Signpost for Sunday 9th July 2017 (14th Sunday in Ordinary Time): Genesis 24:34-38,42-49, 58-67; Psalm 45:10-17; Romans 7:15-25a; Matthew 11:16-19, 25-30.
The Daily Devotions in our N.Z. Prayer Book contain the phrase “God of Sarah, Rebekah and Rachel” (p.112). As a not particularly feminist female, I have found this a trifle tiresome, but it is important. These three women were just as much part of God’s plan for the establishment of his Nation as their respective husbands. We are not told much about the romance between Abraham and Sarah. She seems to have been related to him, probably his half-sister (20:12) and accordingly was acceptable. What is certain is that it was her son, Isaac, rather than his older half-brother, Ishmael, who was the first link in the chain that was to become the chosen people of God. We have much more detail about the marriage of Rebekah and Isaac and that of the next generation, Isaac’s son Jacob and Rachel, and both those stories make gripping reading, packed with believable characters, still universally recognisable.
Today we are concerned with Rebekah, the beautiful, amiable, physically strong (think of her drawing water for all those camels) young woman whose life was changed by the arrival of a mysterious stranger bent on finding the right wife for his master’s son. That stranger is not named in the Genesis story, simply referred to as Abraham’s trusted servant, but Jewish tradition is firm that he was Eliezar, the slave whom Abraham once thought might have to become his heir (15:2-3). Eliezar was charged with a very long and tiring journey to seek a bride for Isaac from “back home”, the local Canaanite women not being suitable because they worshipped other gods. He took with him expensive gifts for the prospective bride and her family, and because of his faithfulness, prayerfulness and obedience his mission was successful; Rebekah agreed to go back with him and marry Isaac. The account of their first setting eyes on each other is touching. We have an older man falling in love with a much younger woman, welcoming her, it seems, as a replacement for his beloved mother whose death he was still mourning – hardly Mills and Boon stuff, but there are all kinds of love, and this marriage started well. According to Rashi, an 11th century Rabbi, the three miracles that characterized Sarah’s tent while she was alive, and that disappeared with her death, reappeared when Rebekah entered the tent. These were: A lamp burned in her tent from Shabbat eve to Shabbat eve, there was a blessing in her dough, and a cloud hovered over her tent (symbolizing the Divine Presence. Thank you Mr Google.) However, fairy tale stuff as it may seem, they did not live happily ever after.
The account of their son Jacob’s marriage to Rebekah’s niece Rachel is an even more page-turning narrative, and further reinforces that these three women were not just people with the right body parts for the continuation of the line. They were each carefully sought and they were all feisty women, dedicated to their matriarchal role. I wonder why it was part of God’s plan that each of them had to suffer barrenness for many years before God’s intervention granted them sons.
Another puzzle is why Rachel is regarded as the third Matriarch at all. She may have been Jacob’s favourite wife, but she was not his first, she contributed only two out of twelve sons, and it was not from one of them that the Messiah was descended. God of Sarah, Rebekah and Leah? Somebody please point me in the right direction. George?