Genesis 24:41
And when you go to my kindred, if they refuse to give her to you, then you will be released from my oath.'
Then you will be released
The phrase "you will be released" comes from the Hebrew word "נָקָה" (naqah), which means to be free or innocent. In the context of ancient Near Eastern culture, oaths were binding and sacred. The release from an oath was not taken lightly, indicating the seriousness of the commitment made. This reflects the importance of integrity and faithfulness in one's promises, a value deeply rooted in biblical teachings.

from my oath
The term "oath" in Hebrew is "שְׁבוּעָה" (shevu'ah), signifying a solemn promise or vow. In biblical times, oaths were often made before God, invoking His name as a witness. This underscores the gravity of the servant's mission and the trust placed in him by Abraham. It also highlights the biblical principle that one's word should be as binding as a covenant, reflecting God's own faithfulness.

if you go to my clan
The word "clan" translates from the Hebrew "מִשְׁפָּחָה" (mishpachah), referring to a family or extended kinship group. In the patriarchal society of the Old Testament, family ties were crucial for social and economic stability. Abraham's insistence on finding a wife for Isaac from his own clan emphasizes the importance of maintaining cultural and religious continuity, a theme prevalent throughout the Scriptures.

and they refuse to give her to you
The act of giving in marriage was a family decision, often involving negotiations and agreements between families. The phrase "refuse to give" highlights the autonomy and respect given to the family of the bride. This reflects the biblical view of marriage as a covenantal relationship, not just between individuals but between families, underscoring the communal aspect of biblical covenants.

then you will be released from my oath
The repetition of this phrase emphasizes the conditional nature of the servant's obligation. It reassures the servant that his duty is fulfilled if the family does not consent, reflecting a trust in God's providence. This mirrors the biblical theme of human responsibility coupled with divine sovereignty, encouraging believers to act faithfully while trusting in God's ultimate plan.

Persons / Places / Events
1. Abraham
The patriarch who sends his servant to find a wife for his son Isaac from his own relatives, emphasizing the importance of maintaining the covenant lineage.

2. Servant of Abraham
Likely Eliezer, tasked with finding a wife for Isaac, demonstrating faithfulness and obedience to his master's instructions.

3. Isaac
Abraham's son, for whom the servant is seeking a wife, representing the continuation of God's covenant with Abraham.

4. Abraham's Clan
The family from which the servant is to find a wife for Isaac, highlighting the importance of marrying within the faith community.

5. Oath
A solemn promise made by the servant to Abraham, underscoring the seriousness of the task and the servant's commitment to fulfilling it.
Teaching Points
Faithfulness in Service
The servant's commitment to Abraham's instructions teaches us the importance of being faithful and diligent in the tasks God entrusts to us.

Trust in God's Providence
The servant's journey and reliance on God's guidance remind us to trust in God's provision and timing in our own lives.

Importance of Community
The emphasis on finding a wife from Abraham's clan highlights the value of community and shared faith in relationships.

Release from Obligations
The provision for release from the oath if the family refuses shows the balance between human responsibility and divine sovereignty.

Obedience and Initiative
The servant's proactive approach in seeking a wife for Isaac encourages us to take initiative while remaining obedient to God's will.
Bible Study Questions
1. How does the servant's faithfulness to Abraham's instructions inspire you in your own responsibilities and commitments?

2. In what ways can you trust God's providence in your current life situation, as the servant trusted God in his mission?

3. How does the emphasis on community and shared faith in this passage influence your view of relationships and marriage?

4. What can we learn from the servant's approach to being released from the oath about balancing human effort and divine sovereignty?

5. How can you apply the principles of obedience and initiative from this passage to a challenge you are currently facing?
Connections to Other Scriptures
Genesis 12:1-3
God's promise to Abraham about making him a great nation, which is foundational to the importance of finding a suitable wife for Isaac.

Genesis 15:2-4
The mention of Eliezer as Abraham's servant, providing context for the servant's role and responsibilities.

Genesis 22:16-18
The reaffirmation of God's covenant with Abraham, which is central to the mission of finding a wife for Isaac.

Hebrews 11:8-19
The faith of Abraham, which is mirrored in the faithfulness of his servant in carrying out the task.
Divine GuidanceJ. Irons.Genesis 24:32-49
LessonsG. Hughes, B. D.Genesis 24:32-49
The Marriage TreatyT H. Leale.Genesis 24:32-49
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
Acquitted, Clear, Comest, Family, Free, Hast, Kindred, Oath, Quit, Refuse, Relatives, Released
Dictionary of Bible Themes
Genesis 24:12-51

     5695   girls

Genesis 24:28-60

     5737   sisters

Genesis 24:34-41

     5671   clan

Genesis 24:37-41

     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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