Isaac: 14. The Bride Called for Isaac: :Genesis 24:50-53

From: Isaac By: William Kelly
Genesis 24:50‑53  •  5 min. read  •  grade level: 8
We may observe how Eliezer acts with the decision given by a single eye. Not only have we prayer in the Spirit, and worship; but there is a walk singularly devoted to the will and word of his master who sent him on this mission for his son. On this he is exclusively set. It was quite outside the world and its objects. Eliezer will not swerve from his errand; he allows no need of the body to interfere with its being the first object before him: to it all other claims must bend.
“And Laban and Bethuel answered and said, The thing proceedeth from Jehovah: we cannot speak to thee bad or good. Behold, Rebekah [is] before thee: take [her], and go away; and let her be wife of thy master's son, as Jehovah hath said. And it came to pass, when Abraham's servant heard their words that he bowed down to the earth before Jehovah. And the servant brought forth vessels of silver and vessels of gold, and clothing, and gave [them] to Rebekah; he gave also to her brother and to her mother precious things” (vers. 50-53).
It is just so for the church and the Christian. The Holy Spirit given and indwelling acts by the Father's will for the glory of Christ Whose bride is the church, Whose member is every Christian. He is a spirit not of cowardice nor of indifference, but of power and of love and of a sound mind; above all He is given to be with us forever and in us to glorify Him Who glorified the Father.
Is it objected that this is to confound the Holy Spirit with the church and the Christian? It is really scriptural truth, not confusion. The objection flows from failure to discern that it is of the essence of the Spirit's action to merge Himself as it were in the object He employs or abides in. Hence every good fruit, of which He is the source and power, is set to the object's account. Indeed the case is equally true of those possessed by evil spirits. Thus the two demoniacs in Matt. 8:2929And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? (Matthew 8:29) cried out, saying, “What have we to do with thee, Son of God? Didst thou come here before the season to torment us?” Still clearer is this quasi-identification expressed in Mark 5:22And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, (Mark 5:2), where, when asked his name, the chief of the two answers, “Legion is my name, because we are many.” No less plainly does it appear in Luke 8:28, 2928When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. 29(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) (Luke 8:28‑29), where the possessed said, “I beseech thee torment me not;” and the evangelist continues, “For He had commanded the unclean spirit to go out from the man.” Hence we see how profoundly correct it is in the history that Eliezer, typifying the Holy, Spirit's action, should represent the church and the Christian also.
We can scarce fail to note too how God controls hearts as well as circumstances in pursuance of the design in hand. It is not that difficulties or dangers were lacking. They were many and manifold, to exercise faith in Himself Who in the face of contrary appearances knows all beforehand, and works all things according to the counsel of His own will. We have no reason to accredit the zeal of Laban and Bethuel for the divine glory; yet they fell in at once with what was set before them, confessing that the thing was of Jehovah which left them without a word to oppose. Their yielding at once, their recognition that Abraham's word was Jehovah's doing, drew out the fresh adoration of Eliezer.
Then follows the bestowal of proper bridal gifts of silver and of gold, with clothing, for Rebekah, as well as precious things for those connected with her. It will be found by those who investigate symbolic usage in scripture (for example in the tabernacle's construction), that, as silver answers to divine grace, so does gold to divine righteousness. This certainly is plain in the antitype of Eph. 4 where to each one of us, it is said, was the grace given according to the measure of the gift of Christ. “Wherefore he saith, When he ascended on high, he led captivity captive, and gave gifts to men And he gave some, apostles, and some, prophets, and some, evangelists, and some, pastors and teachers; for the perfecting of the saints unto (or with a view to) work of ministering, unto edifying the body of Christ.” Could any type be more appropriate in this place? Here only, where it was so needful to complete the picture, it is given with marked care. Never were given gifts so distinctly flowing from the grace of God in Christ, and based on God's righteousness.
The power of Christ's victory will be fully and in many other ways manifested in heaven and earth another day. Meanwhile these gifts are the witness of His love to the Christian and to the church, delivered already from the enemy's power. He, the ascended Man, gave them to men; and this in virtue of His previous descent in humiliation the human victims of Satan's malice and of their own folly and sin. All is for the perfecting of the saints unto ministerial work and unto edifying Christ's body; all looks on to the bright future when Christ will present to Himself the church glorious, having no spot, wrinkle, or any of such things, but that it should be holy and unblemished.