Genesis 23: Part of a Larger Portrait

Genesis 23 begins with the death of Sarah in Hebron. Abraham gets word of her death and goes to weep over her. The language implies that they are in separate places when she passes away. 

When Abraham breaks from his mourning, he rises to find a place worthy of Sarah’s burial. “His wife is to rest in a place that will be her permanent burial site, and for this purpose Abraham seeks to acquire a piece of land in perpetuity. For many years he has dwelt in Canaan as a stranger; despite all his wealth, he has never sought to acquire even a square foot of land. After all, his calling is to be a wanderer. But now the necessity to bury his wife forces him, for the first time, to make a permanent acquisition of land. His wife’s grave is to be the first bond that will tie him to the land; it is to be the place that will draw him and hold him” (The Hirsch Chumash, Bereshis, pg. 503).

He goes to the Hittites in Hebron and there, at the city gates, he negotiates a real estate deal. Abraham has a certain cave in mind so he speaks directly to the property owner. The owner prices the property at 400 shekels. A high price according to all commentators, but without complaint Abraham pays the 400 shekels in full. Having acquired the property, he buries his wife in the cave at the end of the field. In time, this cave will become the burial site of Abraham himself, as well as that of Isaac and Rebekah and even Jacob and Leah. Today the cave––a very holy site––can be visited in Hebron. 

Examining the whole of Genesis 23, we’ll find that the chapter is characterized by ongoing repetitions. Every point is repeated and reiterated. Verse 17 enumerates every article of the property: “So the field of Ephron in Machpelah, east of Mamre––the field with the cave in it and all the trees in the field, throughout its whole area––was made over to Abraham as a possession in the presence of the Hittites, before all who went in at the gate of his city.” Further, “…the cave of Machpelah, before Mamre, that is Hebron in the land of Canaan . . . the field and the cave deeded to Abraham by the sons of Heth as a property for a burial place” (23:19-20). The Torah leaves no room for ambiguity as it itemizes the conditions, the details, and the witnesses involved. In this way Genesis 23 constitutes a kind of legal document, a contract or a deed with all its stipulations. As such, this chapter marks one of the most historic transactions ever made: the first piece of Holy Land ever procured by a Hebrew. If for nothing else, Genesis 23 is significant for this reason alone.

It is significant for other reasons, though. Let’s stand back and behold the wider panorama into which Genesis 23 fits. In sight now are chapters 22, 23 & 24.

Looks a lot like the New Testament, doesn’t it? 

The Father gives up His only begotten Son, Jesus. The spend buys back the earth; the field is purchased. What follows is the death of His beloved Jerusalem. Her people go into hiding, “underground” so to speak. The Father sends His Holy Spirit into the world to find a bride for His Son. The Holy Spirit returns with a bride. The Son brings His bride into the New Jerusalem where He is with her in the same space that was vacated by the Father’s bride. The whole earth is theirs because the field has been justly purchased. 

This deserves some unpacking. First, a look at Jerusalem. We see Jerusalem through Sarah: Sarah is a mother and note how Jesus personifies Jerusalem as a mother:

• “And when Jesus drew near and saw the city, he wept over it, saying, ‘Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side and tear you down to the ground, you and your children within you...’” (Luke 19:41-44).

• “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord’” (Matthew 23:37-39).

Following the tragic events in 70 AD, God’s beloved Jerusalem passes away, the Father mourns, and her tent becomes vacant. But the story is not over. God sends His Spirit to return a Bride to the land. And here, in this special place, His Son and the Bride take up residence. From that day on, they never depart from the land just like Isaac and his bride never left the land.  

What an amazing thing to consider, that the whole of the New Testament is hinted at here in Genesis 22, 23 & 24!

Let’s part with one last note about Genesis 23. It is a detail revealed only in the Hebrew. The high price that Abraham paid to secure the field in perpetuity was 400 shekels. What is the significance of the number 400? 

400 is the value of the last letter in the Hebrew alphabet, the letter tav (ת). The letter tav represents a cross. And isn’t that perfect? Because it is with the cross that God settles an enormous expense; it is with the cross (the 400) that He acquires the title deed of the earth (see Revelation 5:9). Like Abraham, God secures a place in which His family can spend their future together, at rest. 

Except there is one difference: with God, He and His family spend their future together not dead but alive forever.

Genesis 24: Eliezer and the Holy Spirit

Weighing in at 67 verses, Genesis 24 is the biggest chapter in all of Genesis. And at first glance, it tells a modest story: a servant goes on a mission to find a bride for his master’s son. Why does this deserve so much real estate in Genesis?

Genesis 24 reminds me of a scene where two guys are flying commercial over the Pacific Ocean. Hours and hours go by. One guy keeps looking out the window. Finally, he turns and says, “Man, the ocean is huge!” The other guy says, “Yeah – and that’s just the top of it.” 

Genesis 24, the longest in Genesis, is just like that: big and broad but that’s just the top of it. Half-jokingly, I like to say Genesis 24 is when God sits down and says, “Okay, let me tell you more about the Holy Spirit.”

Who is Eliezer?

Eliezer is Abraham’s #1 servant. We meet him back in Genesis 15, where Abraham says if he should remain childless, his house would fall to Eliezer of Damascus (15:2). From this comment, we gather that Eliezer is Abraham’s chief steward, a servant so esteemed he’s positioned to inherit Abraham’s estate. 

Eliezer is my pick to land the servant role in Genesis 24. What complicates things is that Chapter 24 occurs some 55 years later, and it never refers to the servant by name. He is only called “Abraham’s servant” or “the servant.” We are told he is the oldest servant who “had charge of all that Abraham had” (24:2), but that’s all we get. Ultimately, knowing the servant’s identity is not necessary, but I am going to assume it is Eliezer for the time being.  

At this point, I encourage you to read Genesis 24 in full. You’ll want the story on fresh recall to fully appreciate what comes next. 

Having read the story, let’s pause to see the characters through a different lens:

• Abraham is the Father. 
• Isaac is the Son. 
• The father’s servant, Eliezer, is the Holy Spirit. 
• Rebekah is the Church, the Son’s Bride – by extension, you.

With Genesis 24 in view, let’s explore this question: What does Eliezer teach us about the Holy Spirit?

1. The Holy Spirit has a mission. He goes into the world to seek and retrieve a Bride for the Son.
2. The Holy Spirit is sent. He is sent by the Father on behalf of the Son.
3. The Holy Spirit works to fulfill God’s covenant with Abraham.
4. The Holy Spirit’s actions are the actions of the Father. The servant is not named in Genesis 24 because he is to be seen as an extension of Abraham himself. Their identities are intertwined. 
5. The Holy Spirit finds expression in humility, prayer, and worship. Three times in one chapter we see Eliezer bowing and worshipping the Lord. 
6. The Holy Spirit defies human logic. Had Eliezer acted logically, he would have gathered intelligence to learn the whereabouts of Abraham’s extended family. Then he would have knocked on their door, introduced himself, and asked to meet their daughters. Instead, Eliezer visits a community well where literally everyone comes to draw water. He prays that the first girl to give him water would be the one for Isaac. (And remember, eligible candidates must be a relative of Abraham per 24:4). What a strange strategy! The odds that the first stranger to offer him water would be a relative of Abraham are slim to none. And yet, it works perfectly. In parallel with the Holy Spirit, the Spirit isn’t concerned with making sense on paper. The Holy Spirit defies the boundaries of human logic. 
7. The Holy Spirit acts with eagerness. In the story, Eliezer runs to Rebekah (24:17). It is with eagerness he initiates their interaction. In like manner, the Holy Spirit runs to you. 
8. The Holy Spirit is not held responsible if you are unwilling to respond. See 24:8.
9. The Holy Spirit gets excited about a sensitive heart. Eliezer doesn’t stage a beauty contest or look for the richest girl in town. Instead he looks for a girl with kindness and compassion in her heart. His “interview” involves two aspects: Part 1 is a spoken request: “I am thirsty.” Part 2 is never verbalized: My camels are thirsty, too. Will she notice? Rebekah not only meets the spoken need, but she also perceives and addresses the unspoken need. She sees past the obvious and cares enough to take action. 
10. The Holy Spirits gives gifts and fruit. In 24:53, Eliezer gives gifts and garments to Rebekah and precious things to her family. My translation says precious things; some say costly ornaments. But note, “This term rendered precious things (as found in Songs 4:13) is used to express exquisite fruits or delicacies” (Source). Rashi agrees, translating it to say delicious fruits (Source). I like this reading because it yields an insight. Eliezer gives gifts to the bride but fruit to her family. The fruit is not for Rebekah, but because of Rebekah. In like manner, the believer receives gifts of the Spirit, but their fruit is intended for others.
11. The Holy Spirit wants to act. Eliezer doesn’t like delay. He tells Laban “Do not delay me” when Laban wants Rebekah to stay for another ten days (24:56). Eliezer doesn’t want to wait around. 
12. You and the Holy Spirit go on a journey together. Rebekah and Eliezer travel to Abraham’s distant residence, and note their dynamic: Eliezer is returning to a familiar place while Rebekah is venturing toward her new home, a home she has never seen. She follows Eliezer wherever he guides her. Even though she has not laid eyes on the son yet, already she is his bride. 
13. Your ministry is connected to your journey home. Rebekah is carried by the very camels she watered the day before, the camels of Eliezer. 
14. The Holy Spirit serves the Son and His purposes. Eliezer may manage Abraham’s estate, but Isaac is the owner of that estate. There is a similar dynamic between the Holy Spirit and Jesus. The Holy Spirit may manage the Master’s affairs, but everything ultimately belongs to the Son. Reference John 16:13-15 where the Son says, “When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority . . . He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.” The authority belongs to the Son.
15. You learn your testimony through the voice of the Holy Spirit. In Genesis 24, Eliezer and Rebekah meet at a well then go to her house. At her house, Eliezer recounts their special encounter. As Rebekah listens, she comes to understand more about herself. Think about it: back when she was drawing water for the camels, she focused only on the task at hand. She had no idea what would come of her actions. She doesn’t put it all together until she hears it through Eliezer’s voice as he tells the story. Something special then takes place. It works the same way with our own testimony. Any time we reflect on our past and consider how God brought us to Him, we recount certain moments that, at the time, may have seemed mundane or commonplace. But later we perceive them differently as we hear them through the voice of the Spirit. 
16. The Holy Spirit introduces you to the Son. During her journey with Eliezer, Rebekah does not see Isaac. She merely anticipates meeting him in person. Finally, at the end, she lays eyes on him in the distance. She asks Eliezer, “Who is that man walking toward us?” And Eliezer says, “That is my master.” I love this so much because we journey toward a Messiah whom we have never met in person. But we come to know Him in advance through what the Spirit reveals to us as we walk together. In time, the Spirit will introduce us to one another in person. 

The Tower of Babel: Thoughts & Commentary

In Genesis 11, our camera pans across an open plain where we see a gathering of all humankind. 

The powerful elite issue their decree to the masses: “Come, let us make bricks . . . Come, let us build a city with a tower that reaches to the heavens . . . We will make a name for ourselves” (11:3-4). In response, God issues His decree. He tells His angelic army, “Come, let us go down and confuse their language” (11:7).

It’s like a battle scene where two impressive forces rush the field from opposite sides, except in this case, the battlefield is vertical. It’s heaven v. earth. Earth is advancing on heaven to annex new territory for itself, but heaven counters in a surprise attack, falling upon man’s headquarters, infiltrating their tower and confusing communications. The people scatter and leave the tower in disarray. God and His great army of angels return home, victorious. The credits roll and Psalm 89 plays...

Let the heavens praise your wonders, O Lord,

    your faithfulness in the assembly of the holy ones!

For who in the skies can be compared to the Lord? . . .

The heavens are yours; the earth also is yours;

    the world and all that is in it, you have founded them.

Maybe that’s how I would pitch Babel: The Movie. But you know, Genesis 11 is an awesome drama no matter how you cut it. The real thing is even better than the movie. 

In Genesis 11, man has devised a clever plan. The powerful few plan to effectively recreate Adam. With all humanity concentrated in a single structure under one headship, speaking one language, then in theory they would wield as much power as Adam once had. Under such a model, even God says that nothing would be impossible for them (11:6). Unfortunately, their aim is not Come let us glorify God. Instead, their rallying cry is Come let us make a name for ourselves. 

My favorite insights about Genesis 11 come from Rabbi Hirsch and Rabbi Daniel Lapin. I think you’ll find them as thought provoking as I have.

Writing in the 1800s, Rabbi Hirsch observes that, when we’re reading Genesis 11, we’re standing at the threshold of world history, when post-flood man has come to recognize the great power of the collective and its ability to master nature. The tower is a symbol: it symbolizes the preeminence of the collective over the individual. Without safeguards in place to keep the collective in check, the individual is gradually nullified.  

Hirsch writes, “If the community presents itself as an end instead of a means to an end, then mankind’s whole moral future is lost . . . The individual is expected to sacrifice his life for the collective, and the collective renounces its allegiance to the individual.” Had Hirsch lived to see WWII, he certainly would’ve pointed to the way Russia treated its solders in battle. Many times, Russia’s strategy resorted to “just throw more bodies at the problem until it goes away.” One soldier’s death meant nothing; what mattered was the glory of Mother Russia, whatever the cost. 

Rabbi Lapin adds flavor to Hirsch’s observation, calling Genesis 11 an ancient warning forwarded to all future citizens of history. In Lapin’s words, the tower represents the State when it suppresses the individual for the sake of its own glory. In a brilliant conversation, he contrasts bricks and stones. Bricks are manufactured to be exactly the same. They are interchangeable, easily positioned, and, if necessary, easily replaced. The State (once corrupted) would mold its citizens into bricks. When the bricks have been made, all effort can be devoted to the tower which will never be finished. 

The citizens of the kingdom of heaven are not bricks but stones––living stones (1 Peter 2:5). Stones are each unique; their composition, shape, and texture vary widely. As a building material, each stone makes its own contribution, a contribution that’s retained among the whole, not lost among sameness. This is God’s intention for the individual even as He calls them together. He doesn’t want sameness; he wants a mosaic that reflects His creativity and zeal for diversity.  

On the topic of stones versus bricks: If this idea interests you, then consider the two man-made structures we find between the flood and Abraham. Compare them: 

• One is made of stones; one is made of bricks. 
• One is made by an individual; one is made by a collective. 
• One is built to glorify God; one is built to elevate man.

Which, of the two, rose higher? 

You might say it was the tower in Genesis 11, but no––God had to go down from heaven to reach the tower. It was the other man-made structure––Noah’s altar––that actually rose higher, because it reached God all the way in heaven (8:21).

Now unrelated to bricks and stones but connected to the Tower of Babel, here’s something to chew on.  Let’s put two puzzling verses side-by-side and see how one lends light to the other. First, go and read Genesis 3:22-23, then read Genesis 11:6. 

Notice:

• If God does not intervene in Genesis 3, then man will live forever. 
• If God does not intervene in Genesis 11, then nothing man proposes will be impossible. 

Living forever? Accomplishing the impossible? Both seem like positive things, so why does God intervene to prevent them from happening?

Context is clutch. 

• In the context of 3:22, sin has corrupted our being with selfishness and shame. To live forever in this pitiful condition is to be forever separated from the life God wanted us to experience. 
• In the context of 11:6, the collective has secured its dominance over the individual. In this situation, the individual is powerless and without agency. Nothing will stop the collective from getting what it wants, and ultimately the collective wants whatever the ruling powers set their eye on. 

So then . . .

• God separates man from the Tree of Life so that we may escape our fallen state. 
• God separates man from man so that we may escape a fallen State.