A Bride for Isaac

[Purity]

Gen 24:1 And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things.

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.

"And Abraham was old; and well stricken in age" Gen 24:1

He was now one hundred and forty years of age (Gen 17:1; Gen 25:20), and Isaac was forty.

In Rom 5:3 we are told that tribulation worketh patience. Ironically Isaac in this chapter is 40 years of age and typically his probation is over and now a bride can be prepared.

"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.

"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; Gen 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).

Gen 24:3 "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 (Exo 6:3 see 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 (Php 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 (Luk 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. 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. Deut 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" (1Co 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 1Pe 3:6 to Gentile believers who follow Sarah's example. Rahab was a "daughter of the Canaanites" who became a "daughter of Sarah."

"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" (Mat 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.

"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; 2Co 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 Gen 24:8. 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.

Absolutely not!

If we lifted these verses into our present day, it would be like saying “the truth is too hard, let’s leave our high ideals in this house in order to secure a bride in another house” These principles are becoming more essential today than ever, as some within the true faith seek to associate with those of the world without making their stand for Christ. The standard of willing faithfulness is paramount in the character of Rebekah and in the true bride of Christ, this much shines through the record.

Another aspect to this is whether we would seek to bring Christ into our homes and activities? Would we find Christ here our homes tonight? A silly question? He is our Righteous and Holy Bridegroom; do we try to bring him here to this place, or in fact on Sunday mornings, or do we seek to go to him?

If you believe “we go to him!” how? How brothers and sisters do we find him?

Well so strongly does Abraham feel about us seeking a Journey to Christ, he mentions it twice – in verse Gen 24:6,8!

This is worthy of great consideration by all in this forum!

Gen 24:6

"And Abraham said unto him, Beware thou that thou bring not my son thither again"

Here 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 Ti 4:16.

This ends the first section of Gen 24:1-6

Next we consider Abraham exhorting Eliezer to seek divine guidance in the mission before him, recognising that it is always available through prayer (cp. James 1:5).

 

[Purity]

From verse 7 - 9 we see the substance of Faith in Divine Guidance as being the main theme

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

"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 (Luk 12:8-9), so that there is great rejoicing in heaven over one sinner that repenteth (Luk 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; Joh 17:17).

"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" (1Co 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" (1Co 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.

The Servant’s question in verse 5 taught us our first responsibility in preaching the Gospel is to not lower the divine standard to attract a bride. It carried the warning “Beware lest thou bring my son thither” What this teaches us is our example is seen of others. We must be willing to set the standard as high as Abraham has in his life if we are to call a bride for Isaac / Jesus Christ.

"And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter"

He dedicated himself to seeking a wife for Isaac, as the Apostles, and those similarly charged (see 2Ti 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" (2Co 11:2).

Verses 10 - 14 sees a Prayer for Success in the preaching of a Gospel 10-14.

Have you ever noticed how many times the Gospel is preached by the servant in this chapter?

Three times!

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.

"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 (Gen 24:32). 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.

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. 20 He journeyed 21 to the region of Aram Naharaim 22 and the city of Nahor

This has prompted me to consider further the resources in our possession and how they might better be served for the Lord in calling a bride.

In the past when preaching the Gospel I have been guilty of trying to preach everything at once. Have you done this before B&S? Ever in your eagerness wanted to share it all?
Well in verse 11 an appropriate place, time and message was chosen.

He place himself in the strongest position possible to preach didn’t he?

And notice it was around the water of life that people are called – in verse Gen 24:14

Not too many wells around these days are there? So we need to bring people to the well – introduce them to the Scriptures gently, and allow them to find a comfort on drinking the waters for themselves.

The next point has long been a struggle – Some here need to increase their enthusiasm for preaching the Gospel, while others need to tone it down a little (intensity). The servant in Gen 24:17 ran with measured enthusiasm – you see he was excited, he had a promise to share and a hope which was priceless and often our desire to share this message can become overwhelming, while other times lacklustre and awkward.

"And he made his camels to kneel down without the city by a well of water"

He 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 (Act 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.

Please consider the timing and boldness of the servant’s prayer as he sought God’s will in a place without priest, temple, or prophet. I suggest the servant showed greater concern for Abraham than Isaac at this point.

I state this because the hierarchical organised religion which is soon to be admonished will be revealed to have removed the key of knowledge from which this section of scripture so beautifully reveals. No rosary beads, or such gimmicks; only the sincere prayer of a righteous servant and the answer of a loving God.

Sobering lesson if ever there was one.

 

[Purity]

Gen 24:12 "And he said, Ο 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 (Php 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 Gen 14:14. He was "trained" in matters of faith.

 

[Purity]

"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 1 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" (Php 2:7). The term is used frequently for Christ.
　

 

[Purity]

Rebekah's Beauty of Appearance and Character - Gen 24:15-16.

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. Mat 6:6), but brought an obvious and public response (Gen 24:45).

"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 (Gen 24:28), and it was her brother Laban who conducted the negotiations with Abraham's servant (Gen 24:29), though they were later confirmed by Bethuel (Gen 24:50). Laban 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 Gen 14:14. He was "trained" in matters of faith.

"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 Pro 31:1-31 whose activity and ability was well-known Gen 24:13-17.
　
Gen 24:16

"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. 2Co 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.

Note: Compare the type of the Bride here in Rebekah to that found in the Apocalypse; we find she has a "man child" giving birth to pagan Christianity; also the many daughters she has in Rev 17 & 19. Even in the early ekklesias of Johns day we find the apostasy's roots in Jezebal Rev 2:20.

The below synopsis proves undoubtedly the chasten bride became unfaithful as per Ezek 16 and committed adulteries with the Kings of the Earth.


Symbolically, a woman Jezebel represents a religious community (2 Co 11:2; Rev 17:5). The indictment levelled against the eldership in Thyatira was that it tolerated in fellowship a group Chapter Two described as "that woman Jezebel." Doubtless, the elders thought that they could "contain" the influence of this group in the midst of the Ecclesia, but as the Apocalypse reveals, from small beginnings "Jezebel" developed into that system known as "Babylon the Great, the mother of harlots." Jezebel, or Isabel (to give its modern form), is a conjunction of two particles which signify she dwells not, and from this derivation, her name is said to signify chaste, free from carnal connection. But, in fact, the Jezebel of the O.T. was a most licentious woman, with all the tawdry arts of wantonness. She was the daughter of a king, and therefore of a high social standing; she possessed tremendous ability, outstanding intellect, and indomitable willpower; she was an ardent idolater, a dominating wife, and, as was shown in the drama of Naboth, a treacherous schemer. Moreover, she had the courage to stand up to Elijah. The record shows that she was as incapable of remorse as of fear. She was proud, and loved personal adornment. In spite of the death of her husband, she refused to acknowledge her widowhood (cp. Rev 18:7), and to the last defied Yahweh, and Jehu who was appointed to administer the divine sentence upon her (2Ki 9:31). But she suffered a terrible fate, and died a frightful death: she was flung from the window by some of her previous admirers, to be speared by the soldiers of Jehu, trodden under foot by his horses, and consumed by hungry dogs that were waiting for her flesh. Those who made up the eldership of Thyatira should have known all this, but they did not fulfill the will of Yahweh as completely as did Jehu, even though the record reveals that the latter also experienced judgment because he failed to heed the law of Yahweh "with all his heart" (2Ki 10:31). Yahweh began to "cut Israel short" (v. 32), and the implications of this message to the Ecclesia at Thyatira was that it likewise would be cut short if it failed to amend its ways.

"to them who have ears to hear let them hear"