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The Bride in Genesis By Arlen L. Chitwood www.lampbroadcast.org
Chapter Three Jacob and Rachel
Then Isaac called Jacob and blessed him, and charged him, and said to him: “You shall not take a wife from the daughters of Canaan.
Arise, go to Padan Aram, to the house of Bethuel your mother’s father; and take yourself a wife from there of the daughters of Laban your mother’s brother . . . .”
Then he [Jacob] dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it.
And behold, the LORD stood above it and said: “I am the LORD God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants.
Also your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed.
Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you.”
Then Jacob awoke from his sleep. . .
And he called the name of that place Bethel (Genesis 28:1, 2, 12-16a, 19a).
The experiences of Jacob constitute one of the numerous dual types found throughout Scripture. That which God revealed through Jacob sets forth typical experiences of God’s two firstborn Sons — Jesus and the nation of Israel.
A primary reference associating “Jacob” with the nation of Israel can be seen through the manner in which God dealt with his seed. Jacob’s seed was to be multiplied as “the dust of the earth” (Genesis 28:14). And this would parallel a previous statement concerning Isaac’s seed, which was to be multiplied “as the stars of heaven” (Genesis 26:4).
To understand that which is in view, one must go back to a prior section of Scripture where reference is made to Abraham’s seed in relation to both heavenly and earthly realms:
“That in blessing I will bless you, and in multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. . In your seed [descendants] all the nations of the earth shall be blessed, because you have obeyed My voice.” (Genesis 22:17, 18; cf. Genesis 14:19, 20)
Abraham and his lineage were to realize both heavenly and earthly promises and blessings. And, realizing these promises and blessings, the descendants of Abraham were to “possess the gate of their enemies” in both realms.
The “gate” was where the affairs of a city were transacted in that day (e.g., Ruth 4:1ff). Individuals “possessing the gate [of a city]” would be looked upon as controlling the affairs of that city. And, reflecting back on the purpose for man’s creation in the beginning (Genesis 1:26-28), possessing the gate of the enemy in both heavenly and earthly realms for man would refer particularly to governmental control in these realms.
The reference is to a time yet future, when the Seed of Abraham (Christ, Israel, and the Church) will control the affairs of state presently controlled by the enemy. “The enemy” who controls affairs in the heavenly realm refers to Satan and his angels; and “the enemy” who controls affairs in the earthly realm refers to the Gentile nations, ruling under Satan and his angels.
Israel during Old Testament times was made the repository for both heavenly and earthly promises and blessings, for no other seed of Abraham (within the lineage associated with these blessings and promises [cf. Genesis 17:18, 21; 21:12]) existed at that time. However, at Christ’s first coming, Israel rejected and forfeited the proffered heavenly sphere of the kingdom, wherein the heavenly promises and blessings lay. And after Israel had rejected and forfeited this heavenly sphere of the kingdom, God called an entirely new creation into existence, with a view to this new creation being the recipient of that which Israel had rejected (Matthew 21:33-43; 2 Corinthians 5:17; 1 Peter 2:9, 10).
“Christians,” who are Abraham’s seed through their positional standing in Christ (who is Abraham’s Seed) are now the ones in line to inherit the heavenly promises and blessings within the heavenly sphere of the kingdom that Israel rejected (Galatians 3:29; Ephesians 1:10-14) — a matter that, as well, fits perfectly within the Spirit’s present search for a bride for God’s Son. And it should, for all of this is in perfect accord with that foreseen and dealt with in the eternal council chambers of God in the beginning (Hebrews 1:2).
The bride for God’s Son must come from God’s Own family (ref. chapter two of this book), which can’t be a reference to Israel (for Israel already has a Husband; Israel is the wife of Jehovah [Isaiah 54:5; Jeremiah 3:14; Hosea 2:19, 20]). The bride can come only from the new creation “in Christ,” for, aside from Israel, God has no other family members on earth. And this new creation, unlike Israel, does not presently have a Husband (2 Corinthians 11:2; Ephesians 1:12-15; 5:21-32).
(Christ, the “second Man,” the “last Adam,” can no more rule apart from having a wife to rule with Him than could the “first man,” the “first Adam” have ruled in this capacity in the type. Adam was incomplete without Eve. She was part of his very being and completed Adam [Genesis 2:23, 24]. And so must it be in the antitype surrounding Christ and His wife.
God established a principle surrounding the matter at the time of Man’s creation — “. . . let them [the man and the woman together] have dominion” [Genesis 1:26-28]. And this principle cannot be violated. Man cannot rule this earth, fulfilling the reason for his creation, apart from the Husband-wife relationship — whether relating to Israel or the Church.)
After the Spirit has procured the bride and after God subsequently concludes His unfinished dealings with Israel (seven years yet remain — Daniel’s unfulfilled 70th Week), then that stated in Genesis 22:17 will be brought to pass. The Seed of Abraham, both heavenly and earthly, will then possess the gate of the enemy.
The Seed of Abraham will control the affairs of state from both heavenly and earthly realms — Christ and His wife from a heavenly realm, and God and Israel from an earthly realm.
Christ and His wife will rule from the heavenly Jerusalem over the nations of the earth. Christ will be seated on His Own throne, and His wife will be seated on this throne with Him as well (Revelation 2:26, 27; 3:21).
On earth, Israel will be restored as the wife of Jehovah, and the theocracy will be restored to Israel. And, in keeping with the principle that God Himself set forth in the beginning, Jehovah’s wife on earth can no more rule apart from a Husband (the King [God], with His consort queen [Israel]) than can Christ’s wife rule apart from a Husband in the heavens (the King [Christ], with His consort queen [the Church]). God will have to rule on earth in the midst of Israel, within an existing Husband-wife relationship (Genesis 1:26; Joel 2:27).
God's rule on earth in the midst of Israel though may possibly be brought to pass through His Son, who is God. The Father will turn the kingdom over to the Son, with the Son inheriting all things; and the Son will occupy a dual position in the kingdom. Not only will God’s Son be seated on His Own throne in the heavens, but He will also be seated on David’s throne on the earth, in the midst of Israel (Luke 1:31, 32; Revelation 3:21). He will have a dual reign in this respect and may very well be recognized as Jehovah Himself relative to the Husband-wife relationship that must exist between God and Israel in that day.
In Genesis chapter twenty-eight, though the things promised Jacob are in connection with the earthly realm of the kingdom, Jacob, at this time, would have had just as much claim as Isaac to promises and blessings in the heavenly realm as well. The reference to heavenly for one (Isaac) and earthly for the other (Jacob) was apparently for an emphasis that God wanted to make at these two points in His Word relative to things revealed about each person, for both men could only have had an equal claim on both realms. That would be to say, God wanted to call particular attention to things concerning the heavenly realm at one point in His Word when dealing with Isaac and to things concerning the earthly realm at another point in His Word when dealing with Jacob.
But, that which God revealed through the experiences of each could not be limited to one realm. There are things revealed about Isaac (through whom the heavenly realm was particularly singled out) that also pertain to the earthly realm, and there are things revealed about Jacob (through whom the earthly realm was particularly singled out) that also pertain to the heavenly realm.
Jacob — A Type of Israel
Jacob, like Israel, left the land covenanted to his fathers and became a merchantman and wanderer in a strange land. But Jacob, like Israel, possessed God’s promise that in all places where he went, God would be with him and eventually restore him to his own land.
While in a strange land Jacob met Laban, began to serve Laban, was mistreated by Laban, and became a crafty merchantman who grew wealthy at Laban’s expense. Israel, in a strange land during the times of the Gentiles, has served Gentile causes and has been mistreated by the Gentiles. And the Israelites in turn, as Jacob, have become crafty merchantmen who are growing wealthy at the expense of the Gentiles.
After acquiring a certain amount of wealth from Laban, Jacob expressed a desire to return to the land of his fathers (Genesis 30:25, 26). But the time for his return, although near, had not arrived. God’s command for Jacob to return came only after Jacob had acquired ALL of Laban’s wealth (Genesis 31:1-3).
From Genesis 28:15 to Genesis 31:3 God did not speak to Jacob. The heavens remained closed during the entire time of Jacob’s exile. God did not speak to Jacob until it was time for him to return. Jacob then returned to Bethel (meaning, “the house of God”), the same place from which he had departed at the beginning of his exile, bearing the riches of Laban (Genesis 28:19; 31:17, 18; 35:1, 8). And at Bethel the Abrahamic covenant, concerning ownership of the land, was reaffirmed to Jacob (Genesis 35:9-12).
Israel today has acquired a certain amount of wealth from the Gentiles and is expressing a desire to return to the land. But the time for Israel’s return, although near, has not arrived. We’re still living during the times of the Gentiles, and God has not issued the command for Israel to return.
The present return of a remnant to the land is NOT the restoration prophesied numerous times in the Old Testament and set forth in type by the experiences surrounding Jacob’s return. This return has occurred during a time when the heavens, relative to Israel, remain closed. This return (resulting from a Zionistic movement that began during the closing years of the nineteenth century) has occurred during that period depicted by Jacob’s exile, from Genesis 28:15 to Genesis 31:3. God's command for Israel to return will come only after the heavens have once again been opened (Genesis 31:3), only after Israel has come into possession of ALL of the Gentiles’ wealth (Isaiah 60:5, 11 [“forces,” KJV, should be translated “wealth,” or “riches”; ref. NKJV ASV, NASB, NIV]).
During the entire time of Israel’s present exile, the heavens will remain closed. And God will not speak to Israel again until that time typified by Genesis 31:3 (cf. Jeremiah 30:3, 7-10, 18; 31:8, 9). Only then will God restore His people to the land; only then will they be allowed to return to Bethel and hear the voice of the Lord again, reaffirming the Abrahamic covenant to them (cf. Exodus 2:23-3:10).
Then the LORD said to Jacob, “Return to the land of your fathers and to your family, and I will be with you.” (Genesis 31:3)
The land which I gave Abraham and Isaac I give to you; and to your descendants after you I give this land. (Genesis 35:12)
In complete accord with these verses — the heavens being opened again and God again speaking to Jacob — God will one day again resume His dealings with Israel. And in that coming day, the Jewish people will be commanded to return unto the land of their fathers (God’s land [Joel 3:2], typified by Jacob’s return to Bethel, “the house of God”). And once back in the land, as following Jacob’s return, God will reaffirm the Abrahamic Covenant to Israel.
The Jewish people will be brought back into the land, possessing the wealth of the Gentiles (as Jacob returned to Bethel bearing Laban’s wealth). And not only will Israel possess Gentile wealth, but the Gentiles will be subservient to Israel, as Israel dwells in the most valuable piece of real estate on the face of the earth (cf. Isaiah 14:1, 2; 60:10-12; 61:5, 6, ASV).
Once back in the land, Jacob’s name was changed to Israel. “Jacob” means, Supplanter; “Israel” means, a Prince with God. And Esau, whose descendants were the bitter enemies of the Israelites during the wilderness journey under Moses, was no longer Jacob’s enemy (Genesis 34, 35).
In that future day when Israel returns to the land, the nation will no longer be the crafty supplanter, but will be a Prince with God. Nor will the descendants of Esau continue to be Israel’s enemy. The land of Edom, as Babylon and Egypt, will be desolated because of “the violence against the children of Judah, because they have shed innocent blood in their land” (Egypt though only for the first forty years of the Messianic Era [Isaiah 19:5-9, 22-25; Ezekiel 29:10-15; Jer. 49:17, 18; Joel 3:19]). And any Edomites, as all other Gentiles entering the kingdom, will be subservient to Israel.
Jacob — A Type of Christ
Jacob, like Jesus, left his home and went into a far country. And Jacob in this far country is seen obtaining a bride.
(Drawing from the previous type [Isaac and Rebekah in Genesis 24], the Son was seen remaining in heaven with the Father, while the Spirit was sent into the world to procure a bride for God’s Son. Drawing from the account of Jacob and Rachel, another facet of the matter is presented. The work of the Son is seen as well. But the emphasis surrounding the Son’s role in the matter is placed upon His work leading into and surrounding Calvary, along with His work as High Priest in the heavenly sanctuary during the present dispensation.
Christ’s present work in the heavenly sanctuary is not part of the Spirit’s search for the bride on earth, though intimately associated with this search. Christ is presently providing a cleansing, on the basis of His Own blood on the mercy seat in the heavenly sanctuary, for the kingdom of priests, the king-priests, about to be brought forth. And this kingdom of priests, these king-priests, would be synonymous with the bride for whom the Spirit presently searches. Then, again, nothing has ever occurred or ever will occur apart from the Son. He, within a correct Scriptural framework of viewing matters, cannot be separated from anything that occurs — past, present, or future [cf. John 1:1-3; Colossians 1:15-18].)
Jacob’s bride, as in the previous type (Isaac’s bride in Genesis 24), was to be taken only from the family of Abraham. Jacob was specifically charged not to take a wife “of the daughters of Canaan,” exactly as Abraham had previously instructed his servant before sending him to acquire a bride for Isaac (Genesis 28:1; cf. Genesis 24:3). And, as in the experiences of Isaac and Rebekah, this once again sets forth the truth that the bride is to be taken out of the family of Abraham (out of the saved), not from those represented by the Canaanites (the unsaved).
Jacob met Rachel by a well of water and fell in love with her (Genesis 29:6-18). As with Rebekah, so with Rachel — the bride is taken from those who draw from the Well, from those who dwell deeply in the Word of God (ref. chapter two of this book). Jacob became a servant and worked a total of fourteen years to obtain Rachel (Genesis 29:18-28). Jesus, to obtain His bride, “made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross” (Philippians 2:7, 8).
After completing his commitment as a servant to Laban, Jacob took Rachel and returned to his own country (Genesis 31:17). After the Lord Jesus Christ completes His commitment to the Father on behalf of His bride (servitude on earth, followed by His present high priestly ministry in heaven), Jesus will, like Jacob, take His bride to His Own country — to heaven. He will meet His bride somewhere between heaven and earth and then return to heaven with His bride (Genesis 24:61-67; 1 Thessalonians 4:13-18).
Here Comes the Bride
In the record of Jacob and his experiences, we're given an insight into certain things concerning the servitude of Christ and the marriage of the Lamb that is not found in other types of the bride in Genesis. The remainder of this chapter will center on these events.
1) Two Sevens
After Jacob had left his home in Canaan and had journeyed to Padan-aram (a district of Mesopotamia, the country where Isaac’s bride had been procured) he met and fell in love with Rachel. Jacob bargained with Laban, Rachel’s father, to serve him seven years for Rachel’s hand in marriage. Laban agreed, and Jacob rendered seven years service. At the completion of seven years, Jacob claimed his bride; but the rights of the firstborn prevailed. Rachel had an older sister named Leah, who must be given in marriage first. Jacob then found himself having to serve an additional seven years to obtain Rachel (Genesis 29:1-30).
“Seven” is the number of perfection. It signifies the completeness of that which is in view. In the type we have Jacob serving two complete periods of time to obtain Rachel. In the antitype we have Jesus also serving two complete periods of time to obtain His bride. One period was served in the office of “Prophet” during His earthly ministry, culminating in His death, burial, and resurrection. The other period is presently being served in the office of “High Priest” in heaven. This period will culminate immediately before He returns for His bride.
Jacob could not obtain Rachel at the termination of the first seven years because of the rights of primogeniture. Nor could Jesus obtain His bride at the termination of the first period of servitude because of these same rights. Israel is the firstborn, and Israel must be reckoned with first.
Jesus came to and sent His disciples only to "the lost sheep of the house of Israel" (Matthew 10:5, 6; 15:24). At the termination of His first complete period of servitude, Jesus rode into Jerusalem publicly presenting Himself as Israel’s King (Matthew 21:1ff). However, Israel rejected the King and the attendant offer of the kingdom of the heavens.
The primogenital claim held by Israel was satisfied, and the kingdom was taken from Israel (v. 43). Jesus was crucified, and, following His resurrection, He ascended into heaven. And He is today, as Jacob, serving an additional complete period of time to obtain His bride.
The present high priestly ministry of Christ in heaven is strictly on behalf of His bride (though today all Christians would be included within the scope of His ministry, for the bride has yet to be singled out), as Jacob’s second complete period of servitude was strictly on behalf of Rachel. Christ’s present ministry in heaven has nothing to do with either Israel or the Gentiles, as Jacob’s second period of servitude had nothing to do with anyone but Rachel. Christ is occupying the office of High Priest to effect a present cleansing for the kingdom of priests, the king-priests, which He is about to bring forth. Jews or Gentiles can participate in this cleansing only by relinquishing their national identity and becoming new creations in Christ, i.e., by becoming Christians.
2) The Wedding
In Jacob’s marriage to Leah at the termination of the first seven years, we find that Jacob did not realize he had married the firstborn (Leah), rather than her younger sister (Rachel), until after the wedding. Man’s failure to understand how this could happen, resulting in confusion concerning the coming marriage of the Lamb, stems from the difference in Oriental marriage customs of that day and those prevailing in the Western world today.
When Jacob went to claim his bride at the completion of the first seven years, “Laban gathered together all the men of the place and made a feast” (Genesis 29:22). This is where the marriage occurred. It was a legal transaction, and only the men were present. The actual marriage transpired with the groom in one place and the bride in another.
The bride was then brought in and presented to the groom, “in the evening” (v. 23), after the marriage. She was already Jacob’s wife at this time, and the only thing that remained was for the marriage to be consummated. Thus, the reason Jacob didn’t recognize Leah at the wedding, realizing that he was marrying the wrong woman, is very simple: Leah wasn’t present at the wedding.
We have this same thing set forth in the marriage of Boaz to Ruth in the book of Ruth. The marriage took place in the presence of the men at the gate of the city while Ruth remained at home with Naomi, her mother-in-law from a previous marriage where Ruth’s husband had died (Ruth 3:18; 4:1-13).
It was all part of a legal transaction that was carried out at the gate of the city, where all legal transactions were carried out in that day. When Boaz left the gate of the city, Ruth was his wife. Nothing further was required. He was then in a position to go to Naomi’s home to obtain Ruth, whom he had already married.
This same pattern will also be followed at the coming marriage of the Lamb. The bride will not be present at the wedding. After Jesus terminates His two complete periods of servitude, the marriage will occur. The first complete period is past, and the second complete period will end immediately before Jesus descends from heaven to meet His bride in the air.
Jesus will shortly complete His present high priestly ministry, after the order of Aaron, on behalf of His bride. The marriage will then take place in heaven, which will be a legal transaction between the Father and the Son, apart from the bride being present. And, following the marriage supper of the Lamb, the bride will come forth with the Bridegroom when He appears as the great King-Priest after the order of Melchizedek.
The actual marriage ceremony itself, a legal transaction, is seen in the typology of Ruth chapters three and four as occurring following events surrounding the judgment seat (3:6ff) and being intimately connected with the judgments of the Tribulation (4:1ff). Within the typology of Ruth chapter four, the judgments of the Tribulation have to do with the redemption of the forfeited inheritance (ref. the author’s book, Mysteries of the Kingdom, chapter 9). And in the type, the redemption of the inheritance is inseparably connected with Ruth becoming the wife of Boaz. Through Boaz’s redemptive work surrounding the inheritance, Ruth automatically became his wife.
And this is how it must also occur in the antitype, with the antitype following the type in exact detail. The judgments that will occur during the Tribulation (under the seven seals, the seven trumpets, and the seven vials) are seen being concluded at the end of Revelation chapter eighteen. Then, immediately following the only true alleluia chorus that will ever be sung (19:1-6), full attention will then be directed to two things: Christ’s wife, and Christ’s return (19:7ff).
Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come [lit. ‘came’], and His wife has made herself ready.
And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.
Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’
Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war.... (Revelation 19:7-9a, 11, ASV).
The bride, in complete accord with the type in Ruth chapter four, will apparently be Christ’s wife at this time. The wedding ceremony, a legal transaction between the Father and His son, will have already occurred.
The “fine linen” (v. 8), called the “wedding garment” in Matthew 22:11, 12, will not be worn by the bride to attend the wedding. She will not be in attendance. This is a garment that will be worn by the Lamb’s wife to attend the marriage supper of the Lamb following the wedding.
Proper attire will be required in that day for entrance into the banqueting chamber (cf. Matthew 22:8-14). And this attire — “fine linen” — will be composed of the “righteous acts of the saints” (Revelation 19:8, ASV). Note that Ruth had to prepare herself for meeting Boaz. One part of this preparation consisted of being clothed in the proper apparel — “put on your best garment” (Ruth 3:3).
The coming Judgment Seat of Christ will reveal all things (1 Corinthians 3:12-15; 2 Corinthians 5:10, 11). Every Christian’s work will be tried “by fire,” with some works withstanding the fire, and some works being consumed by the fire.
Worthless works performed for the praise, honor, and glory of man — symbolized by “wood, hay, stubble” — will be burned. Christians possessing works of this nature will “suffer loss” and be saved “yet so as through fire.” They will appear naked and ashamed in the presence of the Lord (Revelation 3:18). They will not possess the type material to properly array themselves and, consequently, will be denied entrance into the banqueting chamber.
Works performed by other Christians for the praise, honor, and glory of the Lord — symbolized by “gold, silver, precious stones” — will endure the fire. Christians possessing works of this nature will possess the type material necessary to properly clothe themselves for entrance into the banqueting chamber, where the marriage supper of the Lamb will occur. Nakedness, accompanied by shame, will not be their lot.
Christians are presently being granted the privilege of working on their wedding garments, looking forward to the coming marriage supper of the Lamb. The admonitions and warnings on this subject in Scripture are abundant and clear.
In the preceding respect, the question of the hour in Christian circles today is singular: “Are you working on your wedding garment?” |