Third reading
A.J.G. We have already considered the assembly as being typified in the garden of Eden, a sphere which maintained what was for the pleasure of God. It is truly a garden and there is discernment there between good and evil, this being typified in the tree of the knowledge of good and evil. Then we have been occupied with the assembly as being typified by the woman led to the man. We will now consider chapter 24, which has often occupied us in the ministry, and my desire is that the Lord will give us a fresh touch this morning. Peter had confessed the Lord as being “the Christ, the Son of the living God”, and in Genesis 2, Adam is really a figure of Christ, that is to say one by whom God effectuated all that was for His pleasure; it is in the light of this that the assembly is given to Him. We could say that chapter 24 presents the Son of the living God, that is to say that Isaac is seen there as being the object of his father’s affections. It is good to see that Christ is not only the Head and Centre of a world of glory; but in this position, He is the beloved Son, so that the great system that God has before Him is a system of love all concentrated on the Son of His love.
This chapter therefore presents the assembly as being acquired by the service of the Holy Spirit and in view of being led to Isaac in the position of affection. That enters in a particular way into the service of God in the present time. In order that God should be served in the assembly, the assembly must be conscious of its own part in the affections of Christ. That is what is in view in the service of the Spirit in this chapter, to lead Rebecca to Isaac as being his wife. I think that we could concentrate especially on the great need for spirituality in the present time. There is a great emphasis not only on the presence of the Holy Spirit, but also on His power at His service; the well, the camels, the servant, all these typifying the Holy Spirit from different points of view. To confirm what I am going to say, I would refer to what the servant says in verse 13: “I stand here by the well of water”. The expression, “I stand” indicates that he has taken a position in a definite way, and then again in verse 30, where Laban comes to the man, it is said that he was standing by the camels, by the well, which shows the great importance of the well as well as the camels.
Ques. Is there a special thought which goes with the fact that the servant, the camels, and the well of water, are considered in the evening?
A.J.G. That may well have a special bearing upon ourselves, for we can say that we are at the end of the day, and it is just at the end of the day that the Lord brings all this out. One of the features of spirituality is seen in dependence, and I believe that this is indicated in the fact that the servant makes the camels kneel down by the well. I know that camels kneel down in the natural way; but God has ordered these things in such a way that these animals, in taking this position naturally, represent the Holy Spirit. Dependence is a feature of the Holy Spirit’s service. He does not speak from Himself, but He speaks what He hears, so that the presence of the Holy Spirit as being recognised by us will produce dependence in ourselves in a characteristic way.
Ques. Is it touching to see that this attitude of dependence has been introduced by the Lord Himself and taken on by the Holy Spirit?
A.J.G. The Lord having taken on humanity
has particularly manifested what is proper to man, saying Himself that He had been cast jupon God from the womb. As you say, the Holy Spirit moves and serves in the same line of thought, so that there is a double influence which is brought upon us at the same time from that of the Son and of the Spirit moving thus in view of our being delivered rom independence
that we are so naturally, so that we should learn to depend really upon God. It is particularly important in the assembly that dependence on the Spirit of God should characterise us. It is is important to remark that it is in a deliberate manner that the servant stands by the well, and it is not without importance what had part in the matter in his coming to the well. In the East, one comes to the well every day; one cannot live if one abandons the well; so that the fact of coming to the well suggests our recognition of the Holy Spirit every day, as being the very principle of our life.
Ques. Do we see an indication of the principle of separation in verse 11, “where he made the camels kneel down outside the city”?
A.J.G. Yes.
Rem. I find it very impressive that, when it is a matter of Rebecca, that is to say in type, the assembly, we have three essential characters of the Spirit.
A.J.G. I think that the well is the first thing, what is fundamental. If we do not learn to judge the flesh and give place to the Spirit, we will not enter into Gid’s things. Then the camels are equally important because they represent the power for movement. It has to be noticed at the end of the chapter that, when Isaac lifted by his eyes, what he saw was that camels were coming; it is this which attracts the heart of Christ when we are together in assembly, it is the fact that the saints are in movement together as being one in the power of the Holy Spirit.
Ques. Could it be said that to come to the well, one has to leave the city?
A.J.G. Yes, and the well was the great source of their everyday life; they needed water every day, so that the question is raised with respect to our concern about the well: What is the principle of our life? Is it that the Holy Spirit is definitely recognised by us and the flesh repudiated?
Ques. Have we a contrasting example with Hagar, who has despised the well and was content with other water?
A.J.G. If the angel had not opened her eyes to see the well, Ishmael would have died. But she is simply going to drink just a little water; then she took a wife for her son from the land of Egypt. So it is that Hagar and Ishmael represent those who at bottom are real believers but who give very little place to the Spirit of God, and who in reality find their own life in other things.
Ques. Is there any indication in the fact that the camels kneel before the well of water while the servant stands near the well of water? 5
A.J.G. The servant takes his place definitely by the well, near the camels, and while we recognise that the Holy Spirit is down here, in the end He leads us into all the truth and to reveal to us all that belongs to the assembly, nevertheless He cannot make progress with us if we are not accustomed to give place to the Spirit and if we do not learn to leave ourselves to the power of the Spirit, being dependent on the Spirit when we are gathered in assembly.
Ques. Is it not touching that it should say, “at the time when the women came out to draw water”?
A.J.G. That should indeed impress us. If one of the maidens of the people of the city had not come to the well, they would surely have been excluded.
Rem. I believe that what our brother has said has more in view the fact that the camels are kneeling before the well of water, while the servant is standing by the fountain.
A.J.G. The well would be the general thought, while the fountain would be more the springing up.
Ques. Would you say that the well is the system of grace?
A.J.G. Not necessarily.
Rem. I think that it would be right to say that the well represents the whole system. The well would represent the thin taken together, while the fountain would be the springing up; it speaks of a fountain springing up.
A.J.G. It is what is furnished for the fountain to spring up; that requires certain exercises on our part to maintain the well. In the days of Isaac, the Philistines had stopped the wells; they could hinder the springing up of the fountain by stopping the well, but the fountain is still there. the well needs to be dug to make room for the fountain, so that the well indicates the necessity on our part of ensuring the free springing up of the fountain.
Rem. The nobles dug the wells with their staves.
A.J.G. It is not the usual way of digging wells, but that brings in the idea of dependence which is suggested in the staff.
Rem. If the wells of water are here outside the city, in the Song of Songs, we find a fountain in the garden, a well of living water which flows from Lebanon, the principle of separation.
A.J.G. If there are good conditions
maintained in the path of separation, then there will be occasion for the springing up of the fountain in the garden. It is a case of knowing if there is a custom in our lives of coming to the well.
Ques. What do you think of Numbers 21 where there is the well and it is necessary to sing for it to rise up, rather than having the fountain?
A.J.G. I rather think that Numbers 21 would apply particularly to an occasion such as this, that is to say we recognise that the Holy Spirit is here with the saints and in a spontaneous way we sing to Him, recognising that He is ready here to serve us, putting His service at our disposal, not having confidence in some possibility that might be of ourselves, but waiting on the Spirit so that he will show us the truth in a fresh way; that is what the fountain suggests.
Rem. The well was there and we have the general thought, but it is necessary to have special exercises for us to be able to benefit from the water.
A.J.G. This there is the responsibility on the part of the nobles to dig the wells under the direction of the Lawgiver, which suggests that there is submission to the Lord; then the thought of the staff suggests dependence. All of us in principle are nobles as having received the Holy Spirit, but that would apply in a particular way to those who lead among us in each locality, those who accept their responsibilities, who recognise the Holy Spirit every time that we come together, so that the truth can be developed in a living way.
Ques. Would you say that those who forsake the assembling of themselves together are people who are not coming to the well?
A.J.G. Neglecting the well could be found with people who do not miss coming to meetings, because the thought of coming to the well is more individual in the body of Genesis 24. That raises the question of knowing if we living according to the flesh or according to the Spirit, because to move in what belongs to the assembly answering to Christ, there must be spiritual conditions.
Rem. There were other camels besides these ten.
A.J.G. Abraham had other camels, which would indicate the riches in the Holy Spirit. The servant took what was necessary, that is to say ten camels.
Rem. He did not take them under an order, but of himself.
Ques. Would you say why it is that it is the maidens of the city who come to the well? Is it that the feminine side is in view, corresponding to the assembly?
A.J.G. The feminine side is actually emphasised because it has to mark the assembly in relation to Christ. It is clear that Rebecca had found how it was easy to serve the servant; the more we learn to act thus with the Holy Spirit, the more we will apprehend how it is suitable to serve the Holy Spirit. The Holy Spirit is Himself God and He dwells in us; and all the tings that please God, in which we occupy ourselves, would furnish refreshment to the Holy Spirit; and all that we do that is for the displeasure of God would grieve the Holy Spirit. Rebecca is a person who had the habit of coming to the fountain; she was able to respond freely to the servant's request and to pour water not only for himself but for his camels.
Ques. Is Rebecca distinguished in that from the other young women of the city?
A.J.G. Yes, and the servant took note of in a particular way of certain features, as it is said in verse 22 that the man took a gold ring and a nose ring of gold, and two bracelets for her hands, and he put all that before her, as if he took particular pleasure in the features of spiritual discernment or sensibilities that characterise those who come to the fountain. He also took account of activities for the hands suggest all the activities of love which are developed among the saints, hospitality for example, and other things; all these things are the fruit of the Spirit, which pleases God. The Holy Spirit would bring all this out as being the features which please Him in the assembly.
Rem. In John 4, it is a question of springing up for him who drinks, and in chapter 7, it is a question of rivers of living water which flow out.
Rem. I have understood, according to what you said at the beginning, that you had rather in view the fact of being led by the Holy Spirit in present enjoyment.
A.J.G. That is precisely what I had in my mind. The fact of coming to the well is basically characteristic, so it is a case of knowing if we have put ourselves in the way of the power of the Spirit.
Rem. A remarkable thing in verses 15 to 21 is the haste with which the servant and Rebecca act.
A.J.G. Sometimes, when we are together,
there is a lack of liberty, and as a result a delay, while Rebecca before the servant has remarkable haste, a readiness to act immediately, not that she manifests in any way
the activities of the flesh, but the Holy Spirit would produce liberty and spontaneity.
Ques. Is the well linked with spiritual life in the individual, and the camels with the power of movement in the assembly?
A.J.G. Exactly so. But it is good to note also the question that follows in this chapter, which is that Rebecca, far from being detained by bad things, will not even be detained by something legitimate, in its own sphere, when her brother and her mothers wanted to detain her. She shows that she is determined to go with the man; and then, having said, “I will go”, she acts according to her determination. It is said that she arose and her maids, and that they rode on the camels and went after the man. As soon as
she acts thus, it is said that the servant took Rebecca. I believe that this would greatly help us when we are together in the assembly, if our minds were to be decided to give ourselves over to the Spirit. John says, “I became in the Spirit on the Lord’s day”; that is something which is done by its own power; He became such. It is a little like Rebecca mounting the camels, and then the servant took her.
Ques. What is the difference between going with the man and going with the servant?
A.J.G. The thought of going with the man would indicate that we are served in the power which is deployed in the camels; while following the man would show that he leads in a certain direction.
Rem. In the first part of the story, we have the servant who is called servant; until Rebecca agrees to give to drink; when he has received the water and he has made his gifts, the servant is called the man; and when Rebecca goes with the man, he is once again called the servant.
A.J.G. That is very interesting. He begins as being Abraham’s servant; as being honoured by Rebecca, he becomes a man who takes charge of her; and then he becomes once more Isaac’s servant, saying, “That is my master”.
Rem. There is another well at the end of the chapter, verse 62.
A.J.G. Isaac had just returned from the well of Beer-lahai-roi. It is a well which has some reference to the revelation of God, which suggests that the Lord would be known by us in relation to the whole revelation of God, that is to say when we come to enjoy our full portion with Christ, what is in view, although it may not be presented in this chapter, is that we should be available under the hand of the Lord to respond to the blessed God, in the way in which He is
made known, the Holy Spirit being necessary for that also.
Ques. What do you think about Isaac’s meditation?
A.J.G. It is very touching to see that he had gone out to meditate, and that that happened towards evening. I believe that we could rightly say now that the Lord is particularly occupied with the assembly, and that He is waiting until there is on its part a response in the power of the Holy Spirit. So it is that he lifted up his eyes; and it is said, “behold, camels were coming”. That shows, it could be said, with all reverence, that the heart of Christ is moved in seeing the camels coming, that is to say that He sees the saints in movement towards Him in the power of the Spirit, so that there is entire harmony between Isaac and Rebecca. It is said that Isaac “lifted up his eyes”, and “Rebecca lifted up her eyes.
Ques. Do we have such a moment on Lord’s day morning?
A.J.G. I think so, That is what the Holy
Spirit would produce, a perfect harmony of minds between the assembly and Christ. The Holy Spirit understands perfectly all that moves the heart of Christ, so that the great need is to be subject to the Spirit.
Ques. Is that why it is said in verse 6, “she had said to the servant”?
A.J.G. There is an idea of communion between Rebecca and the servant: “she had said to the servant, who is the man?”
Ques. Would you say something about the fact that Rebecca got down from the camel?
A.J.G. She sprang off the camel; that shows great activity and energy on her part. What do you think yourself?
Rem. You have said that the camels would represent power.
A.J.G. It is not that we can ever dispense with the Spirit’s power, but the camels are the power by which we are led to Christ in the assembly.
Ques. Do you think that the service of the Spirit changes its character when the assembly is near to her Head?
A.J.G. I suppose so. It is not that the Spirit withdraws; we are always dependent on His power, so that it is through Christ and by the Spirit that we have access to the Father. But it is very evident that the service of the Spirit is to lead the assembly to Christ down here. It is to be especially noted that when Isaac lifted up his
eyes, he saw that camels were coming, and it is clear that his heart was moved by seeing them.
Ques. Is there a connection with Song of Songs 8: 5:
Who is this that cometh up from the
wilderness,
Leaning upon her beloved?
when we enter into another sphere, after the Supper?
A.J.G. What is accentuated there is the support of the Beloved, while what is accentuated in Genesis is the power of the Spirit.
Rem. When she has come into relation with Isaac in the tent, she had no need of the camels.
A.J.G. We have no need of the camels in the tent, that is to say the Spirit under that character, but we are never without the power of the Spirit.
Rem. He will be with us eternally.
Rem. It is well to contrast the varied character of the Spirit’s service.
A.J.G. There is another thought. It is said
that “she took the veil, and covered herself”. That shows an increase in spiritual sensibility on her part as to what suits the presence of the Lord.
Ques. Could we think in that connection of the exclusiveness of the love of the assembly for Christ?
Rem. Her beauty must be kept for Him.
Ques. Is there not also the thought of reverence?
A.J.G. There is, I believe, great sensibility as to what is suitable, and the Holy Spirit produces that in us.
Ques. Is there not an idea of greater attention to the Spirit in the fact that Rebecca, who did not know Isaac, said, “I will go”?
A.J.G. That shows how the servant had
spoken of Isaac. It says, for example in verse
35: “And Jehovah has blessed my master greatly, and he is become great …”, then in verse 36, “And Sarah, my master’s wife, bore a son to my master after she had grown old; and unto him has he given all that he has”. So that we can well understand that Rebecca would be more and more attracted to Isaac as a result of the service of the servant towards her. That is exactly what the Spirit loves to do; He loves to glorify Christ and to take of the things that belong to Him and communicate them to us, to make us feel comfortable as being One who has come from heaven exactly for the purpose of leading us to Christ, and that at the present time.
Ques. The testimony of the servant at the beginning was that a young maid would become the wife of Isaac. Does the fact that Rebecca has taken a veil show that she has arrived herself at this thought in her own soul?
A.J.G. She proves what she must be personally by the spiritual features that mark her.
Ques. Does the end of the chapter lead us to the greatest intimacy that we can reach with the Lord?
A.J.G. I think so.
Rem. It is very interesting to compare the end of verse 65 and verse 67; the servant took Rebecca, and then Isaac took Rebecca.
A.J.G. Do you not think that that should affect us, that the assembly should be such an object of divine interest: she is provided by the Father for the Son, and is the subject of the Spirit’s interest. The Lord puts such great value on the assembly, that He can consider it on the one hand as being the provision of His Father for Him, and on the other as being the result of the faithful service of the Holy Spirit; and in the third place as being the result of His own service to her. If we are in movement on these lines of thought, we will realise that we must be very precious to the heart of Christ.
Ques. What do you say about verse 66:
“And the servant told Isaac all things that he had done”?
A.J.G. It is something between the servant
and Isaac. I do not know that I could say much about that sort of thing. However, it is very interesting to see what perfect accord exists between one and the other, between the Son and the Spirit.
Rem. It is the second time that love is mentioned.
A.J.G. The first time it is the love of the Father for the Son: “Take now thy son, thine only son, whom thou lovest” (Gen 22: 2); and the second time, the love of Isaac for Rebecca, the love of Christ for the assembly.
Rem. The assembly is very near to divine Persons.
Ques. What is the thought in the wife: “She became his wife”?
A.J.G. In think that that indicates the reality of union. He would love her because she had become his wife; she would enter into union and he would love her because she has entered into it.
Ques. Could we say that the assembly is kindred to Christ as being bone of His bone and flesh of His flesh?
A.J.G. That is indeed true, but it is not what is found in this chapter. This chapter would envisage Rebecca as being of the same line as Isaac; that flows from the fact that we are not only born of God but as having the Holy Spirit, we are of the same order of man as Christ, having part in the life of the heavenly Man. It is the life that is in Christ Jesus, the Lord is able to consider us as being of His own order of humanity, and as a result dignified by Him, as it is said in the epistle to the Hebrews: “He that sanctifies and those sanctified are all of one” (Heb 2: 11), that is to say that they are of the same order of humanity.
Rem. The Lord possesses the assembly not only by His death and all that He has done, but by the ministry of the Holy Spirit.
A.J.G. There is nothing in this chapter that suggests the death of Christ, as far as I see.
Rem. That is seen in the type of Eve.
A.J.G. There had been a work of God which is not the subject of this chapter. God had worked before what we have in this chapter to produce Rebecca’s state of mind.
Ques. Would you tell us the difference between Ephesians 5 (“Christ loved the assembly”) and this passage where Isaac loved Rebecca?
A.J.G. I think that in Ephesians 5, where it us said that “Christ loved the assembly”, the Lord takes account of God’s mind, which was that He should have the assembly; and so it is that He loved the assembly and gave Himself for it. But in this chapter here, Isaac loves Rebecca on account of the features which come to light in her, that is to say that she says herself, “I will go”. That signifies much for the heart of Christ. The Lord sees the saints ready to give an ever greater place to what is of the Spirit, and not to be held back by what is natural, because the present day is the day of spiritual things. The Lord Himself is a quickening spirit, and our blessings are spiritual blessings in heavenly places; today is the day of the Holy Spirit, so that the Lord is waiting that we should be marked by what is spiritual rather than what is natural, and He loves to see the saints moving on this line of thought.
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