Thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: but thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac
Abraham’s provision for the marriage of his son
I. HUMAN PRUDENCE.
1. He accepts the fact that his time for making such a provision is short (Genesis 24:1).
2. He is careful about the family from whence his son’s wife is to spring (Genesis 24:3).
3. He relies upon human faithfulness.
II. RELIGIOUS FAITH.
1. He gratefully recognizes the hand of God in all his past life (Genesis 24:1).
2. He recognizes the supreme control of God over all things.
3. He acts upon the known will of God.
4. While he trusts in human faithfulness, he recognizes the importance of binding men by a sense of religious fear and duty (Genesis 24:3; Genesis 24:9). (T. H. Leale.)
Isaac’s marriage
I. THE SELECTION OF THE BRIDE. Abraham gave this command--
1. Because the Canaanites differed from Isaac in their taste. They were steeped in vile sins and disgusting depravity.
2. Because a bad influence might be exerted on Isaac’s mind.
3. Because the Canaanites were to be destroyed.
II. THE MEANS EMPLOYED TO ENSURE SUCCESS.
1. Human instrumentality.
2. Trust in God.
3. Self-renunciation.
III. THE SPIRIT IN WHICH THIS MARRIAGE WAS CONSUMMATED.
1. In a modest spirit (Genesis 24:65).
2. In a confident spirit (Genesis 24:58).
3. In a loving spirit (Genesis 24:67). (Homilist.)
How Isaac got his wife
I. THE CAREFUL FATHER.
1. Abraham’s godliness (Genesis 24:3).
2. Abraham’s steadfast faith in God’s promises and God’s providence (Genesis 24:7-8).
3. Abraham’s prudent precautions.
II. THE PRAYERFUL SERVANT.
1. His prayer.
2. His patience.
3. His praise,
4. His prudence.
III. THE WISHED-FOR WIFE.
1. Her beauty.
2. Her graciousness.
3. Her energy.
4. Her resoluteness.
IV. THE ISSUE.
1. What Abraham desired.
2. What Eliezer prayed for.
3. What Isaac wanted. (W. S. Smith, B. D.)
Abraham’s conduct in this matter
In this domestic concern of Abraham we see several of the most prominent features of his character.
1. His decided aversion to idolatry (Genesis 24:3). Had Abraham then contracted a prejudice against his neighbours? This does not appear by what occurred between them in the last chapter. He does not complain of their treatment of him, but of his God. He has no objection to an exchange of civilities with them; but to take their daughters in marriage was a sure way to corrupt his own family. The great design of God in giving the land to Abraham’s posterity was the eventual overthrow of idolatry, and the establishment of His true worship on earth. To what purpose, then, was he called from amongst Chaldean idolaters, if his son join affinity with those of Canaan?
2. His godliness. There does not appear in all this concern the least taint of worldly policy, or any of those motives which usually govern men in the settlement of their children. No mention is made of riches, or honours, or natural accomplishments; but merely of what related to God. Let not the woman be a daughter of Canaan, but of the family of Nahor, who had forsaken Chaldean idolatry, and with Milcah his wife had settled in Haran, and who was a worshipper of the true God.
3. His faith and obedience. The servant being about to bind himself by oath, is tenderly concerned he should engage in more than he should be able to accomplish. “Peradventure,” saith he, “the woman will not follow me into this land: must I needs bring thy son again into the land whence thou camest?” No; as Isaac must not marry a daughter of Canaan, neither must he leave Canaan to humour a daughter of Haran; for though Canaan!’ daughters are to be shunned, yet Canaan itself is to be chosen as the Lord’s inheritance bestowed on the promised seed. Nor do these supposed difficulties at all deter Abraham; “The Lord God of heaven,” saith he, “who took me from my father’s house, and from the land of my kindred, and who spake unto me, and 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.” (A. Fuller.)
A worthy servant
Melancthon’s friends were astonished at his liberality, and wondered how, with his small means, he could afford to give so much in charity. It is said to have been principally owing to the care and good management of an excellent and faithful servant named John, a native of Sweden. The whole duty of provisioning the family was entrusted to this domestic, whose care, assiduity, and prudence amply justified the unbounded confidence reposed in him. He made the concerns of the family his own, avoiding all needless expenditure, and watching with a jealous eye his master’s property. He was also the first instructor of the children during their infancy. John grew old in his master’s service, and expired in his house amidst the affectionate regrets of the whole family. Melancthon invited the students of the university to attend the funeral of his faithful servant, delivered an oration over his grave, and composed a Latin epitaph for his tombstone.
A sympathetic servant
They that are in power should be extremely cautious to commit the execution of their plans, not only to those who are able, but to those who are willing. As servants and instruments it is their duty to do their best, but their employers are never so sure of them as when their duty is also their pleasure. To commit the execution of a purpose to one who disapproves of the plan of it is to employ but one-third of the man; his heart and his head are against you, you have commanded only his hands. (Colton.)
A marriage contracted in the Lord
I. Abraham, in this matter, is evidently guided by a higher wisdom than his own; although he is left apparently to consult and act for himself. Both Abraham and his servant regard the transaction in which they are now engaged as essentially connected with the covenant of which Isaac, or rather Isaac’s seed, was to be the heir. They look upon the arrangement of this marriage as an important step in the way of the fulfilment of the covenant. And hence, by an appeal to the covenant and to its seal, they hallow it.
II. Such being the spirit in which this commission is given by the aged patriarch, and undertaken by his confidential servant--the execution of it is in entire harmony with its commencement. The preparation for the journey is simple; the execution of it is safe. He forms his plan of conduct--the most expedient and most likely to be successful that could well bedevised. He spreads it out before God. And he humbly seeks Divine countenance and co-operation.
III. It is a striking and singular thing that now presents itself. The incident at the well, &c.
IV. The preliminaries of this affair having passed off so auspiciously--so manifestly, as all the parties concerned acknowledge, under the immediate and supernatural providence of God--the negotiation proceeds happily to its issue, and the marriage-treaty is simply and satisfactorily concluded.
V. Thus, as to all that is essential to it, the treaty of marriage is fully ratified, according to all the usages of Eastern hospitality, and in a sense, too, with all the munificence of princely state. It is now merely a question of time and circumstance--as to when and how the treaty is to be carried out.
VI. And now the strange embassy is well ended. The journey back to Canaan is without adventure or interruption. The caravan, with its attendant camels and bands of servants, is drawing near to the place where Abraham’s tents are pitched. What tumultuous thoughts are filling the bosom of the young stranger! Her venerable friend is not unmoved himself. The first glimpse of his master’s encampment, in the distance afar off, stirs his soul to its warmest depths. He has right joyous news to impart to the aged pilgrim; he has a gracious daughter to present to him. And that daughter--may she not well be agitated as she approaches the unknown scene of the great crisis of her life, in profoundest darkness as to what the colour of that life is to be? What a meeting on that calm summer’s night! It is faith meeting faith--faith venturous and bold, meeting faith meditative and meek! (R. S. Candlish, D. D.)
A bride for the heir
On the mother’s funeral there followed, after an interval, the wedding of her son. The sequence is according to nature. As one generation goes, the next succeeds; and life is made up of just such contrasts. There was no unseemly haste. With that leisurely disregard for time which characterized the age, three whole years were given to mourning. A connection can be traced, notwithstanding, between the funeral and the marriage. For one thing, the loss of his wife must have warned Abraham of the passing away of his own generation, and recalled him to the duty of providing for the permanence of the chosen line. Already Isaac was verging on the age of forty; yet he does not appear of his own accord to have contemplated marriage or taken any steps towards it. His placid and inactive temper seemed likely to cling to memories of the past rather than provide for the future. One can well believe how tender must have been Sarah’s affection for a son long waited for, divinely bestowed, and worthy of her love. With not less warmth did the son return his mother’s fondness. As the months grew into years, his grief for her loss seems to have grown more settled. There came to be some risk of its sapping the healthy vitality of his manhood. For Isaac’s own sake, it was time to rouse him by a fresh interest, and fill up the blank over which he was disposed to brood. (J. O. Dykes, D. D.)