We have heretofore looked at some of the typical features of the getting of Isaac's bride—Rebecca, believing it to be a picture of the taking of Jesus' bride, but a closer examination reveals some points not heretofore noticed. Let us therefore re-examine it. Isaac chose not his own bride, but Abraham chose for him through his servant, illustrative of the fact that God the Father, through his spirit (the servant) is choosing the bride of Christ. (Jno. 17:2-24.) As the servant represents the Spirit, so we understand that the camels upon which he came to Rebecca (which also carried the presents) represented The Word of God. When the servant arrived he sought the virgin who when asked to entertain him, would voluntarily offer respect to his camels. Just so, we must "gladly receive the word" if we would be accepted as the bride. As the servant kept secret the account of the riches of Abraham, and Isaac's being the only heir, and his errand being to select a bride for him, until Rebecca had received the camels, so the Spirit does not communicate to us the news of "our high calling in Christ, until we entertain the word as well as the Spirit. When Rebecca had thus received the camels, etc., the servant gave her a face ornament of gold and gold bracelets for her hands, so when we receive the spirit and word of God our faces show it, and our hands also, (Gold symbolizes Grace.) We cannot be blessed of the Spirit without its affecting our lives and in whatever our hands find to do we will be constantly showing the graces (presents) of the Spirit. R161:2 

The servant sent to call Rebecca, the bride of Isaac, is beautifully explained to represent the work of the Holy Spirit in calling the Church to become the Bride of Christ and His associate in the great work of blessing Israel and all the families of the Earth.—Acts 3:19-26. PD23/34

As the servant kept secret the account of the riches of Abraham, and Isaac's being the only heir, and his errand being to select a bride for him, until Rebecca had received the camels, so the Spirit does not communicate to us the news of "our high calling in Christ, until we entertain the word as well as the Spirit. When Rebecca had thus received the camels, etc., the servant gave her a face ornament of gold and gold bracelets for her hands, so when we receive the spirit and word of God our faces show it, and our hands also, (Gold symbolizes Grace.) We cannot be blessed of the Spirit without its affecting our lives and in whatever our hands find to do we will be constantly showing the graces (presents) of the Spirit. R161:2 

13. Behold, I am standing by the fountain of water. And the daughters of the men of the city are coming out to draw water.

15. And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.

16. And the damsel was very fair to look upon, a virgin, neither had any man known her. And she went down to the fountain, and filled her pitcher, and came up.

17. And the servant ran to meet her, and said, Give me to drink, I pray thee, a little water from thy pitcher.

18. And she said, Drink, my lord. And she hasted, and let down her pitcher upon her hand, and gave him drink.

REBECCA AT THE WELL

Abraham's servant, loyal to his commission, faithful both to the father and to the son, sought earnestly the proper person of Abraham's desire, assured that Isaac, the heir of such precious promises, should have a suitable companion and helpmate. When he came to the place appointed, the city of Abraham's brother, Nahor, he was alert. He found Rebecca, the daughter of Bethuel, the grand-daughter of Nahor, at the well, caring for the sheep. This is interpreted to signify that those approached by the Holy Spirit with the suggestion of becoming joint-heirs with Christ are usually found in some way connected with the service of God's sheep—God's people—giving them water from the well, which symbolically would mean giving refreshment from the Bible and its words of life—"water of life."

The first test put to the maiden was in respect to her willingness to give of the water. Eliezer asked for a drink.Rebecca replied, "Drink, and I will give thy [R5187 : page 60] camels to drink also." Here was manifested the spirit of generosity—of service—just as the Holy Spirit indicates that those who constitute the Bride of Christ must have meekness and humility as primary qualifications for acceptance with the Lord to the high calling. R5187:6

When Isaac was forty years of age, according to the custom of the time Abraham selected a wife for him—not that this was an invariable custom of the time, either, for we find that Isaac's two sons, Jacob and Esau, selected their own wives; but as Isaac was intended to be the type of Christ, so the bride of Isaac was intended to be the type of the Church. Hence the selection of the typical bride must be after the manner of the selection of the antitypical Bride. Thus as Abraham sent his servant to select the bride for [R3953 : page 73] Isaac, so the Scriptures inform us the heavenly Father sends the holy Spirit to make selection of those who may constitute the Bride of Christ, for, as Jesus declared, "No man can come unto me except the Father which sent me draw him." The story of the selection is a beautiful one, and fits well to the calling of the Church, thus:—

The divine guidance was sought and had in the matter of the selection, and this guidance was along practical lines—the approved maiden showed herself hospitable and kindly disposed in that she proffered the drawing of water for the camels which Abraham's servant had brought. It demonstrated her physical strength as well as her quality of heart. So those who are drawn of the Father to the Son must have certain elements of character to begin with, however these may be afterwards shaped and polished. The kindly, the generous, seem always to have the divine approval; hence we all should be on the alert to cultivate these qualities in our hearts and lives, and as parents and preceptors of the rising generation we should endeavor to cultivate this same quality in those under our care, having in mind the fact that such will be the more likely and the more ready to receive divine blessings of various kinds. R3953:1 

Immediately Eliezer hastened to put upon Rebecca some jewels, symbolic of spiritual blessings, which come to those who first hearken to the Spirit of the Lord and show a willingness and humility. Eliezer was received into the home. The friends of Rebecca received the blessings of the spirit which she had received; and they all, representing the Household of Faith, rejoiced with her. R5187:6

As soon as Abraham's servant recognized the character of Rebecca he perceived that she would make a suitable wife for his master's son—that the Lord had guided him to her. He at once rewarded her kindness with an earring and bracelets and went with her to her home, where the matter was related to the family, and where Rebecca, with the consent of her parents, accepted the marriage proposal. Thereupon the servant brought forth more jewels and presented them to her, and they came on the journey and met Isaac at the well Lahairoi. R3953:1 

And as in the type certain gold ornaments were presented to Rebecca from the moment that she entertained the good tidings, so with us: from the moment that we first gave ear to the Father's invitation or "high-calling" we have been blessed. The ornaments, being of gold, symbolize divine blessings, gold always symbolizing divine things. The golden adornments were first, earrings, representing the blessed effect of hearing the call; and secondly, bracelets for the hands, representing the blessed effect of the divine call upon all our doings thereafter.

And so these blessings came merely from the attentive hearing of the high call; and yet greater blessings followed when we accepted that call and said that we would leave our father's house (the human nature) and our own people (earthly friendships) and go to our Espoused One. (Psa. 45:9-11.) So in the type—when the decision was reached and Rebecca was "betrothed" or "espoused" to Isaac, whom having not seen she loved, the servant presented her with vessels of silver (symbolizing truths), and with further jewels or ornaments of gold (divine blessings and graces), and with new raiment, symbolizing her newness of life and relationship to the Father and the Son whose call she had accepted.—Gen. 24:22,53. R1386:5 

LABAN

From Strong's 3837, laban, unknown; Abraim Publications, from the adjective לבן (laban), white.

Son of Bethuel, brother of Rebekah and father of Leah and Rachel. When Abraham sent his servant to obtain a bride for Isaac from his relatives, Laban took the leading in the betrothal. Laban appears next in the sacred narrative it is as the host of his nephew Jacob at Haran. (Genesis 29:13,14) [JACOB] Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban's dishonest and overreaching practice toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob left him.

Eliezer promptly made known his business. He was there on a special mission, and this he set forth. He explained that Abraham was very rich, and that he had made Isaac heir of all that he had, and had sent him, his servant, to find a suitable bride for Isaac. Under the guidance of Divine providence, he had met Rebecca and believed her to be the Lord's choice for his Master's son. The question now was, Would she accept the offer, or [R5188 : page 60] would she reject it, and should he seek another? The question was put to Rebecca herself: Would she go into a far country under the guidance of Eliezer, and become the wife of Isaac? Her prompt answer was, "I will go."

All this well represents the question which comes before those called to be of the Bride of Christ. They hear that He is "the Only Begotten of the Father, full of grace and truth." They hear that He is Lord of all, the Inheritor of the "exceeding great and precious promises." They learn that union with Him will mean the pleasures of His fellowship forevermore and participation with Him in all His great and wonderful future. Such as are rightly exercised answer, "I will go," as Rebecca did, with great promptness. R5187:6 

And as in the type certain gold ornaments were presented to Rebecca from the moment that she entertained the good tidings, so with us: from the moment that we first gave ear to the Father's invitation or "high-calling" we have been blessed. The ornaments, being of gold, symbolize divine blessings, gold always symbolizing divine things. The golden adornments were first, earrings, representing the blessed effect of hearing the call; and secondly, bracelets for the hands, representing the blessed effect of the divine call upon all our doings thereafter.

And so these blessings came merely from the attentive hearing of the high call; and yet greater blessings followed when we accepted that call and said that we would leave our father's house (the human nature) and our own people (earthly friendships) and go to our Espoused One. (Psa. 45:9-11.) So in the type—when the decision was reached and Rebecca was "betrothed" or "espoused" to Isaac, whom having not seen she loved, the servant presented her with vessels of silver (symbolizing truths), and with further jewels or ornaments of gold (divine blessings and graces), and with new raiment, symbolizing her newness of life and relationship to the Father and the Son whose call she had accepted.—Gen. 24:22,53.

And as Rebecca's mother and brother also received some valuable presents from the servant of Abraham when she received her greater blessing, this symbolizes the fact that not only are the fully consecrated ones blessed when they leave all to accept the "high-calling," but others of the sympathizing ones of the household of faith (the justified, but not fully sanctified) also receive spiritual blessings through the betrothed class, even before the union with the Bridegroom.

As the limitation for Isaac's bride was that she must belong to the family of Abraham, so the limitation of those called to be members of the Bride of Christ is: (1) That they shall not be sinners, not of the world, but of the "household of faith." Sinners are called to repentance, but not called to be the Bride of Christ—only believers are honored by this call. (2) Only those who have something of generosity and amiability in their characters are approached.  (3) The self-sacrifices of these bring blessings in advance from the Lord, typified by the earring and bracelets of Rebecca; for no one can receive the truth and render service thereto without experiencing a blessing from the Lord. (4) After this came the information respecting the riches of God's grace and the invitation to become members of the Bride, the Lamb's Wife. The acceptance of the proposition could not be possible if it were with hesitancy; it must be prompt and hearty, and then the servant, the holy Spirit, opens up further treasures and presents them to the betrothed, and the journey begins. (5) That journey not only represents the individual experiences of our lives as we travel on under the guidance of the holy Spirit, looking forward to the time when we shall meet the Bridegroom, but it represents also the experiences of the Church as a whole for the past eighteen centuries, approaching to and hoping for the meeting of the Bridegroom and the marriage feast, the joys and blessings that are to follow when we shall be forever with our Lord, the heavenly Bridegroom. (6) As Isaac went out and met the bridal party on the way, at the well, so Christ meets his Church at the end of the journey. (7) The account tells us that when Rebecca recognized Isaac she put on a vail and alighted from the camel. Applying this to the antitype we see that at the end of our journey the Church shall pass beyond the vail and alight from the accessories of the present journey, and be thenceforth under the direct guidance and blessing and in the presence of the heavenly Bridegroom. What joys, what blessings, what glories are implied in this! As Isaac had but one wife, so Christ has but the one Bride, and the present period is for the testing of those who will be acceptable for that position. Respecting the type, Rebecca, Doctor Abbott writes that "Rebecca's noblest monument is found in the fact that in the prayer-book of the Church of England in the marriage service is the statement, 'that as Isaac and Rebecca lived faithfully together, so these persons may truly perform and keep the vow and covenant between them.'" R3953:3 

It meant something to Rebecca to leave her father's house, her own people, her own country with which she was familiar; and so it means considerable for all those who accept the Father's call through the Holy Spirit and become members of the Bride of Christ. The Prophet addresses these, saying: "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."

Only a whole-hearted love for the Lord and a well-grounded faith in the "exceeding great and precious promises" will carry us through to the end of the journey, joyful in anticipation to be finally accepted into glory with our Beloved, the King of Glory. We are to remember that during this Gospel Age millions have heard of the Message of the Holy Spirit, inviting to membership in the Bride class; but not all have promptly said, "Yes, I will go." Rebecca types only the successful ones, who will finally make their calling and election sure, and become members of the Bride, the Lamb's Wife. R5187:6 

Bible students seem well agreed that Isaac represents Christ. As Abraham gave his son Isaac, in whom centered the promises, to be sacrificed, so the Heavenly Father gave His Son, Jesus, to be the Sin-Offering for Adam and his race, and received Him again from the dead, as Abraham figuratively received Isaac.—Hebrews 11:17-19.

Isaac's bride, Rebecca, typified the Church of Christ, which is to become His Bride in the resurrection, at His Second Coming. The correspondencies are remarkable. If Isaac represented Jesus, then Abraham would represent the Heavenly Father, and Eliezer, the servant, sent to get the bride, would typify the work of the Holy Spirit, the Spirit of Truth.

The custom in olden times respecting marriage differed from the custom of our day. God evidently arranged that Jewish customs should illustrate spiritual things. Thus, instead of Isaac's seeking a bride, Abraham sought a bride for him, sending by Eliezer. Thus the picture is complete, as Jesus declared, "No man can come unto Me except the Father which hath sent Me draw him"—invite him.—John 6:44.

As Rebecca was found with the sheep, watering them, so those called to be the Bride of Christ are usually found, not in fellowship with wolves, but with the Lord's sheep. Moreover, Rebecca and the sheep were found at the well, symbolically representing the desire of the Little Flock class for the Water of Life—the well representing the Bible.

Rebecca was found serving water to the flock, representing well those whom Jesus would select for His Bride class. He is seeking, not for those who would lord it over the sheep, but those who feed, refresh and serve them.

The blessing upon Rebecca was, "Be thou the mother of thousands of millions." (Genesis 24:60.) To some Bible students this implies that the Church of Christ will mother in regeneration the millions of Adam's race, as the glorified Redeemer will be their "Everlasting Father."—Isaiah 9:6. PD27

Up hill and down, through sunshine and shadow, the camels finally brought Rebecca to her journey's end. So with the antitypical Rebecca. They start in the pathway of obedience and self-denial, leaving their father Adam's house. After they accept the Holy Spirit's suggestions and decide to go to Christ, they begin promptly to take up their cross and follow Him. Through sunshine and shade—trials and difficulties of the journey—they travel down through the centuries of this Gospel Age.

As Eliezer brought Rebecca and her maids safe to the end of their journey to the presence of Isaac at Lahai-roi, so the Holy Spirit will guide the Church to the end of the journey to the presence, parousia, of Christ. The camels which bore the treasures and jewels to Rebecca's home, and which afterward brought her and her maidens and Eliezer back to Isaac's home, would seemingly represent well the Holy Scriptures, by which the faithful are borne along—the agencies sent by the Father and the Son for the comfort and assistance of the prospective Bride on her journey.

Following the custom of the time, she put on a veil and alighted from the camel to meet Isaac. So the Scriptures tell us that the Church must pass beyond the Veil before she will be fully received by the antitypical Isaac into all the holy associations foretold.

Rebecca's maidens doubtless typified the blessings of the consecrated class, now following with the Bride class, but not living up to their full privileges and opportunities. The blessing pronounced upon Rebecca, "Be thou the mother of thousands of millions," represents the future of the Church; for as the Redeemer will, during His Messianic Kingdom, become the Father or Life-giver to thousands of millions of Adam's race, bought with His precious blood, so the Church, His Bride, will become the mother of those same thousands of millions of humanity, in the sense that she will be their care-taker and supervisor, to assist them forward to full perfection. R5187:6

"THE BRIDE, THE LAMB'S WIFE."

"I have espoused you as a chaste virgin unto one husband, even Christ."—2 Cor. 11:2.

The letter of the Apostle Paul in which these words occur was addressed to the Church of God at Corinth and to all the saints in all Achaia (2 Cor. 1:1), and together with the other epistles was designed by the Holy Spirit for the instruction of the whole Church, during the entire Gospel age. Therefore when the Apostle says, "I have espoused you as a chaste virgin unto one husband, even Christ," it is evident that the entire faithful Church is meant—all who as "wise virgins" will continue faithful to the espousal vows. Such will, in due time, be accepted of Christ as his glorious bride without spot or wrinkle or any such thing.

This beautiful figure of the Church's relationship to Christ is made very prominent in the Scriptures. See the invitation to become the bride in Psa. 45:10,11, and the promised joy and gladness of those who accept it and prove themselves worthy of it. Then read Paul's counsel to the husbands and wives who are truly wedded in the Lord: they two shall be one flesh—as one person, having but one mind and one common interest, purpose and aim. And for this purpose, to this end, each is to forsake the former ties which united them to parents and brothers and sisters. Then says the Apostle, "This is a great mystery"—it is something rarely seen, even among Christian husbands and wives—"but I speak concerning Christ and the Church," the Bridegroom and Bride between whom the union will be perfect.—Eph. 5:22-33.

Isaac and his wife, Rebecca, furnish a striking type of Christ and the Church as bridegroom and bride, to which we will refer later; and the Revelator points to the heavenly Jerusalem, the glorified Church, as the bride, the Lamb's wife.

The teaching of this oft-repeated and beautiful symbol, by which the Lord would have us understand and appreciate his great love and tender care for us as his Church, is so plain that it seems strange that any should fail to comprehend it; yet through a misapplication of a type some few have reached erroneous conclusions on the subject. Two of the dear friends of the truth think they have found new light on this subject, though their views differ somewhat, and both cannot be right.