Ministry by M. W. Biggs
– Part Two
Types of the Church

It has often been said that there are seven types or illustrations of the assembly in Scripture, namely

• Eve, Rebecca, Leah, Asnath, Zipporah, Abigail, and Solomon's wife, Pharaoh's daughter.

• The way I purpose considering the subject will make it desirable to take up these types in another order, however.

• The fullest type of the assembly is undoubtedly Eve; the others emphasise one or another particular feature seen in the assembly. I shall not, however, consider Eve first, but last.

• There are many lessons to be learnt before we can consciously enjoy our portion as set forth in that striking type.

It is my purpose first to refer to Abigail. There are some very attractive features presented in Abigail; one which is common to every believer is that, typically, she appreciates Christ.

• In her case, of course, it was David, but David was Jehovah's anointed and a type of Christ. The apostle Peter speaks of this feature as common to the family of faith:
  • "Unto you therefore which believe he is precious", 1 Peter 2: 7 A.V.

• There may be much we have to learn, much to unlearn; soul history, involving deep and real exercise may be before us, ugly features of the flesh may yet have to be dealt with; liberty in a fuller way may have to be learnt; but although this is so, the heart of every true believer answers to the simple test,
  • "What think ye of Christ?" Matthew 22: 42 A.V.,

• by the sweet reply, 'He is precious'. Our appreciation of His preciousness will undoubtedly grow, that is, if we make any progress at all; but little as it must necessarily be, all who believe have an appreciation of Christ.

Before I proceed further, may I ask the reader if he appreciates Christ? It is the one great mark of distinction between those who are the Lord's and those who are not. Hence the solemn words of the apostle,

• "If any one love not the Lord Jesus Christ, let him be Anathema Maranatha" [JND footnote 'i', Meaning, 'Accursed – the Lord cometh]', 1 Corinthians 16: 22.

• Had we asked any of those who were gathered in that upper room referred to in Acts 1 if they appreciated Christ, how simple their reply would have been.

• Did Mary Magdalene appreciate Him? Would not blind Bartimaeus have given us a reply leaving us without any doubt, if he had been there? And all the others too, each probably differing in their measure, but all alike possessing the sweet feature, appreciation of Christ.

• And is it less so today, dear reader? Not a bit. "Unto you therefore which believe he is precious" is still true.

• There may be religiousness and much else, but this essential quality lacking. If this is so, obviously such a one is not Christ's –he is not a believer. How solemn this is. But "Unto you therefore which believe he is precious".

The appreciation Abigail had of David, however, was something more than that which would set forth our earliest thoughts of Christ.

• David was Jehovah's anointed, and yet he was a fugitive, hunted as a partridge on the mountains, and it needed no little perception to discern that this persecuted wanderer was the rightful king and would eventually have the kingdom.

• Then, too, she recognises that he fought Jehovah's battles and that evil was not found in him, hence his life was bound up in the bundle of life with Jehovah.

It is a great moment when our appreciation of Christ extends to what He is for God.

• We usually begin by recognising what He is for us, the One who died for us and who put our sins away, the One in whom we are accepted and who lives for us now and supports us in our pathway here. But this is what the Lord is as to ourselves.

• What is He for God? How enlarged our view of Christ when we see He fought Jehovah's battles, as it were; that when He went to the cross He wrought to remove the foul blot of sin from God's fair universe;
  • that He is God's Centre and His appointed Head, under whom all His world is to be ranged, and

• that He is the Sun of righteousness –not one element of evil is in Him.

How glorious He then becomes in our eyes; what is any other then?

• He may be Saul or the highest dignity in the world today, but if he be against Christ, how degraded he is in our eyes.

• So it was with Abigail; she says of Saul: "if a man is risen up to pursue thee".

• David –for us that is Christ –is everything; we are glad to be identified with Him.

Another feature in Abigail is that she is self-judged. Being Nabal's wife, the stigma of his sin attached to her, and this she is ready to admit; but she judges the sin and confesses the true character of Nabal.

• It is a great thing to name what we are as in the flesh; in so doing God enables us morally to sever ourselves from our sinful state.

• If there is an appreciation of Christ in the heart, there is obviously some work of God there, an inward man, as Romans 7: 22 puts it, that which delights in what is of God. This is quite the reverse of what is sinful.

• But we find that while we delight in what is of God and appreciate Christ, it is equally true that as in the flesh we are sinful.

This is the exercise developed in Romans 7, and it is illustrated in Abigail.

• When once we judge our sinfulness, we are entitled to regard what we judge as no longer ourselves, but sin. See Romans 7: 20.

• We could not be a fit companion for Christ if we were sinful, but as judging sin, we are no longer identified with it. In Abigail's case, we know God came in and Nabal died, and after he died David communed with Abigail and she became his wife.

• It is said that Abigail was of good understanding and of a beautiful countenance, verse 3, and in this way she resembled David, to whom she was to be united.

It is quite clear that we cannot consciously take up our place in the assembly unless these experiences have in some measure been ours. We appreciate Christ and we judge ourselves.

• A further feature is seen in that Abigail shows her appreciation of David in practically expressing it to his followers. See verse 21. This is a very important feature.

• This practical expression of love to Christ, shown in love to the brethren, exhibited itself very early in the history of the assembly.

• The unselfishness recorded in Acts 2, the surrender in Acts 4, the contribution for the poor saints in Jerusalem in Acts 11, all speak of this. How happily Gaius set it forth, 3 John 5, and Priscilla and Aquila, Romans 16: 3-4.

• These were the expressions of love, and this is a true feature of the assembly.

How very beautiful is Abigail's expression as she comes to David; she is ready to take the most menial place; for anything is honourable if it is service to David. What an honour to wash the feet of the saints!

• In how many ways we can serve our David, the Lord Jesus Christ, if only this spirit marks us. Even an apostle can pick up sticks to light a fire if it is to serve the saints.

• How many difficulties that exist among God's people would soon be solved if we more really possessed the features of Abigail,
  • and only as we possess these features are we of good understanding and of a beautiful countenance morally

• and only thus are we pleasing to Christ and are enabled to take up our place as His fit companion for days of suffering down here.

Rachel was beautiful, we are told; she is a type of Israel. In Israel there will be that which is glorious from an earthly standpoint, but the church is not marked by these features, but quite the reverse.

• The same fact is alluded to by the Lord in Matthew 11. Wise and prudent were left aside, babes were those to whom the Father revealed things. Verse 25.

• This is an important principle for us to recognise, if we are rightly to be marked by the true features of the assembly. What is humanly glorious and great, what is distinguished in the eyes of the natural man is not that which is becoming to the assembly in its outward marks on earth.

• Outwardly poor in appearance, God has a company here in true keeping with the reproach and stigma of the cross. This fact seems largely to be overlooked by many believers today.

• The buildings of elegance and architectural beauty connected with the profession of the Name of Christ; the studied human eloquence and rhetoric of professed christian ministers; the adoption of music in services, as well as the general attempt to make Christianity attractive and appealing to popular taste are all a denial of that which should outwardly mark the church.

• That the church should have beauty is unquestioned; but her true beauty is her moral resemblance to Christ.

A detail of great importance in Leah's history also sets forth the place the church has. Rachel had been the hoped-for bride, but Leah superseded her.

• We must not allow the side of human failure – Laban's deceit and Jacob's indifferent affection for Leah – to rob us of the historical type. The two are often found together in Scripture.

• Hence we may see in the type an illustration of this further thought: Christ came to the children of Israel and would have gathered them that all the blessings under their true Husband might have been theirs.

• Yet Israel, beautiful from the human side, was not gathered, and the church comes in during the interval; the church being outwardly marked by what is ignoble and despised in the eyes of men.

Another side of the church is presented in Leah's children. What suggestions of deep spiritual meaning come before the heart in connection with the names of Reuben, Simeon, Levi and Judah.

• We may notice in a subsequent paper that the names of the children of Asnath and Zipporah are also full of interest. Indeed, we might say that the moral features of the church are rather seen in the children of these individuals than in the women themselves.

• Rachel's children suggest what will be true in connection with Israel. Of Israel Christ came, the Heir of all, the fruitful Bough, the true Joseph; also the Son of His Father's right hand is of Israel, the true Benjamin.

• But Leah's children bring before us rather the features which are true of the church.

The name Reuben means 'a son'. The thought of sonship is very blessedly connected with the church.

• Not that the church is the only company that is to know this relationship, but in a very intimate way the church is privileged to do so.

• God has sent forth His Son that we might receive sonship, and already we have received the Spirit of God's Son, and know the sweetness of calling God our Father. Galatians 4: 4-6.

Many believers have never realised this blessed relationship, and yet it is God's desire that we should all enjoy it. It is not a question of attainment; it is that which has come to us because it is God's pleasure to bless us in this way.

• We shall not answer to what the church should be if in some sense we do not enjoy this blessed privilege. It is wonderful to think of a company on earth, which is outwardly so ignoble, possessing the spirit of such a wonderful blessing as sonship.

• They are anything but ignoble in that view; what greater dignity could be possessed than sonship? It is in the dignity of being sons that we are quite prepared to be outwardly of no account here.

Simeon means 'heard'. This suggests no small privilege.

• The little company in Acts 12 were of very small account in the thought of the world; but prison doors and keepers had to give way, because the prayer made in the assembly was heard by God. Verse 5.

• No other company on earth today has the ear of God as the church has; and if we are to be true to what the assembly is, the calm and precious sense that God hears us must ever keep our hearts.

• Spiritual wisdom would order our request, and a suited moral state must mark us; but such being the case
  • "if our heart condemn us not, we have boldness towards God, and whatsoever we ask we receive from him, because we keep his commandments, and practise the things which are pleasing in his sight", 1 John 3: 21-22.

The assembly is privileged to voice in sympathy the feelings of a groaning creation. Romans 8: 26-27.

• It can intercede and pray for all men, 1 Timothy 2;

• it may pray in connection with the interests of Christ on earth, Matthew 18: 9-20;

• and intelligently ask in respect of the governmental ways of God, 1 John 5: 14-15.

• In each connection we are to be sensible that we are heard. Though outwardly no beauty may be possessed by the church, morally what a company it must be!

Levi means 'united'. In true loyalty to God, at a later day, Exodus 32: 26-28, Levi very

• really cast in his lot with Jehovah. Devotedness produced those features which Jehovah could appreciate.

• This is the church's privilege today. The way we prove this is in practically taking up Christ's interests here.

We shall remember how David tested Amasai in 1 Chronicles 12: 17 by asking him if he had come peaceably unto him or to betray him to his enemies.

• If he had come peaceably, David says, "my heart shall be knit unto you". What a wonderful privilege to have this feature of the assembly so that Christ's heart may be knit to us.

• In a day of lukewarmness like the present, how really this becomes a test and how simply the youngest believer may prove that he is one to whom Christ's heart will be knit by taking up in warm-hearted devotedness His interests here.

• Jehu asked Jehonadab in 2 Kings 10, "Is thy heart right, as my heart is with thy heart?" and the Lord would ask our hearts a like question.

• As this feature of devotedness is seen in us, Christ is really known as our true Support, which is figuratively set forth in the idea of a husband – His heart is knit to us.

The name Judah means 'praise'. The result of such exercises as those which we have considered would undoubtedly be a heart full of praise.

• What can the most skilfully played organ produce in comparison with a human heart vibrating with feelings of adoration and praise to the Lord?

  'O Lord! we know it matters not
  How sweet the song may be,
  No heart but of the Spirit taught
  Makes melody to Thee'.

Praise! What a result of the ways of the Lord with us. What an end to which our exercises are leading.

• The wise and prudent have not the capacity for this; it is to babes the Father reveals things, and
  • "Out of the mouth of babes and sucklings thou hast perfected praise", Matthew 21: 16.

• The idea of babes here is not a babe in the sense of 1 Corinthians 3 or even 1 John 2. The thought here is that what is great from the human point of view is left aside as of no account, and that which is outwardly of little importance God takes up to perfect His praise.

• The temple in the time when this was said, though all the instruments of music ordained by king David had been used, could not have produced one note of value in comparison to the voice of the little children crying, "Hosanna".

The Lord give our hearts to be exercised, so that we may seek to bear the true features of the assembly during the absence of Christ.

• Outwardly of poor account, the saints are to move in the moral dignity of sons;

• they are to be conscious that they are heard of God,

• that Christ's interests are theirs,

• and that their hearts and ways issue forth in sacrifices of praise to God.

From the names given by Joseph to his children, we may see how greatly comforted he was by his wife in regard of his previous experiences of sorrow.

• His father's house is forgotten in the sense of his new relationship, and fruitfulness succeeds his time of affliction.

• It is wonderful that God should so long ago have given a history that affords such precious instructions as to Christ and the church.

In the history of Abigail we learn how we may cast in our lot with a rejected Christ in deep appreciation of His worthiness as the Anointed who fights Jehovah's battles.

• In Leah we see how, though outwardly of poor account, the exercises of our hearts through the Holy Spirit's teaching lead us to walk here in the dignity of sons, conscious that we are heard of God.

• We see, too, how Christ's heart is knit to us as in devotedness we take up His interests here, and the result of our experiences is praise to God.

• But in Asnath a further exercise is suggested, namely, how we can so be for Christ in the time of His rejection by Israel that His heart is comforted and His sorrow has answer in corresponding fruit.

• The doctrine relating to this feature of the assembly is more particularly developed in the epistle to the Colossians.

• The mystery in that epistle is not viewed as in Ephesians – Jew and Gentile in one body –but is said to be Christ among the Gentiles. Chapter 1: 27.

• Christ's Jewish brethren seem forgotten, as it were. Indeed, the only reference to the former order of things is to show how entirely all is set aside. Chapter 2: 14-23.

How really Christ fills out in living reality, and substance the outline and shadows seen in Joseph's history, sustaining all things by the word of His power, and the Head in whom all fulness dwells.

• The way in which we practically take up our place in the assembly as the antitype of Asnath is by appreciating the traits I have alluded to as set forth in Christ Himself.

If His father's house according to the flesh is forgotten, He says to us as it were, "forget thine own people, and thy father's house", Psalm 45: 10-11

• How very little we appreciate what the cutting off of Christ meant:
  • the city of the great king to be destroyed;

  • His people to be scattered whom He would have gathered as a hen its brood;

  • the glories of Messiah and the promises all for the time set aside,

  • and praise to be silent in Israel!

• And how the Lord felt all this!
  • "The things concerning me have an end", Luke 22: 37, He said.

  • Hence He said to Mary Magdalene, "Touch me not", John 20: 17.

• The little remnant on their way to Galilee He allowed to touch Him, Matthew 28: 9; for He will yet have these links with His earthly people in another day.

• But He would not let Mary touch Him. Those links with His father's house according to the flesh were to be broken.

If such is the Lord's position, can ours be different? Can affection cling to earth if His life is taken from the earth?

• Does not the attitude of the Ethiopian in Acts 8 show us the spirit which should mark us?

• Returning from Jerusalem, the place of the scripture which he read was this, "his life is taken from the earth"; and he inquires of Philip, "What hinders my being baptised?"
  • as much as to say, If Jesus' life was taken from the earth, why should not I go too?

• Baptism here suggests more than it does in Acts 2. In Acts 2 it meant salvation from the world that had crucified Christ,
  • but in Acts 8 it involves the recognition that Christ's life is taken from the earth.

• In this respect it resembles the line of teaching given in the epistle to the Colossians.

  'Then from this sad and sorrowful land,
  From the land of tears He departed:
  But the light of His eyes and the touch of His hand
  Has left me broken-hearted.
  And where He died would I also die,
  Far dearer a grave beside Him,
  Than a kingly place amongst living men,
  The place which they denied Him'.

Our hearts are not left with a blank, however. If what we were linked with according to the flesh is to be forgotten, there is the circle of which Christ is the Centre where we may find our life.

• We learn that we have passed out of death into life "because we love the brethren", 1 John 3: 14.

• It is wonderful to a degree that while actually here we may in our mind and affection pass out of death into life. The world with its ambition, hopes and social circles is a region of death.

• The christian circle is in contrast to this. While found on earth it is morally and spiritually a region of resurrection.

• The death of Christ stands between the two regions. He has literally left the one circle – this world into which He came – and has through His death and resurrection formed another circle. And the believer may follow Him in his mind and affection.

The case of Lazarus in John 12 very beautifully illustrates this. As to the one circle we could say he was a dead man,

• as to the other he had been raised from the dead and was in the company of Christ and His own; he was one of those who sat at the table with Jesus.

• The sorrow of John 11 found its compensation in figure in the circle of John 12. This was some of the much fruit referred to later on in John 12.

• The corn of wheat was about to fall into the ground and die and to bring forth much fruit. In sample this is the first company of the "much fruit". The Lord's sorrow had its answering joy.

Is it possible then, dear reader, that we can afford this joy to the Lord? Can we in any measure spiritually be to the Lord what Asnath naturally was to Joseph? How great such a privilege!

• Yes, beloved reader, it is possible! As in affection we take up our place in this living circle, we gratify the heart of Christ.

• There are, alas! often hindrances on our side that prevent us doing this. We are not always prepared to forget our father's house; qualities we may possess on that line are sometimes jealously clung to.

• The natural circle may not have been superseded for us; we may not have accepted the meaning of our baptism as involved in Colossiansق –the cutting off of Christ may not have been understood.

What a difference learning the meaning of the death and resurrection of Christ made to the two going to Emmaus!

• Their hearts were filled with sorrow and disappointment as they thought of what might have been in connection with Messiah on earth, and they were returning to their natural circle in the country.

• The Lord skilfully touched their hearts, and the result was that they left their natural circle and journeyed back to Jerusalem to find the circle of those who loved the Lord. How gratified the Lord must have been to have seen them there.

• How amazed and glad they must have been to have seen Him! His touch had so recently unfolded to them the meaning of His death and resurrection, and His priestly grace had set their souls in movement.

• This was real fruit to the Lord; He was fruitful in the land of His affliction.

• The Spirit of God can speak of the saints in the epistle to the Colossians in language that was first used of Christ:
  • "the elect of God, holy and beloved", chapter 3: 12.

• And the traits of Christ are secured in living energy in those who have been quickened together with Him. What grace that we should live with Him!

The Lord give us to accept the meaning of His death and resurrection, and thus learn to take up our place in the assembly as the antitype of Asnath.

Before considering Zipporah as a type of the assembly, it will be helpful for us briefly to glance at Moses' position when his bride was given to him. God had raised up Moses to be a deliverer of His people Israel.

• Moses "thought that his brethren would have understood that God by his hand was giving them deliverance. But they understood not", Acts 7: 25.

• Far otherwise was indeed the case –they refused him. Moses thus affords a type of the Lord as rejected by His Jewish brethren.

• Moses fled into the land of Midian, fearing that Pharaoh would slay him when his killing the Egyptian became known; and it was during his sojourn there that Zipporah became his wife.

As in the case of Leah and Asnath, Zipporah's children give us the features of the assembly in this type.

• In Exodus 2: 22 only one son is spoken of, and we are told that Moses gave him his name, Gershom, as expressing the fact of his being a stranger in a strange land.

• It is necessary to have this feature of strangership if we are rightly to bear the marks of the assembly. If Christ's path was that of a stranger here, how can anything else mark the assembly?

• A manger His resting-place at the beginning of His lonely pathway, the cross at the end, the Son of man had not where to lay His head in His path as a stranger here. Marvellous fact that the Son of God should be found on earth in such circumstances!

Yet what other circumstances could He have had, since man was away from God, and the world was under the rule of Satan?

• "He was in the world … and the world knew him not", John 1: 10.

• He certainly could have no part in such a world! His path was truly that of a stranger here, and as far as the world is concerned the position is unchanged, save that they sealed the rejection of Christ by crucifying Him.

• The world seeth Him no more. It is this path of strangership that the assembly is called to tread today.

If we recognise Christ's place as to the world, it will leave no question in our minds as to ours.

• Many believers, however, do not see this side of the christian path and this exercise of faith; and failing to do so, their lives become a practical denial of the place Christ has in respect of the world. If He had no place in it, there surely can be no place for us.

• But it may be replied that Christ has a place in this world; that His name is recognised; that stately cathedrals and thousands of elegant churches and other religious buildings proclaim that He is owned; that the very lords spiritual, as they are called, have a place in the rule of the land.

• This seems to be the case from a casual glance at matters; but upon closer examination it will be found that what appears like the recognition of Christ is really nothing of the kind.

• The assembly at the beginning was a heavenly company, with heavenly hopes, and followed the path and shared the rejection of a Christ who had been crucified here; and Satan who had influenced man in Christ's rejection, vigorously sought to get rid of His followers.

• God's hand, however, was over all and preserved His own in faithfulness, even to death if necessary.

Persecution failing, the enemy sought to corrupt the assembly – he would add the name and customs of Christianity to his world.

• Undoubtedly it immensely improved the outward features of a world that at every turn had been frequently expressing the depravity and evil of man.

• The open profession of idolatry was largely abandoned; nations became professedly Christian; and the light and teaching of Christianity influenced the manners and reformed the morals of the world.

• But it was still the same world with the same ruler, Satan; and what is worse, it had acquired a deceptive character; evil had assumed a christian garb!

• It is not at all necessary to have a personal faith in Christ, or to be born again, or to be converted, to have part in this christian world. A respectable life and the profession of some kind of creed more or less orthodox, and the possessor can pose as a so-called Christian, and rise to a position of dignity in religious circles without personally ever having had to do with Christ at all.

Does this mean that Christ is accepted, honoured and recognised here? Is it anything more than in mere name that He is owned?

• That there are thousands of real believers in such a state of things is true, but as the Lord Jesus Himself said,
  • "they are not of the world, as I am not of the world", John 17: 14.

• Would that they knew it! No, dear reader, Christ is still "cast away as worthless" by men, and the path of the Christian is one of a stranger and a pilgrim here. 1 Peter 2.

As in faith we accept such a position and seek to tread such a path, we shall bear this precious feature of the assembly.

• "And he called his name Gershom; for he said, I have been a sojourner in a foreign land".

The name of Moses' second son is not given us until the deliverance of the children of Israel from Egypt had been accomplished.

• We may learn from this fact that this second feature of the assembly is not one that is apparent during the time of its sojourn here in the world.

• The name of the second son was Eliezer, meaning 'God is my help'. Chapter 18: 4. There can be no question as to God being our help now.

Faith delights to note the constant care of a Father's hand and to recognise the overruling mercy of a God who is the preserver of all men, especially those who believe.

• If a sparrow does not fall to the ground without our Father, we may indeed be comforted by the fact that we are of more value than many sparrows, Matthew 10: 29-31; but it is faith that sees this.

• There is no outward evidence that such is the case. Does it appear that Christians are less afflicted with illness than others? Are their circumstances more pleasant, and their businesses more prosperous? Does it not sometimes look quite the reverse?

• Presently, however, there will be abundant proof that all along God has been our help. Faith will receive its full answer when it learns the many ways in which the help of God has been over His people.

We little know how wonderfully God is working things together for our good; things that look most adverse are all used in this wondrous working of God. We could not trust our judgment as to these details.

• "We do not know what we should pray for as is fitting", Romans 8: 26;

• but though this is so, we do know that "all things work together for good to those who love God", verse 28.

• The help of God will be shown to have been on behalf of the church when God bruises Satan under our feet. Romans 16: 20.

• The sense of this would keep our hearts very restful; our path as strangers here would be kept from any element of anxiety; for faith would give us a sense that whatever circumstances look like, God is our help.

This will also give us to accept the governmental ways of God with us.

• We may be quite assured that God's government and God's love are working together. The purposes of His love will presently find their full answer, and in the interim God's government is for our good.

• Whatever man may attempt or the enemy seek to accomplish, God is over all. What sweet rest of heart this gives!

• A wicked king may behead James and purpose to treat Peter in the same way; God allows him to accomplish his desire in respect of James, but not with regard to Peter.

• Persecutions as in Acts 11, decrees of Caesar as in Acts 18, the blunders of men as in Acts 21: 29, storms of the sea as in Acts 27, are all circumstances that might appear to have been against the assembly;
  • but God was over all, and each served its purpose in accomplishing His great design.

• The whole power of the enemy will soon be actually broken; and it will then be made manifest that all along the apparently difficult history of the church, 'God is my help' was abidingly true.

It is interesting also to note that Sarah, Abraham's wife and Isaac's mother, had died before Rebecca became Isaac's wife.

• Sarah typifies Israel. In Jesus' death Israel was cut off and ceased to occupy the place on earth of God's people.

• The Lord Jesus felt this, as we may see in His weeping over Jerusalem because of its rejection of Him; for His rejection involved their being broken off because of unbelief. Romans 11.

Another detail of interest is that Abraham had given to Isaac all that he had. Verse 36. Isaac was heir of all. So with regard to the antitype, Christ, we read,

• "The Father loves the Son, and has given all things to be in his hand", John 3: 35.

• And again, "All things that the Father has are mine", John 16: 15.

• Everything is to be headed up in Christ, Ephesians 1: 10, and all things are to be made subject to Him, Hebrews 2: 8; He is the appointed Heir of all things, Hebrews 1: 2.

With these features in the type before us, it is clear that the Lord Jesus is here presented in His new place as risen, the Father having given all things into His hand.

• It is of the greatest moment to understand the Lord's position, for His place determines that of the church.
  • If He be presented as glorified, then the church is viewed as associated with Him in glory, and sharing all with Him.

  • If He be rejected, the church is to have part in His rejection;

  • if He be as a stranger, then she is to be a stranger here also.

• Hence the view of the Lord set forth in Isaac determines the view of the assembly as presented in Rebecca.

• Christ, who has died and risen again, and who is in heaven, is the One to whom the church is to be conducted by the unnamed servant.

It is not difficult to see that the service of the Holy Spirit is typically set forth in Abraham's servant. His name is not given in this chapter; he describes himself as Abraham's servant.

• In John 14: 26; John 15: 26-27; John 16: 13, etc., we have the Holy Spirit spoken of as coming in this character. He is sent of the Father, bears witness to Christ, and says all that is given Him to tell.

• It is exceedingly wonderful that the Holy Spirit should be brought before us in this way. The Son became a Servant as Man, taking a bondman's form. Philippians 2: 7.
  • The Holy Spirit has not become incarnate, however, though He is as really here today as the Lord Jesus was when He walked in Galilee and Judea. He dwells in believers.

• And one of the objects of His being here is to bring to light a bride for Christ, and to conduct her across the desert to Him.

Since this is the case, how needful that we should be subject to His leading, as suggested in the typical expression, "And the servant took Rebecca, and went away".

• It is only as we go the Spirit's way that we shall be conducted to our Isaac, Christ.

• Esau sold his birthright and went his way; but the servant took Rebecca and went his way … It is only as the Holy Spirit has His way with us that we shall answer to the features of the assembly as set forth in Rebecca.

From the behaviour exhibited in this unnamed servant of Abraham, we may learn the spirit and attitude proper in any service.

• The servant's heart was full of Isaac, and his message and the work entrusted to him were his only considerations. His joy was fulfilled as he at last could say, "That is my master!"

A similar spirit is seen in John the baptist. The friend of the Bridegroom rejoiced to hear the Bridegroom's voice; and he suitably adds,

• "He must increase, but I must decrease", John 3: 30.

• The apostle Paul also exhibited this same trait. He spoke of Christ and laboured to present the church as a chaste virgin to Christ. 2 Corinthians 11: 2.

• The beauty of a servant is to conceal himself and give prominence to his master. What could be a greater joy to any servant than to conduct a soul to Christ? Andrew first found his own brother Simon and brought him to Jesus. John 1: 41-42.

The servant then tells Isaac all that he had done. It is good to review our service in the presence of our Master, to tell Him all we have done. Probably there will be much failure to confess as we seek to give account of our service.

• And when all is done, we are unprofitable servants and have but done what was our duty to do. Luke 17: 10.

• But our Master will also review it soon. What wondrous grace that He should allow us to serve Him –we who have so sinned and dishonoured His name!

• And then at the end He will recognise every little bit that has been done out of love to Him: "He is not unrighteous to forget", Hebrews 6: 10.

The view of the assembly presented in Rebecca as a type in the main resembles that which is brought before us in the epistle to the Colossians.

• We have not in Rebecca a type of the believer viewed individually, but of the assembly; nor do we have illustrated here our exercises as guilty sinners and the grace of God which meets us thus. There are many scriptures which bring these subjects before us, but Genesis 24 presents another side of the truth.

• Rebecca is a type of the assembly as possessing features which are pleasurable to Christ.

• The unnamed servant, as we have already seen, typifies the Holy Spirit who is sent of the Father to bring to light the assembly and to conduct her to Christ.

• But while our individual position is not typified, yet, inasmuch as every spiritual privilege has to be reached individually, it should be a matter of personal exercise with each of us as to how far we have come to these experiences, and whether we have really taken our place as of the assembly in this respect.

The first essential in the purposed wife was that she had to be of Isaac's kindred. There had to be no disparity between Isaac and his bride.

• How blessedly true this is in regard of Christ and the assembly. Only those who are morally like Him could form His assembly. Hence He is not ashamed to call them brethren; for through the Spirit's work they have moral features which are like Himself.

• In our soul history this is to be reached by each of us individually. The utterance of the soul in Romans 7:22,
  • "I delight in the law of God according to the inward man",

• is an evidence of this work of the Spirit having begun.

• And in Matthew 12:50, Mark 3:35 and Luke 8:21 we see how the Lord disclaimed relationship with those who were linked with Him according to the flesh – His mother and His brethren –
  • and asserted that there were those who were morally His kindred, who heard the word of God and did it. Rebecca must be of Isaac's kindred.

If such persons exist, their features will be according to their origin. Hence the servant discovered Rebecca by the traits which she exhibited.

• It is indeed vain for us to assert that we are of the assembly and kindred to Christ if we exhibit none of the necessary features.

One of the features that betokened Rebecca's kindredship to Isaac was that she was ready to serve and minister refreshment. Is this feature of the bride seen in us? How exercising this is!

• The apostle Paul could refer to some who had shown love to God's name having ministered to the saints. Hebrews 6: 10. He also speaks of Onesiphorus as having oft refreshed him, 2 Timothy 1: 16, and of Philemon it could be said, "the bowels of the saints are refreshed by thee, brother", Philemon 7.

• What a refreshment the little gathering at Thessalonica was to the apostle, 1 Thessalonians 3: 7, and those at Philippi, Philippians 1: 7; Philippians 4: 10, 16, etc.

• These were surely features proper to the assembly and an evidence of being kindred to Christ.

• And we may note that the request of the servant was more than granted; there was excess. Philemon 21, and 2 Corinthians 8: 3-5 refer to a similar spirit.

These features being in evidence, the servant gave to Rebecca "a gold ring, of half a shekel weight, and two bracelets for her hands, ten shekels weight of gold".

• In like manner the Holy Spirit gives additional grace and moral adornment to the believer.

Rebecca has now to say who she is. This is a point of great interest. To use New Testament language, she is a confessor. It is a moment of importance in our soul's history when we can definitely declare our spiritual origin.

• We cannot properly realise our place as of the assembly unless we have been taught by the Spirit that we are "of God".

• We would feel unsuitable if we thought of ourselves as sinners, and any fancied dignity we may possess as of our earthly origin is only a hindrance to us.

• But recognising that the cross has removed all that we were as of Adam's race, and that God has given us a new moral existence by the work of the Holy Spirit in us, we are entitled to account ourselves as "of God".

• This is the lesson we had before us in Abigail's history, and which is typically supposed in Rebecca's case. It is an immense point to see that as forming part of the assembly our origin is of God and we are kindred to Christ.

There is also room, Rebecca adds, for the servant. Good for us if we can always speak thus.

• Some believers, alas! are so occupied with what is natural that they have no room for what is of the Spirit. But to take up our place in the assembly, which is to be for the 'comfort' of Christ, we have to learn to make room for what is of the Spirit.

What wonderful disclosures were made by the servant when in the house! Abraham's thoughts, and the way those thoughts had to be fulfilled, all formed part of the wonderful errand or message.

• So also is it with us. As we give place to the Holy Spirit, He is free to unfold God's purposes and counsels to us. The Lord said of the Spirit in John 16: 15, "he receives of mine, and shall announce it to you".

The servant also brought forth jewels of silver, and jewels of gold, and raiment.

• The Holy Spirit beautifies the saints with evidences that they have been redeemed and with that which is morally of God, and clothing suitable to the church is given.

• How blessedly these features begin to be seen in Romans 12, and they appear in all their beauty in Colossians 3: 12-17. But we must remember that it is only as room is made for the Holy Spirit that these things are known.

• What immense spiritual gain shall be ours if we thus act, and it is all in view of Christ's heart being satisfied.

Rebecca's journey we must leave for future consideration, if the Lord will.

How very wonderful it is that, before actually going to be with the Lord where He is, the Holy Spirit enables the believer to take that journey spiritually.

Abraham's unnamed servant, as we have seen, is a type of the Holy Spirit, who has come to earth to bring to light the church and to conduct her to Christ where He now is as risen from the dead.

• In one sense, His service in this respect will not be completed until the church is actually with Christ.

• The typical teaching of Genesis 24, however, is not so much to depict the final destiny of the church with Christ in glory, as to show us how the church may now be for the comfort of Christ during the time Israel is dead, as it were, and no longer recognised as God's people.

• The fact that Isaac took Rebecca into his mother Sarah's tent, would illustrate this.

• And the journey that Rebecca took is illustrative of that which we may now take in affection, as led by the Holy Spirit, from what is natural and earthly to what is spiritual and heavenly –indeed, a journey to Christ where He is.

It was a test when the question, "Wilt thou go with this man?" was put to Rebecca.

• There were those who would have detained her at least ten days. But love would allow of no delay. Those ten days would have meant everything; and the servant urges his master's claim.

• How strong the appeal is which is made for earthly and natural things! Let us stay ten days at least. There must be something else in our lives than Christ and spiritual things. 'We must not be too extreme', it is said.

• But is it so? Must there be something else than Christ only? What a moment for our souls when this question is definitely and fairly faced.

• Has Christ so come before our hearts that we are glad to go the Spirit's way? or, are earthly and natural things practically keeping us from taking this journey of heart, and so preventing our being for the pleasure of Christ? Rebecca's reply was beautiful: "I will go"!

What an education to His disciples the Lord's ministry must have been during the forty days after He rose from the dead. How it must have transferred their interests from earth to heaven, and eventually even from Jerusalem and the best of what was natural, to Himself as risen.

• It is instructive to trace in the Acts how the interests of the assembly were transferred from earth to heaven. This did not immediately take place. God allowed things to overlap in His ways on earth.

• But gradually the Spirit's energies exhibited themselves, and the proper heavenly character of the assembly came to light.

It was from heaven, where Jesus had gone, that the "violent impetuous blowing" came. Acts 2: 2.

• It was to Stephen, a man full of the Holy Spirit, that the heavens were opened. Chapter 7: 56.

• God then allowed a persecution and the earthly circumstances of the saints were broken up.

• Then we read of the Ethiopian, chapter 8: 26-40, who, returning from Jerusalem, read the passage in Isaiah telling us that Jesus' life had been taken from the earth. And the Ethiopian suggested that he should be baptised, taking up this new position. How could he live where Jesus had died?

• After this, Saul is converted. There is a light from heaven, chapter 9: 3, and Jesus speaks from thence.

• Then Peter in a vision sees the vessel like a sheet let down from heaven and taken up there again. Chapter 10.

• All these details illustrate the servant taking Rebecca and going his way, typical of the Holy Spirit leading the church to her "Isaac" – Christ risen and in heaven.

• And that journey taken in the beginning of the church's history has again and again to be taken. It has to be taken by every one who is experimentally to reach Christ as risen.

"I will go". What a joy to the servant. Have you ever faced this question, dear reader? Have you allowed the Holy Spirit to take you His way?

To follow a Christ rejected by the world and to be true to the fellowship proper to His own here, is indeed of importance.

• To see that the world and Christ have nothing in common is an immense point.

Happy, too, to care for those who are Christ's here. But to take our journey to our "Isaac", Christ risen, and in our affection join Him in heaven, is something more than taking the path of rejection and fellowship and caring for the Lord's people here, though happy indeed is such a path.

Barzillai – 2 Samuel 17: 27-29; 2 Samuel 19: 31-40 – is a forceful illustration of the difference.

• Barzillai had been faithful to David and succoured his followers in the days of his rejection by Absalom.

• But he failed to go over with David to Jerusalem. He was not up to it.

The enjoyment of a nice meeting, service in the gospel and visiting among the saints, may yet leave us lingering in what is merely outward, and in circumstances only earthly.

• A nice meeting may be something merely earthly as much as the temple, or a Jewish farm.

• Have we not heard of believers who, when they had to move from one district to another, or perhaps have part in forming a new assembly in a place, felt as if their very life was being taken from them? Where did they live?

• 'I have been in that meeting thirty years', says another. Have you lived in the outward circumstances of the meeting? Where is Christ? Have you never taken this journey to a heavenly Christ?

• Have we but found a new set of earthly circumstances in our 'nice meeting' and failed to be a comfort to Christ through not allowing the Spirit to take us His way? Have we said, "I will go"?

But should we not feel these things? Is not a break-up a sorrow? Most surely. Our discipline would not be such were we not to feel it.

• Did the Lord chide Mary as she wept in John 11? Indeed, He wept too! Oh! how wondrous His ways.

• But the circumstances of John 11 were all part of that education which was necessary so that Mary might reach Him who is "the resurrection and the life", verse 25, and know the inestimable joy of the Lord's company in John 12.

• There are no tears in John 12. How easy it is in our souls' history to come short of this experience and hence fail rightly to occupy the real spiritual ground of the assembly.

• The two who journeyed to Emmaus learned something of this lesson. How real the cross was to them!

• The Lord's supper should make us feel as if the Lord had only just died. It is not merely an historical remembrance of something which took place nineteen hundred years ago. No, His death and His love are present. The whole thing is fresh before our hearts.

• Nor is this all. He has made Himself known to us. As He did to the two in their home in Emmaus, He vanished and left them. It was a natural circle and they must know Him in His circle, not theirs.

• It changed everything to them. They found Him again in His circle. What an experience to have the heart taken by the Spirit and conducted into the presence of a risen Christ. He died for us that we should live with Him.

• Think of living with Christ even now! Being dead we have been made to live together with Him. Colossians 2: 13. The servant took Rebecca and went his way.

It is interesting to notice that Isaac is at once brought before us. The journey is not dwelt upon.

• The Holy Spirit would immediately bring us into the presence of Christ.
  • "That is my master!";

• a man full of the Spirit is very near a risen Christ.

Rebecca with suited grace now veils herself. We are to be exclusively for Christ. It is only as covered, or veiled, that we can suitably enter the assembly. 1 Corinthians 11.

• And since we are to be for Christ we wish to be seen by no other. How exclusive the heart becomes – exclusive in a right sense – when it learns, as in the language of the Song of Solomon,
  • "I am my beloved's, And his desire is toward me", chapter 7: 10.

• We would not seek to acquire the style or wisdom of the world if we have seen a risen Christ.

• "Not according to Christ" settles everything. Colossians 2: 8. All but Christ is the "reproach of Egypt", Joshua 5: 9. One trait of the world is a shame to us!

"And Isaac led her into his mother Sarah's tent; and he took Rebecca, and she became his wife, and … Isaac was comforted".

• This very plainly shows that the type sets forth the present place of the assembly.

• Israel, at present, yields no joy to Christ.

• The church is given to occupy Israel's place, only in a more blessed way, and is for the comfort of Christ.

• But how shall we practically reach this? Only as our hearts respond and say, "I will go", and allow the Holy Spirit to take us His way.

1. Eve typifies the church as the subject of divine counsel and as sharing in the headship of Christ.
   • The words, "Let us make man in our image, after our likeness; and let them have dominion", obviously included Eve.

   It was a matter of divine counsel that the woman should share with the man the position as set over the works of God's hands. The first chapter of Ephesians brings this before us as to the church.

   After the apostle's prayer in chapter 1: 17-20 an additional statement is given,

   • "and he set him down at his right hand in the heavenlies", etc.

   Having raised Christ from the dead, the thoughts of divine counsel were unfettered, and it was an act of divine pleasure to place Christ thus as Head over all things to the assembly. The church is given to share with Him in headship.

   In Colossians Christ is said to be the Head of the body, chapter 1: 18, but here He is given to be Head over all things to the assembly, and the assembly is said to be the fulness of Him who fills all in all.

   Both the man and the woman were included in the name Adam, and together they were to have the place of dominion over all earthly creation.

   And the church is included in the thought of headship as presented in Ephesians 1. She shares with Christ in the place of supreme influence.

   This, dear reader, let us note is a question of the pleasure and counsel of God. Nothing, of course, can possibly interfere with or prevent it. The counsel of God shall stand.

   It is refreshing to turn from the turmoil of conditions here on earth to the calm definite certitude of divine counsel. It is God's will, and in divine counsel it is settled, that Christ and the church shall be together over all things.

   There will be many families in the world of the Father's pleasure –as we read in Ephesians 3: 15 – and each family will have some impression of Christ who will fill all things.

   But the assembly will be 'next his heart' as has been happily remarked; indeed she will be His body, His fulness: His every feature will be expressed in the assembly. Who can now rightly estimate the precious influence the church will exert both in the world to come and in eternity?

2. In order that there should be such a place, we find a work of God of a special kind.

   Not only is the assembly the fruit of divine counsel, she is also the product of an entirely divine work, and she is derived from Christ. This is beautifully prefigured in the type before us.

   How really wonderful it is that in the quiet, pure scene described in Genesis 2 God typically set forth the fact of the death of Christ and the formation of the assembly. There is no reference made to any other question: it was not a matter of remedying things, but of the pleasure of God.

   The "deep sleep" was wholly with a view to forming a helpmate for Adam. It is very clear that neither the death of Christ nor the assembly were afterthoughts. The entrance of sin into the world had not yet taken place.

   Genesis 2 describes a condition of things wholly the outcome of divine wisdom and pleasure. This act of forming the woman was the fruit of divine deliberation.

   From Adam, then, God takes a rib, and out of this rib He builded the woman. The infidel mind may find difficulty, and scorn to receive the simplicity of the divine account. But the believer is filled with holy wonder as he reads the record in Genesis 2.

   Marvellous indeed that God should thus set forth the far greater marvel of the death of Christ and the formation through that death of a vessel suited to be a companion of Christ!

   It may be advisable again to remark that the side of truth here presented is that of the purpose and work of God. In previous articles other sides of truth – equally important in their place – have come before us. But it is necessary to seize this view of things; for otherwise a great deal of Scripture is unintelligible to us.

   In one view we may consider the "deep sleep" of Adam as typically covering the whole period during which the assembly is being formed. And when she is brought to Christ He will recognise that which is wholly of Himself.

   In another view the "deep sleep" suggests the death of Christ, and in His resurrection the assembly is seen as made to live and, elevated in His exaltation, she sits in heavenly places in Him.

   It is of immense moment to recognise that viewed in this light, and in fact spiritually viewed, the church is wholly derived from Christ.

   Though we can well remember, as we are exhorted to in Ephesians 2, that we were Gentiles in the flesh, yet in the way in which we are considering the church, what we were is not the question at all. The church is wholly the product of God's work.

   There was no past to Eve, and Adam could recognise that she was wholly "of him".

   • "This time it is bone of my bones and flesh of my flesh: this shall be called Woman, because this was taken out of a man", Genesis 2: 23.

   It is this that qualifies the church for the place she has of wondrous intimacy and influence. How else could she be the suited companion of Christ? How else fitted to share with Him His place of headship?

   It is a great moment in our soul's history when we can take up this ground spiritually. The privileges of the assembly connected with the first day of the week are after this order.

   A 'first day' obviously has no day before it. And as we are by the Spirit's power enabled to take up our place as of the assembly, we are entitled to view our whole history and being as of Christ …

   So long as we are on earth we have our several paths of responsibility, and the assembly as in the wilderness has its history and responsibility. The first epistle to the Corinthians views the assembly thus.

   But there is also another side of the truth, and Eve sets forth the assembly according to the purpose of God and as wholly derived from Christ.

3. From Ephesians 5 we learn that which the type does not afford, namely, that Christ loved the assembly and gave Himself for her.

   The deep sleep of Adam did not set forth his love for Eve; but the death of Christ was the deepest proof of love. It is not the only proof; for He still cares for the assembly and lives for her, sanctifying her by the washing of water by the word.

   As to its actual condition, the assembly needs to be purified from that which is extraneous to it – to be washed from that which is really not itself. This is the present service of Christ. He gave Himself for the assembly and proved His love in so doing.

   But though as an object of His love He could view it as wholly pleasing to Him apart from whatever might be its circumstantial condition, as here on earth, it is encumbered with much not really itself, much that is not derived from Christ.

   It is from this the Lord in His service of love is setting her free by the washing of water by the word … Let us remember this as we experience the service of Christ.

   The Lord now serves His assembly in His activities of love.

   It may be He leads us to see that we are allowing an element belonging to Gentiles in the flesh or some other feature of the children of wrath. His loving service is removing it; He is purifying the assembly.

   It is with a view of the final presentation to Himself of a church without spot or any such thing. All is being wrought out in the moral history of our souls. We shall be presented so. How would this be possible without this present service of Christ?

   He is setting us free from that which He could never love. As an object of His love the assembly is wholly pleasing to Him. Such in actual state she will soon be presented.

   Wholly of Christ, the fruit of His death, the object of His love, the assembly will soon be presented to Christ in every way pleasing to Him and thus fitted to share with Him His glory and His place of influence over all things.