He that findeth a wife

Genesis   •  Sermon  •  Submitted
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In vs two we see that Abraham called his eldest servant. This was a sign of the importance of the task. The eldest servant was not only a reference two the servants age but also his status.
By calling his most trusted servant Abraham was signifying the the importance of this task.
In Vs. 3 he makes the servant swear by the God of heaven and earth.
This is important because it separated the gods of Canaan from the God of Abraham. Mosaic law prohibited the marrying from non-Jews as a means of suppressing apostacy. Abraham wanted to make sure that Isaac wouldn’t be lured away from God by an unbelieving spouse.
Also we see that Abraham referred to Isaac as “my son”.
Genesis 11:27–50:26 The Servant Swears an Oath (24:2–9)

“My son” is also a reminder of the promises, appearing five times (vv. 3, 4, 6, 7, 8; also vv. 37, 38, 40); the phrase occurs twice in the sacrifice of Isaac (22:7, 8) and brings to mind the poignancy of “your son, your only beloved” (22:2

In verse five we see the wisdom of the servant. this is probably what exalted him to the position of chief servant. He looked beyond the immediate command and made preparation for complications.
Abraham was quick and stern in his response. Isaac was to not leave Canaan. This was God’s promise through Isaac and the possible pitfalls were fat to great to risk.
We find once again, in verse nine that they oath required the servant to place his hand on Abrahams thigh.
Of course this appears very strange to us today as this is extremely against our culture. However, for Abraham this was a sign of his roll as the procreative power and heritage.
By placing his hand upon Abrahams thigh he was surrendering himself to the authority of Abraham and making himself vulnerable to Abrahams wrath if he were to fail at his promise.
The only exception to fulfilling this oath was if the bride would not marry Isaac unless he would come himself.
Beginning in verses 10-14 we see the servants journey and prayer.
Taking ten camels was a display for the potential bride and her family of the wealth of Abraham.
With the customs as they were it was more beneficial that a young lady would marry into a family of resources than to just marry for looks or passion.
Again, this should be a reminder to us that marriage is more than just an attraction of beauty and that there are families and resources at stake.
We would be wise to teach the next generation to think beyond there hormones when they are looking for a partner for life.
The servant looked for a wife in Nahor, which was next to Haran. Haran was the city that Abram and Terah lived in before moving to Canaan. This is in line with the scriptural teaching of not being unequally yoked.
In verse 11 the servant has the camels kneel. this was probably done to relieve them from their heavy load and allow them to rest. What is interesting is that he immediately begins to -pray. The kneeling camels are picturesque of the servants heart.
As servants of God we should seek him in prayer in every aspect of our lives.
Starting in verse 12 we see his prayer. Like Gideon he laid out a fleece to determine the will of God. While many people will condemn this manner of prayer we find in Genesis that god honored his request.
While he was still praying the Lord sent Rebekah to him.
Genesis 11:27–50:26 Rebekah at the Well (24:15–27)

Giving the physical profile of the “girl,” who is “very beautiful” (v. 16), is uncommon in Hebrew narrative. Her sexual innocence enhances her attractiveness as a potential bride. The sexual history of Rebekah is important since the nature of the promise concerns Isaac’s future lineage. Sarna observes that the servant’s prayer was “answered at once and in full,” for he did not mention her beauty or chastity.712 The NIV’s rendering “virgin” for the word bĕtûlâ probably is best though the Hebrew word is not necessarily a technical term for virgin. The alternate term “maiden” (ʿalmâ) is used also by the servant (v. 43) in reference to the women who come to draw water, the principle one of course being Rebekah in the servant’s eyes. Rebekah then is defined by three different terms, “girl” (nahărâ, v. 14), “virgin” (bĕtûlâ, v. 16), and “maiden” (ʿalmâ, v. 43). The word ʿalmâ indicates a woman who is of potential childbearing status (Song 6:8; Isa 7:14). If bĕtûlâ means a young woman of good reputation who is under the care of her father’s household, then Hebrew society would assume that the daughter is sexually pure (e.g., Exod 22:16–17[15–16]; Deut 22:13–21; 2 Sam 13:18), and thus the term in our passage indicates a virgin maiden. In Rebekah’s case, however, the passage leaves no doubt by including the explicit explanation that no man has had sexual relations with her (cf. 19:18; Judg 21:12). Her spirited response to the servant’s needs is conveyed in vv. 16, 18–20 by eleven verbal forms given in a rapid fire “pizzicato-like series” and noted again in the servant’s summary

Rebekah had no expectations when she went to the well other than to obtain water. She could have given water to the servant and she may have still been chosen to be Isaacs wife. What is apparent about her character was that she was willing to labor.
We see in verse 19-21 that Rebekah drew water for all of the camels.
The breed of camels that are in this part of the world are typically dromedary camels can drink up to 20 gallons of water in 15 minutes. With ten camels and following a dessert journey this would have been roughly 200 gallons of water.
Talk about a lady that wasn’t afraid to wok. It is no surprise that verse 21 says that he wandered at her.
There is an exchange of conversation betwen the two of them and then in verse 27 the servant says something profound in his prayer “I being in the way, the Lord led me”...
The blessing and promises of God where fulfilled when the servant was active in his pursuit for the will and in the work of God.
32-48 Is a conversation between the servant and Rebekah’s father.
49 is this request
50-58 Is the fathers response and Rebekah’s agreement.
62-67 Is the marriage and union of Issac and Rebekah.
When Rebekah met the servant she was at the well. When Isaac was on his way to meet Rebekah he went by a well. Although a well was an essential piece of daily life I do not think the Bible gives us this information by accident but rather it has the intention of giving to the reader a strong teaching concerning our time s[pent at the well.
Isaac was a man who lived for the glory of God and walked with him. Verse 63 says that he went out into the fields to meditate. He walked with God.
Genesis 11:27–50:26 (3) Isaac Marries Rebekah (24:62–67)

When asked about the identity of the man, the servant refers to Isaac only as “my master,” which has only been used of Abraham in this chapter (19x; cf. 18:12). The transition from the father as “master” to the son has already been anticipated (v. 36), even as Rebekah will supplant Sarah (v. 67).

Genesis 11:27–50:26 (3) Isaac Marries Rebekah (24:62–67)

24:67 The final verse refers to Sarah “his mother” twice; in each place Rebekah fulfills the matriarch’s role. In an unhappy way she will also imitate Sarah’s childless condition (25:21; Rachel, 29:31). “Brought” (bôʾ) and “tent” (ʾōhel) suggest sexual relations, which points up the significance of her role as child bearer and the irony of her barrenness. Mention of love (“loved,” ʾāhab) in marriage is not always found in Hebrew story (e.g., Ruth 1:4); here it adds another poignant touch to the portrait of the couple’s arranged marriage (cp. 29:18, 20, 30, 32; 34:3). The final brush stroke is the author’s reference to the comfort she provides after the loss of Isaac’s mother. “Comforted” (nāḥam, niphal) is used elsewhere in the context of grief over the deceased (e.g., 37:35; 38:12). This final verse shows that the objective of the search is now complete.

We see in verse 67 that Isaac loved Rebekah. This wasn’t customary for the time period, and is seldom mentioned int he Old Testament account. This should display to us the importance of loving our spouse in a Godly manner and in alignment with Biblical standards.
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