Genesis 24.28-49-Abraham's Servant Proposes Marriage to Rebekah and Her Family
Thursday April 20, 2006
Genesis: Genesis 24:28-49-Eliezer Proposes Marriage to Rebekah and Her Family
Lesson # 131
Please turn in your Bibles to Genesis 24:1.
This evening we will study Genesis 24:28-49, which records Abraham’s servant Eliezer recounting for Rebekah and her family his mission and God’s providence in directing him to Rebekah and it also records him proposing marriage.
Thus far in our study of Genesis 24 we have seen in Genesis 24:2-9 Abraham commissioning his servant in his household to go back to Paddan Aram and secure a bride for Isaac among Abraham’s relatives.
Then in Genesis 24:10-27 we see Abraham’s servant providentially meeting Rebekah at a well in Nahor in Aram Naharaim.
Abraham’s servant, Eliezer is positive Rebekah is the one that God has chosen to be Isaac’s wife but the question remains, will her family see it that way.
We pick up the story in Genesis 24:28 with Rebekah running home to tell her family of the strange visitor who had given her generous and expensive gifts.
Genesis 24:28, “Then the girl ran and told her mother's household about these things.”
The fact that Rebekah “ran” indicates her excitement over her encounter with Abraham’s servant and the gifts that he gave her, which indicated to her that he was seeking a wife for Abraham’s son, Isaac.
Of course, Rebekah had to ask her father Bethuel and her brother Laban if it would be alright for Abraham’s servant to stay the night with them.
Now, Rebekah heard the servant mention Abraham’s name in his prayer of thanksgiving and praise to God for providentially leading him to the one God had ordained to marry Isaac.
Remember, Abraham is a legend in the Middle East and she would have heard about him.
Therefore, the fact that she runs indicates that she sensed the importance of this visit from Abraham’s servant and was eagerly anticipating what the servant would say to her father and brother.
Rebekah informs her mother’s household of her encounter with Abraham’s servant since “In that culture, a girl’s primary familial relation is with the mother (Ruth 1:8; Song 3:4; 8:2)” (Genesis, A Commentary, page 330, Zondervan).
Genesis 24:29, “Now Rebekah had a brother whose name was Laban; and Laban ran outside to the man at the spring.”
Rebekah’s brother Laban took responsibility for the family not because Bethuel, Rebekah’s father was incapacitated.
But rather, Laban took responsibility because in the culture of that day, the family government was not patriarchal but “fratriachal.”
The name “Laban” (/bl) (Hebrew: lavan) means, “white” and is used elsewhere in the Bible (Isa. 24:23; 30:26; cf. Song. 6:10) as a poetic metonym for the moon.
The accounts of Laban are found in Genesis 24 and 29-31 and whose grandfather was Nahor, Abraham’s brother, and of course his sister was Rebekah.
Laban lived in the city of Nahor near Haran along one of the tributaries of the Euphrates River in what is now modern Syria and his occupation was a sheep and goat herder.
Genesis 24:30, “When he saw the ring and the bracelets on his sister's wrists, and when he heard the words of Rebekah his sister, saying, ‘This is what the man said to me,’ he went to the man; and behold, he was standing by the camels at the spring.”
Genesis 24:29-30 gives us insight into Laban’s character in that he did “not” run to see Abraham’s servant to show hospitality to him as Rebekah did but rather out of greed “when he saw the ring and the bracelets on his sister’s wrists.”
The statement “when he saw the ring and the bracelets on his sister’s wrists” implies that Laban’s warm welcome for Abraham’s servant is prompted by the prospect of gaining material wealth from this yet unidentified stranger.
Further indicating that Laban is motivated by greed is that the first thing he noticed about Abraham’s servant was that “he was standing by the camels at the spring” and camels were in Abraham’s day rare and luxurious type of transportation.
Camels were prime measure of wealth back in the days of Abraham since camels were rare back then.
Therefore, the Scripture implies that Laban runs out to meet Abraham’s servant because of the gold his sister had on and not because he was a hospitable individual like his sister.
This anticipates the character of Laban that was demonstrated later in his dealings with Jacob who was the son of Rebekah and Isaac.
Genesis 24:31, “And he said, ‘Come in, blessed of the LORD! Why do you stand outside since I have prepared the house, and a place for the camels?’”
Laban’s invitation “Come in, blessed of the Lord” is true of Abraham whom the servant represents as the Lord had blessed Abraham with great wealth but the invitation lacks sincerity since Laban is more concerned about wealth and material blessing that he can extract from Abraham’s servant.
Genesis 24:32, “So the man entered the house. Then Laban unloaded the camels, and he gave straw and feed to the camels, and water to wash his feet and the feet of the men who were with him.”
The camels were taken care of first and the provision for them was generous and the provision of water to wash one’s feet was common hospitality (see Genesis 18:1-8).
Genesis 24:32 tells us for the first time that Abraham’s servant did not take this journey alone for it reveals that there were men that accompanied him.
Genesis 24:33, “But when food was set before him to eat, he said, ‘I will not eat until I have told my business.’ And he said, ‘Speak on.’”
The custom of the day was for the guests to be served a meal and then embark upon a discussion of business but Eliezer forgoes the food in order to first explain the purpose of his trip to the city of Nahor.
The urgency of the business at hand has Eliezer refusing the food set before him so that he might explain the purpose of his trip.
Therefore, we see that Eliezer puts his mission and responsibility before his need and comfort.
His refusal to eat the food first before explaining his business allows him to control the situation and conversation and to avoid any sense of obligation to Laban and Bethuel.
In Genesis 24:34-48, Abraham’s servant Eliezer gives a long and detailed report to Laban and Bethuel where he recounts his entire experience that is recorded in Genesis 24:1-27.
This type of repetition is characteristic of ancient Near Eastern epic literature and is carried over into various kinds of Biblical prose narrative.
Eliezer will vary the account to meet the exigencies of this situation.
His account gives prominence to Abraham’s wealth, which is made obvious by the size of the retinue and the gifts he has brought with him.
The account of Abraham’s servant is also designed to persuade Rebekah’s family that God providentially has led him to them and that it is God’s will for Rebekah to leave her family and marry Isaac.
Having found the woman who should be Isaac’s wife, the servant now had to convince the family that Abraham’s son Isaac was the right man for Rebekah.
The fact that Rebekah would need to move far away was an obstacle which must be overcome by strong argumentation.
This delicate task was skillfully handled by the servant.
The urgency of his mission was indicated by his refusal to eat until the purpose of his journey was explained.
Genesis 24:34, “So he said, ‘I am Abraham's servant.’”
First, Eliezer identified himself as a representative of Abraham, Bethuel’s uncle, which would have set aside many objections of these relatives, who were concerned to protect the purity of Rebekah’s descendants.
He identifies himself as “Abraham’s servant” since Rebekah’s family did not know who he was.
He does not give his own name indicating that the gifts he gave to Rebekah and the wealth he is carrying with him on this trip are not his own but Abraham’s.
Genesis 24:35, “The LORD has greatly blessed my master, so that he has become rich; and He has given him flocks and herds, and silver and gold, and servants and maids, and camels and donkeys.”
Then the success of Abraham was reported revealing that Abraham had not been foolish to leave Haran after all since God had prospered him greatly.
By inference, this testified to Isaac’s ability to provide abundantly for the needs of Rebekah, who was not living on a poverty level herself (cf. verses 59, 61).
Genesis 24:36, “Now Sarah my master's wife bore a son to my master in her old age, and he has given him all that he has.”
The fact that Sarah and Abraham produced a child in their advanced age was again evidence of God’s blessing upon their lives.
Isaac was said to be the sole heir of Abraham’s wealth (verse 36) and so if Rebekah marries Isaac she will inherit Abraham’s fortune, which would interest greedy Laban.
Eliezer is a skilled spokesperson for Abraham in that he carefully selects the details that will motivate and encourage the family to let Rebekah marry Isaac.
The mention of Sarah bearing a child in her old age assures Rebekah’s family that Isaac is not too old.
Genesis 24:37-38 recounts Abraham’s instructions to his servant Eliezer regarding securing a bride for Isaac, and which instructions are recorded in Genesis 24:3-4.
Genesis 24:37, “My master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I live.’”
The mention of the oath demonstrates to Rebekah’s family the great seriousness of the matter at hand, which is also a delicate form of flattery to the bride and her family, complimenting them that Abraham was so seriously committed to arranging his son’s marriage among his relatives.
Also, the servant demonstrates tactfulness in that he does not mention Abraham’s departure from his family in Haran.
The mention of the Canaanites explains why Isaac is still not married.
Genesis 24:38, “but you shall go to my father's house and to my relatives, and take a wife for my son.”
By mentioning Abraham’s request that Isaac marry within his own family and his refusal to allow marriage with the Canaanites assures Rebekah’s family that her children will be the sole heirs.
Genesis 24:39, “I said to my master, ‘Suppose the woman does not follow me.’”
Genesis 24:39 recounts Eliezer’s concerns to Abraham if the woman will not return with him, which is recorded in Genesis 24:5.
Genesis 24:40, “He said to me, ‘The LORD, before whom I have walked, will send His angel with you to make your journey successful, and you will take a wife for my son from my relatives and from my father's house.’”
Genesis 24:40 recounts Abraham giving assurance to Eliezer that God will providentially direct him in finding and securing a bride for Isaac, and which assurance is recorded in Genesis 24:7.
The servant tactfully omits Abraham’s insistence that Isaac must not be allowed to return to Haran, which is recorded in Genesis 24:6.
The fact that Eliezer’s trip was successful is evidenced that He was guided by the Lord and aided by His angel.
Genesis 24:41, “then you will be free from my oath, when you come to my relatives; and if they do not give her to you, you will be free from my oath.”
Genesis 24:41 recounts Abraham giving assurance to his servant that his servant would be free of any responsibility if the woman does not want to return with him, and which assurance is recorded in Genesis 24:8.
Genesis 24:42-44 recounts Eliezer’s prayer to God for guidance and direction in finding and identifying Isaac’s wife, and which prayer is recorded in Genesis 24:12-14.
Genesis 24:42, “So I came today to the spring, and said, ‘O LORD, the God of my master Abraham, if now You will make my journey on which I go successful.’”
Genesis 24:43, “behold, I am standing by the spring, and may it be that the maiden who comes out to draw, and to whom I say, ‘Please let me drink a little water from your jar.’”
Genesis 24:44, “and she will say to me, ‘You drink, and I will draw for your camels also; let her be the woman whom the LORD has appointed for my master's son.’”
Genesis 24:45-47 recounts the answer to Eliezer’s prayer in which Rebekah through her actions demonstrates her character and that she is the one that the Lord has chosen to marry Isaac, and which actions of Rebekah are recorded in Genesis 24:15-25.
Genesis 24:45, “Before I had finished speaking in my heart, behold, Rebekah came out with her jar on her shoulder, and went down to the spring and drew, and I said to her, ‘Please let me drink.’”
The narrator does not inform the reader as to how Eliezer learned Rebekah’s name since it is never recorded that he was informed by Rebekah.
The mention of her name here by Eliezer implies that she either must have told him or he overheard it spoken by her family.
Either way, the narrator thought it unimportant for the reader.
Instead, the Scripture does record Rebekah identifying her father, her father’s mother and her grandfather since this is of the utmost importance because Abraham stipulated that Isaac’s bride must be taken from among his relatives.
Genesis 24:46, “She quickly lowered her jar from her shoulder, and said, ‘Drink, and I will water your camels also’; so I drank, and she watered the camels also.”
Genesis 24:47, “Then I asked her, and said, ‘Whose daughter are you?’ And she said, ‘The daughter of Bethuel, Nahor's son, whom Milcah bore to him’; and I put the ring on her nose, and the bracelets on her wrists.”
Genesis 24:48 recounts Eliezer worshipping the Lord in a prayer of thanksgiving and praise for His providence in guiding him to Rebekah and helping him identify her as the one He has chosen Isaac to marry, and which prayer is recorded in Genesis 24:26-27.
Genesis 24:48, “And I bowed low and worshiped the LORD, and blessed the LORD, the God of my master Abraham, who had guided me in the right way to take the daughter of my master's kinsman for his son.”
Eliezer is brilliant by mentioning the second prayer at the well, he says: “I praised the LORD, the God of my master Abraham, who had guided me in the right way to get the granddaughter of my master’s brother for his son.”
Bruce K. Waltke, “The repetition of the story is necessary to persuade the family to acknowledge the hand of the Lord. His detailed recounting of Abraham’s faith, of his own prayers, and of his providential meeting with Rebekah challenges the listeners to recognize God’s approval of this marriage” (Genesis, A Commentary, page 331, Zondervan).
Eliezer puts Bethuel and Laban in a position where they can hardly refuse now and so if they would say “no” it would be a refusal of the hand of God.
Genesis 24:49, “So now if you are going to deal kindly and truly with my master, tell me; and if not, let me know, that I may turn to the right hand or the left.”
“Kindly” is the noun chesedh (ds#j#) (kheh-sed), which appeared in Genesis 24:27 to describe God’s “loyal or faithful love” to Abraham and Isaac but here it is used by Abraham’s servant requesting that Rebekah’s family respond to Abraham with the same loyal or faithful love that God demonstrated to Abraham.
“Truly” is the noun `emeth (tm#a$) (eh-meth), which also appeared in Genesis 24:27 to describe God’s faithfulness, and reliability and trustworthiness in guiding Abraham’s servant directly to Rebekah but here it is used by Abraham’s servant requesting that Rebekah’s family respond to Abraham with the same kind of kind faithfulness and trustworthiness that God demonstrated to Abraham.
When taken together, these two nouns chesedh, “kindly” and `emeth, “truly” indicates that Abraham’s servant Eliezer is requesting that Rebekah’s family respond to God’s love and faithfulness to Abraham by demonstrating the same kind of love and faithfulness to Abraham.
Abraham’s servant recounting of God’s providence in directing him to Rebekah’s family coupled with his request to respond in the same love and faithfulness that God demonstrated to Abraham was a subtle and tactful way of saying, “will you go against God’s will or will you reject it because it is obvious that God’s hand is in this.”
Abraham’s servant’s recounting of his mission recorded in Genesis 24:37-49 is much more important to his purposes than Genesis 24:34-36.
The most compelling argument he could possibly provide was evi¬dence that it was the will of God for Rebekah to become the wife of Isaac.