Jesus our Bridegroom and we His bride

In this book we have the best of the one thousand and five songs written by King Solomon (1 Kings 4:32), and it has been incorporated into our Bible –- look up 2 Timothy 3:16. There are difficulties in connection with this book; for example, the name of God is not mentioned and it is not quoted by our Lord or by any of the writers in the New Testament; also, sometimes the language is obscure and it is not always easy to be sure who the speaker is. However, it has been a source of endless delight to the saintliest men and women all down the ages. It is a beautiful love story presented in poetic form. All through the book the love of the bridegroom for his bride, and of the bride for her bridegroom, is emphasised, and this pictures the wonderful union which exists between Christ, the Heavenly Bridegroom, and His Church, the Bride of Christ –- and thus, between Christ and the individual believer. Throughout scripture, metaphors based on the marriage relationship are used of Israel’’s relationship with God and the Church’’s relationship with Christ –- look up Psalm 45; Isaiah 54:5-6; Jeremiah 2:2; Hosea 2:14-23; Matthew 9:15; John 3:29 and Ephesians 5:23-27; and this is beautifully summed up for us in the key-verse of this first study, in which we hear the bride joyfully exclaiming, ““My lover is mine and I am his.”” Let us consider these words and see something of the nature and significance of this holy union which has been effected between Christ and the believer.

1. (1) It is a Divinely accomplished union. When the bride says, ““My lover is mine and I am his””, it is the initiative of the bridegroom that is emphasised. How wonderful it is that as believers we are ““married to another””, even to the Lord Jesus the Lover of our soul (Romans 7:4); and we are made with Him “”one flesh”” (Ephesians 5:30-32).
2. (2) It is a Gracious union. The hymn is right – – “Loved with everlasting love, led by grace that love to know.”” The bride was unworthy of her bridegroom’’s love –- as we are unworthy of the great love of our Lord and Saviour Jesus Christ –- look up and compare Romans 5:8.
3. (3) It is an Eternal union. We are eternally united with Christ, our Heavenly Bridegroom. Not even death will part us –- look up and compare Malachi 3:17; Romans 8:35-39 and Colossians 3:3. ““I am His, and His forever!””

Let us consider this union a little more closely and see exactly what it means to those who can truly say of the Lord, “”My lover is mine, and I am His.”

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1. HE IS MY BRIDEGROOM AND I AM HIS BRIDE

There is no closer, more intimate or more sacred union than that of husband and wife, and we have this emphasised in Ephesians 5:23-33. Just think of it! The Lord Jesus is my Bridegroom, the Lover of my soul, and I am His bride! What does this mean? It means two things in particular:-

1. (1) It means that I share His love. Over and over again in the Song of Songs the bride calls her bridegroom her ““lover””. This is a beautiful title; no-one can compare with Him, and again and again she speaks of his love for her and also of her love for him. This is something they share together –- just as we, as believers, share the love of the Lord Jesus for us and our love for Him –- look up Song of Songs (his love for her) 1:2; 2:4; 2:10 and 13; 4:7 and 7:10; and (her love for him) 1:7; 2:5; 3:1,2,3 and 4; 4:10; 5:8 and 7:12.
2. (2) It means that I bear His Name. In a marriage the bride takes the name of the bridegroom; and the same is true with the believer who becomes united by faith to Christ –- look up Song of Songs 1:3. We as believers are called ‘‘saints’’, because of our union with Christ –- look up Romans 1:7; we are also called ‘’Christians’’ for the same reason – look up Acts 11:26.

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2. HE IS MY FRIEND AND I AM HIS COMPANION

In speaking of the beautiful character of her bridegroom, the bride (in Song of Songs 5:16) says, ““This is my lover, this my friend””; and Jesus, to the believer, is the Friend of friends, and we are His chosen companions –- look up John 15:15. This means two things in particular:-

1. (1) It means that He tells me His secrets. This is something distinctive about friendship. Friends share secrets. Abraham was “”the Friend of God”” (James 2:23); and compare John 15:15 and Psalm 25:14. What a wonderful thing it is to share the Lord’s secrets! – look up Proverbs 3:32. See also the special promise recorded in John 7:17.
2. (2) He understands my weakness. There are at least two instances in the Song of Songs where the bride, through carelessness, neglect, laziness and indifference, grieves her bridegroom, but he does not abandon her –- compare Song of Songs 3:1-3 and 5:2-8. He is not only her bridegroom, but he is her friend, and he understands her through and through –- look up Proverbs 18:24. How wonderful it is that our Lord Jesus Christ bears this relationship to us, and that we can claim Him as our Friend! –- look up John 15:14.

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3. HE IS MY KING AND I AM HIS SUBJECT

Solomon, who in all his earthly glory and prowess represents the heavenly Bridegroom, was a king in his own right, and he therefore correctly portrays the Lord Jesus, who is our King. Remember this: He is not only our Bridegroom and our Friend, but He is our King (Song of Songs 1:4; 1:12; 3:9 and 11; and compare Revelation 19:6). This means two things in particular:-

1. (1) As my King, I own His authority. In other words, if He is my King, I must be His loyal subject. This is beautifully brought out for us in Ephesians 5:23-33, where we are told that “”the husband is the head of the wife, as Christ is the head of the church”” (verse 23); that “”the church submits to Christ”” (verse 24); and that the wife is to ““respect (be in subjection to and live in obedience to) her husband”” (verse 33).
2. (2) As my King, I rely upon His wisdom. How wise King Solomon was! –- look up 1 Kings 4:29 and 34; Matthew 12:42 and Luke 11:31. But how wise our King is! –- look up Colossians 2:3 and 1 Corinthians 4:10. He who is our ““Wisdom”” waits to bestow wisdom upon us – look up James 1:5.

We have only taken a brief look at this holy union, the glorious relationship that has been effected between Christ and the believer. How do you stand with regard to all this? Is He your Bridegroom, and are you His bride? Is He your Friend, and are you His companion? Is He your King, and are you His loyal subject?

The Lord Jesus is the Bridegroom

John 3:29 says, He who has the bride is the bridegroom. John the Baptist introduced the Lord to be the Lamb of God (John 1:29) and the Bridegroom (John 3:29). In a chapter speaking about regeneration being the key to enter into the kingdom of God, we see that Christ is the Bridegroom.

The goal of regeneration is NOT ONLY for us to see the kingdom of God (John 3:3-6), but for us to be part of the Bride for Christ as the Bridegroom!

In Matt. 9:15, in the midst of a discussion about fasting, the Lord referred to Himself as the Bridegroom. It’s not about fasting physically or keeping any rules outwardly, but it is about getting to know and love the Bridegroom.

We need to have our eyes opened to see the Bridegroom! The Lord regenerated us with His divine life that we may be His Bride, those living by the divine life and according to the divine nature within (see Matt. 1:18; John 3:15; 2 Pet. 1:4; Rev. 22:17).

We Live in an Age of Dating, of Courtship

Speaking in a holy and spiritual sense, we live in an age of dating, of courtship, and of engagement, where God as the Lover is courting us, drawing us to Himself, and transforming us to be His Bride.

Man’s human need and desire to be married is a reflection of God’s great need and desire to be married. The fact that man is NOT satisfied fully in his human marriage shows that it is only God that can fully satisfy man.

This age is the age of dating, courtship, and engagement between God and His people (see 2 Cor. 11:2), and the Bible as the Word of God betrothes us to Himself that we may be married to Him!

The more we are in the teaching and the fellowship of the apostles and the more we read the Bible in a prayerful way, the more we love the Lord!

The Fulfillment of the Divine Romance: New Jerusalem!

At the end of this age Christ will come again, and His coming will be to marry His redeemed and take them (as the corporate Bride) as His wife (see Rev. 19:7).

Just as in a dating and courtship period, we now have a lot of ups and downs, a lot of crisis, a lot of joys and falling in love, and a lot of sweet moments. But when the Lord returns, at the end of this age, there will be a glorious wedding day (Rev. 21:9).

Christ will come to marry us, and for eternity we will enjoy a marriage life as the wife of Christ in the new heaven and new earth (Rev. 21:2, 22:17).

Today we are in the process of the divine romance, being courted by the Lord and giving in to Him, trusting in Him and learning to be one with Him, being transformed to match Him… but one day the divine romance will be consummated and fulfilled, and we will become the New Jerusalem to match God and be with God for eternity! Hallelujah!

Lord Jesus, we love You. We really love You, our dear Bridegroom. Thank You for regenerating us with Your divine life that we may be part of Your bride, Your counterpart. Lord, we open to Your courting us, Your dating us…. we want to love You more and be transformed in Your image that we may match You! Gain Your perfected and beautified Bride that would satisfy You in love!

The Church as the Bride

Some confusion has arisen concerning the nature of the church as the bride of Christ stemming from the larger problem of the nature of the church itself. The viewpoint of covenant theology, which regards the church as the term including the saints of all ages, tends to obscure the particular line of truth relating to the church as the bride including only the saints of the present age. At the other extreme is the viewpoint of Bullinger and Sir Robert Anderson who distinguish two bodies of believers in this present age, namely Israel and the church, and limit the concept of the bride to Israel only in the New Testament.1 This view is usually associated with the distinction between the apostolic church as being Israel, the true bride, and the later or postapostolic church as a Gentile church, the body of Christ, but not the bride. If the church is considered a term properly applied to the saints of this present age beginning at Pentecost, then the body of Christ and the bride of Christ, are identical in reference and refer to the same believers.

Even if these premises, however, be granted, there is still a measure of confusion in the figure of the bride as related to the church because of the fact that marriage is used to illustrate many spiritual truths in the Scriptures. In the Old Testament Israel is regarded as married to Jehovah. Her disobedience to the law and worship of idols is regarded as being spiritually unfaithful to her husband and a violation of her marriage vows (Isa 54:1-17; Jer 3:1, 14, 20; Hos 2:1-23).

In contrast to the use of the marriage figure as it relates to Israel in the Old Testament, the church in the New Testament is referred to as a bride, but not yet joined to her husband (2 Cor 11:2; Eph 5:25-27; Rev 19:6-8). This is especially evident in 2 Corinthians 11:2 where Paul writes the Corinthians: “For I am jealous over you with a godly jealousy:for I espoused you to one husband, that I might present you as a pure virgin to Christ.” In Ephesians 5 and Revelation 19, however, the bride is referred to as a wife. This is not, however, a contradiction as some have imagined, as in the oriental custom a bride betrothed to a husband is also considered a wife even though she has not assumed that role completely. In the Orient, when the parents of the bride and the bridegroom agreed in a formal way on the future marriage of their children, such an agreement was the legal marriage even though years might elapse before husband and wife might begin living together and assume the full responsibility of marriage. Because of this, the church in one sense is a bride in that she is on earth and Christ is in heaven; on the other hand, she is a wife because she has been betrothed to Christ and set apart for Him.

The fact that the bride and the body of Christ are one seem to be clearly taught in Ephesians 5:23-32 in that the church is referred to as the body and yet the marridge relationship is the main theme of the passage. This is revealed in the present ministry of the bridegroom for the bride as well as in the future fulfillment of this figure.

Preparing a Place for the Bride

While the Old Testament does not discuss theologically the church as the bride of Christ, it does furnish a background in its typology in some of its prominent marriages. Some expositors have found, for instance, in the marriages of Isaac and Rebekah, Joseph and Asenath, Moses and Zipporah, and Boaz and Ruth a typical representation of the plan of God to present Christ with a bride, the church, composed largely of Gentiles.2 In each of these illustrations the bride is non-Jewish, that is, not a descendant of Jacob. Many beautiful spiritual truths can be derived from God’s gracious provision of brides for their respective bridegrooms.

It is only in the New Testament, however, that the program of God for His church as the bride of Christ is revealed in a formal way. Two major aspects are presented, the first of which is that Christ in the present age is preparing a place for His bride to be occupied in the future. This is predicted in John 14:2 where Christ said: “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.” No explanation is given in the Scripture concerning precisely what is meant by preparing a place for His bride. Some have referred this to the creation of the New Jerusalem which is later revealed in the eternal state. The important fact, however, is that Christ has a particular place for this group of saints. Whatever the purpose and character of their dwelling place, their eschatological hope is somewhat different than that of Israel which is looking forward to the kingdom of Christ on earth as a primary objective, even though they will share with the church the New Jerusalem in eternity. Some have thought that the work of preparing a place for the church is simply that of His sacrifice on the cross. The wording, however, indicates a place rather than a way to the place. This has a relationship to heaven itself, even though it is also true that Christ opened the way to heaven by His sacrifice.

While we do not know the nature of the place which Christ is preparing except for scattered references to heaven and the description of the New Jerusalem itself, it may be concluded that the infinite power and love of Christ will prepare adequately for His bride. The church may anticipate heavenly surroundings which will be infinitely beautiful and perfectly adapted to their fellowship with Christ and their worship of Him. the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.” When the work of Christ for His church has been consummated, the church will be in heaven without any evidence of sin which spoiled its testimony in this world. There will be no spot, that is, visible defilement; no wrinkle that is, no evidence of age or corruption, or anything of a similar nature such as a blemish. Instead, the whole church will be completely holy and adapted to the environment of heaven.

A further thought is introduced in the description of the bride as the wife of Christ in Revelation 19:8 where after the announcement of the coming marriage feast and the declaration in verse 7 , “his wife hath made herself ready,” the passage declares: “and it shall be given unto her that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints.” Here the result of the present work of Christ is defined as clothing the bride in fine linen, namely, the righteous acts which stemmed from the present work of the sanctifying application of the Word of God.

The work of Christ for the church in this present age therefore partakes of the character of the loving ministry anticipating that future joyous occasion when the bride will stand complete in heaven with every beauty and grace. The bride is already joined to Christ in legal marriage and in recognition of the price that was paid at Calvary and the acceptance of the offer of salvation. This is the first phase of the marriage relationship. The bride is now awaiting the coming of her bridegroom, which will be fulfilled at the rapture of the church and which is the second phase. Subsequent to the rapture, the marriage feast will be observed which is anticipated in Revelation 19:7-9, which is the third phase. The present work of Christ will therefore have its consummation in these future events and ultimately the church, which is now incomplete and with many deficiencies, will stand perfect in heaven in every beauty and grace. The figure of the bridegroom and the bride is a proper conclusion to all the other figures which depict the relationship of Christ to His church and especially emphasizes that which is yet ahead.

 

Comes With a Shout! (1 Thessalonians 5:17)
Or
We shall not all sleep, but be changed!                   (1 Corinthians 15:51)

1 For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not keep quiet, until her righteousness goes forth like brightness, and her salvation like a torch that is burning. Isaiah 6:1

That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. Ephesians 5:27

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Revelation 21:2

Then one of the seven angels who had the seven bowls full of the seven last plagues came and spoke with me, saying, “Come here, I will show you the bride, the wife of the Lamb.” Revelation 21:9
Last week I said that the fall feasts and in particular Rosh HaShanah have multi-faceted traditions surrounding it. The reason is because so little is explained in Leviticus 23 about what these feasts mean and how to celebrate them. Of the ten traditions that I found, one is called Yom Hakeseh or the Day of Concealment (or the Hidden Day). Another tradition is Kiddushin or Nesu’in or the Wedding Ceremony.

Again, the genius Father God has set up another series of ancient traditions that herald the coming of our King, Jesus the Christ. Remember, first the natural, then the spiritual. (1 Corinthians 15:46).
Previously, I said when the Rapture of the Church occurs, it will also signal a judgment upon the earth. In Revelation, the Church, the Bride of Christ, is revealed at the time of judgment, but will be hidden and protected until the time of tribulation is over and presented to Heaven at the marriage supper of the Lamb.

The Rapture of the Church is a type and shadow of the marriage tradition of the Jews in the first century. The snatching away of the church is a parallel of the bridegroom coming for his bride only at a time designated by the father (1 Thessalonians 5:17).

There are 12 major sections of the traditional Jewish wedding. As you read them, you will see how each relates to us as the bride of Christ and where we get some of our traditions today. But for those of you who want the bottom line up front hiddeness issues are these:

First, during the betrothal period, the bride doesn’t see the bridegroom in person. As a parallel, when we get saved, we are in a betrothal period until the bridegroom comes for us. We never have seen our bridegroom face to face, (though we see through a glass darkly 1 Corinthians 13:12).

Second, the bridegroom doesn’t see the bride either, but is in his father’s house preparing the bridal chamber. This is what Jesus is doing for us, He is preparing a place for us in His father’s house awaiting our arrival, so let not our hearts be troubled, He will come (John 14:1).

Third, only the father knows when the bridal chamber will be ready. It is not up to the son, but up to the father, and he is the only one who has to be satisfied. Only our Father in heaven knows when the plans have been completed by Jesus our bridegroom for our arrival. (Matthew 24:36)

Fourth, the bridegroom comes like “a thief in the night” to get his bride when the father gives the thumbs up. (Matthew 25:6, 1 Thessalonians 5:17)

Fifth, the bride and groom “hide” in the chupah or wedding chamber that was approved by the father for a period of seven days until they are presented at the marriage supper.

Sixth, at the marriage ceremony, the bridegroom is crowned as the king of his household, just as Jesus the Christ will be crowned king of the universe and begin His millennial reign on this earth.

Can you see the hiddeness?   The Bride is hidden from her bridegroom during the betrothal, the Bridegroom is “hidden” from his bride while in his father’s house, and lastly, the bride is “hidden” or protected in the the father’s house for seven days until the bride and groom is presented at the marriage supper.  Can you see the rapture of the church and the start of the third part of Jesus’ ministry: Prophet, Priest, and lastly King?

The following are some more details. But hopefully you have gotten the idea that we are on the brink of greatest triumph and tragedy mankind has ever seen: the instantaneous catching away of millions of people from the earth and the ensuing madness of the judgment of God on those who are left.

Uncontainable desire swells through the end of the Song of Songs. Once again the bride speaks of her desire to give herself physically to the groom in their garden of love (Song of Songs 7:12).

But her desire is frustrated by the constraints of culture. She laments that she can't show public displays of affection to her beloved (Song of Songs 8:1b). Apparently it isn't acceptable for her to even give him a kiss on the cheek like she can to one of her brothers (Song of Songs 8:1a).

So her desires are frustrated. This craving for-Ñyet lack ofÑfulfillment is highlighted by the bride's repeated warning to the daughters of Jerusalem: "Do not awaken love until it so desires" (Song of Songs 8:4).

The bride seems to once again grow weak under the weight of her desire, leaning on her beloved for support as if returning from a long trek through the wilderness (Song of Songs 8:5).

She then cries out to her beloved with one of the most famous sections of the song.

She asks him to set his seal on her heart and arm, claiming her as his own (Song of Songs 8:6a). The intensity of her desire builds as she declares her love for the groom is as strong as death (Song of Songs 8:6b). The heat of her jealousy for her husband's love is like the burning fire of jealousy God himself feels towards his people (Song of Songs 8:6c). All the water on earth cannot not quench it (Song of Songs 8:7).

Finally, she says her love cannot be bought for any amount of money (Song of Songs 8:7b). Not even King Solomon in all his wealth could buy her away from her one true love (Song of Songs 8:12).

As the song reaches a crescendo, we might expect it to end with the lover's embrace. Instead, it ends with more unfulfilled desire. As he has been so many times in the song, the husband is far again, leaving the bride to cry out for him to return (Song of Songs 8:14).

Where is the Gospel?

The greatest love song about the greatest lover ends with a lack of fulfillment. The song is masterfully constructed to lead us to long for God, especially as he has been revealed in our heavenly husbandÑJesus.

He is the one for whom our souls actually long (Psalm 84:2).

Yet, like the bride, the limits and limitations of our cultures, expected norms, and even the world itself, constantly frustrate our pursuits. That is why we must grab on to the fact that Jesus has and will overcome every barrier between his love and our experience of it (Romans 8:39).

His love truly is stronger than death. This is not a romantic sentiment about Jesus, but real, solid truth. Driven by love for us, he died for us (John 3:16). And because of his love for us, accomplished by the power of his Father's love for him, Jesus rose from the grave.

He burns with holy jealousy over us, wanting us to love him back (Deuteronomy 4:24). Nothing, not even suffering or death, can keep him from placing his seal of ownership upon all who believe in him (Ephesians 1:13).

But we still wait for his return. Like Song of Songs, the whole Bible ends with a song of longing and unfulfilled desire (Revelation 22:17). Like the bride, may we wait for Jesus, full of love, expectancy, and praise.

“Christ loved the church and gave Himself up for her to make her holy… to present her to Himself as a glorious church.”  Ephesians 5:25-27

   The Bible uses several terms to describe the church: the city of God, the temple of the Spirit, and the body of Christ.  However, the “bride of Christ” may best describe the divine relationship God is preparing the church to have with His Son.  This divine union is the eternal purpose of God the Father.  It was in God’s heart from before time to obtain a bride and holy companion for His Son.  The apostle Paul knew God’s desire when he declared, “I betrothed you to one husband, so that to Christ I might present you as a pure virgin (2 Corinthians 11:2).”  It was also God’s intent to reveal His divine power and wisdom through the church.  Paul said that God’s grace was given to him “to bring to light… the mystery, which for ages was hidden in God who created all things; so that the manifold wisdom of God might now be made known through the church to the rulers and authorities in the heavenly places, according to His eternal purpose which He accomplished in Christ Jesus our Lord (Ephesians 3:9-11).”

   From the beginning to the end of the Bible, God’s eternal purpose for man is evident. In the Book of Genesis, we see God created Adam in His image to have fellowship with man and to have man rule over the earth (Genesis 2:27-28; 3:8).  But instead of preserving his friendship with God and his dominion over the earth, Adam disobeyed God and fell under Satan’s domain.  Adam’s rebellion against God affected all mankind and the entire human race inherited his sinful spiritual nature (Romans 5:19).  Yet despite Adam’s fall, God did not change His divine plan.  At the right time, God sent His Son, born as a man, to destroy Satan’s power and restore mankind to Himself.  Jesus Christ came to earth with one overriding mission – to die on the cross in order to rescue us from Satan’s rule and reconcile us to God (Colossians 1:13-22).  Christ’s crucifixion is, therefore, the most momentous event in history and the triumph of the ages.  Through His death on the cross, Jesus Christ redeemed us from both the penalty of sin and   the power of sin.  On the cross, Jesus drank the cup of God’s wrath for our sin so we might drink His cup of salvation.  God used the death of His only Son to perform a divine heart transplant  and save us from certain doom.  When Jesus died on the cross, God exchanged our terminally sin-sick heart with His Son’s divine heart (Romans 6:1-11; Colossians 2:11-3:4).  God then raised Jesus Christ from the dead and exalted Him as the eternal King of glory (Philippians 2:9-11).  Therefore, God included us in His Son’s death so that His risen Son might sovereignly live in us (Romans 6:5; Galatians 2:20; Colossians 1:27).

   From His Son’s death and resurrection, God has created a people in His Son’s image – the body of Christ, the church, who is destined to fulfill His eternal purpose (Romans 8:29-30).  What Adam lost for mankind by his disobedience, Christ regained for us by His obedience to the death.   For as a husband loves his wife, Christ loved the church and gave His life for her.  Just as Eve was created from Adam’s body to be his bride and glory, God created the church from Christ’s body to be His bride and glory.  And as Eve was created as Adam’s helpmate to reign over the earth, God created the church as Christ’s helpmate to reign with Him in the age to come.

   By the cross, our Lord Jesus Christ destroyed Satan’s power to keep us captive to sin and death (Colossians 2:10; Hebrews 2:14; 1 John 3:8).  However, the church has, in the past, chiefly failed to enforce Christ’s victory because she has tried to do, in the power of her soul, what she can only do through the power of Christ’s death and resurrection.  “And they overcame him (Satan) because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death (Revelation 12:11).”  The blood speaks of the triumphant work that Christ has accomplished by His crucifixion.  When the church knows (and acts on) the divine truth that she has died with Christ, the gates of hell will not be able to prevail against her.  When the church realizes she no longer has a sinful nature inherited from Adam and she is a holy new creation in Christ, she will not only vanquish Satan, she will fulfill her eternal destiny.  “Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down (Revelation 12:10).”  When the church puts no confidence in her natural morality and ability and by faith trusts solely in Christ to overcome through her, she will be ready to reign with Him (Philippians 3:3).  “Hallelujah! For the Lord our God, the Almighty reigns.  Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready (Revelation 19:6-7).”  Under the Old Covenant, when Solomon completed building God’s temple, the glory of God filled the temple, which was His house (2 Chronicles 7:2).  Now, under the New Covenant, when the Holy Spirit has completed building the body of Christ into God’s temple, the glory of God will once again fill His house, which is the church (Ephesians 2:19-22).  “’And the latter glory of this house will be greater than the glory of the former house,’ says the Lord (Haggai 2:9).”  

   God’s divine plan is to have an eternal companion and co-regent worthy for His Son and a heavenly family for Himself.  God chose the church for this purpose before the foundation of the world.  He birthed the church from out of His Son’s death and He will glorify His risen Son through the church.  When the church has fulfilled God’s mission of ushering in His kingdom, Christ our King will return and crush Satan under His feet.  Then the bride of Christ, the glorious church, will eternally reign with her divine Lover and Lord, the Lamb of God.

“To Him be glory in the church and in Christ Jesus to all generations forever and ever. Amen.” Ephesians 3:21

STEM Publishing: Hamilton Smith: The Bride of the Lamb.

The Bride of the Lamb.

Hamilton Smith.

Contents
Introduction
Chapter 1 Christ and His Bride
Chapter 2 The Bride in the Counsels of God
Chapter 3 The Call of the Bride

INTRODUCTION

Every instructed believer is aware that the Church — or Assembly of God — is composed of all believers united to Christ in the glory by the Holy Spirit on earth. Further, that the Church came into being at the coming of the Holy Spirit at Pentecost, and will be completed at the coming of the Lord, at the rapture.

We know too that the Church is viewed in different aspects, and presented under various figures, in the New Testament. It is viewed as the one flock (John 10:16); as the House of God (1 Tim. 3:15); as the one Body (1 Cor. 12:12-13); and lastly as the Bride of the Lamb (2 Cor. 11:2; Rev. 21:9).

In each case it is the same company of people but viewed in different ways to present different truths. As the one flock the Assembly is viewed as composed of all believers held together by the attractive power of Christ as the one Shepherd, who leads His people through this wilderness world, saving them from the enemy, protecting them from every danger, and leading them into green pastures. As the House of God the Assembly is viewed as the dwelling place on earth of God the Holy Spirit, where the truth is maintained, and a witness borne to the world of the grace of God. As the one Body, of which Christ is the Head, the Assembly is viewed as a company of people nourished by the Head, and in whom all the fulness of Christ is set forth.

As the Bride of the Lamb, the Church is viewed as wholly for Christ the object of His love, and care, and delight. It is this aspect of the Church that we desire briefly to consider. It is an aspect of the Church that, in a special way, brings into display the love of Christ, and for this reason appeals very directly to our hearts.

There is no more intimate relationship than that of a bridegroom and a bride. Hence the perfect suitability of these figures to set forth the love of Christ for His Church. Briefly we may say that the Spirit of God has used this most intimate of all relationships to set forth,
  First, the Church as the object of Christ's love, care, and delight.
  Second, that in the Church there will be an object suited for Christ to love.
  Third, that in the Church there will be found a companion suited to share with Christ the coming glories of His reign. All that the Bridegroom inherits the Bride will inherit. The sharer of His sufferings in the day of His rejection, she will be the sharer of His throne in the day of His glory. When Christ reigns over the wide earth she will reign with Him.

Chapter 1
CHRIST AND HIS BRIDE
Ephesians 5:22-32

In this very practical portion of the Epistle to the Ephesians the Apostle is exhorting us as to the conduct that becomes believers in the marriage relationship. In so doing he shows the intimate character of the relationship. There are other relations in life, as parents and children, and brothers and sisters, but in no relationship is the link so close as in that of husband and wife. The Apostle says, "they two shall be one flesh:" again he says, "so ought men to love their wives as their own bodies." They are viewed as one; hence the Apostle argues, for a man to hate his wife would be to hate his own flesh, an unheard-of thing. On the other hand to love his wife is to love himself.

To enforce these exhortations and show the true character of this time-relationship of husband and wife, the Apostle turns to the eternal relationship of Christ and His Church. This leads to a very beautiful unfolding of the love of Christ for His Church viewed under the figure of a Bride, of which Eve, in the garden of Eden, is used as a striking type. The Apostle passes before us the love of Christ that secures the Bride for Himself; then, possessing the Bride, the love that forms her in suitability to Himself; and finally, having prepared the Bride, the love that will present her to Himself.

First we read, "Christ also loved the Church and gave Himself for it" (v. 25). The source of all blessing for the Church is the motiveless love of Christ. Before ever the Church was brought into being He loved it with a perfect, divine, and infinite love. He did not first die for it, and cleanse it, and then love it; but He first loved it and died for it, and then cleanses it. And loving the Church He gave Himself for it. He did not only do something for it; He did not simply give up something for it. His love went a great way further than doing something, or giving up something, for the Church. His love went to the uttermost: He gave Himself. All that He is in His infinite perfections; nothing was held back. He gave Himself; more He could not give. And by giving Himself for the Assembly He secures it for Himself, and possesses it by a perfect title. The Church actually exists as the result of Christ's work. Christ has purchased the Church for Himself. Hence, though the marriage has not yet taken place, the relationship between Christ and the Church already exists. The Church is not a company of people who are being put to the test by commands which they have to obey in order to gain the relationship. Christ has brought us into relationship with Himself wholly by His own work, the fruit of His own love. The responsibilities and privileges of the Church flow from the relationship that has already been formed. We belong to Christ, and it is our privilege, as well as our obligation, to be entirely His, and entirely for Him. Christ, we need not say, has ever been faithful in His changeless love, though, alas, how much the Bride has failed in devotedness to the Bridegroom!

Secondly, having so touchingly presented the love of Christ in giving Himself for the Church in the past, the Apostle proceeds to speak of the activities of the love of Christ for His Bride in the present. He tells us that Christ has secured his Bride in order "that He might sanctify and cleanse it with the washing of water by the word." The love that by death secured the Bride is now occupied in preparing her for the supreme happiness of being with Himself in glory. The Bridegroom would make her a suited object for His love, and capable of responding to His love. To this end love is occupied in sanctifying and cleansing the Bride. The cleansing is not in order that we may belong to Him, but because we are His; and being His He would have us suited to Himself. He would have us in devoted affection set apart entirely for Himself, and cleansed from all that is contrary to Himself.

The means used to bring this about is "the washing of water by the word." The Lord expresses this in His prayer to the Father when He prays "Sanctify them through the truth, Thy word is truth … for their sakes I sanctify Myself, that they also might be sanctified through the truth." The Lord sets Himself apart in heaven, that, like Stephen, we might look up through the opened heavens and find in Christ in glory a sanctifying Object. Gazing upon Him in the glory we see what He would have us to be, and beholding the glory of the Lord we are changed into the same image from glory to glory, and thus realize the transforming power of a perfect Object. The "word" too, while directing our gaze to Christ, gives us a true revelation of the perfections of the One we gaze upon, so that we are not left to any sentimental imaginations of our own hearts. On the other hand the word detects and condemns in us, and around us, all that is contrary to Christ and the place where He is.

What a value this gives to the "word"! For it is the "word" which He uses for the cleansing of His Church. What confidence should this give in applying the word to our own souls, or in ministering the word to one another — the confidence that we are using that which in grace He uses.

In the light of this Scripture which discovers to us what Christ is occupied with from His place in heaven, we may well challenge our hearts as to what we are occupied with down here. Occurring in the practical part of the Epistle, this unfolding of the love of Christ for His Bride is surely intended to have a very practical effect upon our lives. The question for us all is, Have we before our hearts what Christ has before His? Do we desire to be made suitable to Him, and capable of enjoying, and responding to, His love even now, so that, in the time of His absence, we may be faithful to Christ as a waiting Bride for her absent Bridegroom.

Thirdly, the present activities of the love of Christ for His Bride are in view of what is yet future — "the marriage of the Lamb" — when He will present the Church to Himself a glorious Church, "not having spot or wrinkle or any such thing; but that it should be holy and without blemish." It is not only that the Church will be in glory, but it will be "glorious." It will be like Christ, fit for His glorious presence. Thus He secured His Bride by Himself; He is preparing her for Himself; and will present her to Himself. His love is the source of all, and what love commenced at the cross, love will complete in the glory.

There is, however, further important truth concerning Christ and the Church in this instructive passage. The Apostle proceeds to tell us that Christ nourishes and cherishes the Assembly, treating us as "members of His body, of His flesh and of His bones." This brings before us another precious truth, distinct from that which we have been considering. We have seen that Christ is fitting His Bride for heaven; now we learn that He is also caring for His Bride on earth. Sanctifying and cleansing are in view of the presentation in glory; nourishing and cherishing have reference to our pilgrim journey on earth. His love not only looks on to the glory, but watches over us as we pass through this dark world from which He is absent, on our way to glory. He knows the circumstances we are in, the trials we have to meet, our weaknesses and infirmities, and in them all He cares for us and meets our needs; and thus it is He nourishes us. But He also cherishes us; that is He not only meets our needs, but He does so as those who are cherished as being very precious in His sight.

In order to give us a sense of how precious we are in His sight — of the value He sets upon His Assembly — He speaks of us as members of His body, of His flesh, and of His bones. That is to say, He views us as Himself, for a man's flesh is himself. So that in caring for His Assembly He is caring for Himself. Thus He can say to Saul, "Why persecutest thou Me?" Saul was indeed persecuting the Church, but in so doing he was persecuting Christ.

How precious, as another has said, that "the wants, the weaknesses, the difficulties, the anxieties of the Assembly are only opportunities to Christ for the exercise of His love. The Assembly needs to be nourished, as do our bodies; and He nourishes her. She is the object of his tender affections; He cherishes her. If the end is heaven the Assembly is not left desolate here. She learns His love where her heart needs it. She will enjoy it fully when need has passed away for ever."

Chapter 2
THE BRIDE IN THE COUNSELS OF GOD
Genesis 2

The passage that we have been considering in Ephesians 5, closes with a quotation from the end if Genesis 2, where we read, after Eve has been formed and presented to Adam, "Therefore shall a man leave his father and his mother, and shall cleave to his wife: and they shall be one flesh." Having quoted this passage the Apostle, in Ephesians 5, immediately adds "This is a great mystery: but I speak concerning Christ and the Church." This surely warrants us in saying that in Adam and Eve we have a beautiful type of Christ and His Church.

In the garden of Eden with all its divinely ordered arrangements we not only learn what is in the heart of God for man, but what is in the heart of God for Christ. Adam was not the man of God's purpose; he was only a figure of Him that was to come. We might well ask why was this earth with all its created wonders brought into existence? Now that the mystery of Christ and His Church has been revealed we have God's answer; and in picture His answer is given directly creation is completed, and before ever sin came in. God's answer is Christ and the satisfaction of His heart. It is true that the Church was counselled before the foundation of the world, for the thought of the Church carries us back to the eternal purpose of God and takes us on to eternity. It belongs to eternity, though time and creation are used to bring the Church into existence. The Church was no after-thought with God. Creation was first in point of time, but the Church was first in the counsels of God, as we may surely gather from Ephesians 3, where we read, that God "created all things by Jesus Christ to the intent that now to the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord." The Church having been formed, "the heavens and earth which are now" will, in due time, pass away and the Church will remain for the glory of God and the satisfaction of the love of Christ to the ages of ages.

While however we see Christ and the Church presented in a picture we must remember that Eve presents the Church as the Bride of Christ. As we have seen there are other aspects of the Church, but this we judge, to be the highest conception of the Church, that which is nearest to the heart of God and dearest to the heart of Christ, for therein we learn that God has purposed to secure an object that is entirely suited for the love of Christ. In the Church as the Bride we see, not only a company of people who find in Christ a satisfying Object for their hearts, but, a company of people who become a suited object for the love of Christ. This is the wonder and blessedness of the Church viewed as the Bride of Christ. It is little wonder that the Church should find in Christ an Object of love, but that in the Church an object should be found entirely suited for Christ to love is indeed a great wonder.

With this great thought God opens His book and with this great thought it closes. What God begins with He never gives up. Genesis opens with a picture that discloses this thought of His heart: and though sin and death mar the creation of God, and, in the long sad history of the failure of man and the ruin of the Church in responsibility, the picture is blurred and even lost to view, yet at last this great thought of God emerges into the light, and in the close of the Book we are permitted once again to see Jesus delighting in His Bride, and the Bride waiting for Jesus.

Looking briefly at the picture in Genesis 2, we have in the early part of the chapter a description of the Garden of delights that God provided for man. Eden means "pleasure." It is God's delight to provide for the pleasure of His creature. Thus we find in the garden there is "every tree that is pleasant to the sight," to provide all things beautiful; there is every tree "good for food," to meet all the wants of man; there is the tree of life to give the capacity to enjoy the scene; and there is the tree of knowledge of good and evil with its prohibition, so that all this garden of delights might be enjoyed in relationship with God expressed by obedience to God.

This scene of beauty having been formed, man is placed in the garden to dress it and keep it. Nevertheless, beautiful as the scene is, it falls short of perfection; and for this reason, man is alone. His surroundings were perfect, his position was supreme, he was far above the lower creation — but he was alone, and it is not good that man should be alone. There was everything there for the delight of his eye; there was everything there to sustain life; there was the capacity to enjoy his surroundings: but in all that scene of beauty and plenty, there was not an object that could satisfy his heart, for there was nothing there, from the greatest to the least, that could respond to the love of his heart. The man was alone.

But another scene rises up before our souls. A scene of which this is but a beautiful foreshadowing: a scene into which sin can never enter. Perfect as the garden was in itself, it was liable to the intrusion of an enemy, and we know indeed how soon he entered and brought sin and death and ruin into this garden of delights. But the home it foreshadows is not only a place of infinite perfection and eternal delight, but there "deceiver ne'er can enter, sin-soiled feet have never trod" — a scene where there shall be no more death, neither sorrow, nor crying, nor any more pain. These things are not there, and can never enter there, for they are passed away. But Jesus is there, the Son of Man will be supreme in that realm of glory, and may we not say He will be there to dress it and keep it; for all the adorning of that scene as well as its eternal security will be the result of His own work,

No soil of nature's evil,
No touch of man's rude hand
Shall e'er disturb around us
That bright and blissful land.
The charms that woo the senses
Shall be as bright as fair,
For all, while breathing round us
Shall tell of Jesus there.

But even so, if He were there alone would His heart be satisfied? Would we be satisfied to find ourselves in a scene of infinite perfection and infinite holiness, if Jesus were not there? And will He be satisfied if we are not there? A scene of infinite perfection would not satisfy the heart: we must have an object for the heart, and must not He have an object for His heart? But how is this object to be secured? This we learn in picture as we see the way that God provided an helpmeet for Adam.

First we learn that the one who is to be his helpmeet must be his "counterpart" or "his like," for thus should we read the last two words of verse 18. The one that can satisfy the heart of Adam must be "his like," and thus have the same thoughts and affections, and be able to respond to his love. For love can only be satisfied with an object that responds to love.

The lower creation is passed before Adam. He gives them each a name — not a fanciful name, for in Scripture a name signifies the distinguishing characteristic of that which is named. Hence in naming the animals we see that Adam had perfect knowledge of the animals. But with this full knowledge he fails to find one "his like." In all that lower creation there was not one that could share his thoughts, feel as he felt, and respond to his love. He was on an immeasurably higher plane than the animal creation.

Hence to provide one "his like," there must be a fresh intervention of God, and in this fresh work three things are clearly seen.
First, Eve was taken from Adam,
Second, Eve was formed for Adam,
Third, Eve was presented to Adam.

Here then we have in picture the three great truths that have been before us in Ephesians 5. First if Eve was to be his like she must be taken out of Adam. Hence the deep sleep and the rib taken from Adam, from which the woman was built. So too, if Christ is to have His Bride — one that is His like — that can respond to His love — she must indeed be of Himself. He must go into the deep sleep of death or remain for ever alone; "except a grain of wheat fall into the ground and die, it abides alone." "When Thou shalt make His soul an offering for sin, He shall see His seed." His "seed," which must he His like, is the outcome of His death, and love was behind His death, for we read, "Christ also loved the Church and gave Himself for it."

Further we read, that having taken the rib from man "the Lord God built the rib that he had taken from man into a woman" (N. Tr.). And in connection with the Church, is not this the work that is being carried on at the present time by the Spirit? If through the death of Christ the Bride — one His like — has been secured, at the present time through the work of the Spirit our affections are being engaged with Christ, with the result that Christ sanctifies and cleanses us with the washing of water by the word. Our hearts become powerfully affected by the love of Christ; bridal affections are formed with the result that we are set apart in affection to Himself and cleansed from all that is unsuited to a true and chaste bride.

Lastly there is the presentation of the Bride. Eve is brought to the man. And Adam said "This time [in contrast to the time when the animals passed before him] it is bone of my bones and flesh of my flesh: this shall be called woman because this was taken out of a man." At last Adam finds one "his like." So, too, the day is coming when the Church will be presented to Christ "a glorious Church not having spot or wrinkle or any such thing, but that it should be holy and without blemish." It will be of Himself and therefore His like. It will be formed in His affections by the sanctifying and cleansing effect of the word and therefore able to respond to His love. For all eternity Christ is going to have His Bride, like Himself, one that can think as He thinks, feel as He feels, love as He loves, and hence one that is made perfectly suited to be the object of His love. Then indeed Christ will be satisfied. He will see of the fruit of the travail of His soul and be satisfied.

O day of wondrous promise!
The Bridegroom and the Bride
Are seen in glory ever;
And love is satisfied.

Chapter 3
THE CALL OF THE BRIDE
Genesis 24

The 24th chapter of Genesis is of the deepest interest to the Christian, for therein we have a divinely given picture of what is engaging every Person in the Godhead at the present moment.

Occupation with service, constant vigilance against the enemy, and conflict for the truth — entailed by the need of the world, the increasing corruption of Christendom, and the failure of God's people — may so thoroughly engross our thoughts that at times we may overlook what God is doing in spite of all the power of the enemy, the corruption, and the failure. Hence it is no small mercy that God has given us this beautiful picture which present a comprehensive view of the aims and activities of Divine Persons. Thus, losing sight of man and his failure, our souls may delight in God and His purpose, and be calmed and quieted as we realize that what God has purposed He will most surely bring to pass, in spite of failure and opposition.

To enter intelligently into the typical teaching of the chapter we must seize the connection of the passage with the chapters that precede and follow. Genesis 24 forms part of the last section of Abraham's history, beginning with Genesis 22 and ending with Genesis 25:10. The early part of his history illustrates the individual life of faith, but in this last section we have a comprehensive view of the dispensational ways of God. In Genesis 22 Isaac is offered up, and received from the dead in figure — a striking type of the death and resurrection of Christ. Following upon the offering up of Isaac, we have in Genesis 23 the death of Sarah, and Abraham, "a stranger and sojourner" (v. 4) in the promised land: all being typical of the setting aside, for the time being, of Israel as a nation on the ground of promise, consequent upon the death of Christ. In the call of Rebekah, Genesis 24, we have typically the call of the Church as the Bride of Christ during the time that Israel is set aside. Genesis 25 completes the picture by presenting the marriage of Abraham, and the sons of this second wife, typical of the restoration of Israel and the millennial blessing of the nations.

Confining our thoughts to Genesis 24 we have the unfolding in a picture of the great mystery of Christ and the Church. We see therein the purpose of God and the way He takes to fulfil that purpose.

Let us however keep in mind that it is God's purpose in connection with the Church viewed as the Bride of Christ. As we have seen, this aspect of the Church presents God's purpose to have an object entirely suited for Christ to love. Here then in picture we have the call of the Bride, the adornment of the Bride, and the presentation of the Bride to the Bridegroom in suitability to Himself. Moral suitability to the heart of Christ, and response to the love of Christ, are the outstanding thoughts in connection with the Church as the Bride.

We have seen that Eve, at the creation, speaks of the Bride of Christ. Isaac and Rebekah, eighteen centuries later, again take up the story of Christ and His Bride. There is however a difference, for in Scripture there is no mere repetition; in Eve we see the bride as wholly the result of a divine work which formed her and brought her to Adam: in Rebekah we see the exercise of affection in the bride — the outgoings of love that are called into activity by the servant. If Eve tells us of a divine work for the bride, Rebekah speaks of a divine work in the bride.

The chapter opens with Abraham giving his directions to his servant (vv. 1-9). Then the main portion of the chapter is occupied with the servant and his mission (vv. 10-61). Finally it closes with Isaac and his love for Rebekah (vv. 62-67). Thus in type we have in the first section the Father and His purpose; in the second the Holy Spirit and His work; and in the last, Christ and His affection. Hence in picture we have every Divine Person engaged in securing the Bride.

1

First we learn that the thought of a bride for Isaac originates with Abraham. He it is that commences the story of Genesis 24. He discloses his mind as to the bride for Isaac; he instructs his servant, and sends him on his way. Thus we learn that the thought of a Bride for Christ originates in the purpose of the Father's heart. It is, too, the Father who sends the Spirit to bring the Bride to Christ (John 14:26).

The second verse brings before us the one whose activities form the prominent part in the story — "the eldest servant" of Abraham's house. Very fittingly his name is not mentioned, for is he not a type of the Holy Spirit who has come, not to speak of Himself, but, to take of the things of Christ and show them to us?

The activities of the Holy Spirit in this world are many and varied, but in this chapter the Holy Spirit is presented in picture as bringing the Bride to light, awakening affection in the Bride by unfolding the glories of Christ, and then satisfying those affections by leading her to Christ.

Very significant are the directions that the servant receives from Abraham and rich with instructions for our souls.

1. The bride for Isaac must be suited for Isaac and hence must not be taken from the daughters of the Canaanites (v. 3). Such were devoted to judgment and therefore wholly unsuited to Isaac. This would show that the dealings with Rebekah are not exactly a picture of the grace of God bringing salvation to sinners, but rather of the love of Christ appealing to saints. Were it a question of setting forth the grace of God that reaches the vilest sinners then surely the daughters of the Canaanites would have been the very people to whom the servant would have been sent as in the gospel story, in which God takes up a Syrophenician woman — a daughter of Canaan — to show forth His grace.

2. It follows that if the bride is to be suited to Isaac she must be of Isaac's kindred. So the direction to the servant is, "Thou shalt go to my country and to my kindred, and take a wife to my son Isaac" (v. 4). We have already noticed that the one who was suited to be the bride of Adam had to be "his like," and to obtain one "his like" Adam had to pass through the "deep sleep." Isaac, too, must in type go through death — must be offered up on Mount Moriah — before he could secure a bride from Mesopotamia. So Christ, the great Anti-type, the precious corn of wheat, must fall into the ground and die or for ever remain alone. When His soul is made an offering for sin then we read, "He shall see his seed." Death which cuts a man off from all hope of a seed, becomes the very way by which Christ secures His seed. And His seed is His like, His kindred, as is the heavenly One so also are the heavenly ones. Thus we see the Bride of Christ is composed of those who are suited in origin through a divine work for them, and stand in relation to Christ as His kindred through a divine work in them, producing faith in Christ. On earth the Lord could say, "My mother, and my brethren are those which hear the word of God and do it" (Luke 8:21).

3. Abraham solemnly warns the servant twice over that he is not to bring Isaac again to Mesopotamia (vv. 6 and 8). Isaac in this chapter sets forth a heavenly Christ and hence after the offering up of Isaac in Genesis 22, his name is not even mentioned until the end of Genesis 24. As Isaac was not again to be linked with Mesopotamia, so there is to be no link with Christ and the world while Christ is on high and the Holy Spirit is here calling out the Bride for the heavenly Christ. Alas! so thoroughly has Christendom lost all true thought of Christianity that its one great effort is to link Christ with the world that has cast Him out. Ignoring the fact that Christ is the Stone rejected by the builders of this world, they seek to make Christ the chief corner stone, as it were, of their great earthly religious systems. His Name is attached to their great religious buildings, their schemes of reformation, their works of philanthropy, and their forms of government. In a word the great effort is to bring Christ back to the world and attach His Name to unsaved and unconverted men of the world with the hope of reforming men, and making the world in which they live a brighter and better place. It is hardly possible to conceive anything more characteristic of the ingenuity of the devil than for the world to attempt to cover its wickedness with a veneer of respectability, by attaching to itself the Name of the One that it has rejected and nailed to the Cross.

However the instructed believer knows by New Testament teaching, as well as Old Testament type, that the Holy Spirit is here, not to bring Christ back to the world, but to take the Bride out of the world to Christ. So we read, "God … did visit the Gentiles, to take out of them a people for his name" (Acts 15:14).

4. Finally Abraham says, "The Lord God of heaven … shall send his angel before thee" (v. 7). The angel would providentially clear the way before the servant, but the servant was personally to deal with the bride, "Thou shalt take a wife to my son." Both the servant and the angel were wholly occupied in securing a bride for Isaac. In a day to come we know what a large part the angels will take in executing judgment in the world, but to-day they are "sent forth to minister for them who shall be heirs of salvation." As in the picture, so in fact, we see the difference maintained between the providential work of angels and the personal work of the Spirit. The angel of the Lord guides Philip on his way to the desert of Gaza, but the Spirit guides Philip in his personal dealing with the Eunuch (Acts 8:26, 29).

Clearly then in the directions given by Abraham to his servant, we learn the great mission of the Holy Spirit in this world. He is not here to prosper the Christian in business, or to make us wealthy men in this world, or to make the world a comfortable place for us. He is not here to remove the curse, or hush creation's groan. He is not here to make the desert rejoice and blossom as the rose. He is not here to remove pain, and death, and sorrow, and tears. All this Christ will do in a day yet to come. Nor is He here to convert the world as some think. He is here to bring to light a people who are suited to Christ for the joy and satisfaction of His heart.

Thus in accordance with these instructions we find that in the course of the story the servant does not interfere with the conditions that prevailed in Mesopotamia. He did not attempt to alter its religion, or improve its social conditions, or interfere with its government. His one business was to secure the bride for Isaac. How much disappointment the people of God would escape if once they realized God's great purpose at the present time, and the special mission of the Holy Spirit in this world.

Believers are oft-times disappointed with themselves. Desiring to do some great work for the Lord, they find they are left to do some quiet work in a hidden corner, and are disappointed. Again they may get sadly disappointed with the local company of saints with whom they walk. They had hoped that God would convert great numbers and bring their little company into prominence as a centre of blessing with the Lord's public approval and instead they find weakness and failure, and are disappointed. Again we may be disappointed with the people of God generally. We perhaps had visions of getting the scattered fragments of God's people together to walk in unity and love, and behold we find only discord and further disintegration and we grow disappointed.

Again the people of God may entertain great hopes from the mission field. With thousands of missionaries working in all parts of the world they had hoped that the strongholds of heathendom, Buddhism and Mohammedanism would be broken down before the light of Christianity, and yet they find these false systems are hardly touched, and they are disappointed.

Others again have entertained the thought that after nineteen centuries of the light of Christianity the world would be morally better, and instead they have to admit that never was society more corrupt, lawlessness so prevalent, and unrest so general, hence they are disappointed.

If, however, we abandon our own thoughts and rise up to God's thoughts we shall not be disappointed. Our expectations are oftentimes too limited, our outlook too circumscribed. We think of the present moment and look only at things seen. Let us, however, "look beyond the long dark night and hail the coming day." Let us see to what great end God is working, so that, out of the wreck and ruin of this world, He shall secure a Bride that will be suited for the love of Christ. What a thought, that the Spirit of God is here to form bridal affections in the hearts of believers in view of the day — the great day — the day of the marriage of the Lamb!

To this end the Father sent the Spirit. To this end the Spirit is working on earth. To this end Christ is waiting in heaven. And will the Father, the Son and the Holy Spirit fail in this great end? Will Divine Persons be disappointed? Impossible! Every purpose of God will have its glorious fulfilment. Nor shall we be disappointed if we think God's thoughts with God, and keep in view God's great purpose — the marriage of the Lamb.

2

Passing to the second section of the chapter (vv. 10-61), we have the deeply instructive account of the way the servant carries out his mission. He comes to Mesopotamia well equipped for his service, "All the goods of his master were in his hands" (v. 10), reminding us that the Holy Spirit has come to teach us "all things," to guide us into "all truth," and to show us "all things that the Father has."

Arrived at Mesopotamia the servant carries out his mission in dependence upon God, and hence is found in prayer. His prayer shows how thoroughly he is engrossed with one object. He does not pray for himself; and though he mentions "the daughters of the men of the city," yet he does not pray for them. He prays that he may be led to the one that is appointed for Isaac. It is well to note that the servant is not there to select a bride from the daughters of the men of the city, and then make her suited for Isaac. He is there to find the one that is appointed for Isaac. And the sign that she is the appointed one will be that she is marked by grace. This surely is the force of the prayer, "Let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac" (v. 14). He will ask to be allowed to drink from her pitcher, and if she not only grants his request, but volunteers to do more than he asks, it will be the sign that she is characterized by the grace of God — that there is a work of God in her, and that she is thus of Isaac's kindred. For grace goes beyond our requests (Matt. 5:38-42).

So it came to pass. Rebekah — one who is of the kindred of Isaac — is brought to light. Having found the appointed bride, the servant at once distinguishes her from all others by adorning her with the golden earrings and the bracelets. The hand and face bear witness to the work of grace (v. 22).

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This, however, is only the beginning of the servant's work. No word has been yet uttered concerning Isaac. These further communications depend upon the welcome that is extended to the servant. If he is welcomed he will speak to them of Isaac, but he will not force his company upon Rebekah, "Is there room in thy father's house for us to lodge in?" (v. 23).

Very blessedly Rebekah's answer again goes beyond the servant's request. He only asks for "room"; she says there is provision as well as room (v. 25). Laban too can say to the servant, "Come in thou blessed of the Lord; wherefore standest thou without?" So we read "The man came into the house."

Do we not discern in this part of the story the secret of our little progress in the knowledge of Christ, and why our affections are oft-times cold. We hinder and grieve the One who alone can powerfully affect our hearts with the love of Christ. A Divine Person — the Comforter — has come from the Father, from Christ, from heaven, but do we make Him welcome? Do we make "room" for Him?

It is well to take home to ourselves this great question, "Is there room?" Are we prepared to put ourselves about to make room for the Holy Spirit? The flesh and the Spirit "are contrary the one to the other" (Gal. 5:17). We cannot entertain the Spirit if ministering to the flesh. To make room for the Spirit, and to be minding the things of the flesh is impossible. Are we prepared to refuse the indulgence of the flesh in the passing things of time, in order to make room for the Spirit to lead us into the deep and eternal things of God? Are we making provision for the flesh to fulfil the lusts thereof, or are we making room and provision for the Spirit. "Room" and "provision" were made in the house of Bethuel for the servant of Abraham, with the result that the servant is able to speak of Isaac, to engage the affections of Rebekah with Isaac, and to lead her to Isaac.

Having come into the house (v. 32), the first thing the servant does is to bear witness to Isaac. He reveals the mind of his master concerning Isaac, and in so doing he takes of the things of Isaac and shows them to Rebekah. He speaks of all the wealth of his master, and then says all this wealth has been given to Isaac, "Unto him has he given all that he has." And well we know that all the Father's things have been given to Christ, as the Lord can say, "All things that the Father has are mine," and then, speaking of the Holy Spirit, can add, "He shall take of mine and show it to you" (John 16:15).

What, we may ask, must have been the effect upon Rebekah of hearing this witness to Isaac? Did it simply increase her knowledge of Isaac? This doubtless was one result, but it surely did more, much more, for it awakened love to Isaac. And love having been awakened, the servant brings forth jewels of silver, and jewels of gold, and raiment, and gives them to Rebekah. He adorns her with the beautiful things that came from Isaac. Thus too the Spirit would deal with ourselves. He unfolds to us the mind of the Father concerning Christ: He takes of the things of Christ and shows them to us. Thus He awakens love to Christ, and then He adorns us with the beautiful things of Christ. He makes us the witnesses of redeeming love — the jewels of silver; the witnesses of divine righteousness — the gold; and the witnesses of practical sanctification — the raiment.

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There follows, in picture, a further action of the Spirit. The servant has found the bride of the kindred of Isaac; he has distinguished her from all others with the earrings and the bracelet; he has awakened affection for Isaac; he has adorned her with the beautiful things of Isaac, now he will lead her to Isaac (vv. 54-60).

The servant says, "Send me away to my master." He had come to Mesopotamia to secure the bride, and having accomplished that end he would fain be away. He had not come to tarry in Mesopotamia. The mind of the servant was to secure the bride, leave the scene, and return to his master. It was not to secure the bride and settle her in the old home, but to secure the bride and lead her to a new home. And very blessedly he forms the same mind in Rebekah. He longs to be away and reach Isaac, and he creates the same desires in the heart of Rebekah. He wills to go, and she is made willing to go. Her relatives can understand that the servant would be away to his master, but they would fain retain Rebekah awhile — at least ten days. So they call the damsel and enquire at her mouth, only to discover how well the servant's work had been accomplished, and that his mind had been formed in her mind, so that if he was longing to go she was ready to go.

If we allow the Holy Spirit to have His way — if we hinder Him not — He will form our minds according to His mind. To think as He thinks about Christ; to disengage our hearts from the things where Christ is not, to engage them with Christ where He is.

Rebekah was not a penniless orphan; she had indeed a father and mother, a home in Mesopotamia with prospects of wealth and possessions in the land of her birth. To enjoy all these blessings she had no need to leave her native land and face a wilderness journey. Nevertheless all is left. She forgets her own people and her father's house, and she faces a wilderness journey to reach a person whom she has never seen. Such is the mighty attractive power of a person when faith and affection for that person have been awakened.

In like manner the Holy Spirit has come to bring our hearts under the constraining influence of the love of Christ. He is here to take of the things of Christ and show them to us. He is here to lead us into the deep things of God — things which "eye has not seen, nor ear heard, neither have entered into the heart of man." He is able to so strengthen us in the inner man, "that Christ may dwell in our hearts by faith that being rooted and grounded in love, we may be fully able to comprehend with all saints, what is the breadth and length, and depth and height, and to know the love of Christ which passes knowing."

All this He is able and ready to do. How is it then we are so little attached in affection to Christ, and detached from things here? Is it not that we hinder? Hence the servant's word, "Hinder me not," should have a powerful voice for us. We may say we cannot enjoy these things apart from the Spirit's work and we cannot make the Spirit work. This may be true: but alas we can hinder the Spirit working. We can cling to the world, the politics of the world, the religion of the world, the pleasures of the world, and we may even be so engrossed with right things — country, kindred, and father's house — that we hinder the Holy Spirit.

Whether we allow the world to hinder, or not, depends not upon the world but upon ourselves. The brother and mother may seek to detain Rebekah. This they admit, for they say, "we will call the damsel and enquire at her mouth." If like Rebekah our answer is "I will go" then indeed the Spirit will so powerfully affect our hearts, that all the power and attraction of the world will be unable to detain us.

Thus it came to pass, "Rebekah arose … and followed the man." She put herself entirely under the guidance of the man, with the result "the servant took Rebekah and went his way" (v. 61). Not her way but his way. We are not always prepared for the way of the Spirit. It is a way that goes entirely across the will of the flesh. Further we do well to remember that following the leading of the Spirit does not mean following some "inner light." If following the Spirit we shall walk according to the Word. The Spirit does not lead apart from the Word nor contrary to the Word.

The immediate result of following the man was that Rebekah found herself in a wilderness scene. She had neither the home of Laban nor the house of Isaac. So with ourselves, as one has said, "We have neither the earth in which we are, nor heaven to which we are going." However, as she travelled the desert journey of four hundred miles she had a bright prospect before her, and on the way she had the servant to talk of the things of Isaac and show them to her. At the end the person who had won her heart was waiting to receive her.

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In the close of this beautiful story Isaac personally comes into view. In all these wilderness scenes Isaac has taken no active part, though not unmindful of all that was taking place. He comes from the well Lahairoi — a word of deep significance, for it means, "the well of Him that lives and sees" (Genesis 16:14). How good to know as we travel on our way, that at the end of the journey we shall find One who has not been unmindful of His people. He sees and He lives, yea the word is "He ever lives" (Heb. 7:25).

But further Isaac came to meet Rebekah, for she asks, "What man is this that walks in the field to meet us?" We travel on to the great meeting, but let us not forget that He is coming to meet us. The picture presents Isaac as one who was waiting for and wanting his bride. Our desires after Christ may often be feeble, but His longings are toward His Bride. He can say, "If I go away I will come again and receive you to Myself."

And the meeting time is not far off. When at last Rebekah lifted up her eyes and saw Isaac, she lighted off the camel for the journey was over; and when at last we see Him face to face our journey will be over. And it will not be long, the night is far spent, the day is at hand. When the moment comes our translation will not take long; only the twinkling of an eye and we shall be there.

After the meeting Rebekah took a veil and covered herself. The bride made herself ready and the marriage followed, for "Isaac took Rebekah … and she became his wife and he loved her." So too after our wilderness journey is over, after the great meeting, when for the first time we see Him face to face — when He receives us to Himself — then we read, "the marriage of the Lamb is come and His wife has made herself ready." The Church will be presented to Christ all glorious not having spot or wrinkle, or any such thing — "holy and without blemish." Then indeed it will be manifest that Christ has found an object suited for His love, and responsive to His love, and He will be satisfied. He will look upon His Bride and say, "I am satisfied." "He shall see of the fruit of the travail of His soul and be satisfied."

As this glorious prospect opens up before our vision, how all the lustre of this world grows dim; how dull its fairest prospects, how poor its riches. How vain its passing pleasures, and how empty its honours in the light of these coming glories.