ปฐมกาล 24:15 วิจารณ์

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.

And it came to pass, before he had done speaking,.... In his heart, Gen 24:45; for his prayer was mental; while the last words were dropping from him, that very moment, as the Targum of Jonathan; so soon were his prayers heard and answered, Isa 65:24, that behold Rebekah came out; out of Haran, the city of Nahor: who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother; a daughter of Bethuel, which Bethuel was the eighth and last son of Milcah, and who was the daughter of Haran and the wife of Nahor, both brothers to Abraham: this is the genealogy of Rebekah, and for the sake of her is the account of Nahor's family given, Gen 22:20, with her pitcher upon her shoulder; to fetch water from the well for the use of the family; which, though the daughter of a wealthy person, she did not disdain to do; an instance of diligence and humility this.

Rebekah came to the wells daily; she drew water daily. And because she spent time at the wells daily, therefore, she could be found by Abraham’s servant and be united in marriage with Isaac.Do you think these are tales and that the Holy Spirit tells stories in the Scripture? This is instruction for souls and spiritual teaching which instructs and teaches you to come daily to the wells of the Scripture, to the waters of the Holy Spirit, and always to draw water and carry home a full vessel just as also holy Rebekah used to do. Otherwise he could not have been joined to so great a patriarch as Isaac, who “was born by promise.” It is only by drawing water and by drawing so much that she could give a drink not only to those who are at home but also to Abraham’s servant, and not only to the servant. She also had such an abundance of water that she drew from the wells that she could also water the camels “until,” the text says, “they stopped drinking.”2 All these things that are written are mysteries. Christ wishes to espouse you also to himself, for he speaks to you through the prophets, saying, “I will espouse you to me forever, and I will espouse you to me in faith and in mercy, and you shall know the Lord.” Because therefore he wishes to espouse you to himself, he dispatches that servant to you in advance. That servant is the prophetic word. Unless you have received it first, you cannot be married to Christ. Know, however, that no one untrained and inexperienced receives the prophetic word, but he who knows how to draw water from the depth of the well, who knows how to draw in such quantity that it may be sufficient also for these who appear irrational and perverse, whom the camels represent. [So that person] may be able to say, “I am a debtor to the wise and to the unwise.” … So therefore Rebekah, which means “patience,” when she saw the servant and contemplated the prophetic word, “puts the water jar down” from her shoulder. For she puts down the exalted arrogance of Greek eloquence and, stooping down to the lowly and simple prophetic word, says, “Drink, and I will water your camels.”

But you say perhaps, if the servant represents the prophetic word, how is he given a drink by Rebekah, to whom he rather ought to give a drink?Consider therefore whether it may be as follows. Although, on the one hand, the Lord Jesus is “the bread of life,” and he himself feeds the hungry souls, on the other hand, he admits that he hungers when he says, “I was hungry, and you gave me to eat.” Again, on the one hand, although he is “the living water” and gives drink to all who thirst, on the other hand, he says to the Samaritan woman, “Give me to drink.” So also, although the prophetic word gives drink to the thirsting, it is nevertheless said to be given a drink by these when it receives the exercises and vigilances of the zealous. A soul such as this, then, which does all things patiently, which is so eager and is undergirded with so much learning, which has been accustomed to draw streams of knowledge from the depths, can be united in marriage with Christ. Unless therefore you come daily to the wells, unless you daily draw water, not only will you not be able to give a drink to others, but also you yourself also will suffer “a thirst for the Word of God.” Hear also the Lord saying in the Gospels, “Let him who thirsts come and drink.” But, as I see it, “you neither hunger nor thirst after justice,” and how will you be able to say, “As the deer pants after the fountains of water, so my soul pants after you, O God. My soul has thirsted after the living God; when shall I come and appear before his presence”?

Now, dearly beloved, let us briefly see, as far as we can, what these facts mean. When blessed Abraham directed his servant to take a wife for his son, he portrayed an image of God the Father. Just as when he offered the boy as a burnt offering, he then presented an image of God the Father, so also his servant signified the words of prophecy. For this reason Abraham sent his servant into a distant land to take a wife for his son, because God the Father intended to send his prophetic word throughout the world to search for the Catholic church as a spouse for his only-begotten Son. Just as through Abraham’s servant a bride is brought for blessed Isaac, so by his prophetic word the church of the Gentiles is invited to Christ the true bridegroom from distant lands. But where is found that spouse who was to be joined to Christ? Where, unless near the water? It is true, dearly beloved: If the church had not come to the waters of baptism, it would not have been joined to Christ. For this reason Rebekah found Abraham’s servant at the well, and the church finds Christ at the sacrament of baptism.

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.

Behold, Rebekah came out - How admirably had the providence of God adapted every circumstance to the necessity of the case, and so as in the most punctual manner to answer the prayer which his servant had offered up!

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.

before he had done speaking . . . behold, Rebekah came out--As he anticipated, a young woman unveiled, as in pastoral regions, appeared with her pitcher on her shoulder. Her comely appearance, her affable manners, her obliging courtesy in going down the steps to fetch water not only to him but to pour it into the trough for his camels, afforded him the most agreeable surprise. She was the very person his imagination had pictured, and he proceeded to reward her civility.

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.