Genesis 23

Genesis 23:2, Sarah died…in Hebron.See notes at Genesis 22:19.

And to weep for her. The small letter kaf in v’liv-kotah indicates that Abraham’s expression of grief was constrained. The righteous person knows that there is an afterlife; death is only a temporary separation, and he does not give way to excessive sadness. The small kaf teaches us that Abraham did not parade his grief, but bore his pain in his heart, not in public. (Munk, p. 137; The ArtScroll Series Interlinear Chumash—Bereishis/Genesis, p. 116). The Tikkun (p. 47) gives a completely different explanation for the small kaf. Thus, this calls into questions the validity of rabbinic speculation in these matters.

Genesis 23:3, Abraham stood up. In the face of an extreme trial—the death of Sarah—Abraham stood up to bury his dead. This is even in face of the fact that Abraham and Sarah seemed to have been estranged and living in separate towns since the akeidah. At the same time, rather than remaining incapacitated by his grief, he rose up as a mighty man and dutifully took care of business and buried his dead.

Genesis 23:3ff, I am a foreigner. According to the covenantal promises of YHVH, Abraham was the rightful owner of the land of Canaan, not the children of Heth (the Hittites), yet how did Abraham treat the ruling Canaanite “squatters?” He refrained himself from treating his rivals with impudence and arrogance but treated them with honor and respect. How does Scripture enjoin us to treat human authorities? Can we respect their positions of authority without flattering them or condoning their wickedness? Ponder the demeanor of other biblical personages in their dealings with earthly, pagan authorities: Moses, Nehemiah, Daniel, Yeshua, and Paul for example.

Genesis 23:15, Four hundred shekels of silver. Abraham paid a full and possibly even an inflated price for the cave of Machpelah without balking. In so doing, he maintained a good reputation among the heathen. Matthew Henry in his commentary on this passage states, “The religion of the Bible enjoins [us] to pay due respect to all in authority, without flattering their persons, or countenancing their crimes if they are unworthy characters.” The righteous must maintain a good reputation with those who are outside the spiritual body of the redeemed believers (1 Tim 3:7) by treating them with honor and respect, especially those in our community and place of work.

Genesis 24

Genesis 24:2, So Abraham said. In appointing Eliezer to find a wife for Isaac, Abraham was deputizing him to become the friend of the bridegroom, or the family representative in this important mission. (For more on this subject, see notes at John 3:29.)

Genesis 24:2, 9, Put your hand under my thigh. (Heb. yarek; see also Gen 47:29) Abraham’s servant literally placed his hands over Abraham’s testicles thus swearing an oath on Abraham’s projected progeny, even as in modern times we place our hands on the Bible. Interestingly, the word testicle or teste derives from the Latin words testis meaning “testimony, testify and testament.” Yarek is the same word the KJV translates “hollow of his thigh” in Genesis 32:25 and 32, although, in this case, it seems to be referring to the tendon of the hip.

What Abraham had his servant do seems a bit indiscreet if not lewd in our culture, yet this was obviously an accepted custom in this ancient society. 

The fact is that the Hebrews were an earthy, simple and basic people in their day-to-day life; they were without pretenses or veneers in their day-to-day interactions. Yet in their understanding of and walk with Elohim, they were deep and had a broad understanding as evidenced through the pages of the Bible. Moreover, because they had the Torah, they were much wiser and at a higher level spiritually than the nations around them who had rejected Elohim and who, instead, worshipped sticks, rocks, trees, idols and demons resulting in all sorts of idolatrous and licentious perversions. Paul talks about this in Romans 1:18–32.

What is the take away here?

The Psalms in a couple of places tells us that the fool has said in his heart that there is no God (Elohim) (Pss 14:1; 53:1). As highly developed and advanced intellectually and technologically as our modern society may be, most of the intelligentsia and erudite of our day are a bunch of educated idiots or fools, who deny the existence of Elohim, while they mock the Bible. Instead, most them, being the highly rationalistic and materialistic people that they are, they worship their own minds, their own bodies and other material things all of which, by biblical definition, are idols. Moreover, they believe in unproven theories or mythologies like macro-evolution and they predict the end of the world in a few decades due to global warming or climate change. Like the ancients, many of them worship the same demons and sacrifice their children to the same demon gods (called abortion) as their ancient Baal and Moloch worshiping predecessors. 

While the ancient Hebrews may have seemed like a rather “crude,” definitely earthy and a bit indecent race in some of their cultural practices, they were nevertheless a people who knew Elohim and obeyed him, had a deep knowledge of spiritual matters, and possessed wisdom and understanding of life issues. This is in stark contadistinction to many high-minded intellects, who in all of their erudition have totally missed Elohim and in reality still worship sticks, stones, trees and material objects (e.g., homes, money, boats, cars, art objects, political power, education, their bodies), and believe in mythologies (e.g., evolution and Marxism) rather than the Truth of YHVH Elohim of the Bible.

The example of Paul the apostle comes to mind, who wrote the following words some 2,000 years after the time of Abraham (in reality, things hadn’t changed much from Abraham to Paul, and they have not changed much from Paul till now either, for human nature remains the same):

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: “I will destroy the wisdom of the wide, and bring to nothing the understanding of the prudent.” Where the wise? Where the scribe? Where the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence. But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption—that, as it is written, “He who glories, let him glory in YHVH.” (1 Cor 1:18–31. emphasis added)

In light of what the Bible, the Word of Elohim, has to say on this subject, being a “fool” for YHVH Elohim-Yeshua far outweighs in value to being “wise” in the eyes of this world!

Genesis 24:4, Take a wife for my son Isaac. Some Bible students see in Abraham’s sending Eliezer his servant as an allegory of our Heavenly Father choosing a bride for Yeshua, his Son with the help of the Holy Spirit. The analogy goes like this: When speaking to Abraham, YHVH refers to Isaac as “your only son…whom you love” (Gen 22:2). In this statement, it is hard to miss the similarity with the well-known John 3:16 passage where Yeshua refers to himself as the only begotten Son whom his Father in heaven loves. Isaac is an obvious prophetic picture of Yeshua in that Abraham sacrificed a ram in place of his only son whom he loved on the very spot where, one thousand years later, the Temple of Solomon would be built and where sacrifices were made to atone for men’s sin. 

Moreover, this is the same spot later in biblical history where Yeshua himself was condemned to death and not far from there became the Lamb of Elohim who was sacrificed to atone for men’s sins. 

What is even more amazing is that the name Eliezer means “my El helps,” which many biblical students see as an allusion to the Holy Spirit who helps or comforts us, and to which Yeshua refers to as the Comforter or Helper (e.g., John 14:16). It is the Holy Spirit that is choosing and preparing a bride from among called and redeemed Israelites for Yeshua the Messiah, the Son of Elohim.

Genesis 24:6, 8, Beware [Heb. shamar] that you bring not my son there again. Why was Abraham insistent that Isaac not be exposed to Babylon? What was there to beware of (shamar/RNA)? The Hebrew word shamar means “to guard against, protect from, keep watch and ward, preserve, keep oneself from.” The answer is found in verse seven. 

YHVH Elohim of heaven, who took me from my father’s house and from the land of my family, and who spoke to me and swore to me, saying, “To your descendants I give this land,” He will send His angel before you, and you shall take a wife for my son from there.

This teach us much about protecting our children and loved ones from the corrupting influences of this world. We must be ever vigilant like a soldier on guard duty to preserve and protect our children (or those under our spiritual care) from those things that could lead to their spiritual ruination. It is our divinely mandated duty to show them a better path and to teach them diligently in the way they should go (Deut 6:6) that leads to life and not death (Deut 30:15–16, 19–20).

Had Abraham allowed Isaac to return to Babylon with Eliezer, this country boy might have been tempted to remain there due to the alluring appeal of the wealth, worldly influences and cosmopolitan glamor of city life. Had Isaac remained in Babylon, then YHVH’s plan for Abraham’s descendents would have been totally thwarted. Abraham in his wisdom was looking out for the spiritual destiny of his son and protecting him from any outside influences that may have sidetracked him from YHVH’s perfect will. Abraham was exercising wisdom on Isaac’s behalf in that he in his wisdom and understanding was able to see the future in ways that a young man is not able to see due to a paucity of life experience and understanding resulting therefrom.

YHVH had led Abraham out of the spiritual filth of Babylon. In no way did he want Isaac to go back to what he had left behind. If Isaac had seen the prosperity and convenience of a Babylonian lifestyle, he might have been tempted to stay there—especially if he had found a wife in that place. 

Abraham insisted that any potential mate leave Babylon and come to Isaac and not vice versa. Only a wife was willing to leave Babylon would be a suitable matriarchal soul mate to Isaac and to accompany in fulfilling his divine destiny.

Are we investing the necessary time and energy into our children to insure that they do not return to the spiritual Babylon from which we fled prior to our becoming followers of Yeshua? Are we guiding them in finding spouses who are willing to leave spiritual Babylon and to become disciples of Yeshua?

Genesis 24:12, Give me success. Scripture directs us to, “Trust in YHVH with all your heart and lean not unto your own understandings, but in all your ways acknowledge him and he shall direct your paths” (Prov 3:5–6). Eliezer, Abraham’s servant, was a man of prayer who sought guidance from heaven in fulfilling his mission in finding a wife for Isaac.

Abraham was a man of faith—even the father of the faithful (Rom 4:12, 16). Eliezer was likewise a man of faith. Abraham had taught him well, just like a son. 

How does Eliezer evidence faith? Simply this. He blesses Rebekah even before he knows who she really is (Gen 24:22) all on the basis of an answered prayer. 

Do we walk in such trusting faith, day-by-day, moment-by-moment? Are we teaching the little ones under our charge these same attributes as Abraham had taught his dependents?

Genesis 24:14, Let it come pass. Here Eliezer asks for a sign from heaven. It is not wrong to ask for a sign from Elohim as one is endeavoring to fulfill his will and stay on the right track spiritually. However, when men test Elohim, seek signs out of doubt and unbelief with little desire to obey him, the Yeshua’s statement is applicable in this case: “An evil and adulterous generation seeks after a sign,” (Matt 12:39).

Genesis 24:17–18, Let me drink. See notes at Mark 9:41.

Genesis 24:30, When he saw. Laban’s preoccupation with materialism (a typical trait of those who are caught up in Babylonian or worldly mores) would dominate his life for many years to come as the story of Jacob’s dealings with him would later prove. This teaches us that the character traits one manifests as a child or youth are often precursors and indicators showing us how a person will act later on whether good or bad. In Laban’s case, he was greedy and covetous as a youth and also as an older man.

Genesis 24:45, Speaking in my heart. Obviously, Eliezer was in constant communications with YHVH through prayer. Is this not a character trait of a righteous person? 1 Thessalonians 5:17 instructs us to pray without ceasing. In Luke 18:1–7, Yeshua teaches about the benefits of righteous and prevailing prayer. How often do you pray? Once a day? When you pray, is it merely a morning and/or evening ritual that leaves your soul (mind, will and emotions) untouched and unchanged? Is this the kind of relationship the Father is seeking with you? A mighty man of Elohim when asked the question, “How long do you pray each day?” He replied, “Seldom do I pray more than one-half hour, but seldom do I go more than a half hour without praying.” Could this be said of you?

Genesis 24:53, Then the servant brought out jewelry. Here Eliezer is presenting Rachel’s family with a dowry. What was the purpose of the dowry? In ancient times, a family’s efficiency and work force was diminished when losing a daughter to marriage. The dowry compensated the family for the loss of a worker. Often unmarried daughters not only fetched water from the well, but would also tend the father’s flock (Gen 29:6; Exod 2:16), tend to household chores or work in the fields (Manners and Customs, pp. 127–128). Additionally, the father was expected to give part of the dowry to his daughter in case the marriage failed, she would have some financial resources to fall back on. Leah and Rachel complained when their father failed to provide for them thusly (Gen 31:15; ibid., p. 128).

Genesis 24:58, I will go. Rebekah demonstrated unusual faith. She, like her Uncle Abraham and Aunt Sarah before her, was willing to leave the comforts and security of Babylon and to go with a stranger to a strange place and to live as a nomad. When asked, “Will you go with this man?” she replied quickly and to the point, “I will go.” Do you have such unreserved devotion to Yeshua, the Lover of your soul and your Betrothed, that you will go WHEREVER he leads no matter how difficult or uncomfortable the way? Or have you placed restrictions and qualifications on him? Compare your faith on a scale of one to ten with that of Abraham, Eliezer and Rebekah.

Genesis 24:62, The well of Lachai Roi. Isaac was a man of the well, for he is associated with a well eight times (24:62; 25:11; 26:19, 20, 21, 22, 25, 32). Eight is the biblical number of new beginnings. Spiritually, a well represent spiritual life and the number eight signifies new beginnings. When we drink from the well of salvation, new life from within springs forth! (See Isa 12:3 and John 4:7–13.)

The first mention in Scripture of Isaac after he was bound to the altar on Mount Moriah (Gen 22) was that he “came from the way of the well Lachai-roi” (Gen 24:62). If Isaac’s binding to the altar prophetically typified the death, burial, resurrection and ascension of Yeshua, and at the next mention of Isaac we find him at the well Lachai-roi (meaning “the Living One who sees me”) what does this spiritually typify? After is resurrection and ascension, Yeshua promised to send the Comforter or Holy Spirit to his disciples (John 16:7). Yeshua likens the same Holy Spirit to water from a well (John 7:37–39), and to the giver of spiritual gifts (Eph 4:9).

Genesis 24:63, Went out to meditate.What does this one verse tell us about the kind of man Isaac was? Do you have moments each day where you turn off the world to connect with and listen to YHVH, to reflect before YHVH on the past day, and to meditate, pray and supplicate? Who are other notable biblical personages who would slip away from the press and exigencies of life to spend time alone with their Heavenly Father? If Yeshua came to your mind, you would be correct (Matt 14:23, 26:36; 6:46; Luke 6:12).

Genesis 24:67, Isaac brought her. Marriage customs during biblical times in the Near East are in stark contrast to those of our modern, western culture. As Marvin Wilson explains, in biblical times, “couples were expected to grow to love each other after marriage. In the modern West, the emphasis has been more on marrying the person that you love rather than learning to love the one that you marry.” The biblical values relating to marriage are exemplified in this verse where the marriage of Isaac and Rebekah was arranged and they met for the first time on the day of their marriage. As Wilson notes, “the text states that “Isaac brought her into the tent of her his mother Sarah, and he married Rebekah. So she became his wife, and he loved her.” This verse illustrates the Jewish approach to marriage. Love develops after marriage; it was not a matter of falling in love and then marrying (Our Father Abraham—The Jewish Roots of the Christian Faith, p. 202, by Marvin R. Wilson).

Chapter 25

Genesis 25:1–4, Keturah. Did Abraham have six children by Keturah when he was 137 years and older? As it was, Isaac had to be born miraculously because of Abraham’s (and Sarah’s) advanced age. In verse 6, it says that Ishmael and Abraham’s other sons were born to him by his concubines including Hagar and Keturah. Perhaps these other children were born to Abraham before Isaac was born. Possibly he simply married Keturah, his concubine, after Sarah died.

Abraham bore children by three wives, if you will: Hagar, Sarah and Keturah. His first son, Ishmael, was born of the flesh representing man’s attempts to please Elohim through the works of the flesh. The results were disastrous (even to the his day as evidenced by the ongoing Arab-Israeli conflict) and is not pleasing to Elohim. The second son, Isaac, was born miraculously as a prophetic picture of Yeshua. The remaining children, also born in Abraham’s old age through Keturah, could prophetically picture the many descendants that would descend both physically and spiritually from Abraham that, in the fullness of time, many of whom who would come to faith in Elohim. Additionally, these three wives could represent three stages in YHVH’s spiritual plan with each one paving the way to the next and higher fulfillment of his overall plan. First, man’s works to reach YHVH always fall short of pleasing him. Next, when humans operate in and are obedient to the will of Elohim, his perfect will and plans are accomplished resulting in divine  favor and blessings. After that and finally, much fruit comes forth and many people are blessed. Isaac was the promised seed, and from him came the ultimate Seed (Gal 3:16; i.e., Yeshua the Messiah) by which the whole earth has been blessed. On the other hand, YHVH prophesied that Ishmael would “be a wild man; his hand shall be against every man, and every man’s hand against him” (Gen 16:12). As a fulfillment of this prophecy, Islam’s Koran traces its roots back to Ishmael which instructs Muslims to spread their faith by the sword (of Allah), whose history past and present confirms this in the saddest and bloodiest terms. In the cross hairs of this murderous faith are the Jews and Christians who are either the physical or spiritual descendents of Isaac, Ishmael’s brother.

Genesis 25:5, He sent them eastward. Ancient customs and cultures seem strange and foreign to us, even as many of our modern customs would doubtless have seemed strange to the ancients. What was behind Abraham’s banishment of his other sons? 

The Bible paints Abraham as a righteous man who was faithful to YHVH’s word including the Torah. He was also a very loving, hospitable and generous man. From this, we can safely say that whatever he did, it was not evil, but was gracious, generous and was for the benefit of all parties involved. It is true that Abraham made some major mistakes along the way such as having a son with Hagar. Romans 12:2 teaches us that there is a good, better and best or perfect will of Elohim for each our lives. 

Scripture reveals that Abraham, like all of us, was not always in the better or perfect will of Elohim. Taking on extra wives and concubines was not the wisest thing that he could have done judging by the fruits thereof. The Bible in numerous places paints in graphic details the numerous family conflicts that arise when a men took on extra wives and concubines. 

Likely to keep peace in his large family, Abraham had to send these concubines and their children away in order to avoid conflict between them. This is what he had to do with Hagar on account of Sarah’s jealously. 

Even then, this verse states that the gracious Abraham blessed his other sons generously. It also appears that he sent them away to protect Isaac—the promised seed through whom all of YHVH’s covenantal blessings were to come. This, again, was likely to protect the future Israelites from unnecessary conflicts with potentially jealous family members. 

As it was, the children of Israel still had on-going conflicts with the descendants of Ishmael, Esau or Edom as well as with Moab and Ammon, who were Lot’s children. To wit, the modern day Arab-Israeli conflict can trace much of its origins back to these ancient family feuds.

What can we learn from these lessons on Abraham’s life? Young people are must be well-advised to choose their marriage partner carefully. Wisdom and common sense informs us to resist the hormonal urges and social pressure to spread one’s seed indiscriminately through casual sexual liaisons or by taking on new marriage partners. The affects of doing so can have deleterious, multi-generational effects long after the momentary pleasure of the sex act has passed. If one is widowed or divorced, it is wise to move extremely slowly and with great care prior to entering into new marital relationships, if at all, considering the long term consequences it will have on your family and successive generations. Many children have unfairly lost their inheritances because of the greedy and unscrupulous spouses of second or third marriages!

Isaac—A Character Sketch

Isaac was successful and blessed. (Gen 26:12–14, 29)

Isaac was obedient to his father.

• At age 37 Abraham bound Isaac to the altar (in Heb. this event is called the akeidah or the binding, Gen 22).
• Isaac was obedient to marry Rebekah, his parents’ choice, unlike Esau who married a heathen girl.
• He trusted and had faith in his parents, even as he trusted his life with his father at the akeida.
• He had deep and personal relationship with YHVH (e.g., Gen 24:63; 26:24).
• Here we learn that obedience to and faith in and love for our parents leads to devotion to YHVH. Honoring one’s parents is the beginning step in learning to honor YHVH and to entering into relationship with him. That is why the fifth commandment to honor one’s parents is placed after the commands to love Elohim. In Genesis 24:63 and 25:21, (see The Stone Tanach rendering of this verse as well as The ArtScroll Beresheis, p. 1048, which says Isaac prayed abundantly and urgingly, i.e., persistent prayer, a penetrating prayer or request), we see that Isaac had a deep and personal relationship with his Creator.

He had strong faith.

• Though childless and barren, Isaac and Rebekah kept their faith in the promises of YHVH alive (Gen 25:19–26). In verse 21 we see Isaac seeking YHVH for the answers to life’s dilemmas and tough problems (he had a vibrant and abiding relationship with his Heavenly Father). The same can be said of Rebekah (v. 22).
• Though the local Philistines opposed Isaac in the digging of wells and even vandalized his property, he was a peacemaker and refused to feud over his legal rights to these wells. He avoided strife and quarreling with his neighbors (Gen 26:15–22). After digging the third well, YHVH brought comfort to Isaac’s weary soul (Matthew Henry’s Commentary, p. 38).
• Isaac was charitable toward his unsaved neighbors. Though Abimelech and his people had wronged Isaac, he did not rebuke them for stealing the first two wells. Was this a sign of Isaac’s meekness or weakness? Some biblical scholars say no (e.g., Matthew Henry) and some say yes (e.g., Gleanings in Genesis by Arthur Pink, p. 233). Whatever the case, Isaac was meek and operated under a philosophy of peace through strength (Gen 26:16, 29). He was willing let his neighbors defraud him, even as Abraham did of Lot, trusting that YHVH would bless him in the long run. He repeatedly turned the other cheek when wronged in honor preferring others (Rom 12:10) 

What are some comparisons between the three patriarchs?

• Abraham was the man of the altar. He built altars as a form of worship to YHVH. The altar is mentioned more times in connection with Abraham than the other two patriarchs. Abraham established a pattern of worship in his life, thus setting an example for his descendents to follow.
• Isaac was the man of the well. Wells are mentioned seven times in connection with Isaac. In the Bible, water wells along with springs and rivers are a metaphorical picture of salvation, of a blessed life, of the Holy Spirit, of the Word of Elohim and of abiding in the presence of and receiving spiritual life from Elohim. 
• Jacob was the man of the tent. ­The tent is mentioned more times in connection with Jacob. A tent speaks of the home as a place of habitation and raising a family.

When all taken together, the lives of Abraham, Isaac an Jacob teach us the importance of a life dedicated to worshipping YHVH and putting him firsts in one’s life, of abiding in his presence and seeking the spiritual life that he has to offer through his word and Spirit, and then creating a home atmosphere where these values are passe onto our children. 

What are the spiritual implications of the altar, the well and the tent in the Tabernacle of Moses?

The Abrahamic Covenant is the covenant of salvation (by grace through faith, see Rom 4). The spiritual significance of the altar, well and the tent are expressed in the layout of the Tabernacle (or tent) of Moses in the wilderness, which is a picture of the steps one must take to receive YHVH’s free gift of salvation or redemption from sin’s death penalty. In one’s spiritual journey toward YHVH Elohim, one must come to the altar of sacrifice (a picture of the cross), and then to the bronze laver (a picture of baptism or immersion for the remission of sins, spiritual cleansing, the washing of the water by the word, and receipt of the Holy Spirit). Afterwards, one enters the tent or tabernacle to commence a deeper and more intimate relationship with YHVH. Do we not see this progression in the lives of the patriarchs? They went from the altar to the well, and then into the tent (later the Tabernacle of Moses wherein were the 12 loaves of bread representing the 12 tribes of Israel) from which sprang the 12 sons or tribes of Jacob the tent-dweller?

This shows us how we come into a spiritual relationship with our Father in heaven: We have to start with an encounter with Yeshua at the cross. From there, we ritually cleansed through baptism which among other things, pictures our being the washed in the water of Elohim’s Word and being filled with and led by his Holy Spirit. From there, we enter into an intimate relationship with YHVH as we come into his home (the tabernacle is a picture the new heavens and the new earth with the holy of holies picturing the New Jerusalem).

Rebekah—A Character Sketch

Rebekah was modest, possessed a servant’s heart, and was selfless and kind. 

Genesis 24:11–21 recounts Eliezer’s encounter with Rebekah at the well. He was not interested in a wealthy girl for Isaac. He preferred someone who was down to earth and modest—the kind of woman who would draw water herself, rather than having a servant do it for her. Eliezer also wanted to see how the girl would behave away from her home atmosphere, so that he would have a more accurate perspective of her character. At the well, the girl would be natural and act in accordance with her own character rather than acting otherwise to placate familial expectations. At home, however her behavior might well reflect the constraints of her family’s cultural expectations. She passed the test, for she spoke only about bringing water for him, and then went on to draw water for his camels. It was second nature to Rebekah that another’s needs should be provided for. This act spoke volumes about her great kindness and here predisposition of serving others including total strangers. That his camels had do be watered was so obvious to her that she saw no need to ask what to do it. Unlike the other girls at the well who wasted their time in idle chatter and gossip, Rebekah did her task quickly and without delay. Rebekah acted in a most exalted manner in that she lowered the jug herself to spare Eliezer the effort and then actually brought the jug near his mouth, so he would not even have to hold it. Furthermore, she drew all the water for the camels through sheer physical exertion, and this was the great proof of her kindness (kindness denotes an intention to do something which is not obligated). In their first drink, 10 camels would consume 140 gallons of water! That Rebekah would undertake such a strenuous task so eagerly for a total stranger is a supreme indication of her sterling character (The Stone Edition Chumash, pp. 111–113).

She was dignified and possessed savoir-faire. 

In Genesis 24:62–67 we read that Rebekah displayed personal modesty when she covered her face before meeting Isaac. She recognized intuitively that the stranger she had just encountered was a holy person. Finally, Isaac brought her to his mother’s tent, for it had become apparent that she was a fitting successor to Sarah. It was then that Isaac loved her, for he saw in her one who possessed a spirit that could create a godly home and infuse it with the spiritual qualities to turn it into a temple with her as its priestess. Isaac could love only a mate who could be his companion in creating YHVH’s chosen people. In Rebekah he found such a woman (ibid., p. 119).

She was a praying woman. (Gen 25:21–22) 

She was able to hear the voice of YHVH and believe his word.

She was a discerner of character. (Gen 27:1ff) 

To guard the word of YHVH that had been given to her earlier that the older son would serve the younger and to insure that the birthright would go to Jacob, and to keep the birthright promises and blessings from going to Esau, a wicked and profane individual, who had no interest in perpetuating the Abrahamic Covenant, Rebekah took to scheming. She knew that Esau was not worthy of such a divine mission and destiny, and that this responsibility should go to Jacob. She was more in tune with Elohim’s will in this matter than even Isaac.

Patriarchs were incomplete without matriarchs. 

The patriarchs did not function as individuals; their mission in life required the partnership of a wife worthy to be a matriarch to YHVH’s people. This is clear in the relationship of Abraham and Sarah. So, too, only after Isaac married Rebekah did Abraham give him everything he had, which included all his blessings. Only now, therefore, when Jacob was going to find his proper match, could Isaac confer upon him the blessing of Abraham” (ibid., p. 143, comment on Gen 28:1–5).

Isaac and Rebekah—Prophetic Types and Shadows of Messiah and the Saints

There are many prophetic spiritual types and shadows to be found in the Torah that point to Yeshua the Messiah in one way or the other. A series of events in Isaac’s life beginning in Genesis 22 and culminating in chapter 24 provide us some amazing antetypical glimpses into events that would surround the life of Yeshua the Messiah some 1800 years later.

Genesis 22, As we noted in the previous parashah, the Akeidah or binding of Isaac on Mount Moriah is a graphic prophetic antetype of Yeshua’s crucifixion on the altar of the cross. But note the conclusion of this incident in verse 19. There we see that Abraham returns to his young men with no mention made of Isaac being with him. Where was Isaac? Obviously, he was accompanying his father, however Scripture fails to mention this. Interestingly, according to rabbinical folklore, Isaac was actually killed, but that he was later resurrected. This further strengthens the assertion that the Akeidah was a prophetic picture of the substitutionary and expiatory death of Yeshua at the cross and his subsequent resurrection. If Isaac was an antetype of Yeshua, then logically, Abraham would be a type of Elohim the Father. So for illustrative purposes, let’s assume that Isaac’s absence is a picture Yeshua’s crucifixion and , following this scenario, when does Isaac (or Yeshua) next appear on the scene? A wonderful story is about to unfold!

Genesis 24:1, After the death of Sarah, Abraham’s first order of business was to find a wife for Isaac. Similarly, after Yeshua was resurrected from the dead he returned to heaven where his Father began to prepare a spiritual bride for him.

Genesis 24:2ff, Who did Abraham employ to procure a bride for his son? It was Eliezer, his eldest and most trusted servant. In Hebrew, Eliezer means “El (God) is my helper.” Who is the Chief Servant, if you will, of the Father in heaven who is presently searching for and preparing a bride for Yeshua his Son? It is the Holy Spirit of Elohim, who Scripture refers to the Comforter or Helper (John 14:16, 26; 15:26; 16:7).

Genesis 24:10, Eliezer went to Babylon to find a bride for Isaac. In the last days, is not YHVH calling his people (the potential bride for his Son) out of Babylon in order to prepare them to be the bride of Yeshua? (See Rev 18:2, 4.)

Genesis 24:14ff, Eliezer puts Rebekah to the test to determine her suitability as a wife for Isaac. Presently, the Father is testing the saints to determine their suitability as a wife for Yeshua. Not all redeemed believers will be the wife of Yeshua. Some will be the least in the kingdom of Elohim and some will be the greatest (Matt 5:19), and not all the virgins were allowed in to the wedding supper (Matt 25:1–13). There are levels of rewards for the saints in the kingdom of Elohim based on the status of their robes of righteousness which are the righteous works of the saints (Rev 19:7–9).

Genesis 24:16, Although Rebekah lived in Babylon, she was a virgin (Heb. betulah). She had not fornicated with any other men. Similarly, the Father is looking for a virgin bride for Yeshua who, though in the world, is not of the world (John 17:11, 14), and who has not spiritually “fornicated” with the world. (See 2 Cor 11:2; Eph 5:27.)

Genesis 24:16, Rebekah is found at a well drawing water. This a prophetic picture of the end time bride of Yeshua, who will be found drawing water from the spiritual wells of salvation or Yeshua (Isa 12:3). From Yeshua she will be filling her vessels or lives with the Torah (the Word of Elohim) and the Spirit of Elohim (John 4:23–24). Not only that, Eliezer had ten camels (Gen 24:10) that Rebekah watered (verse 19), which is likely a picture of the ten lost and scattered tribes of Israel, who are the lukewarm Christians, the foolish virgins, and the least in the kingdom who still have not come out of Babylon (see Rev 12:17; 14:12). Rebekah feeding, or watering the camels may be a prophetic picture who are feeding or discipling Christians who still need to come out of spiritual Babylonian religious systems (Rev 18:4). After all, Malachi prophesied that in the end times just before the second coming (Mal 4:1–3) the people of YHVH would be returning to the Torah and turning their hearts back to the spiritual fathers of their faith (Mal 4:4–6). Blessed are those who are discipling their Christian brethren in the ancient and good paths of Torah (Jer 6:16), while at the same time preaching the gospel (Rev 12:17; 14:12).

Genesis 24:16ff, Rebekah demonstrated a humble, modest, hard-working and submissive spirit. This is the type of spiritual demeanor that Yeshua is looking for in his spiritual bride. 

Genesis 24:22, Eliezer gives gifts to Rebekah as a down payment or “earnest money” showing the seriousness of Abaham’s offer to Rebekah. Similarly, Yeshua promised to send his Holy Spirit to his disciples as a down payment or earnest of his future intentions to “marry” them (2 Cor 1:22; 2 Cor 5:5; Eph 1:14). Furthermore, Eliezer gives Rebekah a finger ring and an ear ring. The Bible indicates in several places that the servants of YHVH are to remember his ways—the Torah—in all that they do and think as if it were a mark on their head and hands (Exod 13:9,16; Deut 11:18). In Revelation 22:4, we read that YHVH will write his name on the foreheads of his people in the New Jerusalem. Of course, those who serve the devil will have his counterfeit mark of possession on their heads and hands as well (Rev 14:9).

Genesis 24:54, Eliezer wanted to leave Babylon immediately with Rebekah and return to Abraham. This is prophetic of YHVH’s plea to his end time people to leave end time Babylon the Great (Rev 18:4)—a religious, economic and political system that represents all that is evil and contrary to the Word, will and ways of YHVH-Elohim and Yeshua his Son.

Genesis 24:55, Although Eliezer and Rebekah wanted to leave her father’s house in Babylon, her family was not willing to let go of her, but insisted that she remain with them in Babylon. In the end times, some believers will heed YHVH’s call to come out of religious Babylon the Great, while others will be reluctant to leave succumbing rather to the allurements of Babylon to stay “in her” (see Rev 18:3 cp. 2 Thess 2:1–12 with emphasis on verse 10–12).

Genesis 24:58, Rebekah was a woman of faith and was willing to immediately leave her home in Babylon to marry Isaac in Canaan, whom she had never seen. Those saints who wish to be the bride of Yeshua must be willing to leave the defilement of spiritual Babylon and to follow the Lamb wherever he goes, even though they have never seen him (Rev 14:4).

Genesis 24:62, The very next time we see Isaac after the Akeidah is in this verse where he is meditating, supplicating and paying at the well of Lachairoi, which means, “well of the living one seeing me.” This is a prophetic picture of Yeshua the Son, in heaven awaiting his return to the earth after his resurrection. There in the Presence of his Father, the Living One who sees him, and from whose throne flows the river of life, Yeshua is making intercession for the saints who are his bride to be (Rom 8:34; Heb 7:25).

Genesis 24:64, Rebekah arrives from Babylon on a camel—a semi-kosher animal, which chews its cud, but does not have a completely split hoof (Deut 14:7). This animal is emblematic of Babylon. The word Babylon means “confusion by mixture,” thus it is a confusing mixture of good and evil like the tree in the Garden of Eden by the same name. This alludes to the fact that the bride of Yeshua who comes out of spiritual Babylon (Rev 18:4), like the animal Rebekah was riding, will not be a perfectly “kosher” or righteous or Torah-obedient bride, but will be a mixture of good and evil. This also points to the grace of Elohim who loves us and accepts us as his Son’s bride, even though we are still somewhat worldly and carnal.

Now let’s look at this prophetic picture from a slightly different angle. Eliezer is a prophetic picture of the Spirit of Elohim finding and preparing a bride for Isaac (a picture of Yeshua). Rebekah answers the call of the Spirit, leaves Babylon, and with her come the ten camels picturing the ten tribes of Israel, which she is responsible for feeding and bringing out of Babylon. It is our role as redeemed Torah-obedient Israelites who have faith in Yeshua to share the truth of the Torah with as many of our Christian brethren as possible who are still caught up in many non-biblical and even pagan religious traditions of mainstream Christianity. As we give them water (the Word of Elohim) from the wells of salvation (i.e., Yeshua who is both the Written Torah and the Living Torah, i.e, the Word of Elohim that was made flesh, see John 1:1, 14), many will increasingly desire to come out of spiritual Babylon (Rev 18:4) and return to the Promised Land of the Hebraic roots of their faith. This fulfills Malachi’s end time prophecy about the hearts of the children being turned back to their fathers (Mal 3:6).

Genesis 24:65, When Rebekah arrives in the Promised Land, Isaac came out to meet her, his bride, who had just come from Babylon. This is a prophetic picture of Yeshua coming from heaven to meet his spiritual bride in the air at the resurrection of the saints (1 Cor 15:51–53; 2 Thess 4:13–18; Rev 11:14–18). Meanwhile, Rebekah covered herself with a veil. This prophetically points to the saints of Yeshua who will receive their glorified bodies at the resurrection at his second coming. It is also a picture of the New Jerusalem descending upon the bride of Yeshua like a glorious spiritual bridal gown at the end of the Millennium (Rev 21:2).

Genesis 24:63, Rebekah found Isaac meditating in the field. Meditate is Hebwrew word jUå/suwach meaning “muse, commune, speak, complain.” This is the only place in the Tanakh where this word is found. According to The  TWOT, the basic meaning of this verb seems to be “to rehearse, repent, or to over a matter in one’s mind,” and involves inward our outward (audible) contemplation. The parent noun is vjhå/siha meaning “prayer, thought, communication, or pious mediation.” This is the second mention in the Bible of someone praying (the first is few verses earlier in Gen 24:12–14).

Genesis 24:67, Upon meeting, Isaac immediately takes Rebekah to his tent to consummate the marriage. This prophetically speaks of the marriage supper of the Lamb where Yeshua and his bride become one (Rev 19:7–9).

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Genesis 25

Genesis 25:1–4, Keturah. Did Abraham have six children by Keturah when he was 137 years and older? As it was, Isaac had to be born miraculously because of Abraham’s (and Sarah’s) advanced age. In verse 6, it says that Ishmael and Abraham’s other sons were born to him by his concubines including Hagar and Keturah. Perhaps these other children were born to Abraham before Isaac was born. Possibly he simply married Keturah, his concubine, after Sarah died.

Abraham bore children by three wives, if you will: Hagar, Sarah and Keturah. His first son, Ishmael, was born of the flesh representing man’s attempts to please Elohim through the works of the flesh. The results were disastrous (even to the his day as evidenced by the ongoing Arab-Israeli conflict) and is not pleasing to Elohim. The second son, Isaac, was born miraculously as a prophetic picture of Yeshua. The remaining children, also born in Abraham’s old age through Keturah, could prophetically picture the many descendants that would descend both physically and spiritually from Abraham that, in the fullness of time, many of whom who would come to faith in Elohim. Additionally, these three wives could represent three stages in YHVH’s spiritual plan with each one paving the way to the next and higher fulfillment of his overall plan. First, man’s works to reach YHVH always fall short of pleasing him. Next, when humans operate in and are obedient to the will of Elohim, his perfect will and plans are accomplished resulting in divine  favor and blessings. After that and finally, much fruit comes forth and many people are blessed. Isaac was the promised seed, and from him came the ultimate Seed (Gal 3:16; i.e., Yeshua the Messiah) by which the whole earth has been blessed. On the other hand, YHVH prophesied that Ishmael would “be a wild man; his hand shall be against every man, and every man’s hand against him” (Gen 16:12). As a fulfillment of this prophecy, Islam’s Koran traces its roots back to Ishmael which instructs Muslims to spread their faith by the sword (of Allah), whose history past and present confirms this in the saddest and bloodiest terms. In the cross hairs of this murderous faith are the Jews and Christians who are either the physical or spiritual descendents of Isaac, Ishmael’s brother.

Genesis 25:5, He sent them eastward. Ancient customs and cultures seem strange and foreign to us, even as many of our modern customs would doubtless have seemed strange to the ancients. What was behind Abraham’s banishment of his other sons? 

The Bible paints Abraham as a righteous man who was faithful to YHVH’s word including the Torah. He was also a very loving, hospitable and generous man. From this, we can safely say that whatever he did, it was not evil, but was gracious, generous and was for the benefit of all parties involved. It is true that Abraham made some major mistakes along the way such as having a son with Hagar. Romans 12:2 teaches us that there is a good, better and best or perfect will of Elohim for each our lives. 

Scripture reveals that Abraham, like all of us, was not always in the better or perfect will of Elohim. Taking on extra wives and concubines was not the wisest thing that he could have done judging by the fruits thereof. The Bible in numerous places paints in graphic details the numerous family conflicts that arise when a men took on extra wives and concubines. 

Likely to keep peace in his large family, Abraham had to send these concubines and their children away in order to avoid conflict between them. This is what he had to do with Hagar on account of Sarah’s jealously. 

Even then, this verse states that the gracious Abraham blessed his other sons generously. It also appears that he sent them away to protect Isaac—the promised seed through whom all of YHVH’s covenantal blessings were to come. This, again, was likely to protect the future Israelites from unnecessary conflicts with potentially jealous family members. 

As it was, the children of Israel still had on-going conflicts with the descendants of Ishmael, Esau or Edom as well as with Moab and Ammon, who were Lot’s children. To wit, the modern day Arab-Israeli conflict can trace much of its origins back to these ancient family feuds.

What can we learn from these lessons on Abraham’s life? Young people are must be well-advised to choose their marriage partner carefully. Wisdom and common sense informs us to resist the hormonal urges and social pressure to spread one’s seed indiscriminately through casual sexual liaisons or by taking on new marriage partners. The affects of doing so can have deleterious, multi-generational effects long after the momentary pleasure of the sex act has passed. If one is widowed or divorced, it is wise to move extremely slowly and with great care prior to entering into new marital relationships, if at all, considering the long term consequences it will have on your family and successive generations. Many children have unfairly lost their inheritances because of the greedy and unscrupulous spouses of second or third marriages!