Genesis Chapter 24

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399. GENESIS - Chapter 24

"Thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell"

A WIFE FOR ISAAC

As with the previous chapters, we consider this one from two standpoints: the literal and the figurative. Paul taught that these things are an allegory, urging us to make such use of the historical accounts of what actually happened. The literal interpretation reveals Abraham as deeply concerned as to the marriage of his son Isaac. That Isaac must marry is obvious, for otherwise there would be no heir reaching to the Promised Seed. A suitable bride, therefore, must be obtained for Isaac, and none of the pagan daughters of the land were suited to such a position of privilege. Therefore Abraham sends his servant back to his own people on a quest that a willing bride might be found for Isaac. Rebekah is brought into the picture, and displays a character suited to the purpose of God. She elects to follow the servant back to the land and to Isaac, the Son of Promise, for the purpose of marriage.

Figuratively, Isaac becomes a type of Christ; and Rebekah, a type of the Ecclesia  "espoused to one husband". From that viewpoint, the seeking of a bride in Gentile lands foreshadows the preaching of the Gospel among the nations, inviting men and women to leave their old way of life "and join themselves unto his wife," that they might be made one in Christ. We shall consider both the literal and the figurative applications of the narrative in our treatment of the chapter.

The Commission —Vv.1-6.

Abraham arranges with "his eldest servant" to seek a bride for Isaac. He instructs him to avoid the Canaanites, and return to his people, to choose one who is willing from among them. But he warns that his son must never leave the land.

VERSE 1

"And Abraham was old; and well stricken in age" —He was now one hundred and forty years of age (Gen.17:1; 25:20), and Isaac was forty.

"And Yahweh had blessed Abraham in all things" — Even in his pilgrimage, Abraham had experienced the blessing of Yahweh. We do so also. The Divine blessing reaches out to us now (whatever our state might be) as well as promising blessings for the future. Yahweh does not exempt us from trials and troubles, but He extends strength for us to endure them and rise superior to them.

VERSE 2

"And Abraham said unto his eldest servant of his house" — This was probably Eliezer (Gen. 15:2). Eliezer signifies El is my help. In the allegorical interpretation of this chapter, he is representative of the Apostles, who have been the main instrumentality in obtaining "a bride" for the Seed of Promise from among the Gentiles. Note the Lord's comment to that effect in his intercessory prayer: John 17:20. However, notice that Eliezer is not named in the narrative before us, and the Apostles are not openly manifested in the work of preaching today, though the effects of their work is felt.

"That ruled over all that he had" — Eliezer had access to Abraham's means, and was trusted to use them faithfully. The preaching of the Apostles has enabled the Ecclesia to gain access to the divine wealth in Christ, the "unsearchable riches" in him (Eph. 1:17-18), which the Ecclesia is called upon to make known to Gentiles (Eph. 3:8-10).

"Put, I pray thee, thy hand under my thigh" — See also Gen. 47:29. This most solemn form of abjuration, involved making contact with the genital organ, the part of the body that bore the mark of circumcision, the token of the covenant. It thus was tantamount to swearing on the basis of the Truth. The thigh, or loins, are considered as the source of posterity (Gen. 35:11; 46:26), and the oath had relation to the posterity of Abraham, and in particular to the promised seed, even Christ. The mission of Eliezer had relation to him that was to come, and upon that basis, Abraham called upon him to solemnly affirm that he would implicitly carry out instructions to be given. Our preaching of the Truth (the allegorical application of the events of this chapter) must be with the instructions of Christ in mind, and in due regard for the token of the covenant, the cutting off of the flesh. The rite of circumcision reminded that the true seed of promise would not be "of the will of the flesh, nor of the will of man, but of God" (John 1:13).

VERSE 3

"And I will make thee swear by Yahweh, the God of the heaven, and God of the earth" — The name Yahweh was not revealed unto Abraham. It was later given to Moses (Exod. 6:3 see notes on Gen. 12:8), but the word is compounded from a common Hebrew verb, signifying He will be. Abraham knew that God would manifest Himself in a Redeemer, and, therefore, to that extent, knew Him as He Who will be, or Yahweh, without comprehending it as the appointed name of God. He called upon Eliezer to swear by He Who will be, the Coming One. This was most appropriate, as a bride for Isaac was necessary for the ultimate manifestation of the promised seed.

Abraham also made reference to the Elohim of heaven, and the Elohim of the earth. The Elohim (a plural word signifying mighty ones) comprise the medium of Yahweh's manifestation. Through their agency, His control embraces heaven and earth. Nothing can be done without His knowledge; and His help is available to all. We are invited to place our confidence in Yahweh; to seek His strength at all times (Phil. 4:6). Access to Him is available through prayer. Among the many things for which we are invited to pray are increase of labourers in His vineyard (Luke 10:2), and success in preaching (Eph. 6:19). By such means, we are able to assist in developing the multitudinous bride of the promised seed (Eph. 5:24). 

"That thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell" — Abraham exercised extreme care in the choice of a bride for Isaac. Parents are wise to supervise their children's selection in such relationships, and give them sound advice and guidance wherever possible. In some cultures the conditions of courtship are different today than in the days of Abraham, but they are not necessarily better. A wise parent will tactfully supervise all friendships of children under his care, and whilst success may not inevitably follow (as examples in Scripture reveal — Samuel, David, etc.), at least the responsibility has been recognised and acted upon. Deuteronomy 22:10 commands: "Thou shalt not plow with an ox and an ass together." Not only was one animal clean and the other unclean (implying a marriage out of the Truth), but the two animals referred to are of different sizes, temperaments and motions, and to yoke them together would bring pain and discomfort, and would interfere with the efficiency of the work in hand. Marriage (human yoking) should not only be "in the Lord" (1 Cor. 7:39), but with a congenial partner who will willingly co-operate in the work of the Truth which should be our main concern.

The term daughters of the Canaanites has a figurative as well as a literal significance. A daughter of the Canaanites would be a woman dominated by the principles of Canaan. See note Gen. 12:5-6. Such a daughter could become a "daughter of Sarah" if she changed her ways to conform to those of that great woman of faith. The apostle refers in 1 Pet. 3:6 to Gentile believers who follow Sarah's example. Rahab was a "daughter of the Canaanites" who became a "daughter of Sarah."

VERSE 4

"But thou shalt go unto my country, and to my kindred" — Eliezer was directed to a people more amenable to Abraham's way of thought. A wife for Isaac, typically the Bride of Christ, is selected from such company (Psa. 87:6). In preaching the Gospel we must seek out those who are prepared to conform to the principles of Abraham's house. It is of no value presenting "that which is holy unto the dogs" nor of "casting pearls before swine" (Matt. 7:6). Careful discrimination needs to be shown.

"Take a wife unto my son Isaac" — Typically this wife represents the Ecclesia, the Bride of Christ, selected from those "afar" (Eph. 2:17), but who can develop the family characteristics of Abraham.

VERSE 5

"And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land" — This is always a possibility in the preaching of the Word. The Truth demands certain action on the part of believers. They must apply the Word as well as endorse it. This demands separation and dedication (Acts 15:14; 2 Cor. 6:14-17). It requires purification of character, the elimination of "spot or wrinkle, or any such thing" (Eph. 5:27). The responsibilities of the Truth should be plainly taught those interested, before they undergo baptism, so that they clearly recognise what is expected of them, and what acceptance of the Truth entails.

"Must I needs bring thy son again unto the land from whence thou earnest?" — To take Isaac from out of the land of promise meant relaxing the standards that Abraham had set. Therefore, the question of the servant amounted to: If the woman is not willing to come, shall I relax your standards, and take Isaac to her? The answer is given in v. 8. In the terms of the allegory, the question amounts to: If people are discouraged at the high standards the Truth demands, shall we relax them in order to secure their interest? The answer is in the negative.

VERSE 6

"And Abraham said unto him, Beware thou that thou bring not my son thither again" — Abraham recognised the dangers of relaxing his faithfulness, and reminded his servant that his instructions must be followed to the letter. Let the standards of the Truth be lowered, and soon there will be no truth remaining. See Psa. 11:3; 1 Tim. 4:16.

Faith in Divine Guidance — Vv. 7-9 

Abraham exhorts Eliezer to seek divine guidance in the mission before him, recognising that it is always available through prayer (cp. Jas. 1:5).

VERSE 7

"Yahweh God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me saying, Unto thy seed will I give this land; he shall send His angel before thee, and thou shalt take a wife unto my son from thence" — Abraham calls upon his personal experience to teach the reality of divine providence. The God who called him from Ur, Who guided him to the land, and gave him a wonderful promise that guaranteed his future, would overshadow this important venture, sending His angel before Eliezer, to prepare the way for him. The angels of heaven minister on behalf of the elect in every age (Heb. 1:14), overshadowing the circumstances of their lives to further the purpose of Yahweh. The seeking of a Bride for Christ in the preaching of the Truth, will not yield fruit unless the blessing of Yahweh is with it (Psa. 127:1). The Lord, himself, taught: "No man can come to me, except the Father which hath sent me draw him" (John 6:44). He showed that the angels are interested in the salvation of individuals (Luke 12:8-9), so that there is great rejoicing in heaven over one sinner that repenteth (Luke 15:7). In some way, unknown to us, the angels co-operate with us in the preaching of the Word. Moreover, that Word itself, is as the messenger of Yahweh, calling people to the Truth (Heb. 7:19; John 17:17).

VERSE 8

"And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath" — When the Truth has been thoroughly proclaimed, the accountability for acting rests upon the one to whom it has been preached. Paul declared: "Woe is unto me, if I preach any other gospel" (1 Cor. 9:16); but to the same community, he wrote: "I thank God that I baptised none of you, but Crispus and Gaius; lest any should say that I had baptised in mine own name" (1 Cor. 1: 14-15).

"Only bring not my son thither again" — Eliezer is again warned against relaxing the standards required, merely because the one invited is not willing to separate herself for the purpose of marriage.

VERSE 9

"And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter" — He thus dedicated himself to seeking a wife for Isaac, as the Apostles, and those similarly charged (see 2 Tim. 2:2), became dedicated to seeking a multitudinous Bride for Christ. Paul wrote: "I have espoused you to one husband, that I may present you as a chaste virgin to Christ" (2 Cor. 11:2).

Prayer For Success in the Venture — Vv. 10-14.

Eliezer selects from his master's supplies to help him on his way, makes his way to the city of Nahor, seeks out the most public part of the city, and having done all that was possible, commits the success of the venture to God. These are measures that should be taken in the proclamation of the Truth.

VERSE 10

"And the servant took ten camels of the camels of his master, and departed" — He used the resources that were at hand to further him in his quest. He also gained the co-operation of other servants in the household of Abraham (cp. v. 32). These are measures that should be taken in the proclamation of the Word. When God blesses us with material things, we should respond by using them in the work of the Truth. In that way, we can "make to ourselves friends of the mammon of unrighteousness" (Luke 16:9), that will stand us in good stead in the day of judgment.

"For all the goods of his master were in his hand" — We are custodians of material blessings that come from God, and should use them in His service to develop the Bride of Christ.

"And he arose, and went to Mesopotamia" —   Mesopotamia signifies The Fortress Between The Rivers; the area of ancient Babylonia. Figuratively, it represents Babylon the Great from whose dominion the Bride of Christ is redeemed.

"Unto the city of Nahor" —  Nahor signifies a Snorer; those spiritually asleep; the world at large. Archaeologists have found references to the city of Nahor. "It occurs often as Nakhur in the Mari tablets, discovered in 1935. To judge from the Mari references and Assyrian records of the seventh century B.C. where Nahor occurs as Til-Nakhiri (the Mount of Nahor), it seems to have been located in the Balikh Valley below Haran" (Unger). It is located in northwestern Mesopotamia.

VERSE 11

"And he made his camels to kneel down without the city by a well of water" —   He thus selected the most public place for his mission. This feature of the proclamation of the Gospel is frequently forgotten by those who set forth its message. How often a dingy little hall in a back street is selected for this purpose, when a more prominent site is available. Lack of finance is often blamed for this, though there appears no lack of such for other, worldly, purchases. Let us remember that lives may be saved by a little extra expenditure. We should not be backward in giving the greatest publicity to the Truth; and, like Eliezer, seek out the most prominent way in which to proclaim the message.

"At the time of the evening" —  The Apostles went forth in the evening of Judah's Commonwealth to proclaim the Word to the Gentiles. This is foreshadowed in the allegory of Abraham's life. Sarah was dead (Gen. 23:2). She represented the polity of the Mosaic Kingdom of God that ended in A.D. 70, being followed by the "taking out of the Gentiles" a people for the Name (Acts 15:14), during the "evening" period of Gentile darkness.

"Even the time" — Note the shrewdness of Eliezer. He carefully plans his campaign, waiting for the appropriate time to engage upon his quest. Similarly, the Apostles seized hold of opportunity when it presented itself, that they might set forth the principles of the Truth. We should carefully plan for the proclamation of the Truth and use incidents in current events (for example) to enhance our message.

"That women go out to draw water" —   This suggests an attitude of seeking. Christ used an opportunity at the well of Shechem to draw the Samaritan woman's attention to the water of life (John 4:14). We must put ourselves in the way of those who are seeking for the things of God.

VERSE 12

"And he said,   Yahweh God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham"  —   All is ready; he has made every possible preparation himself, and now he seeks the divine blessing in prayer. The prayer is simple, direct, dictated by faith and the requirements of the moment. He was standing "without the city" by the well as he uttered these words.

Do we forget prayer, whilst making other practical preparations for the work? Do we place reliance upon fleshly ability, ingenuity and skill, but overlook that "except Yahweh build the house, they labour in vain that build it" (Psa. 127:1)? 

Abraham's servant made every possible preparation, but he did not neglect prayer. He placed his quest in Yahweh's hands and asked Him to bless the work. Let us do likewise in our preaching. Learn to be specific in prayer (Phil. 4:6), and to avoid vague generalities. God is not mocked, nor has He pleasure in idle words, and vain repetition. Nehemiah, like Abraham's servant, combined action with prayer: "We made our prayer unto our God, and set a watch against" the enemy. Some will pray but foolishly not work; others will work but not pray. We must do both. God will not do for us what we are able to do ourselves; but He will bless the prayer of faith.

The Amplified Bible gives the servant's request as: "Cause me to meet with good success today, and show kindness to my master Abraham." Thus his prayer is answered upon the basis of the covenant made to Abraham. This servant was one of those of Abraham's household, who were initiated in the things of the Truth. See note on Gen. 14:14. He was "trained" in matters of faith.

VERSE 13

"Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water" — That is the attitude adopted by those who publicly proclaim the Gospel message; they stand, ready to serve, by the well of life. They carefully watch those about them who may show signs of the qualities sought by the Father in a Bride for his Son.

VERSE 14

"And 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" — Eliezer's prayer describes the type of woman he desires for Isaac. This is firstly suggested in his use of the word "damsel." This is from na'arah, the feminine form of the Hebrew word used to describe Abraham's young men of Gen. 14:24. It is from a root signifying to be active, and thus suggests a girl of vivid personality, bright demeanour. Secondly, she was to be of a kindly disposition, prepared to help another in need. Thirdly, she was to be energetic, going beyond what was asked of her. But surpassing all these attributes, she must be God-approved, the one "Thou hast appointed" in order to suit the purpose Abraham had in view. Similarly, those who will ultimately come to immortality are "drawn of God" (John 6:44), being "foreknown" of Him (Rom. 8:29). This was the type of young woman that Eliezer was seeking for Isaac, and for which he sought the blessing of God. He prayed for "a token for good," which is legitimate in such circumstances. See Psa. 86:17.

"For thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master" — As such, Isaac foreshadowed Christ "who took upon him the form of a servant" (Phil. 2:7). The term is used frequently for Christ.

Rebekah's Beauty of Appearance and Character — vv. 15-16.

No sooner is the prayer completed than the attention of Abraham's servant is drawn to a young woman approaching the well. He carefully observes her, for her appearance seems to answer his requirements.

VERSE 15

"And it came to pass, before he had done speaking" — He had not been speaking to God aloud, but in his heart. It was a silent prayer (cp. Matt. 6:6), but brought an obvious and public response (v. 45).

"That, behold" — His attention is drawn to a young woman approaching the well. Thus, in a remarkable manner, the ways of Providence unfold.

"Rebekah came out" — Her name means A rope with a noose, suggesting a beauty that would capture men.

"Who was born to Bethuel" — Strong gives the meaning of his name as Destroyed of God, from bathah, to lay waste. His status is a peculiar one in the narrative. He is passed over as insignificant, as though he was incapable through age or imbecility, of managing his own affairs. Rebekah refers to her "mother's house," rather than to that of her father (v. 28), and it was her brother Laban who conducted the negotiations with Abraham's servant (v. 29), though they were later confirmed by Bethuel (v. 50). Laban evidently was energetic and over-bearing (as his later dealings with Jacob indicate) whereas Bethuel apparently was feeble and retiring.

"Son of Milcah" — Signifies A Queen, perhaps mentioned first, before her husband, to indicate that she was the dominant partner of the two.

"The wife of Nahor, Abraham's brother" — Signifies A Snorer. All these names, apart from that of Milcah, imply sleepiness or indifference.

"With her pitcher upon her shoulder" — Rebekah is thus displayed as industrious. In this she types the "virtuous woman" of Prov. 31 whose activity and ability was well-known (vv. 13-17).

VERSE 16

"And the damsel was very fair to look upon" — She was active and beautiful, as well as industrious.

"A virgin, neither had any man known her" — Cp. 2 Cor. 11:2. Purity was also one of her qualities. Spiritual purity must be observed in the way of life of the Christ-bride, as she separates from the contamination of a wicked world (Rev. 14:4).

"And she went down to the well, and filled her pitcher, and came up" — Indicating strength. Her subsequent actions also showed her to be helpful, kind, considerate and generous. These characteristics, revealed that she was a fit subject for the servant's quest.

Her Response To The Request — Vv. 17-21.

Observing the general demeanour of Rebekah, and seeing in her a likely response to his prayer, the servant eagerly ran towards her, to subject her to further tests. Rebekah responds in such a way as to indicate the guidance of Yahweh.

VERSE 17

"And the servant ran to meet her, and said" — There was enthusiasm in his approach. He did not wait for her to come to him. Similarly the father of the prodigal son went forth to meet him (Luke 15:20). Yahweh is ever ready to receive us, and we should manifest a similar attitude toward those interested in the Truth. We must show enthusiasm with respect to friends who come to hear a public address or to discuss the way of life with us.

"Let me, I pray thee, drink a little water of thy pitcher" — He placed her under test. Her response to his request would determine whether he would claim her for his master. There is a need to test the response of those who would seek Christ; are they prepared to submit to the full teaching and responsibilities of the Word? That is the purpose for the usual examination on matters of doctrine, understanding and commitment that is required of those who seek baptism. It constitutes a "witness" of faith (1 Tim. 6:12).

VERSE 18

"And she said, Drink my lord" — Most of the young women who went to draw water would have said as much; it was the normal gesture of courtesy.

"And she hasted, and let down her pitcher upon her hand, and gave him drink" — The fact that she "hasted" to do it indicates a readiness to help which was somewhat out of the ordinary. It indicated a receptive character, such as must be shown by those who come to the Truth with a desire to co-operate in its work.

VERSE 19

"And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking" — Whilst it would have been normal for a young woman to give drink to a thirsty traveller, it was unusual to offer to draw for camels as well. It revealed that Rebekah was extremely thoughtful, and placed her in a unique category. To draw for the camels as well as for the servant necessitated much labour and trouble and evidently was a sudden thought on the part of Rebekah, placed in her mind by God in answer to Eliezer's prayer. Frequently, the response of a person drawn to the Truth is in answer to a thought stimulated by God through His Word.

VERSE 20

"And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels" — To draw water to supply the demands of ten thirsty camels would involve a great amount of tiring labour. Obviously the servant had imposed a difficult test. Yet Rebekah responded in a remarkable way: "she hasted," "she ran again." The test imposed upon a candidate for eternal life is no less difficult. He must set aside the world and its appeal, and embrace a teaching that is contrary to the flesh. This is not easy. Yet there are some who show the same eagerness as did Rebekah at the well (cp. Acts 8:36). There was a completeness about her labour: "she drew for all his camels." There should be an equal thoroughness in teaching the Truth, and in examining those who seek it, to determine their state of mind and understanding of its requirements in their lives.

VERSE 21

"And the man wondering at her" — The Berkeley Version renders this: "Silently the man stood gazing at her, to observe whether or not Yahweh had made his trip successful." He was astonished at her readiness to help — as sometimes we are astonished and delighted at the manner in which a stranger will seek after the Truth.

"Held his peace" — He put her under the test, allowing her to complete the exhausting labour. He could have commanded those with him to help her (cp. v. 32), but did not do so. There were to be no short cuts to this quest. He wanted to make sure that she was worthy of Isaac.

So also with teaching a candidate the Truth. It is important to make sure that every doctrine is thoroughly grasped, as candidates draw water from the well of life. Let them continue to do so until they have thoroughly mastered every element of truth. Do not ease the burden for them, for by so doing, the work of teaching may be imperfect.

"To wit whether Yahweh had made his journey prosperous or not" — Having made every preparation, and having placed the success of the venture in the hands of God, Eliezer awaited the outcome. We need to follow his example in the Work of the Truth. It is God who is taking out of the Gentiles a people for His Name (Acts 15:14), therefore, when we have done all in our power to preach the Word, we must leave the final issues in the hands of Yahweh.

Rebekah's Reward For Her Kindness — Vv. 22-25.

Abraham's servant, impressed by the general demeanour and outstanding kindness of Rebekah, rewards her with gifts of jewellery, and then enquires as to her name. With rising excitement, he learns that she is related to Abraham. She invites him to her home.

VERSE 22

"And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight" — Half a shekel represents about a quarter ounce (about 7grams) in weight. The Hebrew for earring signifies a jewel for the forehead, or the nose (see mg.). Noserings comprised a light ring of gold or silver with three or four jewels or beads dangling at the bottom part from smaller rings of the same metal. By placing this ring upon Rebekah's nose, the servant, in effect, made claim upon her face, or person, as the Truth does upon those of whom it takes hold. The Bride of Christ reveals the distinctive "jewellery" of the "Father's Name" in their foreheads (Rev. 14:1) with mouths of guileless beauty (v. 5).

"And two bracelets for her hands of ten shekels weight of gold" — This represented two five ounce (142 grams each) golden bracelets, such as would be worn about her wrists. Thus he made claim upon her service, as the Truth does of those upon whom it takes hold (cp. 1 Cor. 4:12; Gal. 2:9; Eph. 4:28). Altogether, this was a very valuable present, and must have astonished Rebekah, as her outstanding kindness had amazed Abraham's servant.

VERSE 23

"And said, Whose daughter art thou?" — Abraham's servant had been silent with wonder at the spontaneous way Rebekah had responded to his request; and now, breathlessly, he awaited her reply to this vital question.

"Tell me, I pray thee: Is there room in thy father's house for us to lodge in?" — This is a question that is basically asked of any convert to Christ: Is there room there for Christ to dwell? Compare John 14:23.

VERSE 24

"And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bore unto Nahor" — So she answered the first question asked of her. With rising excitement, the servant realised that Yahweh had been with him in his quest, for she was of his master's relations.

VERSE 25

"She said moreover unto him, We have both straw and provender enough, and room to lodge in" — Here is outstanding hospitality to strangers. Moreover, Rebekah still thinks of his camels, and would extend her kindness to them. The statement, There is room to lodge in, calls to mind the appeal of Christ: "I stand at the door, and knock: If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Rev. 3:20). That is the best form of hospitality to show! Rebekah's kindness was indicative of this.

In providing for both the servant and his animals, there is implied the interest and care, that a worthy "daughter of faith" would show to those of the spiritual family of Abraham, (the Household of Faith) and the nation of Israel (after the type of the animals — cp. Rom. 9:3). We should seek to nourish both.

Thanksgiving to God For His Blessing — Vv. 26-27.

The realisation that his quest had been outstandingly successful unleashes great joy in the servant, so that immediately without embarrassment, he bows his head and utters a prayer of praise and thanksgiving to God. When a venture has been completed, we should never hesitate to thank God for His part in it. Such action is pleasing to the Father (see 1 Thess. 5:18).

VERSE 26

"And the man bowed down his head, and worshipped Yahweh" — The example is timely. Blessings from God, must be recognised and acknowledged, being lavish in our praise and thanksgiving for His goodness.

VERSE 27

"And he said, Blessed be Yahweh God of my master Abraham" — The term blessed in this context, signifies an ascription of praise. It is from the Hebrew word barak, to kneel. By using it, the servant acknowledged that Yahweh is worthy of humble adoration. He is first honored in praise before details of the prayer are mentioned. So with the Lord's prayer: "Our Father which art in heaven, hallowed be Thy Name" (Matt. 6:9). Careful note of the forms of prayer mentioned in Scripture can help in the formulation of acceptable words.

"Who hath not left destitute my master of His mercy and his truth" — "Mercy" is chesed and signifies kindness, grace, favour. The RSV renders the word as steadfast love. It relates to the goodness of God; that which He freely gives to those in whom He delights. In this context, the great favour and kindness shown towards Abraham, had been illustrated by the success that had attended the servant's quest. "Truth" is emeth signifying faithfulness, stability, certainty. It speaks of the certainty of the fulfilment of the promises made to Abraham. The servant's faith in the God of Abraham had been strengthened through his own experience. We, too, can find answer to prayer, and be strengthened in conviction accordingly.

"I being in the way, Yahweh led me to the house of my master's brethren" — Abraham's servant recognises that he had used the proper means to obtain his objective. He had acted according to his God-given wisdom. Then, having done all that was humanly possible, having set his feet upon "the way," he received divine help and guidance to the end. This is the proper method of proceeding with the Lord's business. Yahweh has given us reasoning intelligence, and He expects us to use that to the best of our ability. When we have done what we can, and have sought the divine guidance and help, we will receive a blessing.

But in saying that, let us add a note of warning. Though there is no doubt about the effectiveness of prayer, God may not use the means that we would like to answer it! We must await His decisions and directions in these matters.

Rebekah's Relations Are Impressed — Vv. 28-31

Full of excitement, Rebekah hastens home, and seeks out her mother in order to confide in her. She senses that the visitors have some news of outstanding importance for her. As she passes this on, the whole family is stirred into activity. Laban hastens out and urges Abraham's servant to lodge with them.

VERSE 28

"And the damsel ran" — See note v. 16. Rebekah, too, was filled with excitement at the unusual visitors. The gifts she had received betokened a present much more significant than would be expected from mere lodgers overnight. Perhaps she sensed who these strangers were, and anticipated their mission. However, was not Rebekah's attitude similar to the reaction of an enthusiastic person when first drawn to the Truth? Do not they wonder at the beauty of the message, and desire to pass it on to others, even before they have completely absorbed it themselves? This demonstrates a keenness and pleasure at the receipt of Yahweh's benefits.

"And told them of her mother's house these things" — Note the comment on Bethuel, v. 16. Evidently the mother was the more dominant of the two.

VERSE 29

"And Rebekah had a brother, and his name was Laban" — Laban was present with other members of the family when Rebekah burst into the home with her astounding news. They looked at her in wonder, startled at her changed appearance. They observed the golden ornaments she now wore, that signified the ornaments of faith; they heard her strange message, that revealed a new viewpoint; and were induced by these circumstances to make enquiry for themselves. Is not this the reaction that often follows when one is excited at the discovery of the Truth and seeks to impress his relations with it?

Laban was present at the time. His name means white, and is derived from a root word that is used both for the whiteness of leprosy as well as the whiteness of purity.

"And Laban ran out unto the man, unto the well" — The man remained by the well. Allegorically the preacher of righteousness stands by the well, ready to dispense its refreshing water to "whosoever will" (cp. John 4:14).

VERSE 30

"And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well" — Laban saw the changed appearance of his sister, and sought to discover its cause. He acted as the head of the family, though Bethuel was still living (v. 50). As firstborn, he evidently had taken over the duties of the household, though the reason is not given. Perhaps Bethuel was infirm or ill.

VERSE 31

"And he said, Come in, thou blessed of Yahweh; wherefore standest thou without? for I have prepared the house, and room for the camels" — The Hebrew word translated blessed (barak) implies an act of condescension. When the word is used in relation to the attitude of man towards God it signifies a state of humble prostration before the Creator in worship; in the case of God towards man, it implies the condescension of the great Increate in bending down to view man in order to help him. Laban blessed the servant in the name of Yahweh; how could he do so seeing he was ignorant of the Name and of the Divine purpose? He probably referred to God by a common Semitic verb signifying He Who Will be; i.e. "He Whose purpose with the earth had yet to be revealed", anticipating the Name of Yahweh which had not then been proclaimed as such. No doubt the basic principles of the worship of the true God had been kept alive in the household from the time that Terah left Ur of the Chaldees (cp. Ch. 31:29,53).

Eliezer Proclaims His Mission — Vv. 32-49

Eliezer accepts the hospitality extended to him, and then explains his mission. In doing so, he preaches the Gospel, and reveals how that Providence had guided him to the house.

VERSE 32

"And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him" — Notice his care for the animals and men with him. He does not overlook their needs in proceeding with his quest. The true shepherd (John 10:1) will not overlook the needs of his own community whilst preaching to others. In that regard, charity begins at home (Gal. 6:10).

VERSE 33

"And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on" — Hospitality is extended to him, but before he is prepared to fully engage upon social intercourse, he demands to outline his errand. His important quest will brook no delay (see Christ's exhortatory parable — Luke 17:7-10; 12:37,41-44). If we labour for Christ now, we will sup with him in the future.

VERSE 34

"And he said, I am Abraham's servant" — The servant does not put forward himself, but Abraham. In fact, he merges his identity completely in his master. We should do the same in proclaiming the Truth. It is not ourselves that we should put to the forefront, seeking personal honor and glory, but the fact that we are of the household of Abraham (Gal. 3:29). Notice how Paul submerged his identity in God (Acts 27:23).

VERSE 35

"And Yahweh hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses" — The servant reveals the blessings that had come to Abraham by the bountiful hand of God. Since Abraham had left his relatives in Haran (Gen. 12:1,5), he had been greatly benefited in all manner of material matters. He had not lost anything by his devotion to the things of the Truth (nor did Paul: Phil. 3:8 — for although he had renounced worldly ambitions, and "suffered the loss of all things", the Truth had compensated him over and above: "that I may win Christ"). Eliezer lists eight items in which Abraham had been blessed, setting them forth in four pairs: flocks and herds (animals for food), silver and gold (the precious metals for glory), menservants and maidservants (members of Abraham's ecclesia), camels and asses (beasts of burden and labor). See note Gen. 13:5.

We enhance the presentation of the Truth by acknowledging that the spiritual benefits of our life are evidence of God's overshadowing care, as did the apostle Paul (Eph. 3:8,16; 6:19; Col. 1:27; 2:2).

VERSE 36

"And Sarah my master's wife bare a son to my master when she was old" — A son of promise had been born to the covenant people through divine intervention; for Sarah was old, and had to be strengthened to conceive. Thus the servant informed the relations of Abraham concerning the amazing circumstances in the provision of this son and heir; as we, in preaching the Gospel reveal the facts concerning the conception and birth of the Lord. Like Isaac, Jesus was born when "Sarah was old," (understanding Sarah as representing the Jewish polity of the Kingdom of God). But now that Sarah was dead, someone was required to take her place (cp. v. 67). When the Jewish polity was temporarily set aside, the call went out to the Gentiles to embrace the Truth in Christ, and fill the vacancy thus created.

"And unto him hath he given all that he hath" —  This is true of Christ the antitype of Isaac. See John 16:15; 17:10; Phil. 2:9.

VERSE 37

"And my master made me swear saying," —  He now sets forth the solemn obligation placed upon him to seek a wife of a special kind. No ordinary woman would do. The appeal of the Gospel is similar. It is only to those with a hearing ear and willing mind. It is based upon invitation and selection (Acts 15:14), and thus is not for all.

"Thou shalt not take a wife to my son" —  The ecclesia constitutes the Bride of Christ, the antitype of Isaac. See John 16:15; 17:10; Phil. 2:9. 

"Of the daughters of the Canaanites" —  These constituted the "daughters of men" whose influence in the days of Noah was so disastrous (Gen. 6:1-2,5). See note v. 3.

VERSE 38

"But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son" — Abraham had seen the need to leave his "father's house" (Gen. 12:1), but nevertheless recognised that the inmates of such a "house", having more respect for God than the God- defying Canaanites, would be more amenable to the appeal of the Truth than the daughters of the Canaanites. Hence he sent to his father's house, seeking a wife for his son.

VERSE 39

"And I said unto my master, Peradventure the woman will not follow me" — Cp. v. 5. The servant had foreseen difficulties in preaching.

VERSE 40

"And he said unto me, Yahweh, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house" — The servant now emphasised the belief and character of Abraham, and then hinted at the divine providence in the life of Rebekah. This is always important in the preaching of the Gospel. Paul referred to the life of Abraham as an example of a walk of faith, and claimed that it is recorded for that very purpose (Rom. 4:23-25). Actually, as far as recorded conversation is concerned, Abraham never claimed to his servant that he walked before God (see v. 7), although it could be implied. Eliezer therefore gave an interpretation of Abraham's words. In referring to the angelic overshadowing of his mission, he revealed an important element of the Truth, namely, that the Gospel is a specific call through the medium of preaching, and recipients will be held accountable if they flout the mercy of Yahweh. See Acts 15:14; John 15:16. There will be no success in seeking to know the Truth, or in applying the principles of the Truth, unless it is recognised that divine help is needed. See 1 Cor. 3:6; Isa. 60:21. Let us be conscious of the close proximity of God to us in all the circumstances of life.

VERSE 41

"Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath" — See notes v. 8. Our responsibility in the matter of preaching the Truth ends when it has been proclaimed faithfully, courageously and properly. The watchman had a solemn obligation to warn the people of his city concerning the events of the time, and would be held accountable if he did not do so (Ezek. 33:6), but the warning having been given, it was now the responsibility of his hearers to obey (v. 4).

It is valuable to bring this home to people, emphasising that the benefits of accepting it lie with them, and declaring that they, personally, must make a decision for Christ.

VERSE 42

"And I came this day unto the well, and said, Yahweh God of my master Abraham, if now thou do prosper my way which I go:" —  He supplements his account of the divine providence in the life of Abraham, by explaining that he has made his quest a matter of prayer. By so doing, he implies that Rebekah and her relations should seek into their lives for similar evidence of divine discipline, care and guidance.

VERSE 43

"Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink" — The R.V. renders this: "Let it come to pass" consistent with v. 14. The servant recounts his prayer showing that he is convinced that the circumstances that had occurred were Providentially directed.

VERSE 44

"And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom Yahweh hath appointed out for my master's son" — The prayer required an unusual characteristic in the damsel selected; thus confirming Eliezer's belief that Rebekah was the divine choice in the matter. In similar fashion Yahweh is selecting a wonderful woman to become the Bride for His Son, and such a spiritual woman will display the qualities which please him and advance His purpose to fill this earth with divine nature.

VERSE 45

"And before I had done speaking in mine heart" — It was a silent, but heartfelt prayer that Eliezer addressed to the Father. See 1 Pet. 3:15; James 5:16. A similiar instantaneous answer to prayer recorded is in Daniel 9:20-22. However, in the wisdom of Yahweh, prayer is not always so quickly answered in the manner we might anticipate.

"Behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee" — She came forth looking for water, and received the water of life! (John 3:5; 5:26). Now as she heard this, Rebekah learned of the ways of Providence in her life.

VERSE 47

"And I put the earring upon her face, and the bracelets upon her hands" — See note v. 22. The R.V. renders: "the ring upon her nose." Such ornaments were usually attached to the left nostril. By placing the ornaments on her face and hands, Eliezer changed her appearance. The preaching of the Gospel does similarly. It causes a person to change his ways, and to amend his character. His interests are diverted to the hope of the future; and the change in attitude and behaviour to which he is subjected is observed by his friends and intimates (Acts 4:13). Notice the ornaments that beautify Christ's espoused bride (1 Pet. 3:3-4).

VERSE 48

"And I bowed down my head, and worshipped Yahweh, and blessed Yahweh God of my master Abraham, which had led me" — Eliezer recognised that he had been led of God to a successful conclusion in his quest. Similarly, God would lead all His servants by His Word (see Rom. 8:14); in fact, His guidance is essential to a successful walk (Phil. 2:13). 

"In the right way" — There is a right and a wrong way in life; and so often the wrong way appears to flesh as though it is the right way (Prov. 14:12). We need to seek the right way, as did the Psalmist (Psa. 27:11; 86:11; 139:24).

"To take my master's brother's daughter unto his son" — There was a close family relationship between Isaac and Rebekah; and there is a close relationship between Christ and his Bride, for spiritually they acknowledge the one Father (see John 17:21).

VERSE 49

"And now if ye will deal kindly and truly with my master, tell me" — Eliezer concluded his narration with an appeal for action. Peter did likewise when preaching on the Day of Pentecost (cp. Acts 2: 38-40) . Abraham's servant called upon Bethuel and Laban to consider Abraham's search for a wife for his son with kindness and sincerity, recognising that he was limited in his choice. He therefore appealed to them to make a decision.

"And if not, tell me" — The need of a decision on their part is pressed home. A similar request should be made of one learning the Truth after sufficient instruction has been given. This was the challenge of Paul to Felix: Acts 24:25 — unfortunately he responded with delay.

"That I may turn to the right hand, or to the left" — Where the appeal is rejected, the search for a suitable bride will continue. Failure to bring a person to full acceptance of Christ, does not mean that we cease our labours in preaching the Gospel. But if a person stubbornly rejects the Truth, there is no value continuing such an association (Matt. 7:6).

Rebekah Is Bought With A Price — Vv. 50-53.

Laban and Bethuel acknowledge that the matter proceeds from God, and therefore give their consent. The servant of Abraham recognises this as the result of divine blessing, and offers thanksgiving for the success of his mission, at the same time urging a valuable gift as dowry upon the relations of Rebekah.

VERSE 50

"Then Laban and Bethuel answered and said" — The son takes the initiative over the father, who is evidently incompetent. See note v. 15.

"The thing proceedeth from Yahweh" — They recognise divine guidance in the whole matter, and acknowledge His superiority.

"We cannot speak unto thee bad or good" — They could not demur to a proposition so obviously directed by God.

VERSE 51

"Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife" — They thus gave consent to the proposition. How often this is done by the unbelieving partner of one who has come to a knowledge of the Truth, when the facts of the matter are properly explained. Rebekah had already indicated her willingness by accepting the presents bestowed upon her.

"As Yahweh hath spoken" — They accepted the decision as from God, and this acknowledgment again kindled the fire of grateful thanks in the heart of the servant of Abraham towards the Giver of every good and perfect gift.

VERSE 52

"And it came to pass, that, when Abraham's servant heard their words, he worshipped Yahweh bowing himself to the earth" — In all his ways he acknowledged God, and was not hesitant in pouring out a prayer of thanksgiving (cp. 2 Cor. 2:14; 9:15; Eph. 1:16; 5:20).

VERSE 53

"The servant brought forth jewels of silver, and jewels of gold, and raiment and gave them to Rebekah" — These gifts are given to Rebekah, and are appropriate to the allegory of the chapter. Silver is the metal of redemption; gold speaks of tried faith (1 Pet. 1:7), raiment of a covering in Christ (Gal. 3:26-28). The bride of Christ, the seed of promise, is "bought with a price" (1 Cor. 6:20; Eph. 5:25; 1 Pet. 1:18; Isa. 61:10; Rom. 4:7).

"He gave also to her brother and to her mother precious things"— There is always a benefit received by the relations of the Bride of Christ. That is illustrated in the offer of escape that the angels made to the relatives of Lot. The most "precious thing" that a relative of the multitudinous Bride can receive is an opportunity to come to an understanding of the Truth, and become likewise an element of the bridal community.

Eliezer's Anxiety to Return — vv. 54-56 

Rebekah's relations are anxious to delay Eliezer's return to the Promised Land, but he is just as keen to complete his mission.

VERSE 54

"And they did eat and drink, he and the men that were with him" — Eliezer had delayed doing so until he had explained his mission (v. 33). But now, with its successful completion, there was time for relaxation. The "labourer is worthy of his hire" (Lk. 10:7), and Abraham's servant now felt free to enjoy himself in that legitimate way.

"And tarried all night" —  Rest and recuperation from the arduous toil of life is also necessary for this mortal body.

"In the morning, and he said, Send me away unto my master" —  He was anxious to bring the project to a final completion. He was filled with zeal to that end. He looked forward to the consummation of all things (2 Tim. 4:8).

VERSE 55

"And her brother and her mother said, Let the damsel abide with us a few days" — When the time of parting came, their natural feelings got the better of them. They attempted to delay it, realising that Rebekah would be leaving home for good, and that a far distance would separate them.

The application to the separation demanded by the Truth is obvious. Eliezer saw the delay as dangerous. It could cause Rebekah to change her mind. When a person's mind has determined to accept the Truth, the matter should be completed, as soon as reasonable possible. No good, and only ill, can result from allowing natural feelings to counsel delay.

"At the least ten; after that she shall go" — A ten day delay seems reasonable under the circumstances; but it was opposed by Eliezer, and wisely so. Rebekah had stood up to all the tests imposed upon her, and therefore should delay no longer. How often have suggestions been made by relatives of young people desiring to accept Christ, that they should delay, so that they might be certain in their minds. Sometimes delay might be advisable; indeed, where the Truth is not firmly held, it is necessary; but in other circumstances, when all the tests have been applied successfully, delay becomes a danger.

VERSE 56

"And he said unto them, Hinder me not, seeing Yahweh hath prospered my way; send me away that I may go to my master" —  Eliezer saw the suggestion as an attempt to hinder his work of separating the bride for the promised seed.

Rebekah's Pilgrimage To The Land   Vv. 57-61.

Rebekah is called upon to decide as to whether she will immediately return. She agrees to do so, receives the blessing of her people, and commences a journey that causes her to tread in the footsteps of Abraham in a pilgrimage to the Land and to her Husband, the Seed of Promise.

VERSE 57

"And they said, We will call the damsel, and enquire at her mouth" — This was a wise suggestion. Rebekah had to make her own decision in the matter; as must everybody who would accept Christ. Salvation is a personal matter. We must "work out (our) own salvation with fear and trembling" (Phil. 2:12).

VERSE 58

"And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go" —  It was a clear and unequivocal decision. She did what the Psalmist prophetically declares Christ's Bride will be noted for: "Hearken,   daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; so shall the king greatly desire thy beauty; for he is thy Lord; and worship thou him" (Psa. 45:10-11. See also Eph. 5:31-32). 

VERSE 59

"And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men" — Rebekah's nurse went with her to minister unto her needs. The Hebrew yanaq translated "nurse", is from a root signifying to give milk, hence one to nourish her. The new convert to Christ requires similar help, and receives it in the milk of the Word (1 Pet. 2:2). It is significant that Paul likens himself to a nurse, in his care for the Ecclesia in Thessalonica (1 Thess. 2:4-8). Similarly the study classes and meetings of the ecclesia can perform this valuable work, and should not be "left behind in Haran"!

VERSE 60

"And they blessed Rebekah, and said" — They wished her well in her new venture.

"Thou art our sister, be thou the mother of thousands of millions" — Perhaps they enquired further of Eliezer concerning Abraham, and had been told of the promises made to him. They therefore requested for her a numerous progeny.

"And let thy seed possess the gate of those which hate them" — Again this appears to be an echo of the promise made to Abraham (Gen. 22:17), of which they may have heard from the servant. The promise will be fulfilled by Christ (Gal. 3:16).

VERSE 61

"And Rebekah arose, and her damsels, and" — These were as her bridesmaids, comprising the bridal party. See Psa. 45:14.

"They rode upon the camels, and followed the man: and the servant took Rebekah, and went his way" — He acted as a shepherd, leading the way to the seed of promise. That is the duty of true shepherds in Christ (John 10:1-2). A good example must be set new converts (cp. 1 Cor. 11:1; Phil. 3:17).

Rebekah's Meeting With Isaac — Vv. 62-65

The cavalcade moves down from Haran towards Beersheba, and comes upon the encampment of Abraham towards evening. Isaac is out in the field company meditating. He sees them approaching. From a distance Rebekah also sees him. As they approach she alights from the camel and places a veil upon herself as the token of subjection to her Lord.

VERSE 62

"And Isaac came from the way of the well Lahairoi" — The narrative now takes in the other end of the journey, focusing on Isaac, the typical husband of faith. So the scriptures portray the work of Christ as he awaits the moment when he will receive to himself his bride (cp. 2 Cor. 5:19). Perhaps Isaac was tending the sheep; perhaps he moved in the direction from whence he would realise that Eliezer would return. He came to the well Lahairoi. Reference to this well is found in Ch. 16:14 (see notes). It is the Well of The Living One Who Sees, or The Well Of Life And Vision. This is an appropriate site for such a significant man to meet his bride. The name suggests the promise of the Gospel. It is through such an approach that the multitudinous bride finds her husband, the Lord Jesus.

"For he dwelt in the south country" — In the negeb; a far distant country from Haran, suggestive of that "far country" to which the nobleman travelled in the Lord's parable (Luke 19:12).

VERSE 63

"And Isaac went out to meditate in the field" — The margin has to pray. As the prospective bride is making her way to him, he is praying, probably for the success of Eliezer's mission. How appropriate to typify the present work of the Lord Jesus in interceding for his future multitudinous bride.

"At the eventide" — Figuratively, the time of Christ's return and the marriage of the Lamb (cp. Isa. 17:14).

"And he lifted up his eyes, and saw, and, behold, the camels were coming" — The way in which the incident is described suggests the rising excitement of Isaac. What he saw was an answer to his prayer. There is great interest in heaven at the consummation of the Divine purpose (see 1 Pet. 1:11-12). For that time, even Yahweh "waits" (see Isa. 30:18).

VERSE 64

"And Rebekah lifted up her eyes" — She too, was excited at the prospect before her. Doubtless she had enquired of Eliezer concerning the characteristics of the man she was about to marry, and had learned to love him though she had never met him. Similarly the prophets (the servants of faith) have spoken of the coming Messiah, and have described him as the "altogether lovely one" (Song 5:16). Such a marriage without the usual courtship seems strange to western custom, but has proved quite successful in the east. A western marriage frequently is the result of mere fleshly feelings; an eastern marriage is one of selection, and goes beyond mere emotion. The attitude of Christ's bride to her groom is expressed by Peter: "Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory" (1 Pet. 1:8). Rebekah, too, loved her prospective husband, though she had never met him, and thus, at journey's end, she rejoiced at the sight of him.

"When she saw Isaac, she lighted off the camel" — At the glimpse of the man she had chosen wholly by faith, she was not disappointed. She recognised this as the end of the journey, and alighted from the camel that she might humbly approach him on foot.

VERSE 65

"For she had said unto the servant, What man is this that walketh in the field to meet us?" — She felt she recognised him, possibly through discussions with Eliezer and desired to have her hopes confirmed.

"And the servant had said, It is my master" — One day the summons will go forth to the bride: Behold the bridegroom cometh (Matt. 25).

"Therefore she took a veil" — The veil is the symbol of subjection, by which the flesh is hidden from view (cp. 1 Cor. 11:3-16).

"And covered herself — The symbol of marriage (see Rev. 19:8). This was marriage guided by Yahweh, and though the parties had not previously met, it was consummated with love.

The Marriage — Vv. 66-67 

There is mutual affection in this marriage. Isaac makes enquiry of Rebekah through Eliezer, and learns of her great faith. He marries her, and she assumes the position of privilege in the empty tent of Sarah.

VERSE 66

"And the servant told Isaac all things that he had done" — There will be an accounting of duties performed by Yahweh's servants at the coming of the Lord. See Matt. 25:20-21.

VERSE 67

"And Isaac brought her into his mother Sarah's tent, and took Rebekah" — She replaced Sarah in the encampment of Abraham, assuming Sarah's position of authority. Typically, Sarah represents the covenant of Abraham, the Jerusalem above (Gal. 4), politically manifested in Israel as the Kingdom of God. This came to its end in A.D. 70, when the way was opened for Gentiles (like Rebekah) to be incorporated within the multitudinous bride, and to assume the position once enjoyed by Israel.

"And she became his wife; and he loved her" — The antitype: Eph. 5:25. 

"And Isaac was comforted after his mother's death" — Isaac was then forty years (Gen. 25:20), and his mother had been dead three years (cp. Gen. 17:17 with 23:1). The breaking of the covenant by Israel after the flesh, brought much sorrow (Isa. 24:5), but there is comfort in the fact that its place was filled by the Israel of God, drawn from the Gentiles (Gal. 6:16).

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Bible Dictionary - Unger

Analytic Concordance - Strong

PARAGRAPH QUESTIONS:

1. Who is Rebekah a type of?
2. Who is Isaac a type of?
3. When will the types of Rebekah and Isaac get married?
4. In what way did Eliezer preach?
5. Who did Paul baptise?
6. Is it right to interview people before baptism?

ESSAY QUESTIONS:

1. Explain how God answered the prayer of Abrahams servant.
2. Should a young girl veil herself today?
3. Should we delay someone who wants to be baptised?
4. Should we delay someone who has passed interview for baptism?
5. Did Eliezer understand the promises to Abraham?
6. How is Isaac's prayer like the actions of Christ?

DISCUSSION QUESTIONS:

1. Do we see Gods providence in action today?
2. Should we choose brides for our children today?
3. What virtues should a Christadelphian sister have?
4. What is an acceptable amount of money for an individual to give into the preaching fund?