There may be a question in some minds as to whether we are to view this deeply-interesting portion of scripture as _a type_ of the calling out of the Church by the Holy Ghost. For myself, I feel happier in merely handling it as _an illustration_ of that glorious work. We cannot 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. What, therefore, are we to learn from the chapter before us? I believe it furnishes us with a beautiful illustration or foreshadowing of the great mystery of the Church. It is important to see that, while there is no direct revelation of this mystery in the Old Testament, there are, nevertheless, scenes and circumstances which, in a very remarkable manner, shadow it forth; as, for example, the chapter before us. As has been remarked, the son being, in a figure, offered up, and received again from the dead; the original parent stem, as it were, being laid aside, the messenger is sent forth by the father to procure a bride for the son.
Now, in order to the clear and full understanding of the contents of the entire chapter, we may consider the following points, viz., 1, _the oath_; 2, _the testimony_; 3, _the result_. It is beautiful to observe that the call and exaltation of Rebekah were founded upon the oath between Abraham and his servant. She knew nothing of this, though she was, in the purpose of God, so entirely the subject of it all. So it is exactly with the Church of God 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. cxxxix. 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. i. 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 first-born 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. viii. 29, 30.) These scriptures are all in beautiful harmony with the point immediately 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, lay this wondrous purpose respecting the Church, which cannot, by any means, be separated from the divine thought respecting 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 with respect to the son that all led to Rebekah's after-dignity. It is happy to see this. Happy 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. xi. 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. xxii. 2.) THE SON is the grand object of all the thoughts and counsels of God: and if any are brought into blessing, or 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 to sin; he made himself responsible for every thing 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, and went down into the grave under the full weight of them. Hence, 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. Hence, this life is connected with, and founded upon, divine righteousness, inasmuch as Christ's title to life is founded upon his having entirely exhausted the power of death; and 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. (See, amongst many other scriptures, John iii. 16, 36; v. 39, 40; vi. 27, 40, 47, 68; xi. 25; xvii. 2; Rom. v. 21; vi. 23; 1 Tim. i. 16; 1 John ii. 25; v. 20; Jude 21; Eph. ii. 1-6, 14, 15; Col. i. 12-22; ii. 10-15; Rom. i. 17; iii. 21-26; iv. 5, 23-25; 2 Cor. v. 21; Gal. v. 5.)