Genesis 24:4
but will go to my country and my kindred to take a wife for my son Isaac."
but will go
The phrase "but will go" indicates a directive and a mission. In the Hebrew text, the verb used here is "yalak," which means to walk or to go. This implies a purposeful journey, not just a casual trip. Abraham is instructing his servant to undertake a significant task, emphasizing obedience and faithfulness. The journey is not merely physical but also spiritual, as it involves fulfilling God's covenant promises.

to my country
The term "country" refers to Abraham's homeland, which is Mesopotamia, specifically the region of Haran. This is significant because it connects to Abraham's origins and the place where God first called him. The Hebrew word "erets" is used, meaning land or earth, signifying a return to roots and heritage. This journey back to his country symbolizes a return to the foundational promises God made to Abraham.

and my kindred
"Kindred" refers to Abraham's family or clan. The Hebrew word "moledet" is used, which can mean family or birthplace. This highlights the importance of familial ties and the continuation of Abraham's lineage through a wife from his own people. It underscores the value placed on maintaining cultural and spiritual heritage, ensuring that Isaac's wife shares in the faith and values of Abraham's family.

and take a wife
The phrase "take a wife" is central to the mission. The Hebrew verb "laqach" means to take or to acquire, indicating an intentional and deliberate action. This reflects the cultural practice of arranged marriages, where family and lineage were crucial. The choice of a wife for Isaac is not just a personal matter but a covenantal one, ensuring the continuation of God's promises through a godly lineage.

for my son Isaac
The mention of "my son Isaac" personalizes the mission. Isaac is the child of promise, the one through whom God's covenant with Abraham will be fulfilled. The Hebrew name "Yitzchak" means "he will laugh," a reminder of the joy and fulfillment of God's promise to Abraham and Sarah. This task is not just about finding a wife but about securing the future of God's covenant people through Isaac.

Persons / Places / Events
1. Abraham
The patriarch of the Israelite nation, who is seeking a wife for his son Isaac from his own relatives, emphasizing the importance of maintaining the covenant lineage.

2. Isaac
Abraham's son, the child of promise, through whom God's covenant with Abraham is to be continued.

3. Abraham's Country and Kindred
Refers to Mesopotamia, specifically the city of Nahor, where Abraham's relatives reside. This is significant as it highlights the importance of marrying within the covenant community.

4. Eliezer (implied)
Abraham's trusted servant, who is tasked with finding a wife for Isaac. His role is crucial in fulfilling Abraham's directive.

5. Marriage
The event of finding a suitable wife for Isaac, which is central to the continuation of God's covenant promises to Abraham's descendants.
Teaching Points
Importance of Covenant Relationships
Abraham's insistence on finding a wife for Isaac from his own people underscores the importance of maintaining faith and values within marriage. This principle can guide Christians today in seeking relationships that honor God and uphold shared beliefs.

Faithful Obedience
Abraham's servant demonstrates faithful obedience in carrying out his master's wishes. This teaches us the value of trust and diligence in fulfilling God-given responsibilities.

God's Sovereignty in Relationships
The account of finding a wife for Isaac illustrates God's hand in guiding relationships. Believers can trust in God's sovereignty and timing in their own relational pursuits.

Intergenerational Faithfulness
Abraham's concern for Isaac's marriage reflects a desire for intergenerational faithfulness. Parents and mentors today can learn the importance of guiding the next generation in faith and life choices.
Bible Study Questions
1. What does Abraham's directive to find a wife for Isaac from his own kindred teach us about the importance of shared faith in relationships?

2. How does the account of Abraham's servant seeking a wife for Isaac demonstrate the principles of faithful obedience and trust in God's guidance?

3. In what ways can we apply the principle of being "equally yoked" in our own relationships today, as seen in both Genesis 24 and 2 Corinthians 6:14?

4. How does the concept of intergenerational faithfulness in Genesis 24 challenge us to think about our role in guiding the next generation?

5. Reflect on a time when you had to trust in God's sovereignty in a relationship or decision. How did this experience shape your faith and understanding of God's guidance?
Connections to Other Scriptures
Genesis 12:1-3
God's call to Abraham to leave his country and the promise of making him a great nation. This connects to the importance of maintaining the covenant lineage through Isaac's marriage.

Genesis 28:1-2
Isaac later instructs Jacob not to marry a Canaanite woman, echoing Abraham's concern for maintaining the purity of the covenant community.

2 Corinthians 6:14
The New Testament teaching on being unequally yoked, which parallels the Old Testament concern for marrying within the faith community.
A Bride for the HeirJ. O. Dykes, D. D.Genesis 24:1-9
A Marriage Contracted in the LordR. S. Candlish, D. D.Genesis 24:1-9
A Sympathetic ServantColton.Genesis 24:1-9
A Worthy ServantGenesis 24:1-9
Abraham's Conduct in This MatterA. Fuller.Genesis 24:1-9
Abraham's Provision for the Marriage of His SonT. H. Leale.Genesis 24:1-9
How Isaac Got His WifeW. S. Smith, B. D.Genesis 24:1-9
Isaac's MarriageHomilistGenesis 24:1-9
The Unfolding of the Divine PurposeR.A. Redford Genesis 24
People
Abraham, Aram, Bethuel, Canaanites, Isaac, Laban, Milcah, Nahor, Rebekah, Sarah
Places
Beer-lahai-roi, Hebron, Mesopotamia, Nahor, Negeb
Topics
Hast, Isaac, Kindred, Relations, Relatives, Wife
Dictionary of Bible Themes
Genesis 24:4

     5654   betrothal

Genesis 24:1-4

     5077   Abraham, character
     6650   finding

Genesis 24:1-9

     5076   Abraham, life of
     5681   family, nature of

Genesis 24:2-4

     5523   servants, good

Genesis 24:3-4

     4696   yoke
     5711   marriage, restrictions

Genesis 24:3-9

     5430   oaths, human

Library
Guidance in the Way
'I being in the way, the Lord led me.'--GENESIS xxiv. 27. So said Abraham's anonymous servant when telling how he had found Rebekah at the well, and known her to be the destined bride of his master's servant. There is no more beautiful page, even amongst the many lovely ones in these ancient stories, than this domestic idyll of the mission of the faithful servant from far Canaan across the desert. The homely test by which he would determine that the maiden should be pointed out to him, the glimpse
Alexander Maclaren—Expositions of Holy Scripture

No Compromise
The faithful servant of Abraham, before he started, communed with his master; and this is a lesson to us, who go on our Lord's errands. Let us, before we engage in actual service, see the Master's face, talk with him, and tell to him any difficulties which occur to our minds. Before we get to work, let us know what we are at, and on what footing we stand. Let us hear from our Lord's own mouth what he expects us to do, and how far he will help us in the doing of it. I charge you, my fellow-servants,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

If, Therefore, Even they who are United in Marriage Only for the Purpose Of...
22. If, therefore, even they who are united in marriage only for the purpose of begetting, for which purpose marriage was instituted, are not compared with the Fathers, seeking their very sons in a way far other than do these; forasmuch as Abraham, being bidden to slay his son, fearless and devoted, spared not his only son, whom from out of great despair he had received [1997] save that he laid down his hand, when He forbade him, at Whose command he had lifted it up; it remains that we consider,
St. Augustine—On the Good of Marriage

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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