Genesis 24 commentary

The effect of good example, good teaching, and the worship of God in a family, will generally appear in the piety, faithfulness, prudence, and affection of the servants. To live in such families, or to have such servants, both are blessings from God which should be highly valued, and thankfully acknowledged. But no concern in life is of greater importance to ourselves, to others, or to the church of God, than marriage. It therefore ought always to be undertaken with much care and prudence, especially with reference to the will of God, and with prayer for his direction and blessing. Where good parents are not consulted and regarded, the blessing of God cannot be expected. Parents, in disposing of their children, should carefully consult the welfare of their souls, and their furtherance in the way to heaven. Observe the charge Abraham gave to a good servant, one whose conduct, faithfulness, and affection, to him and his family, he had long known. Observe also, that Abraham remembers that God had wonderfully brought him out of the land of his birth, by the call of his grace; and therefore doubts not but He will prosper his care, not to bring his son thither again. God will cause that to end in our comfort, in which we sincerely aim at his glory.

Abraham's servant devoutly acknowledged God. We have leave to be particular in recommending our affairs to the care of Divine providence. He proposes a sign, not that he intended to proceed no further, if not gratified in it; but it is a prayer that God would provide a good wife for his young master; and that was a good prayer. She should be simple, industrious, humble, cheerful, serviceable, and hospitable. Whatever may be the fashion, common sense, as well as piety, tells us, these are the proper qualifications for a wife and mother; for one who is to be a companion to her husband, the manager of domestic concerns, and trusted to form the minds of children. When the steward came to seek a wife for his master, he did not go to places of amusement and sinful pleasure, and pray that he might meet one there, but to the well of water, expecting to find one there employed aright. He prayed that God would please to make his way in this matter plain and clear before him. Our times are in God's hand; not only events themselves, but the times of them. We must take heed of being over-bold in urging what God should do, lest the event should weaken our faith, rather than strengthen it. But God owned him by making his way clear. Rebekah, in all respects, answered the characters he sought for in the woman that was to be his master's wife. When she came to the well, she went down and filled her pitcher, and came up to go home with it. She did not stand to gaze upon the strange man his camels, but minded her business, and would not have been diverted from it but by an opportunity of doing good. She did not curiously or confidently enter into discourse with him, but answered him modestly. Being satisfied that the Lord had heard his prayer, he gave the damsel some ornaments worn in eastern countries; asking at the same time respecting her kindred. On learning that she was of his master's relations, he bowed down his head and worshipped, blessing God. His words were addressed to the Lord, but being spoken in the hearing of Rebekah, she could perceive who he was, and whence he came.

The making up of the marriage between Isaac and Rebekah is told very particularly. We are to notice God's providence in the common events of human life, and in them to exercise prudence and other graces. Laban went to ask Abraham's servant in, but not till he saw the ear-ring, and bracelet upon his sister's hands. We know Laban's character, by his conduct afterwards, and may think that he would not have been so free to entertain him, if he had not hoped to be well rewarded for it. The servant was intent upon his business. Though he was come off a journey, and come to a good house, he would not eat till he had told his errand. The doing our work, and the fulfilling our trusts, either for God or man, should be preferred by us before our food: it was our Saviour's meat and drink, Joh 4:34. He tells them the charge his master had given him, with the reason of it. He relates what had happened at the well, to further the proposal, plainly showing the finger of God in it. Those events which to us seem the effect of choice, contrivance, or chance, are “appointed out” of God. This hinders not, but rather encourages the use of all proper means. They freely and cheerfully close with the proposal; and any matter is likely to be comfortable, when it proceeds from the Lord. Abraham's servant thankfully acknowledges the good success he had met with. He was a humble man, and humble men are not ashamed to own their situation in life, whatever it may be. All our temporal concerns are sweet if intermixed with godliness.

Abraham's servant, as one that chose his work before his pleasure, was for hastening home. Lingering and loitering no way become a wise and good man who is faithful to his duty. As children ought not to marry without their parents' consent, so parents ought not to marry them without their own. Rebekah consented, not only to go, but to go at once. The goodness of Rebekah's character shows there was nothing wrong in her answer, though it be not agreeable to modern customs among us. We may hope that she had such an idea of the religion and godliness in the family she was to go to, as made her willing to forget her own people and her father's house. Her friends dismiss her with suitable attendants, and with hearty good wishes. They blessed Rebekah. When our relations are entering into a new condition, we ought by prayer to commend them to the blessing and grace of God. Isaac was well employed when he met Rebekah. He went out to take the advantage of a silent evening, and a solitary place, for meditation and prayer; those divine exercises by which we converse with God and our own hearts. Holy souls love retirement; it will do us good to be often alone, if rightly employed; and we are never less alone than when alone. Observe what an affectionate son Isaac was: it was about three years since his mother died, and yet he was not, till now, comforted. See also what an affectionate husband he was to his wife. Dutiful sons promise fair to be affectionate husbands; he that fills up his first station in life with honour, is likely to do the same in those that follow.

1. And Abraham was old. Abraham was a hundred years old when Isaac was born, (Genesis 21:5,) and Isaac was forty years old when he was married, (Genesis 25:20.) This makes Abraham’s age a hundred and forty years. — Ed. Moses passes onwards to the relation of Isaac’s marriage, because indeed Abraham, perceiving himself to be worn down by old age, would take care that his son should not marry a wife in the land of Canaan. In this place Moses expressly describes Abraham as an old man, in order that we may learn that he had been admonished, by his very age, to seek a wife for his son: for old age itself, which, at the most, is not far distant from death, ought to induce us so to order the affairs of our family, that when we die, peace may be preserved among our posterity, the fear of the Lord may flourish, and rightly-constituted order may prevail. The old age of Abraham was indeed yet green, as we shall see hereafter; but when he reckoned up his own years he deemed it time to consult for the welfare of his son. Irreligious men, partly because they do not hold marriage sufficiently in honor, partly because they do not consider the importance attached especially to the marriage of Isaac, wonder that Moses, or rather the Spirit of God, should be employed in affairs so minute; but if we have that reverence which is due in reading the Sacred Scriptures, we shall easily understand that here is nothing superfluous: for inasmuch as men can scarcely persuade themselves that the Providence of God extends to marriages, so much the more does Moses insist on this point. He chiefly, however, wishes to teach that God honored the family of Abraham with especial regard, because the Church was to spring from it. But it will be better to treat of everything in its proper order.

2. And Abraham said unto his eldest servant. Abraham here fulfils the common duty of parents, in laboring for and being solicitous about the choice of a wife for his son: but he looks somewhat further; for since God had separated him from the Canaanites by a sacred covenant, he justly fears lest Isaac, by joining himself in affinity with them, should shake off the yoke of God. Some suppose that the depraved morals of those nations were so displeasing to him, that he conceived the marriage of his son must prove unhappy if he should take a wife from among them. But the special reason was, as I have stated, that he would not allow his own race to be mingled with that of the Canaanites, whom he knew to be already divinely appointed to destruction; yea, since upon their overthrow he was to be put into possession of the land, he was commanded to treat them with distrust as perpetual enemies. And although he had dwelt in tranquility among them for a time, yet he could not have a community of offspring with them without confounding things which, by the command of God, were to be kept distinct. Hence he wished both himself and his family to maintain this separation entire.

Put, I pray thee, thy hand. It is sufficiently obvious that this was a solemn form of swearing; but whether Abraham had first introduced it, or whether he had received it from his fathers, is unknown. The greater part of Jewish writers declare that Abraham was the author of it; because, in their opinion, this ceremony is of the same force as if his servant had sworn by the sanctity of the divine covenant, since circumcision was in that part of his person. But Christian writers conceive that the hand was placed under the thigh in honor of the blessed seed. Under my thigh. “A sign which Jacob also required of his son Joseph, (Genesis 47:29,) either to signify subjection, or for a further mystery of the covenant of circumcision, or rather of Christ the promised seed, who was to come out of Abraham’s loins or thigh.” — Ainsworth. Yet it may be that these earliest fathers had something different in view; and there are those among the Jews who assert that it was a token of subjection, when the servant was sworn on the thigh of his master. The more plausible opinion is, that the ancients in this manner swore by Christ; but because I do not willingly follow uncertain conjectures, I leave the question undecided. Nevertheless the latter supposition appears to me the more simple; namely, that servants, when they swore fidelity to their lords, were accustomed to testify their subjection by this ceremony, especially since they say that this practice is still observed in certain parts of the East. That it was no profane rite, which would detract anything from the glory of God, we infer from the fact that the name of God is interposed. It is true that the servant placed his hand under the thigh of Abraham, but he is adjured by God, the Creator of heaven and earth; and this is the sacred method of adjuration, whereby God is invoked as the witness and the judge; for this honor cannot be transferred to another without casting a reproach upon God. Moreover, we are taught, by the example of Abraham, that they do not sin who demand an oath for a lawful cause; for this is not recited among the faults of Abraham, but is recorded to his peculiar praise. It has already been shown that the affair was of the utmost importance, since it was undertaken in order that the covenant of God might be ratified among his posterity. He was therefore impelled, by just reasons, most anxiously to provide for the accomplishment of his object, by taking an oath of his servant: and beyond doubt, the disposition, and even the virtue of Isaac, were so conspicuous, that in addition to his riches, he had such endowments of mind and person, that many would earnestly desire affinity with him. His father, therefore, fears lest, after his own death, the inhabitants of the land should captivate Isaac by their allurements. Now, though Isaac has hitherto steadfastly resisted those allurements, the snares of which few young men escape, Abraham still fears lest, by shame and the dread of giving offense, he may be overcome. The holy man wished to anticipate these and similar dangers, when he bound his servant to fidelity, by interposing an oath; and it may be that some secret necessity also impelled him to take this course.

3. That thou shalt not take a wife. The kind of discipline which prevailed in Abraham’s house is here apparent. Although this man was but a servant, yet, because he was put in authority by the master of the family, his servile condition did not prevent him from being next in authority to his lord; so that Isaac himself, the heir and successor of Abraham, submitted to his direction. To such an extent did the authority of Abraham and reverence for him prevail, that when he substituted a servant in his place, he caused this servant, by his mere will or word, to exercise a power which other masters of families find it difficult to retain for themselves. The modesty also of Isaac, who suffered himself to be governed by a servant, is obvious; for it would have been in vain for Abraham to enter into engagements with his servant, had he not been persuaded that his son would prove submissive and tractable. It here appears what great veneration he cherished towards his father; because Abraham, relying on Isaac’s obedience, confidently calls his servant to him. Now this example should be taken by us as a common rule, to show that it is not lawful for the children of a family to contract marriage, except with the consent of parents; and certainly natural equity dictates that, in a matter of such importance, children should depend upon the will of their parents. How detestable, therefore, is the barbarity of the Pope, who has dared to burst this sacred bond asunder! Wherefore the wantonness of youths is to be restrained, that they may not rashly contract nuptials without consulting their fathers.

4. But thou shalt go unto my country and to my kindred. It seems that, in the choice of the place, Abraham was influenced by the thought, that a wife would more willingly come from thence to be married to his son, when she knew that she was to marry one of her own race and country. But because it afterwards follows that the servant came to Padan Aram, some hence infer that Mesopotamia was Abraham’s country. The solution, however, of this difficulty is easy. We know that Mesopotamia was not only the region contained between the Tigris and the Euphrates, but that a part also of Chaldea was comprehended in it; for Babylon is often placed there by profane writers. The Hebrew name simply means, “Syria of the rivers.” They give the name Aram to that part of Syria which, beginning near Judea, embraces Armenia and other extensive regions, and reaches almost to the Euxine Sea. But when they especially designate those lands which are washed or traversed by the Tigris and Euphrates, they add the name “Padan:” for we know that Moses did not speak scientifically, but in a popular style. Since, however, he afterwards relates that Laban, the son of Nahor, dwelt at Charran, (Genesis 29:4,) it seems to me probable that Nahor, who had remained in Chaldea, because it would be troublesome to leave his native soil, in process of time changed his mind; either because filial piety constrained him to attend to his decrepit and declining father, or because he had learned that he might have there a home as commodious as in his own country. It certainly appears from the eleventh chapter Genesis 11:1 that he had not migrated at the same time with his father. See Genesis 11:31.

5. And the servant said unto him. Since he raises no objection respecting Isaac, we may conjecture that he was so fully persuaded of his integrity as to have no doubt of his acquiescence in his father’s will. We must also admire the religious scrupulosity of the man, seeing he does not rashly take an oath. What pertained to the faithful and diligent discharge of his own duty he might lawfully promise, under the sanction of an oath; but since the completion of the affair depended on the will of others, he properly and wisely adduces this exception, “Peradventure the woman will not be willing to follow me.”

6. Beware that thou bring not my son thither again. If the woman should not be found willing, Abraham, commending the event to God, firmly adheres to the principal point, that his son Isaac should not return to his country, because in this manner he would have deprived himself of the promised inheritance. He therefore chooses rather to live by hope, as a stranger, in the land of Canaan, than to rest among his relatives in his native soil: and thus we see that, in perplexed and confused affairs, the mind of the holy man was not drawn aside from the command of God by any agitating cares; and we are taught, by his example, to follow God through every obstacle. However, he afterwards declares that he looks for better things. By such words he confirms the confidence of his servant, so that he, anticipating with greater alacrity a prosperous issue, might prepare for the journey.

7. The Lord God of heaven. By a twofold argument Abraham infers, that what he is deliberating respecting the marriage of his son will, by the grace of God, have a prosperous issue. First, because God had not led him forth in vain from his own country into a foreign land; and secondly, because God had not falsely promised to give the land, in which he was dwelling as a stranger, to his seed. He might also with propriety be confident that his design should succeed, because he had undertaken it only by the authority, and, as it were, under the auspices of God; for it was his exclusive regard for God which turned away his mind from the daughters of Canaan. He may, however, be thought to have inferred without reason that God would give his son a wife from that country and kindred to which he himself had bidden farewell. But whereas he had left his relatives only at the divine command, he hopes that God will incline their minds to be propitious and favorable to him. Meanwhile he concludes, from the past kindnesses of God, that his hand would not fail him in the present business; as if he would say, “I, who at the command of God left my country, and have experienced his continued help in my pilgrimage, do not doubt that he will also be the guide of thy journey, because it is in reliance on his promise that I lay upon thee this injunction.” He then describes the mode in which assistance would be granted; namely, that God would send his angel, for he knew that God helps his servants by the ministration of angels, of which he had already received many proofs. By calling God the God of heaven, he celebrates that divine power which was the ground of his confidence.

10. And the servant took ten camels. He takes the camels with him, to prove that Abraham is a man of great wealth, in order that he may the more easily obtain what he desires. For even an open-hearted girl would not easily suffer herself to be drawn away to a distant region, unless on the proposed condition of being supplied with the conveniences of life. Exile itself is sad enough, without poverty as its attendant. Therefore, that the maid might not be deterred by the apprehension of want, but rather invited by the prospect of affluence, he ladens ten camels with presents, to give sufficient proof to the inhabitants of Chaldea of the domestic opulence of Abraham. What follows, namely, that “all the substance of Abraham was in the hand of his servant,” some of the Hebrews improperly explain as meaning that the servant took with him an account of all Abraham’s wealth, described and attested in written documents. It is rather the assigning of the reason of the fact, which might appear improbable, that the servant assumed so much power to himself. Therefore Moses, having said that a man who was but a servant set out on a journey with such a sumptuous and splendid equipage, immediately adds, that he did this of his own accord, because he had all the substance of Abraham in his hand. In saying that he came to the city of Nahor, he neither mentions the name of the city nor the part of Chaldea, or of any other region, where he dwelt, but only says, in general terms, that he came to “Syria of the rivers,” concerning which term I have said something above.

12. O lord God of my master Abraham. The servant, being destitute of counsel, retakes himself to prayers. Yet he does not simply ask counsel of the Lord; but he also prays that the maid appointed to be the wife of Isaac should be brought to him with a certain sign, from which he might gather that she was divinely presented to him. It is an evidence of his piety and faith, that in a matter of such perplexity he is not bewildered, as one astonished; but breaks forth into prayer with a collected mind. But the method which he uses “Divinatio qua utitur.” The word divinatio seems to be too strong for the occasion. The servant certainly sought a sign from heaven; and may seem improperly to have prescribed to God in what way his prayer should be answered. He might, however, be acting under a divine impulse, and the context would lead to such an inference. But if it was a weakness in this good man to be thus minute in his stipulations, it was one which God neither reproved nor condemned; and therefore it seems harsh to give it the name of divination. Calvin’s object, however, is, in thus strongly stating the case, to meet it as an objection, by a conclusive answer. A method which, the reader will have observed, he frequently adopts. — Ed. seems scarcely consistent with the true rule of prayer. For, first, we know that no one prays aright unless he subjects his own wishes to God. Wherefore there is nothing more unsuitable than to prescribe anything, at our own will, to God. Where, then, it may be asked, is the religion of the servant, who, according to his own pleasure, imposes a law upon God? Secondly, there ought to be nothing ambiguous in our prayers; and absolute certainty is to be sought for only in the Word of God. Now, since the servant prescribes to God what answer shall be given, he appears culpably to depart from the suitable modesty of prayer; for although no promise had been given him, he nevertheless desires to be made fully certain respecting the whole affair. God, however, Calvin’s answer to the objection above stated begins here. — Ed. in hearkening to his wish, proves, by the event, that it was acceptable to himself. Therefore we must know, that although a special promise had not been made at the moment, yet the servant was not praying rashly, nor according to the lust of the flesh, but by the secret impulse of the Spirit. Moreover, the general law, by which all the pious are bound, does not prevent the Lord, when he determines to give something extraordinary, from directing the minds of his servants towards it; not that he would lead them away from his word, but only that he makes some peculiar concession to them in their mode of praying. The sum of the prayer before us is this: “O Lord, if a damsel shall present herself who, being asked to give me drink, shall also kindly and courteously offer it to my camels, I will seek after her as a wife for my master Isaac, just as if she were delivered into my hand by thee.” He seems, indeed, to be laying hold on some dubious conjecture; but since he reposes on the Providence of God, he is certainly persuaded that this token shall be to him equivalent to an oracle; because God, who is the guardian of his enterprise, will not suffer him to err. Meanwhile this is worthy of remark, that he does not fetch the sign of recognition from afar, but takes it from something present; for she who shall be thus humane to an unknown guest, will, by that very act, give proof of an excellent disposition. This observation may be of use to prevent inquisitive men from adducing this example as a precedent for vain prognostications. In the words themselves the following particulars are to be noticed: first, that he addresses himself to the God of his master Abraham; not as being himself a stranger to the worship of God, but because the affair in question depends upon the promise given to Abraham. And truly he had no confidence in prayer, from any other source than from the covenant into which God had entered with the house of Abraham. The expression “cause to meet me this day,” “Et dixit Iehova Deus domini mei Abraham, occurrere fac nunc coram me hodie, et fac misericordiam cum domino meo Abraham.” Dathe seems to have taken the same view of the passage with Calvin. “O Iova Deus domini mei Abrahami, fac pro tuo erga dominum meum Abrahamum amore, ut mihi jam quam quoero, occurrat.” “O Lord God of my master Abraham, cause, according to thy love towards my master Abraham, that she whom I seek may meet me.” The English version is simply, “I pray thee, send me good speed this day.” But probably the more specific meaning attached by Calvin and Dathe to the passage is the true one. Calvin properly objects against the translation of the Vulgate as being intransitive, whereas הקרה (hakreh) is transitive. — Ed Jerome renders, “meet me, I pray, this day.” But the verb is transitive, and the servant of Abraham intimates by the use of it, that the affairs of men were so ordered by the counsel and the hand of God, that the issue of them was not fortuitous; as if he would say, O Lord, in vain shall I look on this side and on that; in vain shall I catch at success by my own labor, industry and various contrivances, unless thou direct the work. And when he immediately afterwards subjoins, show kindness to my master, he implies that in this undertaking he rests upon nothing but the grace which God had promised to Abraham.

15. Before he had done speaking. The sequel sufficiently demonstrates that his wish had not been foolishly conceived. For the quickness of the answer manifests the extraordinary indulgence of God, who does not suffer the man to be long harassed with anxiety. Rebekah had, indeed, left her house before he began to pray; but it must be maintained that the Lord, at whose disposal are both the moments of time and the ways of man, had so ordered it on both sides as to give clear manifestation of his Providence. For sometimes he keeps us the longer in suspense, till, wearied with praying, we may seem to have lost our labor; but in this affair, in order that his blessing might not seem doubtful, he suddenly interposed. The same thing also happened to Daniel, unto whom the angel appeared, before the conclusion of his prayer. (Daniel 9:21.) Now, although it frequently happens that, on account of our sloth, the Lord delays to grant our requests, it is, at such times, expedient for us, that what we ask should be delayed. In the meantime, he has openly and conspicuously proved, by unquestionable examples, that although the event may not immediately respond to our wishes, the prayers of his people are never in vain: yea, his own declaration, that before they cry he is mindful of their wants, is invariably fulfilled. (Isaiah 65:24.)

21. And the man, wondering at her, held his peace. This wondering of Abraham’s servant, shows that he had some doubt in his mind. He is silently inquiring within himself, whether God would render his journey prosperous. Has he, then, no confidence concerning that divine direction, of which he had received the sign or pledge? I answer, that faith is never so absolutely perfect in the saints as to prevent the occurrence of many doubts. There is, therefore, no absurdity in supposing that the servant of Abraham, though committing himself generally to the providence of God, yet wavers, and is agitated, amidst a multiplicity of conflicting thoughts. Again, faith, although it pacifies and calms the minds of the pious, so that they patiently wait for God, still does not exonerate them from all care; because it is necessary that patience itself should be exercised, by anxious expectation, until the Lord fulfill what he has promised. But though this hesitation of Abraham’s servant was not free from fault, inasmuch as it flowed from infirmity of faith; it is vet, on this account, excusable, because he did not turn his eyes in another direction, but only sought from the event a confirmation of his faith, that he might perceive God to be present with him.

22. The man took a golden ear-ring. His adorning the damsel with precious ornaments is a token of his confidence. For since it is evident by many proofs that he was an honest and careful servant, he would not throw away without discretion the treasures of his master. He knows, therefore, that these gifts will not be ill-bestowed; or, at least, relying on the goodness of God, he gives them, in faith, as an earnest of future marriage. But it may be asked, Whether God approves ornaments of this kind, which pertain not so much to neatness as to pomp? I answer, that the things related in Scripture are not always proper to be imitated. Whatever the Lord commands in general terms is to be accounted as an inflexible rule of conduct; but to rely on particular examples is not only dangerous, but even foolish and absurd. Now we know how highly displeasing to God is not only pomp and ambition in adorning the body, but all kind of luxury. In order to free the heart from inward cupidity, he condemns that immoderate and superfluous splendor, which contains within itself many allurements to vice. Where, indeed, is pure sincerity of heart found under splendid ornaments? Certainly all acknowledge this virtue to be rare. It is not, however, for us expressly to forbid every kind of ornament; yet because whatever exceeds the frugal use of such things is tarnished with some degree of vanity; and more especially, because the cupidity of women is, on this point, insatiable; not only must moderation, but even abstinence, be cultivated as far as possible. Further, ambition silently creeps in, so that the somewhat excessive adorning of the person soon breaks out into disorder. With respect to the earrings and bracelets of Rebekah, as I do not doubt that they were those in use among the rich, so the uprightness of the age allowed them to be sparingly and frugally used; and yet I do not excuse the fault. This example, however, neither helps us, nor alleviates our guilt, if, by such means, we excite and continually inflame those depraved lusts which, even when all incentives are removed, it is excessively difficult to restrain. The women who desire to shine in gold, seek in Rebekah a pretext for their corruption. Why, therefore, do they not, in like manner, conform to the same austere kind of life and rustic labor to which she applied herself? But, as I have just said, they are deceived who imagine that the examples of the saints can sanction them in opposition to the common law of God. Should any one object that it is abhorrent to the modesty of a virtuous and chaste maiden to receive earrings and bracelets from a man who was a stranger, and whom she had never before seen. In the first place, it may be, that Moses passes over much conversation held on both sides, by which it is probable she was induced to venture on the reception of them. It may also be, that he relates first what was last in order. For it follows soon afterwards in the context, that the servant of Abraham inquired whose daughter she was. We must also take into account the simplicity of that age. Whence does it arise that it was not disreputable for a maid to go alone out of the city, unless that then the morals of mankind did not require so severe a guard for the preservation of modesty? Indeed, it appears from the context, that the ornaments were not given her for a dishonorable purpose; “Non turpis lenocinii causa datum esse.” but a portion is offered to the parents to facilitate the contract for marriage. Interpreters are not agreed respecting the value of the presents. Moses estimates the earrings at half a shekel, and the bracelets at ten shekels. Jerome, instead of half a shekel, reads two shekels. I conceive the genuine sense to be, that the bracelets were worth ten shekels, and the frontal ornament or earrings worth half that sum, or five shekels. For since nothing is added after the word בקע (bekah,) it has reference to the greater number. Some suppose that by the ear-rings is meant an ornament for the face or forehead, as appears in the margin of our version, and as Calvin here seems to intimate. But the increased knowledge of Eastern customs which recent times have furnished, has given weight to the opinion of older commentators, that a nose-jewel is here intended. This ornament was not suspended from the central cartilaginous substance of the nose, but from one side, which was bored for the purpose. Calvin’s interpretation, that the weight of this ornament was the half of ten shekels, instead of half a shekel, cannot be admitted. Though, according to its weight, it might not be worth more than ten or twelve shillings; yet its workmanship might be costly; and if it contained some precious stone, which is not improbable, it might be of very great value. There can be no doubt that the presents generally were exceedingly valuable. — Ed. Otherwise here is no suitable proportion between the bracelets and the ornaments for the head. Moreover, if we take the shekel for four Attic drachms, the value is trifling; therefore I think the weight of gold is indicated, which makes the sum much greater than the piece of money called a shekel.

26. And the man bowed down his head. When the servant of Abraham hears that he had alighted upon the daughter of Bethel, he is more and more elated with hope. Yet he does not exult, as profane men are wont to do, as if the occurrence were fortuitous; but he gives thanks to God, regarding it, as the result of Providence, that he had been thus opportunely led straight to the place he had wished. He does not, therefore, boast of his good fortune; but he declares that God had dealt kindly and faithfully with Abraham; or, in other words, that, for his own mercy’s sake, God had been faithful in fulfilling his promises. It is true that the same form of speech is applied to the persons present; just as it follows soon after in the same chapter, (Genesis 24:49,)

“If ye will deal kindly and truly with my master tell me.”

The language is, however, peculiarly suitable to the character of God, both because he gratuitously confers favors upon men, and is specially inclined to beneficence: and also, by never frustrating their hope, he proves himself to be faithful and true. This thanksgiving, therefore, teaches us always to have the providence of God before our eyes, in order that we may ascribe to him whatever happens prosperously to us.

28. And the damsel ran and told them of her mother’s house. It is possible, that the mother of Rebekah occupied a separate house; not that she had a family divided from that of her husband, but for the purpose of keeping her daughters and maidens under her own custody. The expression may, however, be more simply explained to mean, that she came directly to her mother’s chamber; because she could more easily relate the matter to her than to her father. It is also probable, that when Bethuel was informed of the fact, by the relation of his wife, their son Laban was sent by both of them to introduce the stranger. Other explanations are needless.

33. I will not eat until I have told my errand It was the custom of the ancients on occasions of this kind first to take their meal together, and when the wants of nature had been supplied, and the spirit had been exhilarated, to open the subject of communication; but Abraham’s servant purposely reverses this order, to show his earnestness in attending to his master’s business; and perhaps also his confidence of success, in consequence of the favorable indications which God had given in answer to his prayers. See Dathe and Le Clerc. — Ed. Moses begins to show by what means the parents of Rebekah were induced to give her in marriage to their nephew. That the servant, when food was set before him, should refuse to eat till he had completed his work is a proof of his diligence and fidelity; and it may with propriety be regarded as one of the benefits which God had vouchsafed to Abraham, that he should have a servant so faithful, and so intent upon his duty. Since, however, this was the reward of the holy discipline which Abraham maintained, we cannot wonder that very few such servants are to be found, seeing that everywhere they are so ill-governed.

Moreover, although the servant seems to weave a superfluous story, yet there is nothing in it which is not available to his immediate purpose. He knew that it was a feeling naturally inherent in parents, not willingly to send away their children to a distance. He therefore first commemorates Abraham’s riches, that they might not hesitate to connect their daughter with a husband so wealthy. He secondly explains that Isaac was born of his mother in her old age; not merely for the purpose of informing them that he had been miraculously given to his father, whence they might infer that he had been divinely appointed to this greatness and eminence; but that an additional commendation might be given on account of Isaac’s age. In the third place, he affirms that Isaac would be the sole heir of his father. Fourthly, he relates that he had been bound by an oath to seek a wife for his master Isaac, from among his own kindred; which special choice on the part of Abraham was very effectual in moving them to compliance. Fifthly, he states that Abraham, in full confidence that God would be the leader of his journey, had committed the whole business to him. Sixthly, he declares, that whatever he had asked in prayer he had obtained from the Lord; whence it appeared that the marriage of which he was about to treat was according to the will of God. We now see the design of his narration: First, to persuade the parents of Rebekah that he had not been sent for the purpose of deceiving them, that he had not in anything acted craftily, or by oblique methods, but in the fear of the Lord, as the religious obligation of marriage requires. Secondly, that he was desiring nothing which would not be profitable and honorable for them. And lastly, that God had been the director of the whole affair.

Moreover, since the servant of Abraham, though persuaded that the angel of God would be the guide of his journey, yet neither directs his prayers nor his thanksgivings to him, we may hence learn that angels are not, in such a sense, constituted the ministers of God to us, as that they should be invoked by us, or should transfer to themselves the worship due to God; a superstition which prevails nearly over the whole world to such a degree, that men turn aside a portion of their faith from the only fountain of all good to the rivulets which flow from it. The clause, the Lord, before whom I walk, (Genesis 24:40,) which some refer to the probity and good conscience of Abraham, I rather explain as applying to the faith, by which he set God before him, as the governor of his life, being confident that he was the object of God’s care, and dependent upon his grace.

If ye will deal kindly “Si facitis misericordiam.” I have lately related the force of this expression; namely, to act with humanity and good faith. He thus modestly and suppliantly asks them to consent to the marriage of Isaac and Rebekah: should he meet with a repulse from them, he says, he will go either to the right hand or to the left; that is, he will look around elsewhere. For he places the right hand and the left in contrast with the straight way in which he had been led to them. It is, however, with fertile ingenuity that some of the Hebrews explain the words as meaning, that he would go to Lot, or to Ishmael.

50. The thing proceedeth from the Lord. Whereas they are convinced by the discourse of the man, that God was the Author of this marriage, they avow that it would be unlawful for them to offer anything in the way of contradiction. They declare that the thing proceedeth from the Lord; because he had, by the clearest signs, made his will manifest. Hence we perceive, that although the true religion was in part observed among them, and in part infected with vicious errors, yet the fear of God was never so utterly extinguished, but this axiom remained firmly fixed in all their minds, that God must be obeyed. If, then, wretched idolaters, who had almost fallen away from religion, nevertheless so subjected themselves to God, as to acknowledge it to be unlawful for them to swerve from his will, how much more prompt ought our obedience to be? Therefore, as soon as the will of God is made known to us, not only let our tongues be silent, but let all our senses be still; because it is an audacious profanation to admit any thought which is opposed to that will.

52. He worshipped. Moses again repeats that Abraham’s servant gave thanks to God; and it is not without reason that he so often inculcates this religious duty; because, since God requires nothing greater from us, the neglect of it betrays the most shameful indolence. The acknowledgment of God’s kindness is a sacrifice of sweet-smelling savor; yea, it is a more acceptable service than all sacrifices. God is continually heaping innumerable benefits upon men. Their ingratitude, therefore, is intolerable, if they fail to exercise themselves in celebrating those benefits.

54. And they rose up in the morning. On this point Moses insists the more particularly; partly, for the purpose of commending the faithful industry of the servant in fulfilling his master’s commands; partly, for that of teaching, that his mind was inflamed by the Spirit of God, for he is so ardent as to allow no truce to others, and no relaxation to himself. Thus, although he conducted himself as became an honest and prudent servant, it is still not to be doubted that the Lord impelled him, for Isaac’s sake, to act as he did. So the Lord watches over his own people while they sleep, expedites and accomplishes their affairs in their absence, and influences the dispositions of all, so far as is expedient, to render them assistance. It is by a forced interpretation, that some would explain the ten days, during which Laban and his mother desire the departure of Rebekah to be deferred, as meaning years or months. For it was merely the tender wish of the mother, who could ill bear that her daughter should thus suddenly be torn away from her bosom.

57. We will call the damsel. Bethuel, who had before unreservedly given his daughter in marriage, now seems to adhere, with but little constancy, to his purpose. When, however, he had previously offered his daughter, without making any exception, he is to be understood as having done it, only so far as he was able. But now, Moses declares that he did not exercise tyranny over his daughter, so as to thrust her out reluctantly, or to compel her to marry against her will, but left her to her own free choice. Truly, in this matter, the authority of parents ought to be sacred: but a middle course is to be pursued, so that the parties concerned may make their contract spontaneously, and with mutual consent. It is not right to understand that Rebekah in answering so explicitly, showed contempt for the paternal roof, or too anxiously desired a husband; “Vel procax juvencula maritum nimis cupide appeteret.” but since she saw that the affair was transacted by the authority of her father, and with the consent of her mother, she also herself acquiesced in it.

59. And they sent away Rebekah. Moses first relates, that Rebekah was honorably dismissed; because her nurse was given unto her. Moreover, I doubt not that they had domestic nurses, who were their handmaidens; not that mothers entirely neglected that duty, but that they committed the care of education to one particular maid. They therefore who assisted mothers with subsidiary service were called nurses. Moses afterwards adds, that Rebekah’s relatives “blessed her,” (Genesis 24:60,) by which expression he means, that they prayed that her condition might be a happy one. We know that it was a solemn custom, in all ages, and among all people, to accompany marriages with all good wishes. And although posterity has greatly degenerated from the pure and genuine method of celebrating marriages used by the fathers; yet it is God’s will that some public testimony should stand forth, by which men may be admonished, that no nuptials are lawful, except those which are rightly consecrated. Now, the particular form of benediction which is here related, was probably in common use, because nature dictates that the propagation of offspring is the special end of marriage. Under the notion of victory (Genesis 24:60) is comprehended a prosperous state of life. The Lord, however, directed their tongues to utter a prophecy of which they themselves were ignorant. To possess the gates of enemies, means to obtain dominion over them; because judgment was administered in the gates, and the bulwarks of the city were placed there.

63. And Isaac went out. It appears that Isaac dwelt apart from his father; either because the family was too large, or because such was the custom. And perhaps Abraham had already married another wife; so that, for the sake of avoiding contentions, it would seem more convenient for him to have a house of his own. Thus great wealth has its attendant troubles. Doubtless, of all earthly blessings granted by God, none would have been sweeter to Abraham than that of living with his son. However, I by no means think that he was deprived of his society and assistance. For such was the piety of Isaac, that he undoubtedly studied to discharge every duty towards his father: this alone was wanting, that they did not live in the same house. Moses also relates how it happened that Isaac met with his wife before she reached his home. For he says, that Isaac went out in the evening to meditate or to pray. For the Hebrew word שוח (soach) may mean either. It is probable that he did this according to his custom, and that he sought a place of retirement for prayer, in order that his mind, being released from all avocations, might be the more at liberty to serve God. Whether, however, he was giving his mind to meditation or to prayer, the Lord granted him a token of his own presence in that joyful meeting.

64. And Rebekah lifted up her eyes. We may easily conjecture that Isaac, when he saw the camels, turned his steps towards them, from the desire of seeing his bride; this gave occasion to the inquiry of Rebekah. Having received the answer, she immediately, for the sake of doing honor to her husband, dismounted her camel to salute him. For that she fell, struck with fear, as some suppose, in no way agrees with the narrative. She had performed too long a journey, under the protection of many attendants, to be so greatly afraid at the sight of one man. But these interpreters are deceived, because they do not perceive, that in the words of Moses, the reason is afterwards given to this effect, that when Rebekah saw Isaac, she alighted from her camel; because she had inquired of the servant who he was, and had been told that he was the son of his master Abraham. It would not have entered into her mind to make such inquiry respecting any person whom she might accidentally meet: but seeing she had been informed that Abraham’s house was not far distant, she supposes him at least to be one of the domestics. Moses also says that she took a veil: which was a token of shame and modesty. For hence also, the Latin word which signifies “to marry,” “Verbum nubendi.” The original meaning of the word nubere is to veil, or cover. is derived, because it was the custom to give brides veiled to their husbands. That the same rite was also observed by the fathers, I have no doubt. “Isaac was walking, and it would therefore have been the highest breach of Oriental good manners, to have remained on the camel when presented to him. No doubt they all alighted and walked to meet him, conducting Rebekah as a bride to meet the bridegroom.” — Bush. — Ed. So much the more shameful, and the less capable of excuse, is the licentiousness of our own age; in which the apparel of brides seems to be purposely contrived for the subversion of all modesty.

67. And Isaac brought her into his mother Sarah’s tent. He first brought her into the tent, then took her as his wife. By the very arrangement of his words, Moses distinguishes between the legitimate mode of marriage and barbarism. And certainly the sanctity of marriage demands that man and woman should not live together like cattle; but that, having pledged their mutual faith, and invoked the name of God, they might dwell with each other. Besides, it is to be observed, that Isaac was not compelled, by the tyrannical command of his father, to marry; but after he had given his mind to her he took her freely, and cordially gave her the assurance of conjugal fidelity.

And Isaac was comforted after his mother’s death. Since his grief for the death of his mother was now first assuaged, we infer how great had been its vehemence; for a period sufficiently long had already elapsed. The time from the death of Sarah to Isaac’s marriage was three years. — Ed. We may also hence infer, that the affection of Isaac was tender and gentle: and that his love to his mother was of no common kind, seeing he had so long lamented her death. And the knowledge of this fact is useful to prevent us from imagining that the holy patriarchs were men of savage manners and of iron hardness of heart, and from becoming like those who conceive fortitude to consist in brutality. Only care must be taken that grief should be duly mitigated; lest it burst forth in impious murmurings, or subvert the hope of a future resurrection. I do not however entirely excuse the sorrow of Isaac; I only advise, that what belongs to humanity, ought not to be altogether condemned. And although it was culpable not to be able to efface grief from the mind, until the opposite joy of marriage prevailed over it; Moses still reckons it among the benefits conferred by God, that he applies a remedy of any kind to his servant.

CHAPTER 25.

Genesis 25:1-34

1. Then again Abraham took a wife, and her name was Keturah.

1. Et addidit Abraham, et accepit uxorem, cujus nomen erat Cetura.

2. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

2. Et peperit ei Zimram, et Iocsan, et Medan, et Midian, et Isbah, et Suah

3. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.

3. Et Iocsan genuit Seba, et Dedan. Filii autem Dedan fuerunt Assurim, et Letusim, et Leummin.

4. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.

4. Filii vero Midian, Hephah, et Hepher, et Hanoch, et Abidah, et Eldaah: omnes isti, filii Ceturae.

5. And Abraham gave all that he had unto Isaac.

5. Porro dedit Abraham omnia, quae sua erant, ipsi Ishac.

6. But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.

6. Et filiis concubinarum quas habebat Abraham, dedit Abraham dona; et emisit eos ab Ishac filio suo, quum adhuc viveret, ad Orientem, ad terram Orientalem.

7. And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years.

7. Porro isti sunt dies annorum vitae Abraham quos vixit, centum anni et septuaginta anni et quinque anni.

8. Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.

8. Et obiit, et mortuus est Abraham in senectute bona, senex et satur: et congregatus est ad populos suos.

9. And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;

9. Et sepelierunt eum Ishac et Ismael filii ejus in spelunca duplici, in agro Ephron filii Sohar Hittaei, quae est ante Mamre,

10. The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

10. In agro quem emit Abraham a filiis Heth: ibi sepultus est Abraham et Sarah uxor ejus.

11. And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi.

11. Et fuit, postquam mortuus est Abraham, benedixit Deus Ishac filio ejus; et habitavit Ishac apud Puteum viventis videntis me.

12. Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:

12. Istae autem generationes Ismael filii Abraham, quem peperit Hagar AEgyptia ancilla Sarah ipsi Abraham.

13. And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

13. Et haec nomina filiorum Ismael per nomina sua, per generationes suas: primogenitus Ismael, Nebajoth, et Cedar, et Abdeel, et Mibsam,

14. And Mishma, and Dumah, and Massa,

14. Et Mismah, et Dumah, et Masa,

15. Hadar, and Tema, Jetur, Naphish, and Kedemah:

15. Hadar, et Thema, Jetur, Naphis, et Cedmah.

16. These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.

16. Isti sunt filii Ismael, et ista nomina eorum per villas suas, et per castella sua, duodecim principes per familias suas.

17. And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.

17. Et isti sunt anni vitae Ismael, centum anni, et triginta anni, et septem anni: et obiit, et mortuus est, et congregatus est ad populos suos.

18. And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.

18. Et habitaverunt ab Havilah usque ad Sur, quae est ante AEgyptum, dum pergis in Assur: coram omnibus fratribus suis habitavit.

19. And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:

19. Istae vero sunt generationes Ishac filii Abraham: Abraham genuit Ishac.

20. And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

20. Et erat Ishac quadragenarius, quando accepit Ribcam filiam Bethuel Aramaei de Padan Aram, sororem Laban Aramaei, sibi in uxorem.

21. And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.

21. Et oravit Ishac Iehovam respectu uxoris suae, quia sterilis erat: et exoratus est ab ipso Iehova, et concepit Ribca uxor ejus.

22. And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD.

22. Et collidebant se filii in utero ejus, et dixit, Si ita, ut quid ego?

23. And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.

23. Tune dixit Iehova ad eam, Duae gentes sunt in utero tuo, et duo populi a visceribus tuis separabunt se: et populus populo robustior erit, et major serviet minori.

24. And when her days to be delivered were fulfilled, behold, there were twins in her womb.

24. Et impleti sunt dies ejus ut pareret, et ecce gemini erant in utero ejus.

25. And the first came out red, all over like an hairy garment; and they called his name Esau.

25. Egressus est autem prior rufus, totus ipse sicut pallium pilosum: et vocaverunt nomen ejus Esau.

26. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

26. Et postea egressus est frater ejus, et manus ejus tenebat calcaneum Esau, et vocarunt nomen Iahacob. Ishac autem erat sexagenarius, quando peperit eos.

27. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

27. Et creverunt pueri: et fuit Esau vir peritus venationis, vir agricola: sed Iahacob erat vir integer, manens in tabernaculis.

28. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

28. Et dilexit Ishac Esau, quia venatio erat in ore ejus, et Ribca diligebat Iahacob.

29. And Jacob sod pottage: and Esau came from the field, and he was faint:

29. Coxit autem Iahacob coctionem: et venit Esau ex agro, et erat lassus.

30. And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.

30. Et dixit Esau ad Iahacob, Fac me comedere nunc de rufo, rufo isto: quia lassus sum: idcirco vocarunt nomen ejus Edom.

31. And Jacob said, Sell me this day thy birthright.

31. Tunc dixit Iahacob, Vende hoc tempore primogenituram tuam mihi.

32. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?

32. Et dixit Esau, Ecce ego vado ut moriar, et utquid mihi primogenitura?

33. And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.

33. Dixit itaque Iahacob, Iura mihi hoc tempore. Et juravit ei: et vendidit primogenituram suam ipsi Iahacob.

34. Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.

34. Et Iahacob dedit Esau panem et coctionem lenticularum, et comedit, atque bibit: et surrexit, et abiit, contempsitque Esau primogenituram.

CHAPTER 24

Ge 24:1-9. A Marriage Commission.

1. And Abraham was old ... take a wife--His anxiety to see his son married was natural to his position as a pastoral chief interested in preserving the honor of his tribe, and still more as a patriarch who had regard to the divine promise of a numerous posterity.

2. said unto his eldest servant--Abraham being too old, and as the heir of the promise not being at liberty to make even a temporary visit to his native land, was obliged to intrust this delicate mission to Eliezer, whom, although putting entire confidence in him, he on this occasion bound by a solemn oath. A pastoral chief in the present day would follow the same course if he could not go himself.

3. thou shalt not take a wife, &c.--Among pastoral tribes the matrimonial arrangements are made by the parents, and a youth must marry, not among strangers, but in his own tribe--custom giving him a claim, which is seldom or never resisted, to the hand of his first cousin. But Abraham had a far higher motive--a fear lest, if his son married into a Canaanitish family, he might be gradually led away from the true God.

Ge 24:10-67. The Journey.

10. the servant took ten camels, &c.--So great an equipage was to give the embassy an appearance worthy of the rank and wealth of Abraham; to carry provisions; to bear the marriage presents, which as usual would be distributed over several beasts; besides one or two spare camels in case of emergency.

went to Mesopotamia, &c.--A stranger in those regions, who wishes to obtain information, stations himself at one of the wells in the neighborhood of a town, and he is sure to learn all the news of the place from the women who frequent them every morning and evening. Eliezer followed this course, and letting his camels rest, he waited till the evening time of water drawing.

12. And he said, O Lord God of my master--The servant appears worthy of the master he served. He resolves to follow the leading of Providence; and while he shows good sense in the tokens he fixes upon of ascertaining the temper and character of the future bride, he never doubts but that in such a case God will direct him.

15-21. before he had done speaking ... behold, Rebekah came out--As he anticipated, a young woman unveiled, as in pastoral regions, appeared with her pitcher on her shoulder. Her comely appearance, her affable manners, her obliging courtesy in going down the steps to fetch water not only to him but to pour it into the trough for his camels, afforded him the most agreeable surprise. She was the very person his imagination had pictured, and he proceeded to reward her civility.

22. the man took a golden earring, &c.--The ring was not for the ear, but the nose; the armlets, such as young women in Syria and Arabia still appear daily at wells decked in. They are worn from the elbow to the wrist, commonly made of silver, copper, brass, or horn.

23-27. And said, Whose daughter art thou?--After telling her name and family, the kind-hearted damsel hastened home to give notice of a stranger's arrival.

28. and told them of her mother's house these things--the female apartments. This family was in an advanced stage of pastoral life, dwelling in a settled place and a fixed habitation.

29-31. Rebekah had a brother ... Laban ran out--From what we know of his character, there is reason to believe that the sight of the dazzling presents increased both his haste and his invitation.

32-49. the man came into the house, &c.--What a beautiful picture of piety, fidelity, and disinterestedness in a servant! He declined all attention to his own comforts till he had told his name and his errand.

50. Then Laban and Bethuel answered--The brothers conduct all the marriage negotiations, their father being probably dead, and without consulting their sister. Their language seems to indicate they were worshippers of the true God.

53. And the servant brought forth jewels of silver, and ... gold--These are the usual articles, with money, that form a woman's dowry among the pastoral tribes. Rebekah was betrothed and accompanied the servant to Canaan.

64. she lighted off the camel--If Isaac were walking, it would have been most unmannerly for her to have continued seated; an inferior, if riding, always alights in presence of a person of rank, no exception being made for women.

65. she took a veil, and covered herself--The veil is an essential part of female dress. In country places it is often thrown aside, but on the appearance of a stranger, it is drawn over the face, as to conceal all but the eyes. In a bride it was a token of her reverence and subjection to her husband.

67. And Isaac brought her into his mother's ... tent--thus establishing her at once in the rights and honors of a wife before he had seen her features. Disappointments often take place, but when Isaac saw his wife, "he loved her."

And Abraham was old - He was now about one hundred and forty years of age, and consequently Isaac was forty, being born when his father was one hundred years old. See Gen 21:5; Gen 25:20.

Eldest servant - As this eldest servant is stated to have been the ruler over all that he had, it is very likely that Eliezer is meant. See Gen 15:2, Gen 15:3.

Put, I pray thee, thy hand - See note on Gen 24:9.

I will make thee swear - See note on Gen 24:9.

Of the Canaanites - Because these had already been devoted to slavery, etc., and it would have been utterly inconsistent as well with prudence as with the design of God to have united the child and heir of the promise with one who was under a curse, though that curse might be considered to be only of a political nature. See the curse of Canaan, Gen 9:25 (note).

My country - Mesopotamia, called here Abraham's country, because it was the place where the family of Haran, his brother, had settled; and where himself had remained a considerable time with his father Terah. In this family, as well as in that of Nahor, the true religion had been in some sort preserved, though afterwards considerably corrupted; see Gen 31:19.

And take a wife unto my son - A young man in Bengal is precisely in the same circumstances as Isaac; he has nothing to do in the choice of a wife; parents employ others to seek wives for their sons. Those who leave their homes in search of employment always marry their children in their own country, and among their acquaintance at home; never among the people with whom they reside. In Asiatic countries this custom has prevailed from the infancy of the human race. See Ward's Hindoo Customs.

Peradventure the woman will not be willing - We may see, says Calmet, by this and other passages of Scripture, Jos 9:18, what the sentiments of the ancients were relative to an oath. They believed they were bound precisely by what was spoken, and had no liberty to interpret the intentions of those to whom the oath was made.

The Lord God, etc. - He expresses the strongest confidence in God, that the great designs for which he had brought him from his own kindred to propagate the true religion in the earth would be accomplished; and that therefore, when earthly instruments failed, heavenly ones should be employed. He shall send his angel, probably meaning the Angel of the Covenant, of whom see Gen 15:7.

Put his hand under the thigh of Abraham - This form of swearing has greatly puzzled the commentators; but it is useless to detail opinions which I neither believe myself, nor would wish my readers to credit. I believe the true sense is given in the Targum of Jonathan ben Uzziel, and that called the Jerusalem Targum. In the former it is said, Put now thy hand בגזית מהולתי bigzirath mehulathi, in sectione circumcisionis meoe; in the latter תחות ירך קימי techoth yerech keyami, sub femore foederis mei. When we put the circumstances mentioned in this and the third verse together, we shall find that they fully express the ancient method of binding by oath in such transactions as had a religious tendency. 1. The rite or ceremony used on the occasion: the person binding himself put his hand under the thigh of the person to whom he was to be bound; i.e., he put his hand on the part that bore the mark of circumcision, the sign of God's covenant, which is tantamount to our kissing the book, or laying the hand upon the New Testament or covenant of our Lord Jesus Christ. 2. The form of the oath itself: the person swore by Jehovah, the God of heaven and the God of the earth. Three essential attributes of God are here mentioned:

1. His self-existence and eternity in the name Jehovah.

2. His dominion of glory and blessedness in the kingdom of heaven.

3. His providence and bounty in the earth.

The meaning of the oath seems to be this: "As God is unchangeable in his nature and purposes, so shall I be in this engagement, under the penalty of forfeiting all expectation of temporal prosperity, the benefits of the mystical covenant, and future glory." An oath of this kind, taken at such a time, and on such an occasion, can never be deemed irreligious or profane. Thou shalt swear by his name - shalt acknowledge and bind thyself unto the true God, as the just Judge of thy motives and actions, is a command of the Most High; and such an oath as the above is at once (on such an occasion) both proper and rational. The person binding himself proposes for a pattern the unchangeable and just God; and as He is the avenger of wrong and the punisher of falsehood, and has all power in the heavens and in the earth, so he can punish perjury by privation of spiritual and temporal blessings, by the loss of life, and by inflicting the perdition due to ungodly men, among whom liars and perjured persons occupy the most distinguished rank. Our ideas of delicacy may revolt from the rite used on this occasion; but, when the nature of the covenant is considered, of which circumcision was the sign, we shall at once perceive that this rite could not be used without producing sentiments of reverence and godly fear, as the contracting party must know that the God of this covenant was a consuming fire.

Took ten camels - It appears that Abraham had left the whole management of this business to the discretion of his servant, to take with him what retinue and what dowry he pleased; for it is added, All the goods of his master were in his hand; and in those times it was customary to give a dowry for a wife, and not to receive one with her.

He made his camels to kneel down - To rest themselves, or lie down, as the Septuagint has very properly expressed it, Και εκοιμισε τας καμηλους.

The time that women go out to draw water - In Bengal it is the universal practice for the women to go to pools and rivers to fetch water. Companies of four, six, ten, or more, may be seen in every town daily going to fetch water, with the pitchers resting upon their sides; and, on their return from bathing, women frequently bring water home - Ward.

And he said, O Lord God, etc. - "The conduct of this servant," says Dr. Dodd, "appears no less pious than rational. By supplicating for a sign, he acknowledges God to be the great superintendent and director of the universe, and of that event in particular; and at the same time, by asking a natural sign, such as betokened humanity, condescension, and other qualities which promised a discreet and virtuous wife, he puts his prayer upon such a discreet, rational footing, as to be a proper example for all to imitate who would not tempt the providence of God, by expecting extraordinary signs to be given them for the determination of cases which they are capable of deciding by a proper use of their rational faculties." This is all very good; but certainly the case referred to here is such a one as required especial direction from God; a case which no use of the rational faculties, without Divine influence, could be sufficient to determine. It is easy to run into extremes, and it is very natural so to do. In all things the assistance and blessing of God are necessary, even where human strength and wisdom have the fullest and freest sphere of action; but there are numberless cases, of infinite consequence to man, where his strength and prudence can be of little or no avail, and where the God of all grace must work all things according to the counsel of his own will. To expect the accomplishment of any good end, without a proper use of the means, is the most reprehensible enthusiasm; and to suppose that any good can be done or procured without the blessing and mercy of God, merely because proper means are used, is not less reprehensible. Plan, scheme, and labor like Eliezer, and then, by earnest faith and prayer, commit the whole to the direction and blessing of God.

Behold, Rebekah came out - How admirably had the providence of God adapted every circumstance to the necessity of the case, and so as in the most punctual manner to answer the prayer which his servant had offered up!

I will draw water for thy camels also - Had Rebekah done no more than Eliezer had prayed for, we might have supposed that she acted not as a free agent, but was impelled to it by the absolutely controlling power of God; but as she exceeds all that was requested, we see that it sprang from her native benevolence, and sets her conduct in the most amiable point of view.

The man, wondering at her - And he was so lost in wonder and astonishment at her simplicity, innocence, and benevolence, that he permitted this delicate female to draw water for ten camels, without ever attempting to afford her any kind of assistance! I know not which to admire most, the benevolence and condescension of Rebekah, or the cold and apparently stupid indifference of the servant of Abraham. Surely they are both of an uncommon cast.

The man took a golden ear-ring - נזם זהב nezem zahab. That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated επιρῥινιον, an ornament for the nose, by Symmachus.

Half a shekel - For the weight of a shekel, See note Gen 20:16.

And two bracelets - ושני צמידים usheney tsemidim. As tsemidim comes from צמד tsamad, to join or couple together, it may very properly mean bracelets, or whatever may clasp round the arms or legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg is generally decorated in this way, and so is the whole arm from the shoulder to the wrist. As these tsemidim were given to Rebekah for her hands, it sufficiently distinguishes them from a similar ornament used for the ankles.

In different parts of the sacred writings there are allusions to ornaments of various kinds still in use in different Asiatic countries. They are of seven different sorts. 1. for the forehead; 2. for the nose; 3. for the ears; 4. for the arms; 5. for the fingers; 6. for the neck and breast; 7. for the ankles. See Gen 24:22, Gen 24:47; also Eze 16:12; Pro 11:22; Isa 3:21; Gen 35:4; Exo 32:2, Exo 32:3; Job 42:11; Jdg 8:24. The principal female ornaments are enumerated in the third chapter of Isaiah, which are very nearly the same that are in use in Persia and India to the present time.

Bowed down his head, and worshipped - Two acts of adoration are mentioned here;

1. Bowing the head, יקד yikkod; and

2. Prostration upon the earth, וישתחו vaiyishtaehu.

The bowing of the head was to Rebekah, to return her thanks for her kind invitation. The prostration was to Jehovah, in gratitude for the success with which he had favored him.

The Lord led me - By desire of his master he went out on this journey; and as he acknowledged God in all his ways, the Lord directed all his steps.

Her mother's house - Some have conjectured from this that her father Bethuel was dead; and the person called Bethuel, Gen 24:50, was a younger brother. This is possible, but the mother's house might be mentioned were even the father alive; for in Asiatic countries the women have apartments entirely separate from those of the men, in which their little children and grown-up daughters reside with them. This was probably the case here, though it is very likely that Bethuel was dead, as the whole business appears to be conducted by Rebekah's brothers.

Thou blessed of the Lord - Probably a usual mode of wishing prosperity, as he that is blessed of the Lord is worthy of all respect; for, enjoying the Divine favor, he is in possession of the sum of happiness.

Provender for the camels - These were the first objects of his care; for a good man is merciful to his beast.

Water to wash his feet - Thus it thus appears that he had servants with him; and as the fatigues of the journey must have fallen as heavily upon them as upon himself, so we find no distinction made, but water is provided to wash their feet also.

I will not eat until I have told - In Hindoostan it is not unusual for a Brahmin to enter a house and sit down, and when meat is offered, refuse to eat till he has obtained the object of his errand. Here is a servant who had his master's interest more at heart than his own. He refuses to take even necessary refreshment till he knows whether he is likely to accomplish the object of his journey. Did not our blessed Lord allude to the conduct of Abraham's servant, Joh 4:34 : My meat is to do the will of him that sent me, and to finish his work?

Unto him hath he given all that he hath - He has made Isaac his sole heir. These things appear to be spoken to show the relatives of Rebekah that his master's son was a proper match for her; for even in those primitive times there was regard had to the suitableness of station and rank in life, as well as of education, in order to render a match comfortable. Persons of dissimilar habits, as well as of dissimilar religious principles, are never likely to be very happy in a married life. Even the poor and the rich may better meet together in matrimonial alliances than the religious and the profane, the well-bred and the vulgar. A person may be unequally yoked in a great variety of ways: Bear ye one another's burdens is the command of God; but where there is unsuitableness in the dispositions, education, mental capacity, etc., of the persons, then one side is obliged to bear the whole burden, and endless dissatisfaction is the result. See at the end, Gen 24:67 (note).

O Lord God of my master - As Abraham was the friend of God, Eliezer makes use of this to give weight and consequence to his petitions.

When the virgin - העלמה haalmah, from עלם alam, to hide, cover, or conceal; a pure virgin, a woman not uncovered, and in this respect still concealed from man. The same as בתולה bethulah, Gen 24:16, which, from the explanation there given, incontestably means a virgin in the proper sense of the word - a young woman, not that is covered or kept at home, the common gloss, but who was not uncovered in the delicate sense in which the Scripture uses this word. See this interpretation vindicated on Isa 7:14 (note).

Before I had done speaking in mine heart - So we find that the whole of this prayer, so circumstantially related Gen 24:12-14, and again Gen 24:42-44, was mental, and heard only by that God to whom it was directed. It would have been improper to have used public prayer on the occasion, as his servants could have felt no particular interest in the accomplishment of his petitions, because they were not concerned in them, having none of the responsibility of this mission.

That I may turn to the right hand or to the left - That is, That I may go elsewhere and seek a proper match for the son of my master. Some have imagined that Eliezer intimated by these expressions that if he did not succeed in obtaining Rebekah, he would go and seek for a wife either among the descendants of Ishmael or the descendants of Lot. This interpretation is fanciful.

Laban and Bethuel - These seem both to be brothers, of whom Laban was the eldest and chief; for the opinion of Josephus appears to be very correct, viz., that Bethuel, the father, had been some time dead. See note Gen 24:28.

Bad or good - We can neither speak for nor against; it seems to be entirely the work of God, and we cordially submit: consult Rebekah; if she be willing, take her and go. See note Gen 24:58.

Jewels of silver, and jewels of gold - The word כלי keley, which we here translate jewels signifies properly vessels or instruments; and those presented by Eliezer might have been of various kinds. What he had given before, Gen 24:22, was in token of respect, what he gave now appears to have been in the way of dowry.

Precious things - מגדנת migdanoth. This word is used to express exquisite fruits or delicacies, Deu 33:13-16; precious plants or flowers, Sol 4:16; Sol 7:13. But it may mean gifts in general, though rather of an inferior kind to those mentioned above.

And they did eat and drink - When Eliezer had got a favorable answer, then he and his servants sat down to meat; this he had refused to do till he had told his message, Gen 24:33.

Let the damsel abide with us a few days, at the least ten - The original is very abrupt and obscure, because we are not acquainted with the precise meaning of the form of speech which is here used; ימים או עשור yamim o asor Days or Ten, probably meaning a year or ten months, as the margin reads it, or a week or ten days. This latter is the most likely sense, as there would be no propriety after having given their consent that she should go, in detaining her for a year or ten months. In matters of simple phraseology, or in those which concern peculiar customs, the Septuagint translation, especially in the Pentateuch, where it is most accurate and pure, may be considered a legitimate judge; this translation renders the words ἡμερας ὡσει δεκα, about ten days. Houbigant contends strongly that instead of the words ימים או עשור yamim o asor, days or ten, we should read חדש ימים chodesh yamim, a month of days, i.e., a full month; without which emendation he asserts, locus explicari non possit, "the passage cannot be explained." This emendation is supported by the Syriac version, which reads here yerach yomin, a month of days, or a full month. The reader may adopt the Syriac or the Septuagint, as he judges best.

Wilt thou go with this man? - So it appears it was left ultimately to the choice of Rebekah whether she would accept the proposals now made to her, unless we suppose that the question meant, Wilt thou go immediately, or stay with us a month longer? She said, I will go - It fully appears to be the will of God that it should be so, and I consent. This at once determined the whole business.

And her nurse - Whose name, we learn from Gen 35:8, was Deborah, and who, as a second mother, was deemed proper to accompany Rebekah. This was a measure dictated by good sense and prudence. Rebekah had other female attendants. See Gen 24:61.

Be thou the mother of thousands of millions - לאלפי רבבה lealphey rebabah, for thousands ten thousand, or for myriads of thousands, a large family being ever considered, in ancient times, as a proof of the peculiar blessing and favor of God. Similar addresses to a daughter, when she is going from her father's house to live with her husband, are very common among the Hindoos; such as, "Be thou the mother of a son," "Be thou the wife of a king," etc. See Ward.

And Isaac came - Concerning this well see Gen 16:13, Gen 16:14, etc. As it appears from Gen 25:11, that Isaac dwelt at the well Lahai-roi, it has been conjectured that he had now come on a visit to his aged father at Beersheba, where he waited in expectation of his bride.

For he dwelt in the south country - The southern part of the land of Canaan. See Gen 12:9.

Isaac went out to meditate - לשוח lasuach, to bend down the body, or the mind, or both. He was probably in deep thought, with his eyes fixed upon the ground. What the subject of his meditation was it is useless to inquire; he was a pious man, and could not be triflingly employed.

She took a veil - הצעיף hatstsaaif. This is the first time this word occurs, and it is of doubtful signification; but most agree to render it a veil or a cloak. The former is the most likely, as it was generally used by women in the east as a sign of chastity, modesty, and subjection.

Sarah's tent - Sarah being dead, her tent became now appropriated to the use of Rebekah.

And took Rebekah, etc. - After what form this was done we are not told; or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from Gen 24:66 that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, Gen 2:23, Gen 2:24, which, it is likely, as far as form was attended to, was that which was commonly used in all the patriarchal times.

In this chapter we have an affecting and edifying display of that providence by which God disposes and governs the affairs of the universe, descending to the minutest particulars, and managing the great whole by directing and influencing all its parts. This particular or especial providence we see is not confined to work by general laws; it is wise and intelligent, for it is the mind, the will, and energy of God; it steps out of common ways, and takes particular directions, as endlessly varied human necessities may need, or the establishment and maintenance of godliness in the earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit!

As Abraham's servant has God's glory only in view in the errand on which he is going, he may well expect the Divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the Divine choice and approbation shall be made known; and God honors the purity of his motives and his pious faith, by giving him precisely the answer he wished. How honorable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for; whereas a spirit warped by self-interest and worldly views is always uncertain and agitated, as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God; his heart acknowledges his Maker, and his Maker acknowledges him; for such a one the whole economy of providence and grace is ever at work.

Abraham's solicitude to get a suitable wife for his son is worthy of the most serious regard. He was well aware that if Isaac formed a matrimonial alliance with the Canaanites it might be ruinous to his piety, and prevent the dissemination of the true religion; therefore he binds his most trusty servant by a solemn oath not to take a wife for his son from the daughters of Canaan, but from his own kindred, among whom the knowledge of the true God was best preserved. Others had different rays of the light of truth, but Abraham's family alone had The truth; and to the descendants of this family were the promises made.

How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depend on this circumstance! But alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. The Divine institution of marriage is left out of sight; and the persons are united, not properly to each other, in the love, fear, and according to the ordinance of God, but they are wedded to so many thousand pounds sterling, and to so many houses, fields, etc. Thus like goes to like, metal to metal, earth to earth. Marriages formed on such principles are mere licensed adulteries. Let such contractors hear these awful words of God: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" Jam 4:4. See note on Gen 24:36.

Although under the patriarchal dispensation parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases, yet it appears that in matrimonial connections they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parent's choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times we cannot absolutely say: they were times of great simplicity; and probably connections on the mere principle of affection, independently of all other considerations, seldom existed. And it must be allowed that matches formed on the sole principle of convenience might as well be formed by the parents as by any others; and in Asiatic countries it was generally so, for there the female seldom presumes to have a choice of her own.

In all cases of this kind the child should invariably consult the experience and wisdom of the parents; and the parents should ever pay much respect to the feelings of the child, nor oppose an alliance which may be in all other respects suitable, because there may be a lack of property on one side of the intended match. If parents would proceed in this way, God would pour his blessing on their seed, and his Spirit upon their offspring.

Abraham's pious care concerning his son was, that he should not marry with a daughter of Canaan, but with one of his kindred because he saw, the Canaanites were degenerating into great wickedness, and knew, that they were designed for ruin: would not marry his son among them, lest they should be either a snare to his soul, or, at least, a blot to his name. Yet he would not go himself among his kindred, lest he should be tempted to settle there: this caution is given, Ge 24:6, and repeated, Ge 24:8. Parents, in disposing of their children, should carefully consult their furtherance in the way to heaven.

His eldest servant - Probably Eliezer of Damascus, one whose conduct and affection he had had long experience of: he trusted him with this great affair, and not Isaac himself, because he would not have Isaac go at all into that country, but marry thither by proxy; and no proxy so fit as the steward of his house. This matter is settled between the master and the servant with a great deal of care and solemnity. The servant is bound by an oath to do his utmost to get a wife for Isaac among his relations, Ge 24:3,4. Abraham swears him to it, both for his own satisfaction, and for the engagement of his servant to all possible care and diligence. Thus God swears his servants to their work, that, having sworn, they may perform it. Swearing being an ordinance, not peculiar to the church, but common to mankind, is to be performed by such signs as are the common usages of our country.

God's angels are ministering spirits, sent forth, not only for the protection, but guidance of the heirs of promise, Heb 1:14. He shall send his angel before thee - And then thou shalt speed well.

He made his camels kneel down - Perhaps to unload them.

Send me good speed this day - We have leave to be particular in recommending our affairs to the care of Divine providence. Those that would have good speed must pray for it this day, in this affair. Thus we must, in all our ways acknowledge God.

Let it come to pass - He prays God, that be would please to make his way plain and clear before him, by the concurrence of minute circumstances in his favour. It is the comfort, as well as the belief, of a good man, that God's providence extends itself to the smallest occurrences, and admirably serves its own purposes by them. And it is our wisdom, in all our affairs, to follow providence. Yea, it is very desirable, and that which we may lawfully pray for, while, in the general, we set God's will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind is. Thus he guides his people with his eye, and leads them in a plain path.

And before he had done speaking, behold Rebekah came out - Who in all respects, answered the characters he wished for in the woman that was to be his master's wife, handsome and healthful, humble and industrious, courteous and obliging to a stranger. And providence so ordered it, that she did that which exactly answered his sign. She not only gave him drink, but, which was more than could have been expected, she offered her service to give his camels drink, which was the very sign he proposed. God, in his providence, doth sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people even in little things, that he may shew the extent of his care, and may encourage them at all times, to seek him, and trust in him; yet we must take heed of being over bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. And the concurrence of providences, and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed with wonder and thankfulness to the glory of God. We have been wanting to ourselves both in duty and comfort, by neglecting to observe providence.

Blessed be the Lord God of my master Abraham - Observe here, He had prayed for good speed, and now he had sped well, he gives thanks. As yet, he was not certain what the issue might prove, yet he gives thanks. When God's favours are coming towards us; we must meet them with our praises. The Lord led me to the house of my master's brethren - Those of them that were come out of Ur of the Chaldees, though they were not come to Canaan, but staid in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham's family.

We have here the making up of the marriage between Isaac and Rebekah, related largely and particularly. Thus we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence, and other graces: for the scripture was not intended only for the use of philosophers and statesmen, but to make us all wise and virtuous in the conduct of ourselves and families.

Come in thou blessed of the Lord - Perhaps, because they heard from Rebekah, of the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord.

I am Abraham' servant - Abraham's name, no doubt, was well known among them, and respected; and we may suppose them not altogether ignorant of his state, for Abraham knew theirs, Ge 22:20.

Before I had done speaking in my heart - Which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer, and designedly humoured it; no, saith he, I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from him the answer came.

The thing proceedeth from the Lord - Providence smiles upon it, and we have nothing to say against it. A marriage is then likely to be comfortable when it appears to proceed from the Lord.

He worshipped the Lord - As his good success went on, he went on to bless God: those that pray without ceasing should in every thing give thanks, and own God in every step of mercy.

Let her abide a few days, at least ten - They had consented to the marriage, and yet were loth to part with her. It is an instance of the vanity of this world, that there is nothing in it so agreeable but has its allay. They were pleased that they had matched a daughter of their family so well, and yet it was with reluctancy that they sent her away.

Call the damsel, and enquire at her mouth - As children ought not to marry without their parents consent, so parents ought not to marry them without their own. Before the matter is resolved on, ask at the damsel's mouth, she is a party principally concerned; and therefore ought to be principally consulted.

And her damsels - It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in the instances of humanity and industry.

He went out to meditate (or pray) in the field at the even tide - Some think he expected his servants about this time, and went out on purpose to meet them. But it should seem he went out to take the advantage of a silent evening, and a solitary field, for mediation and prayer. Our walks in the field are then truly pleasant, when in them we apply ourselves to meditation and prayer we there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both, by the view of which we should he led to the contemplation of the Maker and Owner of all. Merciful providences are then doubly comfortable, when they find us in the way of our duty: some think Isaac was now praying for good success in this affair, and meditating upon that which was proper to encourage his hope in God concerning it; and now when he sets himself, as it were, upon his watch - tower, to see what God would answer him, he sees the camels coming.

She lighted off her camel, and took a vail and covered herself - In token of humility, modesty and subjection.

1 AND Abraham was old , and well stricken in age: and the LORD had blessed Abraham in all things:

Being one hundred and forty years old, by comparing Gen. 21. 5. with Gen. 25. 20.

Marginal references: Heb. gone into days.

2 And Abraham said unto his eldest servant of his house , that ruled over all that he had, Put, I pray thee, thy hand under my thigh :

viz. Eliezer, Gen. 15. 2.

A ceremony used in swearing as now, so antiently in the Eastern parts, as Gen. 47. 29. Either as a testimony of subjection, and promise of faithful service, for this rite was used onely by inferiours towards superiours; or, as some think, with respect to the blessed seed, Christ, who was to come out of Abrahams thigh, as the phrase is Gen. 46. 26. because this rite was used onely to Believers.

Marginal references: chap. 47. 29.

3 And I will make thee swear by the LORD, the God of heaven, and the God of the Earth, that, thou shalt not take a wife unto my son of the daughters of the Canaanite among whom I dwell.

(i. e.) Not perswade nor engage my Son to take; for Isaac though forty years old, was not onely willing to be governed by his Father in this affair, but also to hearken to the counsel of this wise and faithful servant, of whom both his Father and himself had such long and large experience.

For he kn[illegible: 1+ letters]w that they were not onely gross Idolaters and hainous sinners, for so many others were; but that they were a People under Gods peculiar curse, Gen. 9. 25. and devoted to extirpation and utter destruction, which was to be inflicted upon them by Abrahams Posterity: And therefore to marry his Son to such persons had been an high degree of self-murder, whereby the holy and blessed Seed had been in danger of great infection from them and utter ruine with them. And Abraham's practise was afterwards justified by God, who hath oft shewed his dislike of such unequal matches of his People with those Infidels and Idolaters by severe prohibitions and sharp censures. See Exod. 34. 16. Deut. 7. 3. Ios. 23. 12. Esd. 9. 1, 2, 3. Nehem. 13. 23, 25. 2 Cor. 6. 14, 15.

Marginal references: chap. 24. 3. and 27. 46. & 28. 2. Exod. 34. 16. Deut. 7. 3.

4 But thou shalt go unto my Countrey , and to my kindred , and take a wife unto my son Isaac.

(i. e.) Mesopotamia, ver. 10. which being largely taken for the Countrey between those two famous Rivers Euphrates and Tigris, from which scituation it hath that name, so Chaldaea, whence Abraham came, Gen. 11. 31. and 12. 1. was a part of it.

The Family of Nahor, concerning the increase whereof he had received information, Chap. 22. 20, &c. Which he justly preferred before the Canaanites, partly because though they were Idolaters, as appears from Gen. 31. 19, 30, 32, 35. and Ios. 24. 2. yet they did Worship the true God together with Idols, a[illegible: 1+ letters] may be gathered from ver, 31, 50, of this chapter, and from other places, and therefore there was more hopes of the conversion of one of that Family; and partly because they lived at a great distance from the place where Abraham and his Posterity did and should live, and therefore one of that stock would be more easily disintangled from her Superstition and Idolatry because she was removed from the influences of the evil counsels and examples of her nearest relations; and partly because they were of the race of blessed Shem, and not of cursed Canaan.

5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land ; must I needs bring thy son again unto the land from whence thou camest.

Note here the prudence and piety of this good man, who before he would take an Oath, doth diligently enquire into the nature and conditions of it, and expresly mentioneth that exception, which might seem to be of course supposed in it.

6 And Abraham said unto him, Beware thou, that thou bring not my son thither again .

In case she will not come hither, do not thou engage that he shall go thither. Why so? 1. Because there was more danger of infection from his wife and her kindred because of their friendly and familiar and constant converse with him, than from the Canaanites, who were strangers to him, and lived separately from him, and had but little conversation with him. 2. Because the command of God to Abraham to come out of Chaldaea and into Canaan, did extend to his posterity also, whom God would oblige to dwell there as long as they could, that they might live in constant Faith and expectation of the performance of Gods promise in giving this Land unto them. Quest. How could he bring Isaac thither again, where he never was? Answ. 1. Isaac might be said to be there before vertually, or in the Loyns of his Father, as Levi is said to pay Tithes to Melchisedek by Abraham in whose Loyns he was. 2. This again may be referred to the servant, that when he returned again he would not carry Isaac along with them. 3. He might reasonably suppose that Isaac must go once thither to fetch his Wife, (for her coming so suddenly to him was an unexpected thing) but he would not have him promise, that when he had done so once, he should go thither again to live there with her.

7 The LORD God of heaven which took me from my Fathers house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land, he shall send his angel before thee , and thou shalt take a wife unto my son from thence .

To direct and succeed thee in this enterprize. Compare Exod. 14. 19. and 23. 20.

I doubt not of the success. He might say so, either by rational conjecture both from the nature of the thing, and from the constant course of Gods Providence blessing him in all his concerns; or by particular assurance and inspiration from God.

Marginal references: chap. 12. 1.; chap. 12. 7. and 13. 15▪ and 15. 18▪ and 26. 4.

8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath : onely bring not my son thither again.

From the obligation of this oath, and from the penalties of the violation of it.

10 And the servant took ten camels of the camels of his master, and departed, ( for all the goods of his master were in his hand ) and he arose, and went to Mesopotamia, unto the City of Nahor .

(i. e.) In his power to take without particular orders what he thought fit and necessary either for his own use, or for the promotion of the present business.

Which was Haran, by comparing Gen. 28. 10. and 29. 4.

Marginal references: Or, and.; chap. 27. 43.

12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.

Or, Mercy. He makes no mention of himself, nor of the merits of his master, but he ascribes even temporal blessings, and much more eternal Salvation, meerly to Gods mercy.

14 And let it come to pass that the damsel to whom I shall say, let down thy pitcher, I pray thee, that I may drink, and she shall say, drink, and I will give thy camels drink also, let the same be she that thou hast appointed for thy servant Isaac, and thereby shall I know that thou hast shewed kindness unto my master.

That this was not a rash and vain fancy, but a special expectation and confidence wrought in him by Gods spirit appears both by the eminent prudence and godliness of this person, and by the exact correspondency of the event with his prayer, and by parallel examples, as Iudg. 6, 36. 1 Sam. 6. 7. and 14. 8.

Heb. evidently pointed out: or exactly searched out, as a person meet for him.

15 And it came to pass, before he had done speaking, that behold, Rebekah came out, who was born to Bethuel son of Milcah, the wife of Nahor, Abrahams brother, with her pitcher upon her shoulder .

According to the manner of the first and purest ages of the World, wherein humility and diligence, not, as in this degeneration of the World, Pomp and Idleness, were the Ornaments of that Sex and Age. See Gen. 18. 6. and 29. 9, 19, 20. Exod. 2. 16. Prov. 31. 27.

Marginal references: chap. 11. 29.

16 And the damsel was very fair to look upon, a virgin, neither had any man known her : and she went down to the well, and filled her pitcher, and came up.

(i. e.) She was a Virgin not onely in Title and shew, but in Truth, for no man had known her, i. e. corrupted her.

Marginal references: Heb. good of countenance.; Numb. 31. 17.

18 And she said, drink my Lord ; and she hasted, and let down her pitcher upon her hand, and gave him drink.

For his retinue shewed him to be a person of more than ordinary quality.

21 And the man wondring at her , held his peace, to wit, that he might know whether the LORD had made his journey prosperous, or not.

(i. e.) At the wonderful providence of God and the eminent answer of his prayer.

22 And it came to pass, as the camels had done drinking; that the man took a golden earring of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold.

(i. e.) Gave to her, as that word of taking, or receiving is oft used, as Gen. 12. 19. Exod. 18. 12. and 29. 25. Psal. 68. 18. compared with Eph. 4. 8.

So the word signifies, Gen. 35. 4. Exod. 32. 2, 3. Or jewels for the forehead, which hung down from the forehead to the nose, or between the eyes. So the word is used, ver. 47. Ezek. 16. 12.

Marginal references: Or, jewel for the forehead.

23 And said , whose daughter art thou? tell me, I pray thee: is there room in thy fathers house for us to lodge in?

Or, For he had said: For it is probable he enquired who she was before he gave her those presents.

24 And she said unto him, I am the daughter of Bethuel, the son of Milcah , which she bare unto Nahor:

So she signifies that she was Nahors Daughter not by his Concubine, but by his lawful and principal Wife.

26 And the man bowed down his head, and worshipped the LORD .

Giving thanks to God for his marvellous assistance hitherto, and begging the continuance of his presence and blessing.

27 And he said, blessed be the LORD God of my Master Abraham; who hath not left destitute my master of his mercy, and his truth : I being in the way, the LORD led me to the house of my masters brethren .

(i. e.) Who hath shewed his mercy in promising all manner of blessings, and his truth in performing his promises at this day. Or it is a figure called Hendyadis, for true mercy, q. d. he hath not onely been kind to him in shew and in words but in real and considerable effects.

(i. e.) Near Kinsmen, as that word is commonly used, as ver. 48. and Gen. 13. 8. Mark 3. 31, 32.

28 And the damsel ran, and told them of her mothers house these things.

Not, of her Fathers house; either because her Father was now dead, and Bethuel, who is hereafter mentioned, was not L[illegible: 1+ letters]bans Father, but his Brother so called: Or because the Women had distinct appartiments in the houses, and she went first thither according to her custom.

31 And he said, Come in thou blessed of the LORD , wherefore standest thou without? for I have prepared the house, and room for the camels.

(i. e.) Whom God hath so eminently favoured and blessed.

32 And the man came into the house, and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the mens feet that were with him .

Of which custom, see Gen. 18. 4.

36 And Sarah my masters wife bare a son to my master when she was old, and unto him hath he given all that he hath .

(i. e.) Hath purposed and promised, and doth by me engage that he will give. Things are oft said to be done, in Scripture language, when they will certainly and shortly be done.

Marginal references: Chap. 25. 5.

40 And he said unto me, The LORD, before whom I walk , will send his angel with thee, and prosper thy way: and thou shalt take a wife for my son of my kindred, and of my fathers house.

In Obedience to all his commands, and in hearty trust in his promises and gracious providence towards me and mine.

Marginal references: Chap. 17. 1.

41 Then shalt thou be clear from this my oath , when thou comest to my kindred, and if they give not thee one, thou shalt be clear from my oath.

Heb. from my curse, denounced against thee if thou shouldst violate thine oath. The words oath and curse are oft-times indifferently used because they commonly go together, and sometimes they are both expressed, as Numb. 5. 21.

42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go .

(i. e.) The design or course in which I am ingaged: as the word way is frequently used.

47 And I asked her , and said, whose daughter art thou? and she said, the daughter of Bethuel Nahors son, whom Milcah bare unto him: and I put the ear-ring upon her face, and the bracelets upon her hands.

First he asks who she was, then he gives the gifts to her: Which is the right order and is here observed in the repetition. which was inverted in the first relation, ver. 22, 23.

49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me, that I may turn to the right hand, or to the left .

If you will shew true kindness and real friendship to him in giving your daughter to his son.

(i. e.) That I may look out a wife for him elsewhere. It is a proverbial expression, Numb. 20. 17. and 22. 26. Deut. 2. 27.

50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD : we cannot speak unto thee bad or good .

Laban is put first, either because this Bethuel was not his Father but his younger Brother, as Iosephus thinks; or because Laban was the chief manager of this business, to whom his Father seems to have committed the care of his Family being himself unfit for it through age or infirmity.

From Gods counsel and special providence. Hereby it appears they had the Knowledge and Worship of the true God among them, though they added Idols to him.

We cannot without opposing God speak or act any thing which may hinder thy design or thwart thy desires. Compare Gen. 31. 24, 29. 2 Sam. 13. 22.

51 Behold, Rebekah is before thee , take her, and go, and let her be thy masters sons wife, as the LORD hath spoken.

(i. e.) In thy power and disposal; as this phrase is taken Gen. 20. 15. and elsewhere.

53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother, and to her mother precious things .

The precious fruits of the Land from which he came. See Deut. 33. 13, &c. or in general, other rare and excellent things. In those dayes men gave portions for their wives, as now they have portions with them.

Marginal references: Heb. vessels.

55 And her brother and her mother said, let the damsel abide with us a few days, at the least ten , after that she shall go.

Others thus, a year, or at the least ten months, the word days being put for a year, as elsewhere. But it is very improbable that they would demand or expect such a thing from this man whom they saw bent so much upon expedition.

Marginal references: Or, a full year, or ten months.

57 And they said, we will call the damsel, and inquire at her mouth .

(i. e.) Understand her mind by her words, not so much concerning the marriage it self, in which she resigned up her self to the disposal of her Parents and Friends, and to which she had given an implicit consent by her acceptance of those presents which were made to her for that end; as concerning the hastiness of her departure.

59 And they sent away Rebekah their sister, and her nurse , and Abrahams servant; and his men.

Deborah, by comparing chap. 35. 8. In this corrupt Family the Mother and the Nurse are two distinct persons, but in Abrahams pious Family there was no such principle or practise. See Gen. 21. 7.

60 And they blessed Rebekah, and said unto her, Thou art our sister , be thou the mother of thousands of millions, and let thy seed possesse the gate of those which hate them.

(i. e.) Our near Kinswoman, distance of place shall not alienate our affections from thee, but we shall still own thee as our sister, and, as far as we can, be ready to perform all the duties of brethren to thee.

Marginal references: Chap. 22. 17.

62 And Isaac came from the way of the well Lahai-roi, for he dwelt in the south-country

In the Southern part of Canaan, as Gen. 12. 9. at Beersheba whither, it seems, Abraham returned after Sarahs death.

Marginal references: Chap. 16. 14. and 25. 11.

63 And Isaac went out to meditate in the field at the even-tide: and he lift up his eyes, and saw, and behold, the camels were coming.

To converse with God and with himself by pious and profitable thoughts and ejaculations, and fervent prayers, as for other things, so particularly for Gods blessing upon this great affair, and so his prayers are eminently answered.

He chuseth a solitary place, wherein he might more freely attend upon God without any interruption or distraction.

That as he had begun the day with God, so he might close it with him, and commit himself to his protection. Compare Psal. 55. 17.

Marginal references: Or, to pray.

64 And Rebekah lift up her eyes, and when she saw Isaac, she lighted off the camel.

As a testimony of her respect to him whom by the servant she understood to be her Lord and Husband. Compare Ios. 15. 18. 1 Sam. 25. 23.

65 For she had said unto the servant, what man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered her self.

In token of modesty, reverence, and subjection. See Gen. 20. 16. 1 Cor. 11. 10.

67 And Isaac brought her into his mother Sarahs tent, and took Rebekah, and she became his wife, and he loved her, and Isaac was comforted after his mothers death .

Partly to give her possession of it, and partly to consummate the Marriage. Women then had their tents apart from Men. See Gen. 18. 10. and 24. 67. and 31. 33.

A sorrowful sense whereof he yet had retained though she died three years before this time.

Gen 24:1-4

After the death of Sarah, Abraham had still to arrange for the marriage of Isaac. He was induced to provide for this in a mode in harmony with the promise of God, quite as much by his increasing age as by the blessing of God in everything, which necessarily instilled the wish to transmit that blessing to a distant posterity. He entrusted this commission to his servant, “the eldest of his house,” - i.e., his upper servant, who had the management of all his house (according to general opinion, to Eliezer, whom he had previously thought of as the heir of his property, but who would now, like Abraham, be extremely old, as more than sixty years had passed since the occurrence related in Gen 15:2), - and made him swear that he would not take a wife for his son from the daughters of the Canaanites, but would fetch one from his (Abraham’s) native country, and his kindred. Abraham made the servant take an oath in order that his wishes might be inviolably fulfilled, even if he himself should die in the interim. In swearing, the servant put his hand under Abraham’s hip. This custom, which is only mentioned here and in Gen 47:29, the so-called bodily oath, was no doubt connected with the significance of the hip as the part from which the posterity issued (Gen 46:26), and the seat of vital power; but the early Jewish commentators supposed it to be especially connected with the rite of circumcision. The oath was by “Jehovah, God of heaven and earth,” as the God who rules in heaven and on earth, not by Elohim; for it had respect not to an ordinary oath, but to a question of great importance in relation to the kingdom of God. “Isaac was not regarded as a merely pious candidate for matrimony, but as the heir of the promise, who must therefore be kept from any alliance with the race whose possessions were to come to his descendants, and which was ripening for the judgment to be executed by those descendants” (Hengstenberg, Dissertations i. 350). For this reason the rest of the negotiation was all conducted in the name of Jehovah.

Gen 24:5-9

Before taking the oath, the servant asks whether, in case no woman of their kindred would follow him to Canaan, Isaac was to be conducted to the land of his fathers. But Abraham rejected the proposal, because Jehovah took him from his father’s house, and had promised him the land of Canaan for a possession. He also discharged the servant, if that should be the case, from the oath which he had taken, in the assurance that the Lord through His angel would bring a wife to his son from thence.

Gen 24:10-20

The servant then went, with ten camels and things of every description belonging to his master, into Mesopotamia to the city of Nahor, i.e., Haran, where Nahor dwelt (Gen 11:31, and Gen 12:4). On his arrival there, he made the camels kneel down, or rest, without the city by the well, “at the time of evening, the time at which the women come out to draw water,” and at which, now as then, women and girls are in the habit of fetching the water required for the house (vid., Robinson’s Palestine ii. 368ff.). He then prayed to Jehovah, the God of Abraham, “Let there come to meet me to-day,” sc., the person desired, the object of my mission. He then fixed upon a sign connected with the custom of the country, by the occurrence of which he might decide upon the maiden (הנּער puella, used in the Pentateuch for both sexes, except in Deu 22:19, where נערה occurs) whom Jehovah had indicated as the wife appointed for His servant Isaac. הוכיח (Gen 24:14) to set right, then to point out as right; not merely to appoint. He had scarcely ended his prayer when his request was granted. Rebekah did just what he had fixed upon as a token, not only giving him to drink, but offering to water his camels, and with youthful vivacity carrying out her promise. Niebuhr met with similar kindness in those regions (see also Robinson, Pal. ii. 351, etc.). The servant did not give himself blindly up to first impressions, however, but tested the circumstances.

Gen 24:21

“The man, wondering at her, stood silent, to know whether Jehovah had made his journey prosperous or not.” משׁתּאה, from שׁאה to be desert, inwardly laid waste, i.e., confused. Others derive it from שׁאה = שׁעה to see; but in the Hithpael this verb signifies to look restlessly about, which is not applicable here.

Gen 24:22-28

After the watering of the camels was over, the man took a golden nose-ring of the weight of a beka, i.e., half a shekel (Exo 38:26), and two golden armlets of 10 shekels weight, and (as we find from Gen 24:30 and Gen 24:47) placed these ornaments upon her, not as a bridal gift, but in return for her kindness. He then asked her about her family, and whether there was room in her father’s house for him and his attendants to pass the night there; and it was not trill after Rebekah had told him that she was the daughter of Bethuel, the nephew of Abraham, and had given a most cheerful assent to his second question, that he felt sure that this was the wife appointed by Jehovah for Isaac. He then fell down and thanked Jehovah for His grace and truth, whilst Rebekah in the meantime had hastened home to relate all that had occurred to “her mother’s house,” i.e., to the female portion of her family. חסד the condescending love, אמת the truth which God had displayed in the fulfilment of His promise, and here especially manifested to him in bringing him to the home of his master’s relations.

Gen 24:29-49

As soon as Laban her brother had seen the splendid presents and heard her account, he hurried out to the stranger at the well, to bring him to the house with his attendants and animals, and to show to him the customary hospitality of the East. The fact that Laban addressed him as the blessed of Jehovah (Gen 24:31), may be explained from the words of the servant, who had called his master’s God Jehovah. The servant discharged his commission before he partook of the food set before him (the Kethibh ויישׂם in Gen 24:33 is the imperf. Kal of ישׂם = שׂוּם); and commencing with his master’s possessions and family affairs, he described with the greatest minuteness his search for a wife, and the success which he had thus far met with, and then (in Gen 24:49) pressed his suit thus: “And now, if he will show kindness and truth to my lord, tell me; and if not, tell me; that I may turn to the right hand or to the left,” sc., to seek in other families a wife for Isaac.

Gen 24:50-51

Laban and Bethuel recognised in this the guidance of God, and said, “From Jehovah (the God of Abraham) the thing proceedeth; we cannot speak unto thee bad or good,” i.e., cannot add a word, cannot alter anything (Num 24:13; 2Sa 13:22). That Rebekah’s brother Laban should have taken part with her father in deciding, was in accordance with the usual custom (cf. Gen 34:5, Gen 34:11, Gen 34:25; Jdg 21:22; 2Sa 13:22), which may have arisen from the prevalence of polygamy, and the readiness of the father to neglect the children (daughters) of the wife he cared for least.

Gen 24:52-53

After receiving their assent, the servant first of all offered thanks to Jehovah with the deepest reverence; he then gave the remaining presents to the bride, and to her relations (brother and mother); and after everything was finished, partook of the food provided.

Gen 24:54-60

The next morning he desired at once to set off on the journey home; but her brother and mother wished to keep her with them עשׁור או ימים, “some days, or rather ten;” but when she was consulted, she decided to so, sc., without delay. “Then they sent away Rebekah their sister (Laban being chiefly considered, as the leading person in the affair) and her nurse” (Deborah; Gen 35:8), with the parting wish that she might become the mother of an exceedingly numerous and victorious posterity. “Become thousands of myriads” is a hyperbolical expression for an innumerable host of children. The second portion of the blessing (Gen 24:60) is almost verbatim the same as Gen 22:17, but is hardly borrowed thence, as the thought does not contain anything specifically connected with the history of salvation.

Gen 24:61-67

When the caravan arrived in Canaan with Rebekah and her maidens, Isaac had just come from going to the well Lahai-Roi (Gen 16:14), as he was then living in the south country; and he went towards evening (ערב לפנות, at the turning, coming on, of the evening, Deu 23:12) to the field “to meditate.” It is impossible to determine whether Isaac had been to the well of Hagar which called to mind the omnipresence of God, and there, in accordance with his contemplative character, had laid the question of his marriage before the Lord (Delitzsch), or whether he had merely travelled thither to look after his flocks and herds (Knobel). But the object of his going to the field to meditate, was undoubtedly to lay the question of his marriage before God in solitude. שׂוּח, meditari, is rendered “to pray” in the Chaldee, and by Luther and others, with substantial correctness. The caravan arrived at the time; and Rebekah, as soon as she saw the man in the field coming to meet them, sprang (נפל signifying a hasty descent, 2Ki 5:21) from the camel to receive him, according to Oriental custom, in the most respectful manner. She then inquired the name of the man; and as soon as she heard that it was Isaac, she enveloped herself in her veil, as became a bride when meeting the bridegroom. צעיף, θέπιστρον, the cloak-like veil of Arabia (see my Archäologie, §103, 5). The servant then related to Isaac the result of his journey; and Isaac conducted the maiden, who had been brought to him by God, into the tent of Sarah his mother, and she became his wife, and he loved her, and was consoled after his mother, i.e., for his mother’s death. האהלה, with ה local, in the construct state, as in Gen 20:1; Gen 28:2, etc.; and in addition to that, with the article prefixed (cf. Ges. Gram. §110, 2 bc).

Abraham's Charges to His Servant. (b. c. 1857.)

1 And Abraham was old, and well stricken in age: and the Lord had blessed Abraham in all things. 2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: 3 And I will make thee swear by the Lord , the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: 4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. 5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? 6 And Abraham said unto him, Beware thou that thou bring not my son thither again. 7 The Lord God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. 8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again. 9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.

Three things we may observe here concerning Abraham:—

I. The care he took of a good son, to get him married, well married. It was high time to think of it now, for Isaac was about forty years old, and it had been customary with his ancestors to marry at thirty, or sooner, ch. xi. 14, 18, 22,, 24. Abraham believed the promise of the building up of his family, and therefore did not make haste; not more haste than good speed. Two considerations moved him to think of it now (v. 1):—1. That he himself was likely to leave the world quickly, for he was old, and well-stricken in age, and it would be a satisfaction to him to see his son settled before he died; and, 2. That he had a good estate to leave behind him, for the Lord had blessed him in all things; and the blessing of the Lord makes rich. See how much religion and piety befriend outward prosperity. Now Abraham's pious care concerning his son was, (1.) That he should not marry a daughter of Canaan, but one of his kindred. He saw that the Canaanites were degenerating into great wickedness, and knew by revelation that they were designed for ruin, and therefore he would not marry his son among them, lest they should be either a snare to his soul, or at least a blot to his name. (2.) That yet he should not leave the land of Canaan, to go himself among his kindred, not even for the purpose of choosing a wife, lest he should be tempted to settle there. This caution is given v. 6, and repeated, v. 8. "Bring not my son thither again, whatever comes of it. Let him rather want a wife than expose himself to that temptation." Note, Parents in disposing of their children, should carefully consult the welfare of their souls, and their furtherance in the way to heaven. Those who through grace have escaped the corruption that is in the world through lust, and have brought up their children accordingly, should take heed of doing any thing by which they may be again entangled therein and overcome, 2 Pet. ii. 20. Beware that you bring them not thither again, Heb. xi. 15.

II. The charge he gave to a good servant, probably Eliezer of Damascus, one of whose conduct, fidelity, and affection to him and his family, he had had long experience. He trusted him with this great affair, and not Isaac himself, because he would not have Isaac go at all into that country, but marry there by proxy; and no proxy so fit as this steward of his house. This matter is settled between the master and the servant with a great deal of care and solemnity. 1. The servant must be bound by an oath to do his utmost to get a wife for Isaac from among his relations, v. 2-4. Abraham swears him to it, both for his own satisfaction and for the engagement of his servant to all possible care and diligence in this matter. Thus God swears his servants to their work, that, having sworn, they may perform it. Honour is here done to the eternal God; for he it is that is sworn by, to whom alone these appeals ought to be made. And some think honour is done to the covenant of circumcision by the ceremony here used of putting his hand under his thigh. Note, Swearing being an ordinance not peculiar to the church, but common to mankind, is to be performed by such signs as are the appointments and common usages of our country, for binding the person sworn. 2. He must be clear of this oath if, when he had done his utmost, he could not prevail. This proviso the servant prudently inserted (v. 5), putting the case that the woman would not follow him; and Abraham allowed the exception, v. 8. Note, Oaths are to be taken with great caution, and the matter sworn to should be rightly understood and limited, because it is a snare to devour that which is holy, and, after vows, to make the enquiry which should have been made before.

III. The confidence he put in a good God, who, he doubts not, will give his servant success in this undertaking, v. 7. He remembers that God had wonderfully brought him out of the land of his nativity, by the effectual call of his grace; and therefore doubts not but he will succeed him in his care not to bring his son thither again. He remembers also the promise God had made and confirmed to him that he would give Canaan to his seed, and thence infers that God would own him in his endeavours to match his son, not among those devoted nations, but to one that was fit to be the mother of such a seed. "Fear not therefore; he shall send his angel before thee to make thy way prosperous." Note, 1. Those that carefully keep in the way of duty, and govern themselves by the principles of their religion in their designs and undertakings, have good reason to expect prosperity and success in them. God will cause that to issue in our comfort in which we sincerely aim at his glory. 2. God's promises, and our own experiences, are sufficient to encourage our dependence upon God, and our expectations from him, in all the affairs of this life. 3. God's angels are ministering spirits, sent forth, not only for the protection, but for the guidance, of the heirs of promise, Heb. i. 14. "He shall send his angel before thee, and then thou wilt speed well."

Journey of Abraham's Servant. (b. c. 1857.)

10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. 11 And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water. 12 And he said, O Lord God of my master Abraham, I pray thee, send me good speed this day, and show kindness unto my master Abraham. 13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water: 14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast showed kindness unto my master. 15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder. 16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up. 17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher. 18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink. 19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking. 20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels. 21 And the man wondering at her held his peace, to wit whether the Lord had made his journey prosperous or not. 22 And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; 23 And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in? 24 And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor. 25 She said moreover unto him, We have both straw and provender enough, and room to lodge in. 26 And the man bowed down his head, and worshipped the Lord . 27 And he said, Blessed be the Lord God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the Lord led me to the house of my master's brethren. 28 And the damsel ran, and told them of her mother's house these things.

Abraham's servant now begins to make a figure in this story; and, though he is not named, yet much is here recorded to his honour, and for an example to all servants, who shall be honoured if, by faithfully serving God and their masters, they adorn the doctrine of Christ (compare Prov. xxvii. 18 with Titus ii. 10); for there is no respect of persons with God, Col. iii. 24, 25. A good servant that makes conscience of the duty of his place, and does it in the fear of God, though he make not a figure in the world nor have praise of men, yet shall be owned and accepted of God and have praise of him. Observe here,

I. How faithful Abraham's servant approved himself to his master. Having received his charge, he with all expedition set out on his journey, with an equipage suitable to the object of his negotiation (v. 10), and he had all the goods of his master, that is, a schedule or particular account of them, in his hand, to show to those with whom he was to treat; for, from first to last, he consulted his master's honour. Isaac being a type of Christ, some make this fetching of a wife for him to signify the espousing of the church by the agency of his servants the ministers. The church is the bride, the Lamb's wife, Rev. xxi. 9. Christ is the bridegroom, and ministers are the friends of the bridegroom (John iii. 29), whose work it is to persuade souls to consent to him, 2 Cor. xi. 2. The spouse of Christ must not be of the Canaanites, but of his own kindred, born again from above. Ministers, like Abraham's servant, must lay out themselves with the utmost wisdom and care to serve their master's interest herein.

II. How devoutly he acknowledged God in this affair, like one of that happy household which Abraham had commanded to keep the way of the Lord, &c., ch. xviii. 19. He arrived early in the evening (after many days' journeying) at the place of his destination, and reposed himself by a well of water, to consider how he might manage his business for the best. And,

1. He acknowledges God by a particular prayer (v. 12-14), wherein, (1.) He petitions for prosperity and good success in this affair: Send me good speed, this day. Note, We have leave to be particular in recommending our affairs to the conduct and care of the divine Providence. Those that would have good speed must pray for it. This day, in this affair; thus we must, in all our ways, acknowledge God, Prov. iii. 6. And, if we thus look up to God in every undertaking which we are in care about, we shall have the comfort of having done our duty, whatever the issue be. (2.) He pleads God's covenant with his master Abraham: O God of my master Abraham, show kindness to him. Note, As the children of good parents, so the servants of good masters, have peculiar encouragement in the prayers they offer to God for prosperity and success. (3.) He proposes a sign (v. 14), not by it to limit God, nor with a design to proceed no further if he were not gratified in it; but it is a prayer, [1.] That God would provide a good wife for his young master, and this was a good prayer. He knew that a prudent wife is from the Lord (Prov. xix. 14), and therefore that for this he will be enquired of. He desires that his master's wife might be humble and industrious woman, bred up to care and labour, and willing to put her hand to any work that was to be done; and that she might be of a courteous disposition, and charitable to strangers. When he came to seek a wife for his master, he did not go to the playhouse or the park, and pray that he might meet one there, but to the well of water, expecting to find one there well employed. [2.] That he would please to make his way, in this matter, plain and clear before him, by the concurrence of minute circumstances in his favour. Note, First, It is the comfort, as well as the belief, of a good man, that God's providence extends itself to the smallest occurrences and admirably serves its own purposes by them. Our times are in God's hand; not only events themselves, but the times of them. Secondly, It is our wisdom, in all our affairs, to follow Providence, and folly to force it. Thirdly, It is very desirable, and that which we may lawfully pray for, while in the general we set God's will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind it. Thus he guides his people with his eye (Ps. xxxii. 8), and leads them in a plain path, Ps. xxvii. 11.

2. God owns him by a particular providence. He decreed the thing, and it was established to him, Job xxii. 28. According to his faith, so was it unto him. The answer to this prayer was, (1.) Speedy—before he had made an end of speaking (v. 15), as it is written (Isa. lxv. 24), While they are yet speaking, I will hear. Though we are backward to pray, God is forward to hear prayer. (2.) Satisfactory: the first that came to draw water was, and did, in every thing, according to his own heart. [1.] She was so well qualified that in all respects she answered the characters he wished for in the woman that was to be his master's wife, handsome and healthful, humble and industrious, very courteous and obliging to a stranger, and having all the marks of a good disposition. When she came to the well (v. 16), she went down and filled her pitcher, and came up to go home with it. She did not stand to gaze upon the strange man and his camels, but minded her business, and would not have been diverted from it but by an opportunity of doing good. She did not curiously nor confidently enter into discourse with him, but modestly answered him, with all the decorum that became her sex. What a degenerate age do we live in, in which appear all the instances of pride, luxury, and laziness, the reverse of Rebekah's character, whose daughters few are! Those instances of goodness which were then in honour are now in contempt. [2.] Providence so ordered it that she did that which exactly answered to his sign, and was wonderfully the counterpart of his proposal: she not only gave him drink, but, which was more than could have been expected, she offered her services to give his camels drink, which was the very sign he proposed. Note, First, God, in his providence, does sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people, even in little things, that he may show the extent of his care, and may encourage them at all times to seek to him and trust in him; yet we must take heed of being over-bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. Secondly, It is good to take all opportunities of showing a humble, courteous, charitable, disposition, because, some time or other, it may turn more to our honour and benefit than we think of; some hereby have entertained angels, and Rebekah hereby, quite beyond her expectation at this time, was brought into the line of Christ and the covenant. Thirdly, There may be a great deal of obliging kindness in that which costs but little: our Saviour has promised a reward for a cup of cold water, Matt. x. 42. Fourthly, The concurrence of providences and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed, with wonder and thankfulness, to the glory of God: The man wondered, v. 21. We have been wanting to ourselves, both in duty and in comfort, by neglecting to observe Providence. [3.] Upon enquiry he found, to his great satisfaction, that she was a near relation to his master, and that the family she was of was considerable, and able to give him entertainment, v. 23-25. Note, Providence sometimes wonderfully directs those that by faith and prayer seek direction from heaven in the choice of suitable yoke-fellows: happy marriages those are likely to be that are made in the fear of God; and these, we are sure, are made in heaven.

3. He acknowledges God in a particular thanksgiving. He first paid his respects to Rebekah, in gratitude for her civility (v. 22), obliging her with such ornaments and attire as a maid, especially a bride, cannot forget (Jer. ii. 32), which yet, we should think, ill suited the pitcher of water; but the ear-rings and bracelets she sometimes wore did not make her think herself above the labours of a virtuous woman (Prov. xxxi. 13), who works willingly with her hands; nor the services of a child, who, while under age, differs nothing from a servant, Gal. iv. 1. Having done this, he turns his wonder (v. 21) into worshipping: Blessed be the Lord God of my master Abraham, v. 26, 27. Observe here, (1.) He had prayed for good speed (v. 12), and now that he had sped well he gives thanks. Note, What we win by prayer we must wear with praise; for mercies in answer to prayer lay us under particular obligations. (2.) He had as yet but a comfortable prospect of mercy, and was not certain what the issue might prove; yet he gives thanks. Note, When God's favours are coming towards us we must meet them with our praises. (3.) He blesses God for success when he was negotiating for his master. Note, We should be thankful for our friend's mercies as for our own. (4.) He gives thanks that, being in the way, at a loss what course to steer, the Lord had led him. Note, In doubtful cases, it is very comfortable to see God leading us, as he led Israel in the wilderness by the pillar of cloud and fire. (5.) He thinks himself very happy, and owns God in it, that he was led to the house of his master's brethren, those of them that had come out of Ur of the Chaldees, though they had not come to Canaan, but remained in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham's family. Note, God is to be acknowledged in providing suitable yoke-fellows, especially such as are agreeable in religion. (6.) He acknowledges that God, herein, had not left his master destitute of his mercy and truth. God had promised to build up Abraham's family, yet it seemed destitute of the benefit of that promise; but now Providence is working towards the accomplishing of it. Note, [1.] God's faithful ones, how destitute soever they may be of worldly comforts, shall never be left destitute of God's mercy and truth; for God's mercy is an inexhaustible fountain, and his truth an inviolable foundation. [2.] It adds much to the comfort of any blessing to see in it the continuance of God's mercy and truth.

Abraham's Servant Entertained by Laban; Errand of Abraham's Servant. (b. c. 1857.)

29 And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well. 30 And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well. 31 And he said, Come in, thou blessed of the Lord ; wherefore standest thou without? for I have prepared the house, and room for the camels. 32 And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him. 33 And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on. 34 And he said, I am Abraham's servant. 35 And the Lord hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses. 36 And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath. 37 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell: 38 But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son. 39 And I said unto my master, Peradventure the woman will not follow me. 40 And he said unto me, The Lord , before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house: 41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath. 42 And I came this day unto the well, and said, O Lord God of my master Abraham, if now thou do prosper my way which I go: 43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink; 44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the Lord hath appointed out for my master's son. 45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee. 46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. 47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands. 48 And I bowed down my head, and worshipped the Lord , and blessed the Lord God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son. 49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left. 50 Then Laban and Bethuel answered and said, The thing proceedeth from the Lord : we cannot speak unto thee bad or good. 51 Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the Lord hath spoken. 52 And it came to pass, that, when Abraham's servant heard their words, he worshipped the Lord , bowing himself to the earth. 53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.

We have here the making up of the marriage between Isaac and Rebekah. It is related very largely and particularly, even to the minute circumstances, which, we should think, might have been spared, while other things of great moment and mystery (as the story of Melchizedek) are related in few words. Thus God conceals that which is curious from the wise and prudent, reveals to babes that which is common and level to their capacity (Matt. xi. 25), and rules and saves the world by the foolishness of preaching, 1 Cor. i. 21. Thus also we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence and other graces; for the scripture was not intended for the use of philosophers and statesmen only, but to make us all wise and virtuous in the conduct of ourselves and families. Here is,

I. The very kind reception given to Abraham's servant by Rebekah's relations. Her brother Laban went to invite and conduct him in, but not till he saw the ear-rings and the bracelets upon his sister's hands, v. 30. "O," thinks Laban, "here is a man that there is something to be got by, a man that is rich and generous; we will be sure to bid him welcome!" We know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertainment if he had not hoped to be well paid for it, as he was, v. 53. Note, A man's gift maketh room for him (Prov. xviii. 16), which way soever it turneth, it prospereth, Prov. xvii. 8. 1. The invitation was kind: Come in, thou blessed of the Lord, v. 31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (v. 28) of the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. Note, Those that are blessed of God should be welcome to us. It is good owning those whom God owns. 2. The entertainment was kind, v. 32, 33. Both the house and stable were well furnished, and Abraham's servant was invited to the free use of both. Particular care was taken of the camels; for a good man regardeth the life of his beast, Prov. xii. 10. If the ox knows his owner to serve him, the owner should know his ox to provide for him that which is fitting for him.

II. The full account which he gave them of his errand, and the court he made to them for their consent respecting Rebekah. Observe,

1. How intent he was upon his business; though he had come off a journey, and come to a good house, he would not eat, till he had told his errand, v. 33. Note, The doing of our work, and the fulfilling of our trusts, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, John iv. 34.

2. How ingenious he was in the management of it; he approved himself, in this matter, both a prudent man and a man of integrity, faithful to his master by whom he was trusted, and just to those with whom he now treated.

(1.) He gives a short account of the state of his master's family, v. 34-36. He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, ch. xxii. 20-24. Two things he suggests, to recommend his proposal:—[1.] That his master Abraham, through the blessing of God, had a very good estate; and, [2.] That he had settled it all upon Isaac, for whom he was now a suitor.

(2.) He tells them the charge his master had given him, to fetch a wife for his son from among his kindred, with the reason of it, v. 37, 38. Thus he insinuates a pleasing hint, that, though Abraham had removed to a country at so great a distance, yet he still retained the remembrance of his relations that he had left behind, and a respect for them. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection, That, if Isaac were deserving, he needed not send so far off for a wife: why did he not marry nearer home? "For a good reason," says he; "my master's son must not match with a Canaanite." He further recommends his proposal, [1.] From the faith his master had that it would succeed, v. 40. Abraham took encouragement from the testimony of his conscience that he walked before God in a regular course of holy living, and thence inferred that God would prosper him; probably he refers to that covenant which God had made with him (ch. xvii. 1), I am God, all-sufficient, walk before me. Therefore, says he the God before whom I walk will send his angel. Note, While we make conscience of our part of the covenant, we may take the comfort of God's part of it; and we should learn to apply general promises of particular cases, as there is occasion. [2.] From the care he himself had taken to preserve their liberty of giving or refusing their consent, as they should see cause, without incurring the guilt of perjury (v. 39-41), which showed him, in general, to be a cautious man, and particularly careful that their consent might not be forced, but be either free or not at all.

(3.) He relates to them the wonderful concurrence of providences, to countenance and further the proposal, plainly showing the finger of God in it. [1.] He tells them how he had prayed for direction by a sign, v. 42-44. Note, It is good dealing with those who by prayer take God along with them in their dealings. [2.] How God had answered his prayer in the very letter of it. Though he did but speak in his heart (v. 45), which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer and designedly humoured it. "No," says he, "I spoke it in my heart, so that none heard it but God, to whom thought are word, and from him the answer came," v. 46, 47. [3.] How he had immediately acknowledged God's goodness to him therein, leading him, as he here expresses it, in the right way. Note, God's way is always the right way (Ps. cvii. 7), and those are well led whom he leads.

(4.) He fairly refers the matter to their consideration, and waits their decision (v. 49): "If you will deal kindly and truly with my master, well and good: if you will be sincerely kind, you will accept the proposal, and I have what I came for; if not, do not hold me in suspense." Note, Those who deal fairly have reason to expect fair dealing.

(5.) They freely and cheerfully close with the proposal upon a very good principle (v. 50): "The thing proceedeth from the Lord, Providence smiles upon it, and we have nothing to say against it." They do not object distance of place, Abraham's forsaking them, or his having no land in possession, but personal estate only: they do not question the truth of what this man said; but, [1.] They trust much to his integrity. It were well if honesty did so universally prevail among men that it might be as much an act of prudence as it is of good nature to take a man's word. [2.] They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by Infinite Wisdom. Note, A marriage is then likely to be comfortable when it appears to proceed from the Lord.

(6.) Abraham's servant makes a thankful acknowledgment of the good success he had met with, [1.] To God: He worshipped the Lord, v. 52. Observe, First, As his good success went on, he went on to bless God. Those that pray without ceasing should in every thing give thanks, and own God in every step of mercy. Secondly, God sent his angel before him, and so gave him success, v. 7, 40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Rev. xxii. 9. [2.] He pays his respects to the family also, and particularly to the bride, v. 53. He presented her, and her mother, and brother, with many precious things, both to give a real proof of his master's riches and generosity and in gratitude for their civility to him, and further to ingratiate himself with them.

Rebekah's Departure. (b. c. 1857.)

54 And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master. 55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. 56 And he said unto them, Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master. 57 And they said, We will call the damsel, and enquire at her mouth. 58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. 59 And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. 60 And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them. 61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.

Rebekah is here taking leave of her father's house; and 1. Abraham's servant presses for a dismission. Though he and his company were very welcome, and very cheerful there, yet he said, Send me away (v. 54), and again, v. 56. He knew his master would expect him home with some impatience; he had business to do at home which wanted him, and therefore, as one that preferred his work before his pleasure, he was for hastening home. Note, Lingering and loitering no way become a wise and good man; when we have despatched our business abroad we must not delay our return to our business at home, nor be longer from it than needs must; for as a bird that wanders from her nest so is he that wanders from his place, Prov. xxvii. 8. 2. Rebekah's relations, from natural affection and according to the usual expression of kindness in that case, solicit for her stay some time among them, v. 55. They could not think of parting with her on a sudden, especially as she was about the remove so far off and it was not likely that they would ever see one another again: Let her stay a few days, at least ten, which makes it as reasonable a request as the reading in the margin seems to make it unreasonable, a year, or at least ten months. They had consented to the marriage, and yet were loth to part with her. Note, It is an instance of the vanity of this world that there is nothing in it so agreeable but it has its alloy. Nulla est sincera voluptas—There is no unmingled pleasure. They were pleased that they had matched a daughter of their family so well, and yet, when it came to the last, it was with great reluctance that they sent her away. 3. Rebekah herself determined the matter. To her they appealed, as it was fit they should (v. 57): Call the damsel (who had retired to her apartment with a modest silence) and enquire at her mouth. Note, As children ought not to marry without their parents' consent, so parents ought not to marry them without their own. Before the matter is resolved on, "Ask at the damsel's mouth;" she is a party principally concerned, and therefore ought to be principally consulted. Rebekah consented, not only to go, but to go immediately: I will go, v. 58. We may hope that the notice she had taken of the servant's piety and devotion gave her such an idea of the prevalence of religion and godliness in the family she was to go to made her desirous to hasten thither, and willing to forget her own people and her father's house, where religion had not so much the ascendant. 4. Hereupon she is sent away with Abraham's servant; not, we may suppose, the very next day after, but very quickly: her friends see that she has a good heart on it, and so they dismiss her, (1.) With suitable attendants—her nurse (v. 59), her damsels, v. 61. It seems, then, that when she went to the well for water it was not because she had not servants at command, but because she took a pleasure in works of humble industry. Now that she was going among strangers, it was fit she should take those with her with whom she was acquainted. Here is nothing said of her portion. Her personal merits were a portion in her, she needed none with her, nor did that ever come into the treaty of marriage. (2.) With hearty good wishes: They blessed Rebekah, v. 60. Note, When our relations are entering into a new condition, we ought by prayer to recommend them to the blessing and grace of God. Now that she was going to be a wife, they prayed that she might be a mother both of a numerous and of a victorious progeny. Perhaps Abraham's servant had told them of the promise God had lately made to his master, which it is likely, Abraham acquainted his household with, that God would multiply his seed as the stars of heaven, and that they should possess the gate of their enemies (ch. xxii. 17), to which promise they had an eye in this blessing, Be thou the mother of that seed.

Isaac's Marriage. (b. c. 1857.)

62 And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country. 63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. 64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. 65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself. 66 And the servant told Isaac all things that he had done. 67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.

Isaac and Rebekah are, at length, happily brought together. Observe,

I. Isaac was well employed when he met Rebekah: He went out to meditate, or pray, in the field, at the even-tide, v. 62, 63. Some think he expected the return of his servants about this time, and went out on purpose to meet them. But, it should seem, he went out on another errand, to take the advantage of a silent evening and a solitary field for meditation and prayer, those divine exercises by which we converse with God and our own hearts. Note, 1. Holy souls love retirement. It will do us good to be often left alone, walking alone and sitting alone; and, if we have the art of improving solitude, we shall find we are never less alone than when alone. 2. Meditation and prayer ought to be both our business and our delight when we are alone; while we have a God, a Christ, and a heaven, to acquaint ourselves with, and to secure our interest in, we need not want matter either for meditation or prayer, which, if they go together, will mutually befriend each other. 3. Our walks in the field are then truly pleasant when in them we apply ourselves to meditation and prayer. We there have a free and open prospect of the heavens above us and the earth around us, and the host and riches of both, by the view of which we should be led to the contemplation of the Maker and owner of all. 4. The exercises of devotion should be the refreshment and entertainment of the evening, to relieve us from the fatigue occasioned by the care and business of the day, and to prepare us for the repose and sleep of the night. 5. Merciful providences are then doubly comfortable when they find us well employed and in the way of our duty. Some think Isaac was now praying for good success in this affair that was depending, and meditating upon that which was proper to encourage his hope in God concerning it; and now, when he sets himself, as it were, upon his watch-tower, to see what God would answer him, as the prophet (Hab. ii. 1), he sees the camels coming. Sometimes God sends in the mercy prayed for immediately, Acts xii. 12.

II. Rebekah behaved herself very becomingly, when she met Isaac: understanding who he was, she alighted off her camel (v. 64), and took a veil, and covered herself (v. 65), in token of humility, modesty, and subjection. She did not reproach Isaac for not coming himself to fetch her, or, at least, to meet her a day's journey or two, did not complain of the tediousness of her journey, or the difficulty of leaving her relations, to come into a strange place; but, having seen Providence going before her in the affair, she accommodates herself with cheerfulness to her new relation. Those that by faith are espoused to Christ, and would be presented as chaste virgins to him, must, in conformity to his example, humble themselves, as Rebekah, who alighted when she saw Isaac on foot, and must put themselves into subjection to him who is their head (Eph. v. 24), as Rebekah, signifying it by the veil she put on, 1 Cor. xi. 10.

III. They were brought together (probably after some further acquaintance), to their mutual comfort, v. 67. Observe here, 1. What an affectionate son he was to his mother: it was about three years since her death, and yet he was not, till now, comforted concerning it; the wound which that affliction gave to his tender spirit bled so long, and was never healed till God brought him into this new relation. Thus crosses and comforts are balances to each other (Eccl. vii. 14), and help to keep the scale even. 2. What an affectionate husband he was to his wife. Note, Those that have approved themselves well in one relation, it may be hoped, will do so in another: She became his wife, and he loved her; there was all the reason in the world why he should, for so ought men to love their wives even as themselves. The duty of the relation is then done, and the comfort of the relation is then enjoyed, when mutual love governs; for there the Lord commands the blessing.

CHAP. XXIV.

ANd Abraham was old, was come into dayes: and Iehovah had blessed Abraham, in all things. And Abraham said, unto his servant, the eldest of his house; that ruled, over all that he had: put I pray thee, thy hand under my thigh. And I will make thee swear by Iehovah God of the heavens, and God of the earth: that thou shalt not take a wife unto my son, of the daughters of the Canaanite, among whom I dwell. But thou shalt goe unto my land, and unto my kinred: and shalt take a wife, unto my son Isaak. And the servant said unto him; If so be the woman will not be willing, to goe after me, unto this land: shal I returning return thy son, unto the land from whence thou camest-out? And Abraham said unto him: Beware thou, least thou returne my son thither. Iehovah God of the heavens, which tooke mee from my fathers house, and from the land of my kinred; and which spake unto me, and which sware unto mee saying, unto thy seed, will I give this land: he, will send his Angell before thee, and thou shalt take a wife unto my son, from thence. And if the woman will not be willing, to go after thee; then shalt thou be cleare, from this my oath: only thou shalt not returne my son thither. And the servant put his hand, under the thigh of Abraham his lord: and sware to him, concerning this matter. And the servant tooke ten camels, of the camels of his lord, & went; and all the goods of his lord, in his hand: and he arose, & went to Mesopotamia; unto the city of Nachor. And hee made the camels to kneele downe, without the Citie by a well of water: at the time of the evening, at the time that women which draw (water) goe forth. And he said, Iehovah, God of my lord Abraham; I pray thee bring it-to-passe before mee, this day: and doe mercy, unto my lord Abraham. Behold I stand, by the well of water; and the daughters of the men of the citie, come-out to draw water. And let it be, that the damsel to whom I shall say, bow downe I pray thee thy pitcher, and let me drinke; and shee shall say drinke thou, and I will give thy camels drinke also: be the same thou hast evidentlyappointed, for thy servant Isaak; and therby shall I know, that thou hast done mercy unto my lord. And it was, before he had made an end of speaking, that behold Rebekah came-out; who was born to Bethuel son of Milcah, the wife of Nachor Abrahams brother: and her pitcher, upon her shoulder. And the damsell, was of a very good countenance, a virgin neither had any-man knowne her: and shee went down to the well, and filled her pitcher, and came-up. And the seruant ran, to meet her: and he said, let me drinke I pray thee a little water, out of thy pitcher. And she said, drinke my lord: and she hasted and let down her pitcher, upon her hand, and gave him drinke. And she made-an-end, of giving him drinke: and said, I will draw for thy camels also, untill they have made-an-end of drinking. And she hasted, and emptied her pitcher into the trough, and ran againe unto the well, to draw: and drew, for all his camels. And the man wondring at her: held his peace, to know, whether Iehovah had prospered his way, or not. And it was, when the camels had made-an-end of drinking, that the man tooke an earering of gold, half a shekel was the weight therof: & two bracelets for her hands, ten (shekels) of gold, was the weight of them. And he said, whose daughter art thou? tel me I pray thee: is there in thy fathers house, place for us to lodge? And she said unto him; I am the daughter of Bethuel: the son of Milcah, whom she bare unto Nachor. And she said unto him, with us, is both straw and provender enough: place also, to lodge. And the man bended-down-the-head and bowed-himselfe unto Iehovah. And hee said, Blessed be Iehovah, God of my lord Abraham, who hath not left off his mercy and his truth, from with my lord: I, being in the way, Iehovah led me to the house of the brethren of my lord. And the damsell ran, and told her mothers house: according to these words. And Rebekah had a brother, and his name was Laban: and Laban ranne unto the man, without, unto the well. And it was, when he saw the earering, and the bracelets upon his sisters hands; and when hee heard, the words of Rebekah his sister, saying, thus spake the man unto mee: that hee came unto the man, and behold, hee was standing by the camels, at the well. And hee sayd, Come in thou, the blessed of Iehovah: wherefore standest thou without? and I have prepared the house, and place for the camels. And the man came, into the house; and hee ungirded the camels: and he gave straw and provender for the camels, and water to wash his feet, and the feet of the men that were with him. And there was set (meat) before him, to eat, and he said, I will not eate, untill I have spoken my word: and hee said, speake. And hee said, I am Abrahams servant. And Iehovah hath blessed my Lord, greatly, and he is become great: & he hath given him flocks and heards, and silver and gold, and men seruants, and women-servants, and camels and asses. And Sarah my lords wife, bare a son to my lord, after her old-age: and he hath given unto him, all that hee hath. And my lord made me swear, saying: Thou shalt not take a wife unto my sonne, of the daughters of the Canaanite, in whose land I dwell. If thou shalt not goe unto my fathers house, and unto my family: and take a wife, unto my son. And I said, unto my lord: if so be, the woman will not goe, after me. And he said, unto me: Iehovah, he before whom I have walked, will send his Angell with thee, and will prosper thy way; and thou shalt take a wife unto my sonne, out of my family, and out of my fathers house. Then shalt thou be cleare from my exsecration, when thou shalt come unto my family: and if they will not give thee (one,) then shalt thou be cleare from my exsecration. And I came this day unto the well: and I said Iehovah God of my lord Abraham, if thou bee now prospering my way, the which I go. Behold I stand, by the waters: and let the maid that commeth forth to draw, and I say to her, let me drinke I pray thee a little water, out of thy pitcher. And shee say to mee, Both drinke thou, and I will draw for thy camels also: let the same bee the woman, whom Iehovah hath evidently appointed, for my lords son. And before I had made-an-end of speaking in my heart; behold Rebekah came forth, and her pitcher on her shoulder, and shee went downe unto the well, and drew: and I said unto her, let mee drinke I pray thee. And she hasted, and let-downe her pitcher from upon her, and said, drinke thou, and I will give thy camels drink also: and I drank, and she gave the camels drink also. And I asked her, and said; whose daughter art thou? and she said, the daughter of Bethuel, son of Nachor, whom Milcah bare unto him: and I put the earering upon her face, and the bracelets upon her hands. And I bended downe-the-head, and bowed my selfe unto Iehovah: and I blessed Iehovah God of my lord Abraham, who led mee in the way of truth, to take the daughter of my lords brother, unto his son. And now, if you will doe mercy & truth unto my lord, tell me: and if not, tell me; that I may turn unto the right-hand, or unto the left. And Laban & Bethuel answered & said; The thing proceedeth frō Iehovah: we cannot speak unto thee, evill or good. Behold Rebekah is before thee, take her and goe: and let her be the wife, to thy lords son, as Iehovah hath spoken. And it was, whē Abrahams servant heard their word; that he bowed himselfe downe to the earth, unto Iehovah. And the servant brought-forth, vessels of silver & vessels of gold, and garments; and gave to Rebekah; and hee gave to her brother, and to her mother, precious things. And they did eate and drinke, hee and the men that were with him, & taried-all-night: & they rose-up in the morning; and hee sayd, send me away unto my lord. And her brother, & her mother said, let the damsell abide with us, daies, at least ten: afterward, she shal goe. And he said unto them, Hinder me not, seeing Iehovah hath prospered my way: send me away, that I may goe unto thy lord. And they said we will call the damsell: and will aske of her mouth. And they called Rebekah and said unto her; Wilt thou goe with this man? And she said, I will goe. And they sent away Rebekah their sister, & her nurse: and Abrahams servant, and his men. And they blessed Rebekah, & said unto her; Our sister, bee thou unto thousands of ten-thousands: & let thy seed possesse, the gate of those that hate them. And Rebekah arose, and her damsels, and they rode upon the camels, & went after the man: and the servant tooke Rebekah, and went away. And Isaak came from the way, to Beer-lachai-roi: and he dwelt in the south country. And Isaak went-out to meditate in the field, at the looking-forth of the evening: and he lifted up his eyes, & saw, and behold the camels were comming. And Rebekah lifted-up her eyes, and saw Isaak: & she lighted off the camel. For she had said unto the seruant, what man is this that walketh in the field, to meet us? And the servant had said, he is my lord: and she tooke a veile, and covered herselfe. And the servant told Isaak all things that he had done. And Isaak brought her unto the tent of Sarah his mother; and he tooke Rebekah, and shee was to him a wife, and he loved her: and Isaak was comforted, after his mother was dead.

Annotations. INto dayes] that is, yeeres: see Gen. 18. 11. Hee was now 140 yeeres old: for Isaak his son was fourty, Gen. 25. 20. and he was borne when Abraham was 100. Gen. 21. 5. Vers. 2. the eldest] or, the Elder: so the Greeke translateth it elder, or ancient, whereby may bee meant Governour, as the words following doe explaine: for Elder, is an usuall name for Governour, Gen. 50. 7. Num. 11. 16. Ruth. 4. 2. 1 Tim. 5. 17. This in likelihood was his Steward Eliezer, Gen. 15. 2. under my thigh] a signe which Iaakob also required of his sonne Ioseph, Gen. 47. 29. eyther to signifie subjection, or for a further mystery of the covenant of circumcision, or rather of Christ the promised seed, who was to come out of Abrahams loynes or thigh, as the like phrase sheweth, in Gen. 46. 26. of the soules that came out of Iaakobs thigh: wherefore Abraham and Iaakob make their thighes as holy signes, in respect of Gods promise. For otherwise in swearing, they used to lift up the hand towards heaven: see Gen. 14. 22. Hereupon the Greekes have of the Hebrew word Ierek, that is, a Thigh, framed their Horkos, that is, an oath: even as of the Hebrew Iamin, which is the right hand, (used when oaths were taken, Esay 61. 8.) they have formed the Greeke word Omnuo, to sweare. Vers. 3. by Iehovah] by whom alone we are commanded to sweare, Deut. 6. 13. The Chaldee saith, by the word of the Lord: that is, Christ: Ioh. 1. 1. the Canaanite] or Canaanites, as the Greeke translateth: see Gen. 10. 16. This care Abraham had for his sonnes wife, lest by marying with unbeleevers, he or his posterity should be drawne from God, as the Law saith, Thou shalt make no mariages with them; they daughter thou shalt not give unto his sonne, neither take his daughter unto thy sonne; for they will turne away thy sonne from following me, &c. Deut. 7. 3. 4. See also Gen. 27. 46. Plato a heathen Philosopher divinely sheweth (in his 6 booke of lawes,) the end of mariage to be, the continuall propagation of mankind, and good education of children, that leaving childrens children after them, parents may alwayes have some as in their owne stead, to serve God, and to worship him according to the Law. As Isaak was a type of Christ, so in this procuring of him a holy wife by his servant, may bee typed the Church, gathered of Saints, by the employment of his ministers, to bee the Spouse of Christ. For he is compared to a bridegroome, Ioh. 3. 29. and the Church is the bride the Lambes wife, Rev. 21. 9. 10. and the Apostles prepared the Churches for one husband, to present them a pure virgin to Christ, 2 Cor. 11. 2. which was not to be of the Canaanites, that figured the unholy shut out of the Lords house Zach. 14. 21. but from Christs owne land and kinred, that is, from heaven, borne of God from above, Rev. 21. 2. 1 Per. 1. 23. 1 Iohn 3. 9. 10. Vers. 4. my land] which after is named Mesopotamia, vers. 10. where though Idolatry too much prevailed, (Ios. 24. 2. Gen. 31. 19. 53.) yet not so much as among the Canaanites, Deut. 12. 31. Vers. 5. If so be] or, Peradventure, so vers. 39. see Gen. 18. 24. goe after] that is, follow, or come with me: so in ver. 8. &c. That which in Mar. 1. 20. is went after him, in Mat. 4. 22. is written, followed him. Againe, where one writeth, he followeth not us, Mar. 9. 38. another saith, hee followeth not with us, Luke 9. 49. that is, he accompanieth us not. Vers. 6. lest thou] or, that thou returne not. As Abraham by faith abode in the land of promise, so would he have his sonne, Heb. 11. 9. Vers. 7. thy seed] the Chaldee explaineth it, thy sonne: the Greeke, to thee and to thy seed. See Gen. 12. 7. before thee] and with thee, as in the repetition, vers. 40. is expressed: both to lead and to protect. As a prudent wife is of the Lord, Prov. 19. 14. so Abraham beleeved that the Angels, who are all ministring spirits, sent forth to minister, for them, who shall be heyres of salvation, Heb. 1. 14. should bee sent for assistance in this businesse, which unto many, seemeth worldly and base, but is indeed honourable, Heb. 13. 4. Verse 8. cleare] or innocent: and so discharged of the oath. Vers. 9. his Lord] or master; the pillar and sustainer of the family: see Gen. 15. 2. As the Hebrew signifieth Lord and Master; so the Scripture useth them indifferently: as where one Evangelist saith Lord, Matth. 17. 4. another saith Master, Mar. 9. 5. Vers. 10. and all the goods] the Greeke translateth, and of all the goods of his Lord, with him. This by comparing ver. 53. seemeth to bee the true meaning. Mesopotamia] in Hebrew called Aram Naharajim, that is to say, Aram (or Syria) of the two rivers, it being a country that lay betweene the rivers Euphrates and Tigris (or Chiddekel,) whereof see Gen. 2. 14. The Chaldee calleth it Aram that is by Euphrates. As Mizraim is in Greek and other tongues, called Aegypt, Gen. 12. 10. so Aram Naharajim, is in Greeke Mesopotamia, so called of lying amidst the rivers, which name the New Testament also keepeth, in Act. 7. 2. Afterwards it is called Padam Aram, in Gen. 25. 20. Aram, the New Testament usually calleth Syria, Mat. 4. 14. Act. 15. 23. 41. See Gen. 10. 22. of Nachor] where Nachor dwelt, that was Charran, Gen. 28. 2. 10. By which it appeareth that Nachor accompanied Abraham and Tharah from Vr to Charran, but no further, Gen. 11. 31. So that is called Christs City, wherein he dwelt, Mat. 9. 1. Vers. 11. to kneele downe] and consequently to rest them; as the Greeke interpreteth it. Vers. 12. bring it to passe] or, cause it to happen: that is, give good successe, or send me good lucke. The same word is in Gen. 27. 20. and is spoken of occurrences and events that do fall out and offer themselves unto men, beyond their skill and counsell, through Gods providence, but to us by hap or chance, as the Scripture also speaketh in Luke 10. 31. This being repeated by the servant, ver. 42. is expounded prospering: and the Greeke there and here, so translateth it by one and the same word. Vers. 14. the damsell] or yong-woman, maid: in Hebrew Naarah, which five times in this chapter, and often otherwhere is written by the letters Naar, in the forme masculine, but by the vowels Naara. evidently-appointed] or prepared, as by certaine argument and demonstration: or nurtured, that is, prepared and brought up by nurture and chastisement. The originall word signifieth properly to argue, chastise, or nurture. Here it signifieth appointing or preparing, (as the Greek and Chaldee doe translate it) but with evident demonstration to another. So Paul useth the Greeke word Elench, (answerable to the Hebrew here) for an Evidence or Demonstration, Heb. 11. 1. Vers. 15. it was, &c.] this may also be read thus, And the same was, (or came to passe,) before hee had made an end of speaking; for loe Rebekah, &c. So God promiseth his people, before they call, I will answer; and whiles they speake, I will heare, Esay 65. 24. And in the 45 verse following, it is said that this speaking was in his heart. and her pitcher] the Greek translateth it, having her pitcher (or waterpot.) The Scripture often setteth downe the base and homely workes, wherein the Saints (men and women) were in old time employed from their youth; as here of Isaaks wife, the mother of the Patriarches: likewise of Rachel Iaakobs wife, Gen. 29. 9. and of the daughters of Moses father in law, Exod. 2. 16. and sundry the like. Vers. 16. good countenance] or, good of visage, that is, fayre to looke upon. So Gen. 26. 7. and Exod. 2. 2. translated fayre or goodly, by the Apostles authority. knowne] that is, lyen with her: see Gen. 4. 1. These properties of humilitie, kindnesse, beauty and chastity, are mentioned by the Holy Ghost, as the most excellent: so Christs Spouse is spiritually described by such, Song 1. 8. 15. &c. Vers. 17. let me drinke] or, slake my thirst. The word here used is strange, and seemeth to be Syriacke, which they spake in that country, and to have the significatiō of great thirst, which he desireth to be slaked: and after in repeating this, ver. 45. hee useth the common Hebrew, hashkini, that is, let me drinke. Ver. 21. wondering] that is, wondred; and as the Greeke translateth, considered her, and held his peace. Ver. 22. tooke] and gave unto her: as taking, Psal. 68. 19. is expounded giving, Eph. 4. 8. eare-ring] or abillement, jewell, ouch: which was hanged sometime on the care, Genesis 35. 4. sometime on the nose, face, or forehead, Ezek. 16. 12. and so this here was, as the 47. ver. sheweth. The Greek turneth it as of many ear-rings. In narration of this story, (which yet seemeth to be of light and triviall matters,) the Spirit of God is very exact and large; whereas other things wherein great mysteries are infolded (as the history of Melchisedek, Gen. 14. and many the like,) are set downe in few words. That men might consider Gods wisedome and providence in things of least esteeme among men. Compare 1 Cor. 1. 25. 27. 28. halfe a shekel] a weight called in Hebrew bekagh, which signifieth cleft or cut in the mids: and so the Law expoundeth it to be halfe a shekel, Exod. 38. 26. the Greeke translateth it a drachm, or dram: which if it were halfe the common shekell, weighed 80 grains of barley: the holy shekell was double so much: see Gen. 20. 16. ten] to weet, shekels, as the Chaldee expresly addeth: such words as are easie to bee understood, are often omitted: so a thousand, 2 Sam. 8. 4. for a thousand charrets, 1 Chron. 18. 4. the three, 1 Chron. 11. 18. for the three mighty men, 2 Sam. 23. 16. and many the like. Vers. 24. Bothuel] in Greeke, Bathouel sonne of Melcha. Vers. 26. bowed himselfe] or, adored, worshipped Iehovah. The former word signifieth the bending or stooping with the head: this meaneth the bowing or prostrating of the whole body: usually called worshipping or adoration. So Exod. 4. 31. Gen. 22. 5. Vers. 27. mercy] or gracious kindnesse: see v. 49. brethren] that is, kinsfolke: see Gen. 13. 8. or brethren is put for brother, as the Greeke and Chaldee translateth it, and so it is after explained, v. 48. Ver. 31. blessed of Iehovah] an honourable title, used as it seemeth, in those times by many, as Gen. 26. 29. Ver. 33. there was set] to weet, by Laban; or he set: (for the Hebrew hath a double reading to afford both senses) and so the Greeke translateth he set, and the Chaldee, they set: and here the word meat or bread (as the Greeke expresseth) is to bee understood; as elsewhere other words, which the scope of the place sheweth: as, hee put in Syria, 1 Chron. 18. 6. for, he put garisons in Syria, 2 Sam. 8. 6. See Exod. 34. 7. not eat] an example of a diligent and faithfull servant, preferring his worke for which he was sent, before his food. So the Apostle teacheth servants obedience, in singlenesse of their heart, as unto Christ: not with eye-service as men pleasers, &c. Eph. 6. 5. 6. 7. 8. Vers. 36. after her old-age] that is, after shee was wexen old: and so without natural strength to bear: see Gen. 18. 11. all that he hath] wherein he also was a figure of Christ, whom the Father hath made heyre of all things, Heb. 1. 2. and of true Christians, who with him shall inherit all things, Rev. 21. 7. So againe in Gen. 25. 5. Vers. 38. If thou shalt not goe] understand, wishing a curse to thy soule, if thou goe not: for so imprecations were annexed with solemne othes, but not expressed: see Gen. 21. 23. The Greeke translateth, but thou shalt goe: which is also the meaning, and so expressed before, in v. 4. family] that is, kinred, or as the Greeke saith, my tribe: and so before in v. 4. and after, v. 40. 41. Vers. 40. have walked] and pleased (as the Greeke translateth) and that by his calling and faith in his promises, as before, v. 7. see Gen. 5. 22. and 17. 1. with] and before thee: see vers. 7. Vers. 41. execration] or, curse: as the Greeke here translateth it. Before it was called simply an oath, vers. 8. and so the Chaldee still hath it here: but this word, and the forme of the oath in v. 38. sheweth it was also with imprecation of evill, if he did breake his promise. So Gen. 26. 28. Deut. 29. 12. 14. 19. 21. The Hebrew Alah, is by the Apostle in Greeke, ara; that is, acurse, Rom. 3. 14. and in Num. 5. 21. both are joyned, an oath of cursing. Ver. 42. if thou be now] or, O bee thou I pray thee: for it was a prayer, as the 12. verse before sheweth: and as oathes, so prayers were often uttered after this manner: as in Luke 12. 49. if it were already kindled: that is, O that it were: as the Syriacke translation explaineth it, I desire that it were already kindled. So in Psal. 139. 19. If thou wouldst slay the wicked: that is, O that thou wouldest: and sundry the like: see Gen. 28. 20. Vers. 45. in my heart] or, unto my heart: the Greek saith, in my mind. This was not expressed before, in vers. 15. Vers. 46. from upon her] from her shoulder, and to put upon her hand, as was said verse 18. and so the Greeke here joyneth them both. Vers. 47. her face] or nose, forehead, from whence it hung downe on the nose: so Ezek. 16. 12. See before in ver. 22. Verse 48. way of truth,] that is, the true (the right) way. Vers. 49. doe mercy and truth] that is, deale mercifully and truly, or kindly and faithfully: which two things as they are often spoken of God towards men, as before in v. 27. and Gen. 32. 10. 2 Sam. 2. 6. Psal. 25. 10. and 57. 4. and 61. 8. and 89. 15. and 98. 3. and 138. 2. so of men toward men, as here, and in Gen. 47. 29. Ios. 2. 14. The first word signifieth a gracious, kind, and mercifull affection; the other, a true and faithfull disposition, constantly to performe what is spoken or expected: of these both it is said, let not mercy and truth forsake thee, Prov. 3. 3. Vers. 50. the thing] or, the word is come forth. unto thee] the Greeke turneth it, speake against thee. evill or good] that is, any thing at all against it; but doe rest in the will of God. A like speech is in Gen. 31. 24. Vers. 53. vessels] or instruments, ornaments, jewels, &c. The word is large, signifying all things for use or ornament. precious things] or, dainties: and by conference with other places, the word seemeth to be meant of the precious or dainty fruits of the earth: the Greeke translateth it onely gifts. This word is used in Deut. 3. 3. 13. 14. 15. Song. 4. 13. 2. Chron. 21. 3. and 32. 23. Ezr. 1. 6. The holy Ghost seemeth to expresse it in Greeke by opora, that is, summer or autumn-fruit, Rev. 18. 14. Vers. 55. dayes, at least ten] or thus, dayes, or ten: meaning a yeere, or ten moneths. The Greeke interpreteth it, about ten dayes; but the Chaldee addeth, or ten moneths, and so it may well be understood, [illegible: 1 word] yeere of dayes, (that is, a full yeere) or at least tenne moneths. Dayes is often used for a yeere, as is shewed on Gen. 4. 3. Vers. 57. her mouth] that is, aske her consent: or, what she will say. The Chaldee translateth it, and heare what she saith. The mouth is put for that which commeth out of the mouth: which the holy Ghost expoundeth the word, Luke 4. 4. from Deut. 8. 3. Hereupon the mouth is often used for speech, or words; as in Gen. 41. 40. and 45. 21. Exod. 17. 1. Num. 9. 20. Deut. 1. 26. Psal. 49. 14. Vers. 59. her nurse] named Deborah, whom Iaakob buried with lamentation, Gen. 35. 8. she was sent for honourable respect, and to have tender care of Rebekah, as the Scripture sheweth Nurses to have, 1 Thes. 2. 7. Num. 11. 12. Vers. 60. unto thousand,] that is, a mother of innumerable people. The Chaldee translateth, thousands and ten thousands, whereby an infinite number is meant, as in Dan. 7. 10. the gate] that is, as the Greeke and Chaldee translateth the cities: and by possessing or inheriting, is meant dominion over them Lev. 25. 46. See in Gen. 22. 17. them] or it, that is, the seed: see Gen. 22. 17. Vers. 61. after] the Greeke translateth, with the man. So in 1 Cor. 10. 4. the rocke that followed them, is in the Syriack and Arabick versions, turned, the rocke that went with them. Thus Rebekah left her friends, and fathers house, to goe unto Isaak her husband: so the Spouse of Christ is exhorted to forget her people and her fathers house, Psal. 45. 11. Vers. 62. from the way] Hebr. from the comming: or, from comming, that is, from walking. The Greeke translateth, Isaak walked through the wildernesse. Beer lachai roi] that is, the well of him that liveth, that seeth me; whereof see Gen. 16. 14. The Greek saith, by the well of vision: the Chaldee, from the well whereat the Angell of life appeared. But the Ierusalemy paraphrase saith, And Isaak went from the schoole-house of Sem the great, to the well whereat the majesty of the Lord had beene revealed. Though this exposition be uncertaine, yet it is certaine Sem was now alive, by comparing his life time, Gen. 14. 18. Where Melchisedek is counted by the Iewes, Sem the great: who might well be master of a schoole of the Prophets. south country] or, land of the south: the south part of Canaan: see Gen. 12. 9. Vers. 63. to mediate] or to pray, as the Chaldee translateth: but the Greeke saith, to exercise him-selfe, which comprehendeth both meditation and prayer, as the Hebrew also doth, Psal. 77. 4. 7. 13. and 119. 15. and 102. 1. the looking forth] or, turning towards; that is, when it was towards evening; before Sunne setting: as on the contrary, the looking forth of the morning, Exod. 14. 27. is very early, before Sunne rising. So in Deut. 23. 11. where this phrase is explained to meane before the Sun be set. It seemeth to be at the ninth houre of the day, (with us, the third houre after noone) for then they beganne the daily evening service of God, and burning of sacrifice, and it was called in Israel, the houre of prayer, Act. 3. 1. Vers. 64. lighted] Hebr. fell downe; the Greeke hath, leaped downe, which was to meet him with the more reverence and submission. a veyl] a signe also of subjection, 1 Cor. 11. 5. 6. 10. Vers. 67. the [illegible: 2 letters]nt of Sarah] which she had peculiar, for her owne use, see Gen. 23. 2. the Greek translateth it, the house, or habitation: and so the Lords tent, is called an house, 1 Chron. 9. 23. Compare with this, Song 8. 2. where the Church bringeth Christ into her mothers house. he tooke] by solemnity of mariage; this was in the 40 yeere of his life; Gen. 25. 20. loved her] So ought men to love their wives, as their owne bodies: likewise hee saith, Husbands, love your wives, even as Christ also loved the Church, Eph. 5. 28. 25▪ was dead] These words the Chaldee paraphrast addeth: and the Hebrew text sometime supplieth such wants, as that which thou hast prayed, Esay 37. 21. for, I have heard that which thou hast prayed, 2 King. 19. 20. The Greeke translateth, he was comforted concerning Sarrha his mother. She died three yeeres before his mariage. Hereupon the Hebrew Doctors say, Isaak mourned for his mother Sarah, three yeeres; after three yeeres he tooke Rebekah, and forgat the mourning for his mother: from whence thou maist learne, that whiles a man takes not a wife, his love goeth after his parents; when hee takes a wife, his love goeth after his wife; as it is said (in Gen. 2. 24.) Therefore shall a man leave his father and his mother, and he shall cleave to his wife. Pirkei R. Eliezer, ch. 32.