Genesis 24:42-67 Chavurah Shalom Saturday 3/5/16 We Have The
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Genesis 24:42-67 Chavurah Shalom Saturday 3/5/16 We have the difficult task of trying to hold together the two halves of our story of the Marriage of Isaac and Rivkah, being torn in two from last week to this one in the Three Year Cycle. We have the more formal aspects of the Marriage Pact being laid out before us, and the actual consummation of the marriage at the end of our text. In this case, while you have the involvement of Eliezer, we find the Covenant of Marriage as orchestrated and brought to pass by God. Later such arrangements are left to the families and clans of the Nation of Israel. The servant was a model of loyalty and persuasive speech, who commended his master’s interests by word and deed. His speeches were finely judged to persuade Rebekah’s family to give her in marriage to the unknown Isaac (34-49). Then, when next day they stalled about letting her go immediately, he refused to take no for an answer and insisted that they depart (54-58). But despite all his natural gifts, the servant was a man of prayer. He relied on God, not on chance or his own ability. Arriving at the well he prayed ‘O LORD... give me success today’, and, as is often the case, his prayers were answered more quickly (before he had finished praying) and more fully (a daughter of Bethuel... and very beautiful) than he had anticipated (cf. Is. 65:24; Eph. 3:20). Rebekah herself not only exceeded the servant’s expectations, she was shown to be the perfect wife for Isaac (cf. Pr. 31:10-31). She was energetic (running to draw water for ten camels; v 20), hospitable (eager to welcome the servant to her home; v 28) and, above all, a woman of faith (ready like Abraham to leave home and family for the land of promise; v 57, cf. Mt. 19:29).--New Bible Commentary, p. 76. Vv. 42-49 Eliezer makes some minor changes from the initial description as he in ,בְּתוּלָה ,recounts his meeting with Rivkah. She is referred to as a virgin, betulah The distinctions .עַלְמָה ,v. 16; but in v. 43 she is referred to as a "maiden," 'almah between these two words are often argued by the Jews to prove that there was no virgin birth, since the first word, betulah refers to a virgin, while the second word, 'almah, simply refers to a young woman. However, this word 'almah is used only nine times in the Hebrew Scriptures, and would most definitely refer to a young woman who has not had relations with man in our present text, its first occurrence, as well as in Exodus 2:8, in reference to Miriam, Moshe's sister; in Song of - 1 - Solomon 1:3; 6:8. Two of the references have to do with a tune, Psalm 46:1; 1 Chronicles 15:20. We would normally understand the Proverbs 30:19 to also refer to a virgin. The Isaiah 7:14 passage is interpreted by Matthew 1:22-23 to refer to the virgin giving birth to a son. The only other occurrence, Psalm 68:26 is not clear enough to say one way or another. The Theological Wordbook of the Old Testament states categorically: There is no place where it can be proved that 'almah refers to a woman that is not a virgin. On the other hand, the use of the word betulah, while all lexicons categorically identify this word as "virgin," there are some passages that are called into question by many modern scholars. These two terms are used interchangeably in our passage, and a case can be made that both of them refer to those who are virgins. We discover only in the retelling of the event that the servant prayed 'el-libbi, literally "to my heart." In other words he did not pray out loud, but ,אֶל־לִבִּי inwardly in his heart. Originally, he first placed the jewelry upon Rivkah and then asked, "Whose daughter are you?" But here this is reversed, and places the jewelry upon Rivkah only after discovering that she was indeed of Avraham's kin. Some assert this was to make absolutely certain that God had prospered his way. Others assert that this was to avert issues with her family, that he would have bestowed such gifts upon someone that he did not know who she was or to what family she belonged, particularly so since he had come to find a wife for Isaac from Avraham's family. We may note that God has shown kindness, that is Covenant Loyalty, Chesed, to Avraham at v. 12, 14, and 27. The question then becomes, will Laban also extend Chesed to Avraham by granting Rivkah as Bride to Isaac. This was such a convincing appeal by Eliezer as to make it difficult for Laban to turn down such a dowry and proposition. V. 50-51 The appearance of Bethuel has baffled the commentators. He plays no role in these proceedings outside of this one remark. Laban is the one who takes precedence in all of these proceedings, and Rivkah tells "her mother's house" of the arrival of the servant, and no mention is made of Bethuel. Gifts are given to Rivkah, her mother, and her brother, v. 53. It is the brother and the mother who wish to hold onto Rivkah a little longer, v. 54. The name Laban means "to be white." Bethuel is normally understood to mean "man of God." In neither case do we find a description of the character or nature - 2 - of these two men. We will discover later the deceitful ways of Laban in his dealings with Jacob. In fact, Laban supplants the supplanter! Radak suggests that the father was too enfeebled and incompetent to act, other than to indicate his assent to his son’s statement of agreement in principle. Numerous ancient Near Eastern texts demonstrate that in a patriarchal society the brother had important duties and powers in regard to his sisters. There are also legal documents that detail the joint exercise of authority by mother and son in the marriage of a daughter.--JPS Torah Commentary, p. 167. RadakAcronym for Rabbi David ben Joseph Kimchi (?1160–?1235) Grammarian, lexicographer, and bible commentator. Narbonne, Provence. The response is one of capitulation - we can say neither bad nor good, nay nor yeah, because ADONAI Himself has already decided. They accept the fact that ADONAI is involved in this event, and that they no longer have the privilege of making this decision. ADONAI had made the decision for them. This whole scenario strongly suggests that it is ADONAI who is acting as the Shadkan in this situation. It would seem at face value that this family had come to believe in the One True God, the God of Avraham. However, we do know and find out later, that Laban had teraphim, or house hold idols, Genesis 31:19, 34. Whether they simply accepted ADONAI as the God of Avraham, one that was actively involved with Avraham's life, and just placed Him alongside their own gods, or accepted ADONAI as their God is up for speculation. They do acknowledge that the one reason to send Rivkah off to be Isaac's wife is the unmistakable hand of God throughout this episode.--Victor P. Hamilton, Genesis 18-50 in The New International Commentary on the Old Testament, p. 157. Vv. 52-54 This is the third time that the servant worships ADONAI, v. 12-14, 26. The first time the emphasis was on the content of the prayer. In the second and third instances words are absent. Petition gives way to prostration, and in these last two there is a progression from lowering one's head, v. 26, to lowering one's entire body, v. 52. Nowhere does the servant thank Laban. What he always does is offer praise to ADONAI.--Hamilton, p. 158. We are to worship and to Praise God for all that He has done in our life, Deuteronomy 10:21; 1 Chronicles 16:4; 23:5, 30; Psalm 22:22-23, 26; 30:4. On and on we will find Praise throughout the Psalms and the commandment to Praise - 3 - Him. Hamilton noted a progression in Eliezer's worship and praise, from the simple bowing of the head to the prostration of his whole body. We recognize various postures and forms of prayer, praise and worship. We accept the lifting up of the hands, the bowing of the head, the folding of the hands, and getting on bended knee. James, the half brother of Yeshua, was called Old Camel Knees, because it is said that he kneeled so much in prayer that his knees became as calloused as a camel's. Posture speaks to ourselves as much as to God, giving Him the glory and submitting and surrendering ourselves into His hands. We recognize that He is the greater, and we are the lesser through our posture. This is right and normal. To bow down before is an expression of worship and praise. It is only after giving God the glory, worshipping and praising Him, that Eliezer then distributes gifts to everyone. This is in keeping with God as the real Shadkan in this whole affair. God is making choice of a wife for Isaac. Once Laban has agreed that Rivkah will be Isaac's wife, then the presents are given. Had they been offered before Laban was asked for Rivkah, his cooperation would have been seen as motivated by greed.