CRITICAL NOTES.—
Genesis 24:63. To meditate.] Onkelos has to pray, and the LXX. to exercise himself, i.e., religiously, to employ his mind and heart in devout contemplation. The Heb. word occurs only in this place, and is variously interpreted. The rendering in the A.V. is generally adopted.
Genesis 24:64. She lighted off the camel.] “It is an Eastern custom, prevalent in many parts to this day, that women, when riding on the road and meeting strange men, descend from their animals as a mark of respect offered to the stronger sex.” (Kalisch.)
Genesis 24:67. And Isaac was comforted after his mother’s death. The interval between her death and his marriage was about three years.
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 24:61-67
A PRIMEVAL MARRIAGE
Here we have a beautiful and touching picture of a primeval marriage, in which the following characteristics are remarkable:—
I. Its simplicity. The servant had returned from his journey, and now “told Isaac all things that he had done.” (Genesis 24:66.) To him he introduces Rebekah. Isaac takes her in the presence of all witnesses, and she becomes his wife. There was no elaborate form or ceremony. The whole transaction was reduced to the utmost simplicity.
II. Its purity. The motives of all concerned were honest and sincere. As for Rebekah, she was modest and retiring, though simple and trustful. As for Isaac, “he loved her.” (Genesis 24:67.) Love is essential to a real marriage, and where this is wanting that pure and holy institution is dishonoured. Everything belonging to this marriage was real and true. It had a pure motive and a pure end in view.
III. Its godliness. This was truly a marriage in the Lord. It was pervaded by a spirit of reverence towards God and a desire for His blessing. Isaac prepares himself for this favour of Providence by prayer and meditation. (Genesis 24:63.) This quiet and retiring duty became him, for he was rather a man of thoughtful and reflective habits than of action. Probably he now meditated upon the time when he was bound upon the altar, and when God wrought for him a wonderful deliverance. He would naturally hope that great things were still in store for him. The spirit of meditation was a suitable attitude of mind in which to await the events that were impending.
IV. It is illustration of the principle of unity in diversity. In this principle we have the true idea of marriage—the conjunction of things that are unlike. The characters of Isaac and Rebekah were most diverse. They were truly complements of each other, and when brought together made a complete whole. Isaac was passive, obedient, submissive; and on the other hand Rebekah was modest, trustful, and impulsive. The deficiencies of one were supplied by the other, and both together made a strong and full-orbed character.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 24:61. Rebekah, like Abraham, was one of the children of faith. Like him she obeyed what she believed to be the voice of God, and went out not knowing whither she went. It is true that God spoke directly to Abraham, and that Rebekah followed the guidance of a man who was charged to carry out the Divine purpose. And herein we are represented, for in the Bible we listen to holy men who have received a message from God.
Her damsels. These were her attendants besides her nurse. These were probably given to her as part of her patrimony. Rebekah went in company with Eliezer, and the damsels (attendants, and nurse, and retinue) followed in a train or caravan.—(Jacobus.)
A tiresome and a tedious journey it was, but for a good husband. Suffer we with and for Christ, “that we may be glorified together” (Romans 8:17), when the marriage shall be consummated. Heaven will pay for all. What though thou ride on a trotting camel? it is to be married. He that rides to be crowned will not think much of a rainy day.—(Trapp.)
Genesis 24:62. Isaac was just come from the entering in of that place. This may mean that here he resided at this time. It was the well where the Covenant Angel had met Hagar (Genesis 16:14). He was living in the south country. And in ch. Genesis 25:11, it is said that he dwelt by this well, and he was just now coming (or come) from that direction towards Beersheba, his father’s house, to learn the result. Some suppose that he had been thither on account of its association with the family history and the omnipresence of the Covenant Angel, and had there laid this important matter before God. This would be a reason for noting this incidental fact. This view would be sustained by the connection—he went out into the field to meditate.—(Jacobus.)
This place was well calculated to awaken thoughts of an overruling Providence. To every religious mind there are such sacred spots upon earth.
Genesis 24:63. This is a characteristic of Isaac’s retiring contemplative word. Abraham was the active, authoritative father; Isaac was the passive, submissive son. To meditate was to hold converse with his own thoughts, to ponder on the import of that never-to-be-forgotten scene, when he was laid on the altar by a father’s hand, and a ram caught in the thicket became his substitute, and to pour out his soul unto the God of his salvation. In this hour of his grave reflection comes his destined bride with her faithful escort upon his view.—(Murphy).
She found Isaac engaged in prayer and meditation; two things from which we have sadly fallen. We are not the giants in prayer that our fathers were.—(Robertson).
Important interests were pending upon the results of this servant’s mission. Isaac therefore, awaited them with prayer and meditation.
The closing hour of the day, the still time of evening, is most welcome to meditation. The labour of the day is over, but its mercies and cares and anxieties are still fresh in our mind. We can gather these up by meditation, until they find expression in trustful and thankful prayer.
Much power and fervour in the Church of God are wasted for the want of that guidance and direction which only meditation can give.
By meditation alone can we make Divine truth the real possession of our souls.
As meditation and prayer are the right improvement of mercies past, so they are the best preparative for mercies yet expected. Isaac could not have put himself in a more suitable posture for welcoming the anticipated blessings than that in which he is here represented, nor in one which would have been more apt to ensure its being made more substantial and durable. As a general fact, it may safely be affirmed that those husbands and wives, are likely to prove the greatest blessings to each other whose union is brought about in answer to prayer. “A prudent wife is from the Lord.”—(Bush.)
A garment that is double dyed, dipped again and again will retain the colour a great while; so a truth which is the subject of meditation.—(Philip Henry.)
It will do us good to be often left alone, and sitting alone, and if we have the art of improving solitude, we shall find that we are never less alone than when alone. Meditation and prayer ought to be both our business and our delight when we are alone, while we have a God, a Christ, and a heaven, to acquaint ourselves with, and to secure an interest in, we need not want matter either for meditation or prayer, which, if they go together, will mutually befriend each other. Our walks in the field are then truely pleasant, when in them we apply ourselves to meditation and prayer. We there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both by the view of which we should be led to the contemplation of the maker and owner of all.—(Matthew Henry).
Gerson calls meditation the nurse of prayer; Jerome calls it his paradise; Basil calls it the treasury where all the graces are locked up; Theophylact calls it the very gate and portal by which we enter into glory; and Aristotle, though a heathen, placeth felicity in the contemplation of the mind. You may read much, and hear much, yet without meditation you will never be excellent, you will never be eminent Christians.—(Brooks).
Genesis 24:64-65. Rebekah, too, is alive to the scene, and as she sees this man walking towards them alone in the field, she inquires of Eliezer as to his name. And having learned that it was none other than Isaac, she lighted off the camel, to receive him, and according to the custom, she put on a veil, which covers the face, and hangs down over her breast and shoulders. It is still customary in Syria and Palestine for the bride to be introduced to the groom covered with her veil, denoting modesty and subjection to her husband.—(Jacobus).
We read here that as soon as Rebekah knew that her husband was coming, she alighted from her camel, and took a veil, and covered herself. And this, brethren, is what we so much want; I know it to be the bane of domestic life, the want of modesty and delicacy; without Rebekah’s veil affection becomes alienated, and often turns to hatred; love, to be constant; must be kept pure.—(Robertson).
Isaac had now another experience of the promise, “the Lord will provide.”
What a meeting on that calm summer’s night! It is faith meeting faith;—faith venturous and bold, meeting faith meditative and meek! On the one hand, there is a faith that not all the perils of a long journey and an unknown issue can daunt; on the other hand there is a faith that seeks quiet rest in communing with the God of nature, as the God also of covenanted grace. Rebekah, dropping thy modest veil, as if half afraid, or half ashamed, of thine own adventurous spirit; and thou, Isaac, lifting thine eyes, as if awakened out of a trance,—ye two are now one in the Lord!—(Candlish).
Genesis 24:66. Isaac addresses himself, at first, not to Rebekah, but to the servant, and learns from him what is the result of his embassy. Like the quiet meditative man that he was, he does not rush to conclusions, but calmly waits for the unfolding of events. The true believer in the Divine direction and help does not make haste. While he has confidence, he is rational and collected, and he observes the proprieties of circumstances.
Ministers also must give account of their stewardship. Happy he that can present his people “as a chaste virgin to Christ,” with Paul (2 Corinthians 11:2), that can say, with the prophet, “here am I, and the children that thou hast given me” (Isaiah 8:18).—(Trapp).
Genesis 24:67. This is the first mention of the social affections. It comes in probably because Isaac had not before seen his bride, and now felt his heart drawn towards her, when she was presented to his view. All things were evidently done in the fear of God, as became those who were to be the progenitors of the seed of promise. We have here a description of the primeval marriage. It is a simple taking of a woman for a wife before all witnesses, and with suitable feelings and expression of reverence towards God, and of desire for His blessing. It is a pure and holy relation, reaching back into the realms of innocence, and fit to be the emblem of the humble, confiding, affectionate union between the Lord and his people.—(Murphy).
Thus the comfort of a wife was made to compensate for the loss of a mother. God, in infinite wisdom, saw fit to set a day of prosperity over against a day of adversity. Now He wounds our spirits by dissolving one tender union, and now binds up our wounds by cementing another. But while these vicissitudes occur, let us remember that the transition from the character of a dutiful son to that of a kind and affectionate husband is natural and easy, and that he that fills up one station in life with credit and honour is thereby prepared for all those that follow.—(Bush).
Isaac was a lovely and contemplative man, and needed marriage to draw him from his habits as a recluse and to prepare him for the place he was to take in the history of the Church.
As Isaac was introduced to Rebekah by his faithful servant, so was Jesus introduced to the Church, as His bride, by John the Baptist,—the friend of the Bridegroom.