Commentary - Overview

It is a beautiful scene at the spring by the gate of Haran, the old servant and the camels arriving from their long journey, the camels kneeling down to rest, the maidens of the city coming with their jars for water. Rebekah came; he asked, and she was of the family of Nahor, Abraham's brother. See the reverent eagerness of the old man as he feels it coming true.

The Psalm that we are learning tells us of the Lord's care with those who trust and follow Him. This lovely story brings us the same lesson and tells us of the Lord's special care for young men and women when they have thoughts of marriage. Their thoughts should be full of trust and desire to do as the Lord alone shall guide.

Commentary - In-Depth

The beauty and the tenderness of this story of Rebekah will help to deepen our sense of the sacredness of marriage and our wish to be guided and protected by the Lord in all things relating to it.

The story also teaches that thoughts of marriage should be upon a high, spiritual plane. They must not admit anything unworthy. They must not lead away from the highest, the holiest aims of life, to merely external pleasures and ambitions. A true marriage must be a marriage of inmost natures, and must exalt the noblest and the best in both husband and wife. Every young man or woman whose thoughts are turning to marriage may find a lesson in Abraham's earnest charge that his son should not marry a daughter of the Canaanites, and that he should not return to live in the distant land from which Abraham had come, but that a wife of his own people should be found who would come to him in the Holy Land.

Come now to our thought that Isaac represents a faculty of spiritual rationality developed in us in our regeneration, and a faculty of rationality which in the Lord by glorification became Divine.

Each new development needs its truth and affection for truth which is adapted to realize its purpose. This is the wife in relation to the childlike purpose represented by Abraham, or the rational purpose represented by Isaac. Helpmeet is to be found not among evil and false things, represented by the daughters of Canaan. She must indeed come from the land from which Abraham came, for all truth must be learned from without. (Note that the wives of Abraham, Isaac and Jacob all were from that land.) But among such truths and affections for truth, only such can serve as are related to spiritual life, as for example truths of the letter of the Word which contain spiritual lessons, or truths of nature which bear witness to the goodness and wisdom of the Lord; in a word, only such truths as can be elevated to the plane of spiritual life, and in particular such as can satisfy fully the needs of the rational life represented by Isaac. (Arcana Coelestia 3024, 3025, 3030)

How beautifully this scene at the spring of Haran unfolds its lesson. The maidens coming with their jars for water are various affections for truth, among them one who meets the conditions and is to be the wife for Isaac. (Arcana Coelestia 3058)

Rebekah was known by her giving water to the servant and the camels, Isaac's representatives who had come for her.

Spiritually the affection for truth which is sought must be able and ready to satisfy fully the needs of the rational mind represented by Isaac and those who served him. (Arcana Coelestia 3057, 3074)

Commentary for Young Students

You may have a picture of the beautiful maiden Rebekah, giving water from her jar to an old man, a traveler. He had come on a long journey, with ten camels of Abraham, his master, and with all kinds of precious things of his master's in his hand. The well or spring from which the maiden has filled her jar is at Haran, outside the city gate. This was where Nahor, Abraham's brother, stayed when Abraham and Lot went on to the land of Canaan. Abraham had had word of Nahor's family. (Genesis 22:20-24)

And why had the servant of Abraham come? Because it was time for Isaac to have a wife. She must not be of the native people of Canaan, but she must be from the relatives of Abraham who still lived in Haran. It was an important errand on which the old servant came, having sworn to Abraham to do it faithfully. The Lord had led him safely to the gate of Haran, to the spring where the maidens of the city were coming at evening to draw water. He prayed that the Lord would show him among the maidens the one who should be the wife for Isaac. The Lord put into his heart the sign that the maiden should be the one who, if he asked her for water, would give him drink and give water to the camels also. The sign came true, and it was Rebekah. He gave her presents that he had brought. Her brother and her people welcomed him in their home. They spread the supper for him, but he would not eat till he had told his errand. They all felt that the Lord had led him, and that it was right for Rebekah to go. They asked her and she was ready. The old servant gave rich presents to Rebekah as a sign of her betrothal and to her people as a price paid for the bride. In a few days the camels were turned homeward, with Rebekah and her old nurse and her maids, and came into the south country, where Abraham was living and where Isaac lived.

I have told it as quickly as I could, for we want time to read the beautiful story. I have suggested how you can shorten it if you have not time to read it all. As you read, you will be thinking, "The steps of a good man are ordered by the Lord, and he delighteth in his way."

Questions for discussion:

1. "Mesopotamia," verse 10. Where was this country? What is the meaning of the name?

2. "The city of Nahor." What city is meant? Why is it referred to in this way?

3. What charge did Abraham give to his servant in regard to a wife for Isaac?

4. By what sign did the servant know Rebekah?

5. Who was Rebekah's father? Who was her brother?

2159. That 'servant' means the Lord's human before it was made Divine becomes clear from many places in the Prophets. The reason, which has been given frequently already, is this: The Lord's human, before He cast it off and made it Divine, was nothing else than a servant. His human came from the mother and was for that reason imperfect. From her it possessed a hereditary element which He overcame and utterly cast aside by means of the conflicts brought about by temptations. He did so even to the point when nothing was left of the imperfect and hereditary element received from the mother, indeed until at length nothing whatever from the mother remained. He cast off that which came from the mother so completely that He was no longer her son, as He also Himself declares in Mark,

They said to Jesus, Behold, Your mother and Your brothers are outside, asking for You. And He answered them. saying, Who is My mother, or My brothers? And looking around on those who were sitting around Him He said, Behold My mother and My brothers! For whoever does the will of God is My brother, and My sister, and My mother. Mark 3:32-35; Matthew 12:46-50; Luke 8:20-21.

[2] Once He had cast off this human He put on the Divine Human, by virtue of which He called Himself the Son of Man, as may be seen many times in the New Testament Word, and also the Son of God. By 'the Son of Man' He meant truth itself and by 'the Son of God' good itself which belonged to His Human Essence once this had been made Divine. The former state was that of the Lord's humiliation but the latter that of His glorification, which has been dealt with already in 1999.

[3] In the former state, namely the state of humiliation, when He still had the imperfect human with Him, He worshipped Jehovah as one other than Himself, and was indeed like a servant, for the imperfect human is by comparison nothing else. In the Word also therefore that human is referred to as 'a servant', as in Isaiah,

I will protect this city to save it for My own sake and for the sake of David My servant. Isaiah 37:35.

This refers to the Assyrians in whose camp an angel slew a hundred and eighty-five thousand. 'David' stands for the Lord who, because He is yet to come, is, as regards the human, called 'a servant'. That 'David' in the Word stands for the Lord, see 1888.

[4] In the same prophet,

Behold, My servant on whom I will lean, My chosen [in whom] My soul is well pleased. I have put My spirit upon him; he will bring forth judgement to the nations. Isaiah 42:1.

This is a plain reference to the Lord, of whom, when He was in the human, the expressions 'servant' and 'chosen one' are used. In the same prophet,

Who is blind but My servant, and deaf as My angel ¹ whom I will send? Who is blind as the perfect one, and blind as the servant or Jehovah? Isaiah 42:19.

This too is a reference to the Lord, of whom in a similar way, when He was in the human, the expressions 'servant' and 'angel' are used.

[5] In the same prophet,

You are My witnesses, said Jehovah, and My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Isaiah 43:10.

In the same prophet,

[Then] said Jehovah who formed me from the womb, to be a servant to Him, to bring back Jacob to Him, and that Israel might be gathered to Him - He said, It is a light thing that you should be a servant to Me to raise up the tribes of Jacob. I have given you as a light of the nations, to be My salvation right to the ends of the earth. Isaiah 49:5-6.

This too is a plain reference to the Lord and to His human before it was made 'a light of the nations' and 'a salvation to the ends of the earth'. In the same prophet,

Who among you fears Jehovah, hearkens to the voice of His servant who walks in darkness and has no brightness? Let him trust in the name of Jehovah and lean on his God. Isaiah 50:10.

'Servant' again stands for the Lord's human. His teaching of the way of truth, while He was in that Human, is meant by 'the voice of Jehovah's servant'.

[6] In the same prophet,

Jehovah goes before you, and the God of Israel gathers you up. Behold, My servant will deal wisely; he will be raised up and exalted and lifted up very high. Isaiah 52:12-13.

'Servant' is clearly used in reference to the Lord when He was in the human, because it is said of Him that He will be raised up, exalted, and lifted up. In the same prophet,

He had no form and no honour. We saw him, but there was no beauty in him. He was despised, a man of sorrows, acquainted with sickness. Jehovah was willing to bruise him and make him imperfect. If he makes his soul guilt he will see his seed he will prolong his days, and the will of Jehovah will prosper by his hand. He will see [the fruit of] the travail of his soul and be satisfied; by his knowledge will the righteous one My servant make many righteous; and He has borne their iniquities. Isaiah 53:2-3, 10-11.

Here reference is openly made, as in the whole of this chapter, to the Lord's state of humiliation. The fact that in that state He was in the imperfect human is also declared, namely in the statements that He was 'a man of sorrows, acquainted with grief', 'was made imperfect', and experienced 'the travail of his soul', besides many other statements, in which state He is referred to as 'a servant'.

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