Genesis 24:67 Komentář

Marriages and funerals are the changes of families, and the common news among the inhabitants of the villages. In the foregoing chapter we had Abraham burying his wife, here we have him marrying his son. These stories concerning his family, with their minute circumstances, are largely related, while the histories of the kingdoms of the world then in being, with their revolutions, are buried in silence; for the Lord knows those that are his. The subjoining of Isaac's marriage to Sarah's funeral (with a particular reference to it, Gen 24:67) shows us that as "one generation passes away another generation comes;" and thus the entail both of the human nature, and of the covenant, is preserved. Here is, I. Abraham's care about the marrying of his son, and the charge he gave to his servant about it (Gen 24:1-9). II. His servant's journey into Abraham's country, to seek a wife for his young master among his own relations (Gen 24:10-14). III. The kind providence which brought him acquainted with Rebekah, whose father was Isaac's cousin-german (Gen 24:15-28). IV. The treaty of marriage with her relations (v. 29-49). V. Their consent obtained (Gen 24:50-60). VI. The happy meeting and marriage between Isaac and Rebekah (Gen 24:61, etc.).

INTRODUCTION TO GENESIS 24 This chapter shows Abraham's concern to get a suitable wife for his son Isaac, for which purpose he commits the affair into the hands of his eldest servant, and makes him swear that he will not take one from among the Canaanites, but out of his own country, and from among his own kindred, Gen 24:1; which his servant agreed to, after having the nature of his charge, and of the oath, explained to him, Gen 24:5; upon which he departed to Mesopotamia, and coming to the city of Nahor, and to a well near it, he prayed for success, and desired direction by a token, which was granted him, Gen 24:10; and inquiring of the damsel, who answered to the token, whose daughter she was, and whether they had room for him and his in their house; and an agreeable answer being returned, he gave thanks to God that had directed him, and had so far made his journey prosperous, Gen 24:23; the damsel acquainting her parents whom and what she met with at the well, a brother of her steps out, and invites the servant in, and makes him welcome, Gen 24:28; but before he would eat anything, he tells his errand he was come upon, at the instance of his master; how, he had prayed for direction, and was heard, and for which he had given thanks, Gen 24:34; and then treats with the relations of the damsel about her marriage to his master's son, to which they agreed, Gen 24:49; and after having blessed God, and given his presents he brought with him to the damsel, and her family, and ate and drank with them, was for departing the next morning, Gen 24:52; but the friends of the damsel being desirous of her stay with them some few days, and he urgent to be gone, the affair was referred to her, and she agreed to go with him directly, Gen 24:55; upon which they dismissed her with their blessing, Gen 24:59; who being met by Isaac in the way, was received and introduced into his mother's tent, and married by him, Gen 24:61.

By the joy [which he received] from Rebekah, who came three years later, Isaac was comforted from the mourning of his mother with which he had been shrouded for three years.

Therefore Isaac took Rebekah “and led her into the tent of his mother.” Christ also took the church and established it in place of the synagogue.… As the apostle says, by pride “the branches” of the olive tree “have been broken off,” in order that the lowly wild olive may be engrafted. For this reason Isaac took Rebekah, “and because he loved her he was consoled for the loss of his mother.” Christ took the church and loved it so much that by this very love he tempered the grief that was occasioned by the death of his mother, the synagogue. Indeed, just as the synagogue’s lack of faith caused Christ sorrow, so the church’s faith produced joy in him.… Moreover, dearly beloved, because from us Christ the Lord prepared for himself a spiritual spouse that, as I said, he even redeemed with his precious blood. Therefore, with his help, each one of us should not only guard the benefits conferred … by divine gift but also should strive to increase them. Thus there will appear to [that one] nothing sordid because of luxury, nothing puffed up with pride or consumed with anger, nothing blind with avarice or struck with the snakelike poison of envy. Truly it is right that our spouse, “fairer in beauty than the sons of men,” should find in us none of the above-mentioned sins to offend the eyes of his majesty. To him, together with the Father and the Holy Spirit, is honor and might forever. Amen.

Abraham, being solicitous to get his son Isaac property married, calls his confidential servant, probably Eliezer, and makes him swear that he will not take a wife for Isaac from among the Canaanites, Gen 24:1-3, but from among his own kindred, Gen 24:4. The servant proposes certain difficulties, Gen 24:5, which Abraham removes by giving him the strongest assurances of God's direction in the business, Gen 24:6, Gen 24:7, and then specifies the conditions of the oath, Gen 24:8. The form of the oath itself, Gen 24:9. The servant makes preparations for his journey, and sets out for Mesopotamia, the residence of Abraham's kindred, Gen 24:10. Arrives at a well near to the place, Gen 24:11. His prayer to God, Gen 24:12-14. Rebekah, the daughter of Bethuel, son of Nahor, Abraham's brother, comes to the well to draw water, Gen 24:15. She is described, Gen 24:16. Conversation between her and Abraham's servant, in which every thing took place according to his prayer to God, Gen 24:17-21. He makes her presents, and learns whose daughter she is, Gen 24:22-24. She invites him to her father's house, Gen 24:25. He returns thanks to God for having thus far given him a prosperous journey, Gen 24:26, Gen 24:27. Rebekah runs home and informs her family, Gen 24:28; on which her brother Laban comes out, and invites the servant home, Gen 24:29-31. His reception, Gen 24:32, Gen 24:33. Tells his errand, Gen 24:34, and how he had proceeded in executing the trust reposed in him, Gen 24:35-48. Requests an answer, Gen 24:49. The family of Rebekah consent that she should become the wife of Isaac, Gen 24:50, Gen 24:51. The servant worships God, Gen 24:52, and gives presents to Milcah, Laban, and Rebekah, Gen 24:53. He requests to be dismissed, Gen 24:54-56. Rebekah, being consulted, consents to go, Gen 24:57, Gen 24:58. She is accompanied by her nurse, Gen 24:59; and having received the blessing of her parents and relatives, Gen 24:60, she departs with the servant of Abraham, Gen 24:61. They are met by Isaac, who was on an evening walk for the purpose of meditation, Gen 24:62-65. The servant relates to Isaac all that he had done, Gen 24:66. Isaac and Rebekah are married, Gen 24:67.

Sarah's tent - Sarah being dead, her tent became now appropriated to the use of Rebekah. And took Rebekah, etc. - After what form this was done we are not told; or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from Gen 24:66 that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, Gen 2:23, Gen 2:24, which, it is likely, as far as form was attended to, was that which was commonly used in all the patriarchal times. In this chapter we have an affecting and edifying display of that providence by which God disposes and governs the affairs of the universe, descending to the minutest particulars, and managing the great whole by directing and influencing all its parts. This particular or especial providence we see is not confined to work by general laws; it is wise and intelligent, for it is the mind, the will, and energy of God; it steps out of common ways, and takes particular directions, as endlessly varied human necessities may need, or the establishment and maintenance of godliness in the earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit! As Abraham's servant has God's glory only in view in the errand on which he is going, he may well expect the Divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the Divine choice and approbation shall be made known; and God honors the purity of his motives and his pious faith, by giving him precisely the answer he wished. How honorable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for; whereas a spirit warped by self-interest and worldly views is always uncertain and agitated, as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God; his heart acknowledges his Maker, and his Maker acknowledges him; for such a one the whole economy of providence and grace is ever at work. Abraham's solicitude to get a suitable wife for his son is worthy of the most serious regard. He was well aware that if Isaac formed a matrimonial alliance with the Canaanites it might be ruinous to his piety, and prevent the dissemination of the true religion; therefore he binds his most trusty servant by a solemn oath not to take a wife for his son from the daughters of Canaan, but from his own kindred, among whom the knowledge of the true God was best preserved. Others had different rays of the light of truth, but Abraham's family alone had The truth; and to the descendants of this family were the promises made. How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depend on this circumstance! But alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. The Divine institution of marriage is left out of sight; and the persons are united, not properly to each other, in the love, fear, and according to the ordinance of God, but they are wedded to so many thousand pounds sterling, and to so many houses, fields, etc. Thus like goes to like, metal to metal, earth to earth. Marriages formed on such principles are mere licensed adulteries. Let such contractors hear these awful words of God: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" Jam 4:4. See note on Gen 24:36. Although under the patriarchal dispensation parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases, yet it appears that in matrimonial connections they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parent's choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times we cannot absolutely say: they were times of great simplicity; and probably connections on the mere principle of affection, independently of all other considerations, seldom existed. And it must be allowed that matches formed on the sole principle of convenience might as well be formed by the parents as by any others; and in Asiatic countries it was generally so, for there the female seldom presumes to have a choice of her own. In all cases of this kind the child should invariably consult the experience and wisdom of the parents; and the parents should ever pay much respect to the feelings of the child, nor oppose an alliance which may be in all other respects suitable, because there may be a lack of property on one side of the intended match. If parents would proceed in this way, God would pour his blessing on their seed, and his Spirit upon their offspring.

A MARRIAGE COMMISSION. (Gen 24:1-9) And Abraham was old . . . take a wife--His anxiety to see his son married was natural to his position as a pastoral chief interested in preserving the honor of his tribe, and still more as a patriarch who had regard to the divine promise of a numerous posterity.

And Isaac brought her into his mother's . . . tent--thus establishing her at once in the rights and honors of a wife before he had seen her features. Disappointments often take place, but when Isaac saw his wife, "he loved her." Next: Genesis Chapter 25

After the death of Sarah, Abraham had still to arrange for the marriage of Isaac. He was induced to provide for this in a mode in harmony with the promise of God, quite as much by his increasing age as by the blessing of God in everything, which necessarily instilled the wish to transmit that blessing to a distant posterity. He entrusted this commission to his servant, "the eldest of his house," - i.e., his upper servant, who had the management of all his house (according to general opinion, to Eliezer, whom he had previously thought of as the heir of his property, but who would now, like Abraham, be extremely old, as more than sixty years had passed since the occurrence related in Gen 15:2), - and made him swear that he would not take a wife for his son from the daughters of the Canaanites, but would fetch one from his (Abraham's) native country, and his kindred. Abraham made the servant take an oath in order that his wishes might be inviolably fulfilled, even if he himself should die in the interim. In swearing, the servant put his hand under Abraham's hip. This custom, which is only mentioned here and in Gen 47:29, the so-called bodily oath, was no doubt connected with the significance of the hip as the part from which the posterity issued (Gen 46:26), and the seat of vital power; but the early Jewish commentators supposed it to be especially connected with the rite of circumcision. The oath was by "Jehovah, God of heaven and earth," as the God who rules in heaven and on earth, not by Elohim; for it had respect not to an ordinary oath, but to a question of great importance in relation to the kingdom of God. "Isaac was not regarded as a merely pious candidate for matrimony, but as the heir of the promise, who must therefore be kept from any alliance with the race whose possessions were to come to his descendants, and which was ripening for the judgment to be executed by those descendants" (Hengstenberg, Dissertations i. 350). For this reason the rest of the negotiation was all conducted in the name of Jehovah.