Commentary on Genesis 24:34-38, 42-49, 58-67

Kathryn Schifferdecker

After two harrowing stories -- the near-deaths of both Ishmael and Isaac -- today we have a

love story, a love story that has been foreshadowed already in the account of the sacrifice of

Isaac.

At the end of that account, there is a brief genealogy that includes the name of Rebekah (Genesis

22:20-24). Today, we meet Rebekah, a strong and courageous young woman.

In the intervening chapter (chapter 23), Sarah dies at the age of 127 and is buried. Coming as it

does right after the story of the sacrifice of Isaac, the account of Sarahs death is linked by the

rabbis to that tale. That is, according to one rabbinic midrash, Sarah died when she heard what

Abraham intended to do to their son! The story of Sarahs death is also linked to what follows. The

death of one generation moves to the promise of a new generation; but to fulfill that promise, Isaac

needs a wife.

This is a long narrative, filled with many details. The lectionary appoints only a selected number of

verses in order to keep the reading manageable. The preacher, though, may choose to expand the

reading, to employ a readers theater telling of it, or to re-tell the story in the sermon.

There is humor here -- Rebekah offers to draw water for the camels, but one camel can drink 20-30

gallons of water at a time, and there are 10 camels! She is not only beautiful, it seems, but

exceedingly (freakishly?) strong. Laban may be appropriately hospitable and pious (24:29-31, 50),

but it doesnt hurt that he has first seen the gold jewelry that Abrahams servant gave his sister

(verse 30). (We know from the later Jacob cycle that Laban is no fool when it comes to wealth.) And

when Rebekah, after her long journey, at last sets eyes on her intended, the Hebrew very plainly

says that she falls off the camel (verse 64).

Its a good story, filled with drama and humor. What does it say, though, about God and the life of

faith? God does not speak directly in this story (in contrast to the previous two stories). God does

not intervene in any obvious way in this domestic tale. And yet, the LORD, the God of Abraham, is

invoked by Abraham himself, by his unnamed servant, and by Rebekahs family. Gods will is

discerned in prayer and by observation, and Gods hesed (steadfast love, covenant loyalty) is

demonstrated through human action.

Lets look at some details: The unnamed servant is worried that he will not find a suitable young

woman for Isaac, one who will be willing to leave family and homeland to travel to a place shes

never seen before. So he does what he can; going to the city of his masters kinsfolk, he stops by

the village well and there he prays: "O LORD, God of my master Abraham, please grant me

success today and show steadfast love (hesed) to my master Abraham (Gen 24:12). He asks for a

sign: the young woman who not only gives him a drink but also offers to water his camels will be the

one.

Even as he prays, Rebekah comes out to the well to draw water. We know from other biblical

stories that the well is the place where future spouses meet (Jacob and Rachel, Moses and

Zipporah). The same is true here, though Abrahams servant stands in for Isaac. When he asks

Rebekah for a drink, she immediately offers to water his camels, too. He watches in silence as she

works, discerning whether or not she is the one (verse 21).

Abrahams servant seems to decide that Rebekah is, indeed, the woman for Isaac. After she

finishes her monumental task, he gives her gold jewelry and asks to stay at her fathers house.

When he learns that she is of Abrahams kin, he is even more certain, and he praises God for Gods

faithfulness:

Blessed be the LORD, the God of my master Abraham, who has not forsaken his steadfast love

(hesed) and his faithfulness toward my master. As for me, the LORD has led me on the way to the

house of my master's kin" (24:27).

After hearing the story, Rebekahs family agrees with the servants assessment of the situation:

The thing comes from the LORD (verse 50). And Rebekah herself does not hesitate to go. She is

not only strong, but decisive (a characteristic that will continue in later stories about her). She, like

Abraham before her, leaves home and family to travel to a land she has never seen. She is a model

of generosity, strength, and courage.

Though unnamed, Abrahams servant, too, is a central figure in this drama and a model of faithful

action. Given a difficult task, he does what he can and he leaves the rest to God. He travels to the

homeland of his masters family; he takes his stand at a likely place to meet young women; and

then he prays. Like Gideon in Judges 6, the servant asks for a sign. Then he watches and waits to

discern Gods will. When the sign is fulfilled, the servant is quick to praise God for Gods faithfulness

and Gods hesed. Finally, he bears witness to others of that divine faithfulness.

We could do worse than follow the example of Abrahams servant when called to a particular task.

Prepare. Pray. Wait. Watch for signs of Gods faithfulness. Then be quick to praise God and to

witness to others of Gods faithfulness. Oh, and be generous. Generosity marks the actions of both

Rebekah and the servant.

This story ends with the meeting of Rebekah and Isaac, and it is worth noting at least two things.

First, the text says explicitly that Isaac loved Rebekah (verse 67). In the patriarchal culture of

ancient Israel, love was not considered a necessary ingredient in a marriage, but it seems that God,

too, is generous in this story, providing a wife for Isaac to love.

Finally, the text says, Isaac took Rebekah into his mother Sarahs tent and he was comforted after

his mothers death (verse 67). In the shadow of death, or the threat of death (chapter 22), love is

born, grief is quieted, and the promise of life begins anew. Rebekah, that strong young woman, will

be the matriarch of a new generation, and Gods promises to Abraham (12:1-3) will be fulfilled.

God does not speak in this story. God does not intervene explicitly in this domestic affair, but it

could be Isaacs and Rebekahs song that the psalmist gives voice to when he writes, O give

thanks to the LORD, for he is good, for his steadfast love (hesed) endures forever (Psalm 136:1).