Matthew Poole and continuators on Genesis 24

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.