创世记生命读经 · 第61篇

以撒的婚姻－基督娶召会的豫表

The Marriage Of Isaac - A Type Of Christ Marrying The Church

1圣经是一本由神圣观念所构成神圣的书。因此，圣经包含许多奇妙的记载，创世记二十四章是其中之一。这一章不但揭示与神是一的生活，也含示比为人生活更深奥的事。这就是人的心思很难探测圣经之深奥的原因。创世记二十四章表面是记载为人的生活，深处却存著神圣的事物。观看表面很容易，探究深处却不容易。

1The Bible is a divine book composed with the divine concepts. Because of this, it contains many wonderful records, of which Genesis 24 is one. This chapter not only unfolds a living in oneness with God; it also implies something deeper than human living. This is the reason that it is difficult for the human mind to fathom the depths of the Bible. On the surface of Genesis 24, we have a record of human living, but in its depths there lies something divine. Although it is easy to view the surface, it is difficult to probe into the depths

（b）基督娶召会的豫表

b) A Type of Christ Marrying the Church

2在创世记二十四章，我们看见一个豫表基督娶召会的婚姻。在新约里我们找不到一节说，这婚姻是基督娶召会的豫表。然而，新约清楚的启示，亚伯拉罕的儿子以撒，豫表基督是亚伯拉罕独一的后裔。（加三16。）基于以撒是基督的豫表这事实，我们可以推断，以撒的婚姻豫表基督的婚姻。因为圣经是由神圣观念所构成神圣的书，我们能在圣经多处的记载里看到这些观念。例如，我们都熟悉约瑟的故事。虽然新约里没有一句话说，约瑟是基督的豫表，但任何圣经读者都能看出，约瑟的故事与基督的故事极为相似。有些圣经教师说，除非新约中指明经文中某件事是某些属灵事物的比喻或豫表，我们就不该将其寓意化。但我们不应坚持这点，因为新约虽没有说约瑟是基督的豫表，但每个圣经教师都承认，约瑟是基督绝佳的豫表。当我们读约瑟的故事时，我们看到那是描述基督的生平。约瑟生平中的许多事件，与基督生平中的事件相似，就如他的被卖与基督的被卖相似。同样的原则，因为以撒豫表基督，以撒的婚姻与基督的婚姻相似，所以我们可以说，创世记二十四章所记载的婚姻，是基督婚姻的豫表。

2In Genesis 24 we see a marriage which is a type of Christ marrying the church. In the New Testament we cannot find a verse which says that this marriage is a type of Christ marrying the church. However, the New Testament clearly reveals that Isaac, the son of Abraham, was a type of Christ being Abraham’s unique seed (Gal. 3:16). Based upon the fact that Isaac was a type of Christ, we may infer that Isaac’s marriage was a type of the marriage of Christ. Because the Bible is a divine book composed with the divine concepts, we can see these concepts in the various biblical records. For example, we are all familiar with the story of Joseph. Although there is no word in the New Testament saying that Joseph was a type of Christ, any reader of the Bible can recognize that Joseph’s story closely resembles that of Christ. Some Bible teachers say that we should not allegorize anything in the Scriptures unless the New Testament indicates that it is an allegory or a type of certain spiritual things. But we should not insist on this, for although the New Testament does not say that Joseph was a type of Christ, every Bible teacher recognizes that Joseph was an excellent type of Christ. As we read the story of Joseph, we see that it depicts the life of Christ. Many incidents in Joseph’s life, such as his betrayal, are similar to those in the life of Christ. In the same principle, because Isaac is a type of Christ and because the marriage of Isaac resembles the marriage of Christ, we may say that the marriage recorded in Genesis 24 is a type of the marriage of Christ

3创世记二十四章有四个主要人物：父亲、儿子、仆人和新妇。这是很有意义的。当我们来到新约，就看见三一神共同作工，要为子得著一个新妇。新约的主题是甚么？你若说新约的主题是耶稣作我们的救主，我要说很好，但这不彀包罗一切。新约的主题乃是三一神－父、子、灵－共同作工，要为子得著新妇。父定计画，灵完成父的计画，子享受父所计画并灵所完成的。新妇是谁？新妇是一部分的人类，他们与子结合，成为祂的配偶。马太二十八章十九节说到父、子、灵。我们在行传和书信中看见，灵如何照著父的计画作工，要为子得著新妇。我们在新约的末了启示录中，看见了新妇。启示录十九章七节说，『羔羊婚娶的时候到了，新妇也自己豫备好了。』最终，整个新耶路撒冷这个城妇，要成为新妇。（启二一2，9～。）『城妇』这样的辞听起来很奇特，但用起来并没有甚么不对，因为新耶路撒冷是女性，是羔羊的妻，是神儿子的配偶。整本新约就是记载三一神共同作工，要得著一部分人类，成为子的新妇，配偶。

3In Genesis 24 we have four main persons: the father, the son, the servant, and the bride. This is very meaningful. As we come to the New Testament, we see that the Triune God is working together to obtain a bride for the Son. What is the subject of the New Testament? If you say that the subject of the New Testament is just Jesus as our Savior, I would say that this is good, but that it is not all-inclusive. The subject of the New Testament is the Triune God, the Father, the Son, and the Spirit, working together to obtain the bride for the Son. The Father made the plan, the Spirit carries out the Father’s plan, and the Son enjoys what the Father has planned and what the Spirit carries out. Who is the bride? The bride is a part of the human race which will marry the Son and become His counterpart. Matthew 28:19 speaks of the Father, the Son, and the Spirit. In the Acts and Epistles we see how the Spirit works according to the Father’s plan to obtain the bride for the Son. At the end of the New Testament, in the book of Revelation, we see the bride. Revelation 19:7 says, “The marriage of the Lamb is come, and His wife has made herself ready.” Ultimately, the whole New Jerusalem, a city-lady, will be the bride (Rev. 21:2, 9-10). Although such a term as city-lady may sound strange, there is 10 nothing wrong with using it, because the New Jerusalem will be a female, the wife of the Lamb, the counterpart of the Son of God. The entire New Testament is simply a record of the Triune God working together to gain a part of the human race to be the bride, the counterpart, of the Son.

《一》父的计画

1) The Father’s Plan

4首先，有父的计画，以弗所三章十一节说，『在我们的主基督耶稣里，所立的永远定旨。』定旨是现代辞汇计画的古代说法。我们说到神的计画，就是指神的定旨。在已过的永远里，神定了一个计画，就是要为基督得著召会。（弗三8～11。）神的计画不是仅仅要得著一班罪人，也不是仅仅要得著一班蒙救赎的人，这样的观念太低浅了。神的计画乃是要为祂儿子得著一个新妇。我们一再听到基督来要拯救罪人，但你曾否听到一篇信息，告诉你基督来要得著新妇？约翰三章二十九节说，『娶新妇的，就是新郎。』在四福音里，主耶稣告诉门徒说，祂就是新郎。（太九15。）祂来不仅要拯救罪人，还要得著新妇。我们仍然是罪人么？不，我们是新妇！赞美主，我们不再是罪人－我们是新妇！我们还该像叫化子一样去神面前认罪么？不，我们必须欢欢乐乐的到祂面前说，『赞美主！我真快乐，我不再是罪人。我是新妇的一部分！』基督来不仅要作我们的救主和救赎主，也要作新郎。神并没有计画要拯救一班可怜的罪人，把他们都带到天上。神乃是计画要选取一部分人类，使他们成为祂爱子的配偶。最终在新天新地里，没有一班可怜的罪人，却有新妇，就是新耶路撒冷，羔羊的妻。

4Firstly, we have the Father’s plan. According to the King James Version, Ephesians 3:11 speaks of “the eternal purpose which he purposed in Christ Jesus our Lord.” The word purpose is an archaic term for the modern word plan. When we speak of God’s plan we are referring to God’s purpose. In eternity past God made a plan, a plan to have the church for Christ (Eph. 3:8-11). God’s plan is not just to have a group of sinners, nor to have a group of redeemed ones. Such a concept is too low. God’s plan is to have a bride for His Son. We have heard time and time again that Christ came to save sinners. But have you ever heard a message telling you that Christ came to have the bride? John 3:29 says, “He who has the bride is the bridegroom.” In the four Gospels the Lord Jesus told His disciples that He was the Bridegroom (Matt. 9:15). He came not only to save sinners but to have the bride. Are we still sinners? No, we are the bride! Praise the Lord that we are no longer sinners—we are the bride! Should we still come to God confessing our sins in a begging way? No, we must come to Him joyfully, saying, “Praise the Lord! I am so happy that I am no longer a sinner. I’map art of the bride!” Christ came not merely to be our Savior and Redeemer; He also came to be the Bridegroom. God did not plan to save a group of poor sinners and bring them all into heaven. God planned to take a part of the human race and make them the counterpart of His dear Son. Eventually, in the new heaven and the new earth, we shall not have a group of pitiful sinners; we shall have the bride, the New Jerusalem, the wife of the Lamb.

5我们已经看过，父神计画要从人类中为祂儿子得著一个新妇。豫表父的亚伯拉罕，嘱咐他那豫表圣灵的仆人，不要从迦南的女子，乃要从亚伯拉罕的亲族中，为他儿子娶一个妻子。（创二四4，7。）在豫表里，这指明基督的配偶必须来自基督的族类；不是来自天使，也不是来自别的受造之物。既然基督成为肉体，成了人，人类就成了祂的族类。不要一直认为人类是那么可怜。人类并不可怜，因为人类是基督的族类，是神所亲爱所宝贵的。神只能从人类中为祂儿子得著配偶。因此，我们都必须以身为人类的一分子为荣，并且说，『赞美主，我是人！感谢祂把我造成人，而不是造成天使。』在创世记二章我们看见，神把各样活物带到亚当面前，给他命名。亚当说，『这是狗，这是猫，这是猴子，这是驴。』他看遍了那些活物，在牠们中间找不到他的配偶。于是神使他沉睡，取下他的一条肋骨，建造成一个女人，作他的配偶。（创二21～。）所以亚当和夏娃属于同样的族类。这指明基督的配偶必须来自基督的族类，就是人类。我们都被造成人类，并且都已经重生。只有人类彀资格作基督的配偶。

5As we have seen, God the Father planned to take a bride for His Son out of the human race. Abraham, a type of the Father, charged his servant, a type of the Holy Spirit, not to take a wife for his son from the daughters of the Canaanites but from Abraham’s kindred (24:4, 7). In typology, this indicates that the counterpart of Christ must come from Christ’sr a ce, not from the angels nor from any other creatures. Since Christ was incarnated as a man, humanity has become His race. Do not always think of humanity as being so poor. Humanity is not poor. Because humanity is the race of Christ, it is dear and precious to God. Only out of humanity can God obtain the counterpart for His Son. Therefore, we all must be proud of being a part of humanity and must say, “Praise the Lord that I am a man! Thank Him that I was not created as a part of the angelic race but as part of the human race.” In Genesis 2 we see that God brought the living creatures to Adam to be named by him. Adam said, “This is a dog, and this is a cat. This is a monkey, and this is a donkey.” As he looked at all those creatures, he did not find his counterpart among them. Thus, God caused a deep sleep to fall upon Adam, took one of his ribs, and built it into a woman as his counterpart (2:21-22). Hence, Adam and Eve were of the same race. This indicates that Christ’s 22 counterpart must come from His race, the human race. We all have been created as the human race, and as a part of the human race we all have been reborn. Only the human race is qualified to be the counterpart of Christ.

《二》灵的使命

2) The Spirit’sE rr and

6父有一个计画，仆人就接受了一个托付，一个使命。（创二四33。）亚伯拉罕托付他到本族去，为他的儿子娶一个妻子。这表征父神托付灵神。新约启示了这样一个神圣的托付。

6While the father had a plan, the servant received a commission, an errand (v. 33). Abraham commissioned him to go to his race and take a wife for his son. This signifies that God the Father has commissioned God the Spirit. The New Testament reveals such a divine commission

《1》到被拣选的新妇那里

a) To Reach the Chosen Bride

7亚伯拉罕怎样托付他的仆人到被拣选的新妇那里，（创二四10～，）父神也照样托付灵神临到人类。我们都能见证，在某一时刻神的灵临到了我们。你也许会说，『我不知道灵神临到我，我只晓得有人传福音给我。』当那人向你传福音，你就被他所讲的吸引，愿意接受福音。你虽然不明白他所讲的一切，但你深处在回应。在我们的头脑里。许多人说，『我不喜欢这个；』但在我们灵的深处，我们说，『这个很好。』我早期在中国尽职，常常传福音。那些有学问的中国人，以为基督教是洋教，听了我们所传的，就在头脑里说，『这是洋教，我不喜欢。』但很多人后来见证说，当他们这样说的时候，在他们的深处却说，『这正是我所需要的。』是甚么使他们的深处这样回应？就是那临到他们的圣灵。

7As Abraham commissioned his servant to reach the chosen bride (v v. 1 0-2 1), so God the Father commissioned God the Spirit to reach the human 21 race. We all can testify that at a certain time the Spirit of God came to us. Perhaps you would say, “I didn’t realize that God the Spirit came to me. I only know that someone preached the gospel to me.” As that person was preaching the gospel to you, you were attracted by what he said and were willing to receive it. Although you did not understand everything he was saying, something deep within you was responding. In our mentality, many of us said, “I don’t like this,” but deep within our spirit we said, “This is very good.” In my early ministry in China I did a great deal of gospel preaching. When the learned Chinese, who thought of Christianity as a foreign religion, heard our preaching, they said in their mentality, “This is a foreign religion; I don’t like it.” But, as many of them later testified, while they were saying this, something deep within them said, “This is what I need.” What was it that caused them to respond in this way deep within? It was the Holy Spirit reaching them.

8利百加作梦也没想到，她会被选为以撒的妻子。按当时的习俗，她只是在傍晚去打水。但那一天发生了特别的事，在她到井边之前，亚伯拉罕的仆人已经在那里了。这指明那灵临到了人类。（创二四10。）在我们听见福音的传讲，或参加福音聚会之前，圣灵已经等在那里了。在创世记二十四章，亚伯拉罕的仆人来到井边，（创二四11，）向一个女子要水喝。（创二四17。）在约翰福音四章，主耶稣来到雅各井旁，（约四6，）也向一个妇人要水喝。传道人常说，我们人是干渴的，需要活水解除我们的干渴。但你有没有听过，圣灵是干渴的，需要你解除祂的干渴？在创世记二十四章，我们看见一个仆人，在长途跋涉之后，囗渴了。在约翰四章，我们看见一位救主，走路困乏，也渴了。在创世记二十四章，谁更干渴？是那仆人呢，还是利百加？是那仆人。同样，在约翰四章，谁更干渴？是主耶稣呢，还是撒玛利亚妇人？是主耶稣。所以我们传福音的时候，必须告诉人说，父、子、灵都渴望得著他们。利百加不觉得干渴，也不觉得需要丈夫。干渴的是那仆人。当他到达拿鹤城时，身体和灵都干渴，渴望得著一个女子，适合作他主人儿子的妻子。在约翰四章，主耶稣也是身体和灵都干渴。当你读本篇信息的时候，圣灵甚至现在就渴望得著你。你愿给祂水喝，解除祂的干渴么？过去我们听见福音的传讲，不知道圣灵渴望得著我们。我们也许想说，『这个传道人为甚么这么急切要说服我？』但这不是传道人的急切，乃是圣灵的渴望。当你听见福音的传讲时，你不觉得有人渴望得著你么？在你得救的时候，你觉得有人在追你，一面你说，『我不喜欢这个；』另一面你的深处说，『你逃不了。』

8Rebekah never dreamed that she would be selected to be Isaac’s wife. According to the custom of the time, she simply went to draw water late in the afternoon. But on this day something special happened. Before she came to the well, Abraham’s servant was already there. This indicates the Spirit’s coming to the human race (v. 10). Before we ever heard the preaching of the gospel or came to a gospel meeting, the Holy Spirit was already there waiting. In Genesis 24, Abraham’s servant, who had come to a well (v. 11), asked a woman to give him a drink of water (v. 17). In John 4, the Lord Jesus, who had come to Jacob’swell (John 4:6), also asked a woman for a drink. Preachers often say that we are thirsty and need the living water to quench our thirst. But have you ever heard that the Holy Spirit is thirsty and needs you to quench His thirst? In Genesis 24 we see a servant who was thirsty after his long journey, and in John 4 we see a Savior who was thirsty after His tiring journey. Who was more thirsty in Genesis 24, the servant or Rebekah? The servant was. Likewise, who was more thirsty in John 4, the Lord Jesus or the Samaritan woman? The Lord Jesus was. Hence, as we preach the gospel, we must tell people that the Father, Son, and Spirit are thirsty for them. Rebekah did not have the sense that she was thirsty; neither did she feel the need for a husband. It was the servant who was thirsty. By the time he had reached the city of Nahor, he was thirsty both physically and spiritually, thirsting for the woman who would be the proper wife for his master’ss on. In John 4, the Lord Jesus also was thirsty both physically and spiritually. As you are reading this message, the Holy Spirit is even now thirsty for you. Will you give Him a drink and quench His thirst? When we heard the preaching of the gospel in the past, we did not realize that the Holy Spirit was thirsty for us. We might have thought, “Why is this preacher so ambitious to convince me?” But that was not the ambition of the preacher; it was the thirst of the Spirit. As you were listening to the preaching of the gospel, did you not sense that someone was desirous of having you? At the time you were saved, you felt that someone was chasing you. On the one hand, you said, “I don’t like this”; on the other hand, something deep within you said, “You cannot run away.”

9那一天利百加到井旁打水，她全然是纯真的，对于所要临到的事一无所知。她不晓得给一个人水喝，并为他的骆驼打水，就会被抓住。但远处的父亲已经定了计画，要从她的族人中，选择一个女子作他儿子的妻子，并且托付他的仆人去完成这个计画。因此，这仆人到了拿鹤城，特意在井旁等候。他是为以撒猎取妻子的真猎人。利百加若从不对那仆人说话，她就不会被抓住。但正如我们所看见的，她所遭遇的不在于她。那仆人已经祷告，要耶和华赐他通达，说，『我向那一个女子说，请你拿下水瓶来，给我水暍，她若说，请喝，我也给你的骆驼喝，愿那女子就作你所豫定给你仆人以撒的妻，这样，我便知道你施恩给我主人了。』（创二四14。）他还这样说的时候，利百加来了。他向她要水喝，她不但给他水喝，并且说，『我再为你的骆驼打水，叫骆驼也喝足。』（创二四18～19。）利百加虽然不晓得，但她这样作，就被抓住了。我们很多人都能作见证，起头我们对基督并没有好感。但到了一个时候，我们里面深处开始爱祂。当我年轻时，我对基督不很了解，但我的确爱祂。虽然那时我无法解释，我只是爱祂，但现在我知道原因了：在永世里，父已计画要抓住我。虽然我不过是渺小的人，却很值得被神抓住。我们都已照祂的计画被祂抓住了。让我问你，你从前愿意得救或作基督徒么？我们没有一个愿意的。但有一天，我们听到了耶稣的名，并且在爱里回应。这就是我们已被选上的标记。谁将那仆人带到利百加所居住的拿鹤城？谁将利百加带到那仆人等候的井旁？无疑的是神的灵。我们得救并不在于我们，乃是父计画和灵受托的结果。

9As Rebekah went to draw water from the well that day, she was completely innocent, having no idea of what was to happen to her. She did not realize that by giving a man a drink of water and by drawing water for his camels she would be caught. But the father far away had made a plan to take a woman from her race as the wife for his son and had commissioned his servant to carry out this plan. Thus, the servant came to the city of Nahor and purposely waited there by the well. He was a real hunter hunting for a wife for Isaac. If Rebekah had never spoken to the servant, she would not have been caught. But, as we have seen, what happened did not depend on her. The servant had already prayed that the Lord would give him success, saying, “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; and thereby shall I know that thou hast showed kindness unto my master” (v. 14). While he was still speaking in this way, Rebekah came. When he asked her for a drink of water, she not only gave him a drink, but said, “I will draw water for thy camels also, until they have done drinking” (vv. 18-19). Although Rebekah did not realize it, in doing this, she was caught. Many of us can testify that, at the beginning, we did not think well of Christ. But at a certain time something deep within began to love Him. When I was a youth, I did not understand very much about Christ, but I did love Him. Although I could not explain it then, I simply began to love Him. But now I know the reason: in eternity, the Father had planned to catch me. Although I am just a little man, I am more than worthy of being caught by God. We all have been caught by Him according to His plan. Let me ask you, did you desire to be saved or to be a Christian? None of us did. But one day we heard the name of Jesus and responded to it in love. This is the sign that we have been chosen. Who brought the servant to the city of Nahor where Rebekah dwelt? And who brought Rebekah to the well where the servant was waiting? Undoubtedly, it was the Spirit of God. Our being saved did not depend on us. It was the result of the Father’s plan and the Spirit’s commission

10亚伯拉罕的仆人，最后藉著使人满足的水得到利百加。（创二四14。）神所拣选的人，乃是使圣灵满足的水。今天圣灵来寻找神所拣选的人，正像基督在叙加井旁所作的。（约四7。）任何人若回应祂并满足祂的愿望，就表明他是一个为基督被选上的人，并且圣灵要为基督得著他。

10Abraham’s servant eventually reached Rebekah through the satisfying water (v. 14). God’s chosen ones are the satisfying water to the Holy Spirit. Today the Holy Spirit comes to seek God’s chosen ones as Christ did at the well of Sychar (John 4:7). If anyone responds to Him and satisfies His desire, this is a sign that he is one of those chosen for Christ and that he will be gained by the Holy Spirit for Christ

《2》将基督的丰富带给新妇

b) To Bring the Riches of Christ to the Bride

11那灵也将基督的丰富带给新妇。（创二四10，22，47，53。）骆驼喝足了，仆人就将一个金环戴在利百加的鼻子上，两个金镯戴在她的手上。（创二四22。）抓住人最好的方法，是抓住他的鼻子。利百加鼻子上有金环，手上有金镯，意思就是她已被抓住了。仆人送给她这些东西之后，就问她说，『请告诉我，你是谁的女儿？你父亲家里有我们住宿的地方没有？』（创二四23。）当那仆人被带到利百加的家中，他就见证以撒的丰富。利百加的哥哥拉班和父亲彼土利，接受了那仆人的提亲，他就将以撒更多的丰富－金器、银器和衣服送给利百加。（创二四53。）他又将宝物送给她哥哥，和她母亲。这正是约翰十六章十三至十五节所启示关于那灵的事。在这些经节里主耶稣说，那灵并不是从祂自己说的，乃是要荣耀子。凡父所有的，都是祂的，那灵要将从祂所领受的宣示与门徒。假设亚伯拉罕的仆人对拉班说，『亚伯拉罕在迦南谋生不易，他的儿子以撒健康也不佳。我奉差遣为他找一个帮手。』你想，利百加听了这样的事会说『我去』么？不，她会逃走。但亚伯拉罕仆人的见证不贫穷；相反的，他的见证非常丰富。仆人说，耶和华大大的赐福给他主人，使他昌大；他主人也将一切所有的，都给了他的儿子以撒；并且主人嘱咐他为他儿子娶一个妻子。利百加听了这见证，就被以撒吸引，愿意到他那里去。这描绘出圣灵如何临到我们，见证基督的丰富。今天基督是被立要承受父一切丰富的那位。我们知道这事，因为那灵已经藉著圣经告诉我们。因著那灵的见证，我们都被基督吸引。每个得救、爱主、寻求主的人，都这样被吸引。我们不在意世人所寻求的东西。我们喜欢来到召会的聚会中，告诉主耶稣我们是多么爱祂。哦，我们爱祂，我们寻求祂，我们赞美祂！我们一遍又一遍的说，『主耶稣，我爱你。』

11The Spirit also brings the riches of Christ to the bride (vv. 10, 22, 47, 53). After the camels had finished drinking, the servant put a golden ring on Rebekah’s nose and two bracelets upon her hands (v. 22, Heb.). The best way to catch a person is to catch his nose. That Rebekah had a ring on her nose and bracelets upon her hands meant that she had been caught. After giving her these things, the servant asked her, “Whose daughter art thou? tell me, I pray thee: is there room in thy father’sho use for us to lodge in?” (v. 23). Once the servant was brought into Rebekah’sho me, he testified of Isaac’s riches. After Rebekah’s brother Laban and father Bethuel accepted the servant’s proposal, he gave Rebekah more of Isaac’s riches, articles of silver, articles of gold, and raiment (v. 53). He also gave precious things to her brother and her mother. This is exactly what John 16:13-15 reveals concerning the Spirit. In these verses, the Lord Jesus said that the Spirit will not speak of Himself, but that He will glorify the Son. All that the Father has is His, and the Spirit receives of His and discloses it to the disciples. Suppose Abraham’s servant had said to Laban, “It is difficult for Abraham to earn a living in Canaan, and his son Isaac is not healthy. I have been sent to get a helper for him.” Do you think that after hearing such a thing Rebekah would have said, “I will go”? No, she would have run away instead. But the testimony of Abraham’s servant was not poor; rather, it was very rich. The servant said that the Lord had blessed his master Abraham, that he had become great, that he had given all things to his son Isaac, and that his master had charged him to find a wife for his son. As Rebekah was listening to this testimony, she was attracted to Isaac and was willing to go to him. This is a picture of how the Holy Spirit comes to us testifying of the riches of Christ. Today Christ is the One appointed to inherit all the riches of the Father. We know this because the Spirit has told us of it through the Scriptures. Because of the Spirit’s testimony, we have all been attracted to Christ. Every saved one who loves and seeks the Lord has been attracted in this way. We do not care for the things that the worldlings are seeking. We enjoy coming to the church meetings and telling the Lord Jesus how much we love Him. Oh, we love Him, we seek Him, and we praise Him! Over and over we say, “Lord Jesus, I love You.”

12利百加藉著亚伯拉罕的仆人带给她的礼物，认识了以撒的丰富。今天我们藉著那灵所分给我们的恩赐，认识基督从父所领受的丰富。利百加在美地见到以撒以前，已经有分于并享受了以撒的产业。我们有分于基督的产业也是一样。我们在遇见主以前，已经享受了那灵的恩赐，作为全享祂丰富的豫尝。

12Rebekah realized the riches of Isaac through the gifts which Abraham’s servant brought forth to her. Today we realize the riches of Christ, which He has received of the Father, through the gifts that the Spirit has dispensed to us. Before Rebekah met Isaac in the good land, she had participated in and enjoyed Isaac’s inheritance. It is the same with us in partaking of Christ’s inheritance. Before we meet Him, we enjoy the gifts of the Spirit as a foretaste of the full taste of His riches

《3》说服新妇

c) To Convince the Bride

13那灵也说服新妇。（创二四54～58。）豫表那灵的仆人把丰富带给利百加以后，她就被说服，愿意嫁给以撒。虽然她的亲属要她迟延一些时候，但利百加听了仆人所作以撒的见证，就说，『我去。』（创二四58。）她愿意到迦南地的以撒那里去。同样，我们愿意到基督那里去。虽然我们从未见过祂，却受祂吸引，并且爱祂。（彼前一8。）虽然利百加从未见过以撒，她却爱他。她听到他的时候，就爱上他，愿意到远方去和他在一起。只要我们愿意到基督那里，就表明我们是被拣选的利百加。当我看到青年人爱耶稣，我说，『这些青年人在这里作甚么？他们为甚么不去寻求世界的东西？』但在里面深处，我知道原因。我们都已被说服，知道基督是奇妙的一位，祂是全宇宙中最可爱的一位。我们是何等的爱祂！当利百加骑上骆驼，要去和以撒在一起时，她一定多次说，『以撒，我爱你！以撒，我要见你，并且和你在一起！』今天我们也是这样。当我们走在漫长的旅途上，我们一次又一次的说，『耶稣，我爱你。耶稣，我渴慕遇见你，并且和你同在。』

13The Spirit also convinces the bride (vv. 54-58). After the servant, typifying the Spirit, brought Rebekah the riches, she was convinced and was willing to marry Isaac. Although her relatives wanted her to linger, Rebekah, upon hearing the servant’s testimony of Isaac, said, “I will go” (v. 58). She was willing to go to Isaac in the land of Canaan. Likewise, we are willing to go to Christ. Although we have never seen Him, we have been attracted by Him and we love Him (1 Pet. 1:8). Although Rebekah had never met Isaac, she loved him. When she heard about him, she simply loved him and wanted to go to a land far off to be with him. As long as we have the willingness to go to Christ, it is a sign that we are the chosen Rebekah. As I have watched the young people loving Jesus, I have said, “What are all these young people doing here? Why don’tt hey seek the things of the world?” But deep within, I know the reason. We have all been convinced that Christ is the wonderful One. He is the most lovable One in the whole universe. How we love Him! As Rebekah was riding on the camel to be with Isaac, she must have said many times, “Isaac, I love you! Isaac, I want to see you and be with you!” It is the same with us today. As we are traveling on our long journey, we say over and over again, “Jesus, I love You. Jesus, I long to meet You and be in Your presence

《4》将新妇带给基督

d) To Bring the Bride to Christ

14最后仆人将利百加带给以撒。（创二四，61～67。）虽然那是漫长的旅程，但他带利百加行过其间，将她献给以撒作新妇。圣灵已经说服我们，现今正在把我们带给基督。虽然这是漫长的旅程，至终祂要带我们行过其间，将我们献给基督，作祂心爱的新妇。

14Eventually, the servant brought Rebekah to Isaac (vv. 51, 61-67). Although it was a long journey, he 51 brought her through and presented her to Isaac as his bride. The Holy Spirit has convinced us and now He is bringing us to Christ. Although it is a long journey, eventually He will bring us through and present us to Christ as His lovely bride.

《三》召会的回应

(3) The Church’s Response

15现在我们必须看召会的回应。我们看过，利百加立刻答应，愿意与仆人一同到以撒那里。虽然在我们老旧、堕落的天性里面，不愿意立刻跟从主，但我们不能否认，在我们里面还是愿意跟从祂。虽然我们还在这老旧的天性里，但我们还是容易跟从主。跟从祂比不跟从祂容易多了。不要相信仇敌的谎言，说你在跟从主的事上很容易受到阻挠。要对仇敌说，『没有甚么能阻挠我跟从主的愿望。我里面深处渴慕跟从祂。』撒但是说谎者，有时他甚至藉著说消极事情的传道人欺骗我们，告诉我们说，我们不能爱主耶稣。不要相信这些谎言，只要宣告说，『不！我能爱主耶稣！我真爱主耶稣！』我们甚至会欺骗自己说，『我好软弱，我简直无法跟从主，我最好还是转身回头。』我们必须拒绝这谎言，并且说，『我绝不回头，我要跟从主耶稣。』不要相信你不爱主的谎言。要对仇敌说，『我爱主耶稣。我爱祂不在于我能爱，乃在于祂是这样可爱。因为祂可爱，我不能不爱祂。』我若给你一双旧鞋，你会拒绝，说，『我不希罕这些！』但我若给你一些钻石，你很容易就爱上，这不是因为你有能力去爱，乃是因为钻石可爱。同样，我们爱主耶稣，不是因为我们能爱；乃是因为祂可爱。在创世记二十四章，不是因为利百加能爱以撒，并回应以撒；乃是因为以撒可爱。

15Now we must see the church’s response. As we have seen, Rebekah responded immediately, being willing to go with the servant to Isaac. Although there is within our old, fallen nature a reluctance to follow the Lord immediately, we cannot deny that there is also within us the willingness to follow Him. Although we are still in this old nature, it is nevertheless easy for us to follow the Lord. It is much easier to follow Him than not to follow Him. Do not believe the lie of the enemy that you can easily be frustrated in following the Lord. Tell the enemy, “Nothing can frustrate my desire to follow the Lord. Deep within me there is the longing to follow Him.” Satan is a liar. Sometimes he even lies to us through preachers who speak negative things and tell us that we cannot love the Lord Jesus. Do not believe the lies, but declare, “No! I can and I do love the Lord Jesus!” We may even lie to ourselves, saying, “I’m so weak. I just can’t follow the Lord. I’d better turn around and go back.” We must reject this lie and say, “I will never go back. I will follow the Lord Jesus.” Never believe the lie that you do not love the Lord. Tell the enemy, “I love the Lord Jesus. My loving Him does not depend upon my ability to love. It depends on His being so lovable. Because He is lovable, I cannot help loving Him.” If I gave you a pair of old shoes, you would reject them, saying, “I don’t care for those!” But if I gave you some diamonds, you would easily love them, not because you have the ability to love but because the diamonds are lovable. Likewise, we do not love the Lord Jesus because we are able to love; we love Him because He is so lovable. In Genesis 24, it was not Rebekah who was able to love Isaac and respond to him; it was Isaac who was lovable

《1》作那灵所盼望的事

a) Doing What the Spirit Expects

16我们对圣灵的回应，乃是一直作祂所盼望的事。亚伯拉罕的仆人盼望利百加给他水喝，并且为他的十只骆驼打水，利百加恰恰照他盼望的去作，（创二四18～20，）满足了他的干渴。我们常常不知不觉作了圣灵所盼望的事，满足了祂的愿望，作的时候还不知道祂所盼望的是甚么。我们这样作，表明我们是在圣灵的运行之下。

16Our response to the Holy Spirit is that we always do what He expects. Abraham’s servant expected that Rebekah would give him a drink of water and then draw water for his ten camels, and Rebekah did exactly what he expected (vv. 18-20), satisfying the servant’s thirst. Often we have unconsciously done what the Holy Spirit expected, satisfying His desire, doing it without knowing what He expected. Our doing this was a sign that we were under the moving of the Spirit

《2》接受礼物

b) Receiving the Gifts

17利百加作了仆人所盼望的事以后，就接受了礼物。首先，仆人将一个金环戴在她的鼻子上。今天妇女喜欢把环子戴在耳朵上，但这里金环是戴在利百加的鼻子上。我读雅歌时，很希奇主不称赞寻求者的耳朵，而称赞她的鼻子，说，『你的鼻子彷佛朝大马色的利巴嫩塔，』以及『你鼻子的气味香如苹果。』（歌七4，8。）在雅歌二章三节寻求者说，『我的良人在男子中，如同苹果树在树林中。我欢欢喜喜坐在他的荫下，尝他果子的滋味觉得甘甜。』因为她一直在享受苹果，她的鼻子就有苹果的香气。这是甚么意思？鼻子的功用是闻味。将金环戴在利百加的鼻子上，意思是叫她的嗅觉功能被神圣的性情所抓住。一旦我们的鼻子上戴著这环子，我们就有神圣的香气和口味，就如希伯来书所说，我们尝过属天的恩赐，神善美的话，以及来世的能力。（来六4～5。）在我得救以前，我有特殊的口味；然而，我接受主以后，我的口味改了，我已经接受了神圣的口味。在你鼻子上有金环么？你的鼻子像利巴嫩的高塔么？按照利未记二十一章十八节，塌鼻子的人不能作祭司事奉。我们都必须有高鼻子，而不是塌鼻子。我们这些得救的人，有神圣的嗅觉功能和神圣的口味。我们既有这种口味，在百货公司里就有许多东西我们不能买。是甚么告诉我们不要买那些东西？是我们鼻子上的金环。凭我们带著金环的鼻子，我们嗅到在百货公司里有些东西不对劲。因我们有这样的鼻子，我们不需要别人告诉我们，甚么可作，甚么不可作。我们嗅觉和味觉器官的功能告诉我们，甚么合乎神口味，甚么不合乎神的口味。我们必须有高塔般的鼻子，和带著苹果香气的鼻子。我们属灵的鼻子在那灵里必须是一座高塔。我们属灵的鼻子必须带著基督的香气。我们越享受基督这苹果树，我们的鼻子就越满了祂苹果的香气。仆人也将两个手镯戴在利百加手上。（创二四22，47。）就某种意义说，她是被铐住了。按照新约的观念，这意思是我们领受了神圣的功用。（罗十二4。）我们越被那灵铐住，我们就越从祂接受恩赐。我们不但领受了神圣的口味，更得著了神圣的功用。送给利百加的两个镯子重十舍客勒，因而能满足神诫命的要求。相反的，她鼻子上的金环只重半舍客勒，这半舍客勒表征初尝，豫尝。我们所尝的一半，指明另一半，就是全尝，即将来到。豫尝只有一部分，功用却是完全的。不要说你只有一半的功用。不，你的功用，你的银子是完整的。每个人至少有一锭银子。我们从圣灵所接受的豫尝只是部分的，但我们从祂所领受神圣的功用却是完整的。

17After doing what the servant expected, Rebekah received the gifts. Firstly, the servant put a golden ring on her nose. Although ladies today like to put rings on their ears, here the ring is put on Rebekah’s nose. In reading the Song of Songs, I was surprised to see that the Lord does not appraise the ears of the seeking one. Instead, He appraises her nose, saying, “Thy nose is as the tower of Lebanon which looketh toward Damascus,” and, “The smell of thy nose like apples” (7:4, 8). In Song of Songs 2:3, the seeker says, “As the apple tree among the trees of the wood, so is my beloved among the sons. I sat under his shadow with great delight, and his fruit was sweet to my taste.” Because she had been enjoying the apples, her nose had the smell of apples. What is the significance of this? The function of the nose is to smell. Putting a golden ring on Rebekah’s nose meant that her smelling function had been caught by the divine nature. Once we have this ring on our nose, we have the divine smell and taste. As the book of Hebrews says, we have tasted of the heavenly gift, the good word of God, and the works of power of the coming age (Heb. 6:4-6). Before I was saved, I had a particular taste. However, after I received the Lord, my taste changed. I had received the divine taste. Is there a golden ring on your nose? Is your nose like the high tower of Lebanon? According to Leviticus 21:18, no one with a flat nose could serve as a priest. We all must have a high nose, not a flat one. We, the saved ones, have the divine smelling function with the divine taste. Since we have this taste, there are many things in the department stores which we cannot buy. What tells us not to buy these things? The golden ring on our nose. By our nose with the golden ring we smell that something is wrong with certain items in the stores. Because we have such a nose, we do not need others to tell us what to do or what not to do. The function of our smelling and tasting organ tells us what matches God’st as te and what does not. We must have a high-tower nose and a nose with the smell of apples. Our spiritual nose must be a high tower in the Spirit. Our spiritual nose must be with the smell of Christ. The more we enjoy Christ as the apple tree, the more we have a nose full of His apple smell. The servant also put two bracelets on Rebekah’s hands (vv. 22, 47). In a sense, she was handcuffed. According to the New Testament concept, this means that we have received the divine function (Rom. 12:4). The more we are handcuffed by the Spirit, the more gift we receive of Him. We have not only received the divine taste; we have also acquired the divine function. The two bracelets given to Rebekah were ten shekels in weight and thus could fulfill the requirements of God’s commandments. The weight of the golden ring on her nose, on the contrary, was just a half shekel. This half shekel signifies the first taste, the foretaste. The half we have tasted indicates that another half, the full taste, is coming. While the taste is only in part, the functions are in full. Do not say that you have only half a function. No, your function, your talent, is complete. Everyone has at least one full talent. The taste which we have received of the Holy Spirit is only partial, but the divine function which we have received of Him is complete.

18利百加也接受了金器、银器和衣服，（创二四53，）这一切都指明基督的丰富。起初利百加接受一个金环戴在鼻子上，两个镯子戴在手上。她接纳了仆人的使命之后，就带来更多的丰富。同样，我们进入了召会生活，并接纳了圣灵的托付之后，就带来基督的丰富，就是金器、银器和衣服，给我们享受。藉这一切细节我们就能知道，创世记二十四章完全是神圣的，并且含示神圣的观念。这不是我的寓意；事实是这样记载的。为甚么金环只是半舍客勒，而不是四分之三舍客勒？为甚么手镯是十舍客勒，而不是九舍客勒或十一舍客勒？为甚么在仆人的使命被接纳以前，他不拿出所有的丰富？这一切都和新约的启示相合。今天，我们不仅享受我们鼻子上的金环，手上的金镯；我们还享受金器、银器和衣服。在召会生活中，基督一切的丰富都是我们的。

18Rebekah also received articles of silver, articles of gold, and raiment (v. 53), all of which indicate the riches of Christ. At first, Rebekah received a golden ring on her nose and two bracelets on her hands. After the acceptance of the servant’se rr and, more riches were brought forth. Likewise, after we came into the church life and accepted the Spirit’s commission, the riches of Christ, the articles of silver, the articles of gold, and the raiment, were brought forth for our enjoyment. By all these details we can realize that the record in Genesis 24 is altogether divine and implies the divine concept. This is not my allegorization; it is recorded in this way. Why was the golden ring just half a shekel and not three quarters of a shekel? Why were the bracelets ten shekels and not nine or eleven shekels? Why did the servant not bring forth all the other riches until his errand had been accepted? All this matches the revelation in the New Testament. Today we are not only enjoying the golden ring on our nose and the bracelets on our hands; we are also enjoying the articles of silver and of gold and the raiment. In the church life all the riches of Christ are ours

《3》跟从圣灵

c) Following the Spirit

19利百加接受并享受这一切丰富之后，就跟从仆人，骑上骆驼行经旷野，直到她与以撒相会。（创二四58，61～65。）同样，我们也在跟从那灵，骑著『骆驼』行经漫长的旅程。当我们遇见基督，我们就要从『骆驼』上下来。一切现代的便利设备，就如电话、汽车，都是今日的『骆驼。』利百加在骆驼背上行经旷野，我们在今日现代的『骆驼』上行经旷野。按照利未记十一章，骆驼是不洁净的，却有用处。今天许多的便利设备在神眼中是不洁净的，却使我们能行过旷野。当我们遇见主的时候，就要离开这些『骆驼』了。

19After receiving and enjoying all these riches, Rebekah followed the servant, traveling through the desert on a camel until she met Isaac (vv. 58, 61-65). Likewise, we are following the Spirit, traveling a long journey on a “camel.” When we meet Christ, we shall dismount from our “camel.” All the modern conveniences, such as telephones, automobiles, etc., are our “camels” today. Rebekah traveled through the desert on top of a camel, and we are traveling through the desert on today’s modern “camels.” According to Leviticus 11, a camel is unclean; yet it is useful. Many of today’s conveniences are not clean in the eyes of God. Nevertheless, they enable us to travel through the desert. When we meet Him, we shall leave the “camels

《四》儿子的婚娶

(4) The Son’s Marriage

20从好的一面说，儿子以撒没有作甚么。这指明一切都是父所计画，灵所完成的；子所作的不过是接受新妇。以撒在黄昏时迎娶利百加。（创二四63～64。）这含示基督的婚娶要在这世代的末了。在这世代结束时，基督要来迎娶祂的新妇。以撒领利百加进他母亲撒拉的帐棚，并且爱她。（创二四67。）我们看过，撒拉豫表恩典。因此，这意思是基督不仅要在爱里，也要在恩典里迎见我们。

20In a good sense, the son, Isaac, did nothing. This indicates that everything is planned by the Father and carried out by the Spirit. All the Son does is receive the bride. Isaac received Rebekah at eventide (vv. 63-64). This implies that the marriage of Christ will be at the eventide of the age. At the close of this age, Christ will come to meet His bride. Isaac brought Rebekah into his mother Sarah’st ent and loved her (v. 67). As we have seen, Sarah typifies grace. Hence, this means that Christ will meet us in grace as well as in love.

21本章的结语是：『以撒自从他母亲不在了，这才得了安慰。』我若是作者，我会说，利百加经过长途跋涉，这才得了安慰。但圣经并不这样说。不要考虑你的安慰，你的满足；相反的，要考虑基督的安慰，基督的满足。基督若没有安慰和满足，我们也不能有任何安慰和满足。我们的满足在于祂的满足。我们的安慰就是祂的安慰，祂的满足就是我们的满足。基督现今在等候得著安慰。祂甚么时候才会得著安慰？乃是在祂婚娶的日子。那日子必要来到。

21This chapter ends with the words, “Isaac was comforted after his mother’s death.” If I had been the writer, I would have said that Rebekah was comforted after her long journey. But the Bible does not say this. Do not consider your comfort, your satisfaction; rather, consider Christ’s comfort, Christ’s satisfaction. If Christ has no comfort and satisfaction, we cannot have any comfort and satisfaction either. Our satisfaction depends on His. Our comfort is His comfort, and His satisfaction is ours. Christ is now waiting for His comfort. When will He have it? On the day of His marriage. That day will come