Abraham was old, and well advanced in age. Yahweh had blessed Abraham in all things.
Parallel Translations
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Abraham was old, and well advanced in age. Yahweh had blessed Abraham in all things.
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And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things.
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And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things.
Cross-references (16)
Passages linked to Genesis 24:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 112:1-3 Praise Yah! Blessed is the man who fears Yahweh, who delights greatly in his commandments. His offspring will be mighty in the land. The generation of the upright will be blessed. Wealth and riches are in his house. His righteousness endures forever.
- Genesis 13:2 Abram was very rich in livestock, in silver, and in gold.
- Proverbs 10:22 Yahweh’s blessing brings wealth, and he adds no trouble to it.
- Galatians 3:9 So then, those who are of faith are blessed with the faithful Abraham.
- Matthew 6:33 But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well.
- Genesis 12:2 I will make of you a great nation. I will bless you and make your name great. You will be a blessing.
- Genesis 18:11 Now Abraham and Sarah were old, well advanced in age. Sarah had passed the age of childbearing.
- Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
- Genesis 24:35 Yahweh has blessed my master greatly. He has become great. Yahweh has given him flocks and herds, silver and gold, male servants and female servants, and camels and donkeys.
- Isaiah 51:2 Look to Abraham your father, and to Sarah who bore you; for when he was but one I called him, I blessed him, and made him many.
- 1 Timothy 4:8 For bodily exercise has some value, but godliness has value in all things, having the promise of the life which is now, and of that which is to come.
- Genesis 21:5 Abraham was one hundred years old when his son, Isaac, was born to him.
- Genesis 25:20 Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Syrian of Paddan Aram, the sister of Laban the Syrian, to be his wife.
- Genesis 49:25 even by the God of your father, who will help you, by the Almighty, who will bless you, with blessings of heaven above, blessings of the deep that lies below, blessings of the breasts, and of the womb.
- 1 Kings 1:1 Now king David was old and advanced in years; and they covered him with clothes, but he couldn’t keep warm.
- Luke 1:7 But they had no child, because Elizabeth was barren, and they both were well advanced in years.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (26 sources)
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John Calvin 1540 · Public Domain 1. And Abraham was old. Moses passes onwards to…
1. And Abraham was old. 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Hebrew, come into days.
Hebrew, come into days.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 24:1 And Abraham was old, [and] well stricken…
Gen 24:1 And Abraham was old, [and] well stricken in age: and the LORD had blessed Abraham in all things.
Ver. 1. And Abraham was old.] Non tam canis et annis, quam virtutibus et sapientia gravis , as one saith of Atticus. {a} Abraham had a good gray head, as it is elsewhere said of him: hence, so honoured not only at home, but by the Hittites. {Gen 23:6} Cognata sunt γνρας et γερας ( ut ηθος et εθος), old age and honour are near akin in the Greek tongue. And God bids, "honour the face of the old man"; {Lev 19:32} for the hoary head is a crown, so that it be found in the way of righteousness. God is called "the Ancient of days": and, because "holy," therefore "reverend is his name," as saith the psalmist. {Psa 111:9} But it is a poor praise to Nectarius, who succeeded Nazianzen in the church of Antioch, that he was veneranda canitie et vultu sacerdote digno, a comely old man, and of a bishop like visage, and that was all that could be said for him. {b}
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{a} Beurer. in Vita Attici.
{b} Si prolixa faeit sapientem barba, quid obstat barbatus posset quin caper esse Plato? - Baron. Annal.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He was one hundred and forty years old, comparing…
He was one hundred and forty years old, comparing Gen 21:5, with Gen 25:20.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Three things we may observe here concerning Abraham: -
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, Gen 11:14, Gen 11:18, Gen 11:22, Gen 11:24. 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 (Gen 24:1): - 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 Gen 24:6, and repeated, Gen 24:8. "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, Pe2 2:20. Beware that you bring them not thither again, Heb 11:15.
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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, Gen 24:2-4. 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 (Gen 24:5), putting the case that the woman would not follow him; and Abraham allowed the exception, Gen 24:8. 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, Gen 24:7. 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 1:14. "He shall send his angel before thee, and then thou wilt speed well."
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Abraham was old, and well stricken in age,....…
And Abraham was old, and well stricken in age,.... Being now one hundred and forty years of age, for as he was an hundred years old when Isaac was born, and Isaac was forty years of age when he married Rebekah, which was at this time, Abraham must be of the age mentioned, see Gen 21:5,
and the Lord had blessed Abraham in all things; with all kind of blessings, with temporal and spiritual blessings; the former seems chiefly designed here, because of what follows; God had blessed him, as Aben Ezra observes, with long life, and riches, and honour, and children, things desirable by men.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The subjoining of Isaac's marriage to Sarah's funeral (with…
The subjoining of Isaac's marriage to Sarah's funeral (with a particular reference to it, ver. 67.) shews us, that as one generation passeth away, another generation comes; and thus the entail of human nature is preserved. Here is,
I. Abraham's care about the marrying of his son, and the charge he gave to his servant about it, ver. 1-9.
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II. The servant's journey into Abraham's country to seek a wife for his young master among his own relations, ver. 10-14.
III. The kind providence which brought him acquainted with Rebekah, whose father was Isaac's cousin german, ver. 15-28.
IV. The treaty of marriage with her relations, ver. 29-49.
V. Their consent obtained, ver. 50-60.
VI. The happy meeting and marriage between Isaac and Rebekah, ver. 61-67.
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, ver. 6, and repeated, ver. 8. Parents, in disposing of their children, should carefully consult their furtherance in the way to heaven.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Abraham, being solicitous to get his son Isaac property…
CHAPTER XXIV
Abraham, being solicitous to get his son Isaac property married,
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calls his confidential servant, probably Eliezer, and makes him
swear that he will not take a wife for Isaac from among the
Canaanites, 1-3,
but from among his own kindred, 4.
The servant proposes certain difficulties, 5,
which Abraham removes by giving him the strongest assurances of
God's direction in the business, 6, 7,
and then specifies the conditions of the oath, 8.
The form of the oath itself, 9.
The servant makes preparations for his journey, and sets out for
Mesopotamia, the residence of Abraham's kindred, 10.
Arrives at a well near to the place, 11.
His prayer to God, 12-14.
Rebekah, the daughter of Bethuel, son of Nahor, Abraham's brother,
comes to the well to draw water, 15.
She is described, 16.
Conversation between her and Abraham's servant, in which every thing
took place according to his prayer to God, 17-21.
He makes her presents, and learns whose daughter she is, 22-24.
She invites him to her father's house, 25.
He returns thanks to God for having thus far given him a
prosperous journey, 26, 27.
Rebekah runs home and informs her family, 28;
on which her brother Laban comes out, and invites the servant
home, 29-31.
His reception, 32, 33.
Tells his errand, 34,
and how he had proceeded in executing the trust reposed in him,
35-48.
Requests an answer, 49.
The family of Rebekah consent that she should become the wife of
Isaac, 50, 51.
The servant worships God, 52,
and gives presents to Milcah, Laban, and Rebekah, 53.
He requests to be dismissed, 54-56.
Rebekah, being consulted, consents to go, 57, 58.
She is accompanied by her nurse, 59;
and having received the blessing of her parents and relatives, 60,
she departs with the servant of Abraham, 61.
They are met by Isaac, who was on an evening walk for the purpose
of meditation, 62-65.
The servant relates to Isaac all that he had done, 66.
Isaac and Rebekah are married, 67.
NOTES ON CHAP. XXIV
Verse 1. 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 Ge 21:5; Ge 25:20.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Gen 24:1. Abraham was old — One hundred and…
Gen 24:1. Abraham was old — One hundred and forty years of age, as appears by comparing Gen 21:5, with Gen 25:20. This was about three years after Sarah’s death, and when Isaac was forty years old. So that, although a numerous progeny was so much desired, no great haste was made to get Isaac married. The Lord had blessed Abraham in all things — And yet Abraham had many and severe trials; but even these were blessings in disguise.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain - The Marriage of Isaac
- The Marriage of Isaac
26. קרד qādad, “bow the head.” השׁתחוה shâchâh, “bow the body.”
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29. לבן lābān, “Laban, white.”
In this circumstantial account of the marriage of Isaac, we have a beautiful picture of ancient manners in the East, the living original of which the present customs of that cradle of mankind are a striking copy.
Gen 24:1-9
Abraham binds the chief servant of his house to seek a wife for his son Isaac among his kindred. The first movement in this matrimonial arrangement is on the part of the father, who does not consult his son, but the chief manager of his household affairs. Abraham is now a hundred and forty years of age, and Sarah has been three years dead. Isaac seems to have been of an easy, sedate turn of mind, and was not in circumstances to choose a partner for life such as his father would approve. The promise of a numerous offspring by the son of Sarah is before the mind of the patriarch. All these considerations impel him to look out for a suitable wife for his son, and the blessing of the Lord encourages him to proceed. The person whom Abraham intrusted with this delicate task has a threefold designation. First, he is “his servant” or minister. Secondly, he is the old man, ancient, or elder of his house. Here the term “elder” approaches its official signification. In early times age was taken into account, along with good conduct and aptitude, as the qualification for services of trust. Thirdly, he “ruled over all that he had.” He was therefore a master as well as a minister. If this be Eliezer of mascus Gen 15:2, he was the steward of Abraham before the birth of Ishmael fifty-four Years ago. “Under my thigh.” The thigh was the seat of generative power, and the region of sacramental consecration, and to put the hand under the thigh was to acknowledge and pledge obedience to him who requires the oath.
Gen 24:3-4
The appeal is to God as “Yahweh, God of heaven and God of the earth.” Yahweh is the personal name of God, which is properly used by those who are in fellowship with him. He is the Author of all being, and therefore of heaven and earth; and hence the arbiter of the destiny of the oath-taker, both in spiritual and material things, both in this life and in what is to come. “Not of the daughters of the Kenaanite,” a race sinking fast into ungodliness and unrighteousness, doomed to extirpation, to whom the promised seed is to succeed. The kindred of Abraham were Shemites, Hebrews, and still retained some knowledge of the true God, and some reverence for him and his will. The experienced elder of Abraham’s house does not wish to bind himself by an oath to what it may be impossible to fulfill. He makes the supposition of the unwillingness of the bride whom he may select, and obtains a quittance from his oath in that ease. The patriarch, however, charges him not to bring his son back to the land of his fathers, and expresses his confidence in the God of promise, that he will direct his servant to the suitable wife for his son. “His angel” Gen 16:7. This is the Lord in the function of an angel or messenger opening the way for the servant of Abraham. He does not make any appearance to the servant, though a superintending Providence is strikingly displayed in the whole affair. The faithful elder now understands and takes the required oath.
Gen 24:10-14
He proceeds on his journey. “Took ten camels.” These are designed for conducting the bride and her companions home to his master. “All the best belonging to his master in his hand.” This refers to the presents for the bride and her friends, and to the accommodations for her comfort on the journey. “Aram-Naharaim.” Aram was an extensive area, embracing not only the country west of the Frat and north of Palestine, but the northern part of Mesopotamia, or the country between the Frat and the Dijlah. The latter region is for the sake of distinction called Aram of the two rivers. It did not include the southern part of Mesopotamia, which was called Shinar Gen 11:2, and probably extended only to the Chaboras, Khabour. The part of it in which Haran was situated was called Padan-aram Gen 28:2. “The city of Nahor.” It is probable that Nahor accompanied his father, Terah, to Haran Gen 11:31. If not, he must have followed him very soon.
Gen 24:11
Made the camels kneel, - for repose. “The time when the maidens that draw water come out.” The evening was the cool part of the day. The simple maidens of primitive days attended personally to domestic affairs. The experienced steward might therefore naturally expect to see the high-born damsels of the land at the public well, which had probably given rise to the neighboring town. The prayer of the aged servant is conceived in a spirit of earnest, childlike faith. The matter in hand is of extraordinary importance. A wife is to be found for the heir of promise. This was a special concern of God, and so the single-hearted follower of Abraham makes it. He takes upon himself the choice of a maiden among those that come to draw, to whom he will make the request of a particular act of kindness to a stranger, and he prays God that the intended bride may be known by a ready compliance with his request. The three qualifications, then, in the mind of the venerable domestic for a bride for his master’s son, are a pleasing exterior, a kindly disposition, and the approval of God.
Gen 24:15-21
The answer is immediate and direct. “He had not yet done speaking,” when the answer came. A damsel “very fair to look upon,” satisfying the taste of the old man, appears. He thereupon prefers his request, with which she promptly complies. The old man waits in wonder and silence to see if the Lord’s approval will follow.
Gen 24:22-28
Rebekah makes herself known in reply to his inquiries. “A ring of gold.” The single ring was worn in the nose, the side cartilage of which was pierced for the purpose. This is a custom of the East. “A beka” was half a shekel, somewhat less than a quarter of an ounce. “Ten of gold in weight.” Ten bekas would be about two ounces and a quarter. If shekels, however, be understood, the weight will be double. These were merely a reward for her kindness and courtesy to a stranger. Two questions are now asked by the stranger - the one relating to her kindred, and the other to the means and the inclination they had to entertain a stranger, when inns were not yet in existence. She announces herself to be the daughter of his master’s nephew, and assures him of the requisite accommodation.
Gen 24:26-27
Bowed his head and worshipped. - The bowing of the head and of the body are here combined to indicate the aged servant’s deep thankfulness for the guidance of the Lord. The utterance of the mouth accompanies the external gesture of reverence. “Her mother’s house;” those who were in the department of the females. We may imagine with what excitement and alacrity Rebekah would communicate the extraordinary intelligence.
Gen 24:29-33
The reception of Abraham’s servant. Laban now comes on the scene. He is ready to run with his sister to find the man, and invite him, as a matter of course, to his father’s house. “When he saw the ring.” The presents to his sister assure him that this is the envoy of some man of wealth and position. “Thou blessed of the Lord.” The name of Yahweh was evidently not unfamiliar to Laban’s ears. He calls this stranger “blessed of Yahweh,” on account of his language, demeanor, and manifest prosperity. The knowledge and worship of the living God, the God of truth and mercy, was still retained in the family of Nahor. Being warmly invited, the man enters the house. “And he ungirded the camels.” Laban is the actor here, and in the following duties of hospitality. “The men’s feet that were with him.” It comes out here, incidentally, as it was reasonable to infer from the number of camels, that Abraham’s steward had a retinue of servants with him. The crowning act of an Eastern reception is the presenting of food. But the faithful servant must deliver his message before partaking of the friendly meal.
Verse 34-49
The servant’s errand is told. He explains his business in a singularly artless and pleasing manner. He then leaves the matter in the hands of the family. “Given unto him all that he hath.” His children by Hagar and Keturah were dismissed with portions during his life, and the main bulk of his property was conveyed to Isaac.
Gen 24:50-61
The servant’s return with Rebekah. So plain an interposition of Providence admits of no refusal on the part of those who revere the Lord. Bethuel now appears as a concurring party. Laban, as the full brother of Rebekah, has a voice in the disposal of her hand; but the father only has the power to ratify the contract. The patriarch’s servant first bows in acknowledgment to the Lord, who had now manifested his approval of the choice he had made, and then proceeds to distribute costly gifts to the bride, and to her brother and mother. Now at length the thankful guest partakes of the fare set before him along with his entertainers, and after the night’s repose requests to be dismissed. “A few days;” perhaps a week or ten days. The mother and brother naturally plead for a little time to prepare for parting with Rebekah. They could not expect the servant, however, to stay months.
“Inquire at her mouth.” This is the only free choice in the matter that seems to be given to Rebekah. Her consent may have been modestly indicated, before her family ratified the contract. It is plain, however, that it was thought proper that the parents should receive and decide upon a proposal of marriage. The extent to which the maiden’s inclinations would be consulted would depend very much on the custom of the country, and the intelligence and good feeling of the parents. In later times the custom became very arbitrary. Rebekah’s decision shows that she concurred in the consent of her relatives. “And her nurse.” Her name, we learn afterward Gen 35:8, was Deborah. The nurse accompanied the bride as her confidential adviser and faithful attendant, and died in her service; a beautiful trait of ancient manners. The blessing consists in a boundless offspring, and the upper hand over their enemies. These are indicative of a thin population, and a comparatively rude state of society. “And her damsels.” We here learn, again, incidentally, that Rebekah had more female attendants than her nurse.
Gen 24:62-67
Isaac receives his bride. He had been at Beer-lahai-roi, the scene of the interview of Hagar with the angel of the Lord - a spot calculated to awaken thoughts of an overruling Providence. “To meditate.” This is a characteristic of Isaac’s retiring, contemplative mood. Abraham was the active, authoritative father; Isaac was the passive, submissive son. To meditate was to hold converse with his own thoughts, to ponder on the import of that never-to-be-forgotten scene when he was laid on the altar by a father’s hand, and a ram caught in the thicket became his substitute, and to pour out his soul unto the God of his salvation. In this hour of his grave reflection comes his destined bride with her faithful escort upon his view. Rebekah lights off the camel. Doubtless the conversation by the way with the elder of Abraham’s house had made her aware of their approach to the residence of her future husband.
She concludes at once that this must be he, and, alighting, asks if it be. On being informed by the servant that this is his young master, she puts on the veil, which covers the head, and hangs down gracefully both behind and before. The aged servant reports the success of his mission, and presents Rebekah. Isaac brings his cousin’s daughter into the apartments formerly occupied by his mother, and accepts her as his wife. The formalities of the interview, and of her presentation to Abraham as his daughter-in-law, are all untold. “And he loved her.” This is the first mention of the social affections. It comes in probably because Isaac had not before seen his bride, and now felt his heart drawn toward her, when she was presented to his view. All things were evidently done in the fear of God, as became those who were to be the progenitors of the seed of promise. We have here a description of the primeval marriage. It is a simple taking of a woman for a wife before all witnesses, and with suitable feelings and expression of reverence toward God, and of desire for his blessing. It is a pure and holy relation, reaching back into the realms of innocence, and fit to be the emblem of the humble, confiding, affectionate union between the Lord and his people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Abraham’s care for Isaac’s marriage. Eliezer’s wooing of the…
TWELFTH SECTION
Abraham’s care for Isaac’s marriage. Eliezer’s wooing of the bride for Isaac. The theocratic founding of a picous bride-wooing. Isaac’s marriage
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Gen_24:1-67
1And Abraham was old, and well stricken [come in days] in age: and the Lord had blessed Abraham in all things. 2And Abraham said unto his eldest servant1 of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: 3And 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: 4But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. 5And the servant said unto him, Peradventure, the woman will not be willing to follow me into this land; must I needs bring thy son again into the land from whence thou camest? 6And Abraham said unto him, Beware that thou bring not my son thither again.
7The 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. 8And if the woman will not be willing to follow thee, then thou shalt be clear from this thine oath: only bring not my son thither again. 9And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.
10And the servant took ten camels of the camels of his master, and departed; for all the goods of his master [with every kind of costly goods] were in his hand: and he arose and went to Mesopotamia, unto the city of Nahor. 11And he made his camels to kneel down without the city by a well of water, at the time of the evening, even at the time that women go out to draw water. 12And he said, O Lord God of my master Abraham, I pray thee send me good speed2 this day, and show kindness unto my master Abraham. 13Behold I stand here by the well of water; and the daughters of the men of the city come out to draw water: 14And 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.
15And 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. 16And 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. 17And the servant ran to meet her, and said, Let me, I pray thee, drink a little water from thy pitcher. 18And she said, Drink, my lord; and she hasted, and let down her pitcher upon her hand, and gave him drink. 19And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking. 20And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels. 21And the man, wondering at her, held his peace [waiting to know], to wit whether the Lord had made his journey prosperous or not. 22And it came to pass, as the camels had done drinking, that the man took a golden ear [nose] ring, of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold, 23And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father’s house for us to lodge in? 24And she said unto him, I am the 25daughter of Bethuel, the son of Milcah, which she bare unto Nahor. She said, moreover, unto him, We have both straw and provender enough, and room to lodge in. 26And the man bowed down his head, and worshipped the Lord. 27And 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. 28And the damsel ran and told them of her mother’s house these things.
29And Rebekah had a brother, and his name was Laban [the white]: and Laban ran out unto the man, unto the well. 30And it came to pass, when he saw the ear [nose] ring, 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. 31And he said, Come in, thou blessed of the Lord; wherefore standest thou without? for I have prepared the house, and room for the camels.
32And the man came into the house: and he [Laban] ungirded his camels, and gave straw and provender for his camels, and water to wash his feet, and the men’s feet that were with him. 33And there was set [as the imperf. Hoph. of יָשַׂם] meat before him to eat: but he said, I will not eat until I have told mine errand. And he [Laban] said, speak on.
34And he said, I am Abraham’s servant. 35And the Lord hath blessed my master greatly, and he is become great; and he hath given him flocks, and herds, and silver, 36and gold, and men-servants, and maid-servants, and camels, and asses. 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. 37And 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. 38But thou shalt3 go unto my father’s house, and to my kindred, and take a wife unto my son. 39And I said unto my master, Peradventure the woman will not follow me. 40And he said unto me, The Lord, before whom I walk, will send his angel with thee, and will prosper thy way; and thou shalt take a wife for my son of my kindred and of my father’s house. 41Then shalt thou be clear from this mine oath [the oath given by me] when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath. 42And 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: 43Behold, I stand by the well of water; and it shall come to pass, when the virgin cometh forth to draw water, and I say unto her, Give me, I pray thee, a little water of thy pitcher [כָד, bucket; a jug similar to a pail or bucket, of wide mouth] to drink: 44And 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. 45And before I had done speaking in my heart [in myself], 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. 46And 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. 47And 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 ear [nose] ring upon her face, and the bracelets upon her hands. 48And 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. 49And now if ye will [are ready to] 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. 50Then Laban and Bethuel answered and said, The thing proceedeth from the Lord; we cannot speak [in our own choice] unto thee bad or good. 51Behold Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the Lord hath spoken. 52And it came to pass, that, when Abraham’s servant heard their words, he worshipped the Lord, bowing himself to the earth. 53And 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. 54And 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. 55And her brother and her mother said, Let the damsel abide with us a few days [a circle of days], at the least ten [a decade]; after that she shall go. 56And he said unto them, Hinder me not, seeing the Lord hath prospered my way; send me away, that I may go to my master. 57And they said, We will call the damsel, and inquire at her mouth. 58And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. 59And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men. 60And 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 [enemies].
61And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. 62And Isaac came from the way of [visit to] the Well Lahai-roi [of the living—animating, quickening-vision]; for he dwelt 63[had his station] in the south country. And Isaac went out [now northwards] to meditate in the field [the northern field-region] at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. 64And Rebekah lifted up her eyes; and when she saw Isaac, she lighted off the camel. 65For she had said4 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. 66And the servant told Isaac all things that he had done. 67And 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.
GENERAL REMARKS
To the chapter upon the sepulchre and the burial of the dead, there follows now a chapter upon the wooing of the bride. The former has greater strength of expression, grounded in the last need, death and the care for the dead; the latter has greater richness and life, and glows in all the freshness and fulness of a sacred, biblical idyll, the first pearl in that string of pearls, in the religious glorification of the human bridal state which runs down through the wooing of Rachel by Jacob, the little book of Ruth, to its culmination in the Song of Songs. Abraham was warned by the death of Sarah, to set the concerns of his house in order, to seek a bride for Isaac, and thus to provide for his descendants. The narrative joins one beautiful trait to another, until the circle is complete; the spirit of his master Abraham, who had instructed him, is clearly reflected in the faithful and prudent bridal journey of his servant, and Rebekah appears from the beginning as the glorious, lovely and boldly-determined maiden, peculiarly fitted for the quiet, patient Isaac. “Humanly speaking, the following history belongs to the most attractive portions of the first book of Moses; we are tempted to call it a biblical idyll. Everything in these verses, down to the most minute part, is finished and elaborated with inimitable beauty.” Schröder. Delitzsch refers to the excellent treatment of this narrative by F. C. V. Movers. The fundamental thought in the narrative is the providence of God in Isaac’s marriage. It appears in Abraham’s believing foresight and care for Isaac, in the faithfulness and prudence of his servant, in the happy meeting of Rebekah and the servant, in the forming of the life and character of Rebekah, in the hospitality and the pious spirit of her house, even in the self-interested conduct of Laban, in the meeting of Isaac and Rebekah, in the movement of her heart, and in his love. “It is thus through the providence of God that Rebekah became the wife of Isaac, and an ancestress of the people of Israel.” Knobel. The documentary hypothesis falls into perplexity here, since, according to Genesis 23 and Gen_25:19, the fundamental writing must have related this marriage. It relieves itself with the conjecture that the brief Elohistic narration has been displaced by this longer Jehovistic narrative. Knobel finds in the fact that the mission proceeds from Abraham, and the report is made to Isaac, although he has no real ground for the conjecture, as also in similar cases, the traces that the narrative is not genuine. [Which is much the same as if he had said, since the narrative is not constructed as I think it should have been, it cannot be genuine.—A. G.] It may be divided into the following particular portions: 1. The arrangement of the theocratic journey for the bride, the spiritual image and character of the bride (Gen_24:1-9); 2. the journey for the bride, and the choice of the bride (Gen_24:10-21); 3. the entrance into the house of the bride (Gen_24:22-33); 4. the wooing of the bride (Gen_24:34-49); 5. the rewards for the bride (Gen_24:50-54); 6. the bridal journey (Gen_24:54-61); 7. the meeting of the bridegroom and the bride (Gen_24:62-67).
EXEGETICAL AND CRITICAL
1. The arrangement of the theocratic journey for the bride (Gen_24:1-9).—And Abraham.—The motives for his arrangement: 1. After Sarah’s death his age warned him to provide for Isaac’s marriage. 2. the blessing of Jehovah warns him, he must now through the marriage of his son, do his own part, that the blessing might be preserved. His faith and his acts of faith must correspond to the promise of blessing of Jehovah. Isaac could not marry a Canaanitess, but only a Shemitess, one who was of equal birth in a theocratic point of view. It might possibly be from his own ancestral home, and the account which he had received of the home of Nahor, favored his hope. He could not think of Lot’s daughters.—Unto his eldest5 servant.—It is usually inferred from Gen_15:2, that Eliezer of Damascus is here meant. Gerlach says it is not probable, because he is not named. For the same reason the CalwerHandbuch concludes that he is intended, because otherwise the servant would be named in so important a mission, and this inference is just. Eleazer was peculiarly fitted for this mission, as an old man in the school of Abraham (more than 60 years had elapsed since Gen_15:2). Eleazer thus stands for all time as the type of all pious and prudent bride-wooers. He is a steward or ruler of the whole house, thus a trusted servant. [The word servant like the word elder, is an official title. Bush refers to Gen_40:30; Exo_12:30; Deu_34:5; Heb_3:5; and for elder to Gen_50:7; Rth_4:2; 1Ti_5:17.—A. G.] Still the present mission of Abraham is so important, that he lays him under the obligations of an oath.—Put thy hand under my thigh.—This usage in the oath is referred to only in one other place (Gen_47:29). The person who took the oath, was to place his hand under the thigh of him to whom it was given. Some refer this rite to a heathen idea or imagination. “It points to the generating member, which, as the organ of the generative strength of nature had a kind of sacredness among the ancients, and in the Phallus (or Bacchus) worship, had a kind of religious honor (Arnob. advers. Gent. 5), e.g.: among the Egyptians (Herod., ii. 48; Plutarch; Theodoret), among the Syrians (Lucian), at times even among the Hebrews (1Ki_15:13?). It is recorded of the Egyptian Bedouin in modern times, that in a solemn asseveration or oath he places his hand upon the generative organ (Sonnim.: ‘Travels,’ ii. p. 474).” Knobel. According to the Jewish idea (which the Targums, Jonathan, Jarchi, Tuch, etc., follow), the rite relates to the generative member in its relations to God, by virtue of circumcision. Von Bohlen, Gesenius, Knobel, bring together these two ideas or explanations. The explanation of the ancients, that Abraham, with reference to the promise of the covenant, “had in his mind the promised seed of the covenant, the future Christ,” is a mystical and Christian idea, not improperly adduced here, remarks Delitzsch, although the thought is “usually regarded as belonging to the New Testament (see Strippelmann: ‘The Christian Oath,’ p. 22). It is doubtful whether ὅρκος and ὅρκις, testari and testiculus, stand in a relation referring back to this custom.” Since the hand in the oath has always the signification of pledging oneself, we must inquire first of all, what rite-forms of the hand in the person who takes the oath, usually appear. But now Abraham, when he takes the oath (Gen_14:22), raises his hand to heaven, before those around him, when he worshipped the El Eljon, the heavenly exalted God (comp. Rev_10:5-6). According to Eze_20:5, the object of the hand is generally to mark the subject in respect to which the obligation is taken. In this idea the Christian oath is taken upon the gospel, or even upon a chest of relics. When, therefore, Eleazer and Joseph give the oath, in that they place their hands upon the thigh of the one swearing them, the act had a special meaning. The thigh is the symbol of posterity; in Israel the symbol of the promised posterity, with the included idea of the promise, Gen_46:26; Exo_1:5. Eleazer and Joseph thus must swear by the posterity, the promise and the hope of Abraham and Israel.6 This promise should be changed into a curse for them if they did not regard the oath. This oath was required in Eleazer because he did not belong to the house of Abraham, in Joseph, because, as a prince in the land of Egypt, he might be tempted to be false to the faith of the promise. It is sufficient to regard the thigh as the symbol of the whole posterity, the generative organ as symbolical of the immediately succeeding generation.—By Jehovah [It is not an ordinary marriage which is here about to be made, which would fall under the providence of Elohim; but a marriage which concerns the kingdom of God, and therefore, Jehovah appears in the whole narrative. Keil, p. 183.—A. G.], the God of heaven.—Eleazer knows the God of Abraham, and the faith of the promise. He should swear by the God of the promises, the God of Abraham, and with this the rite of laying the hand upon the thigh corresponds.—That thou shalt not take a wife.—Eleazer does not appear as the guardian of Isaac, now forty years old, after the death of Abraham (Knobel), but the negation in his oath designates only the negative side of his mission. Since Abraham had appointed him to gain a bride for Isaac, he might easily, as an old man, have given free play to his own opinion, and viewed a brilliant match in Canaan as advantageous for Isaac’s future. Abraham himself certainly exercises a patriarchal and guardian-like care over the patient and yielding Isaac, who, although forty years of age, appears not to have thought of marriage, but mourned his mother in earnest, devout contemplation. It involves also the decisive patriarchal and theocratic union under the providence of Jehovah.—Peradventure the woman will not be willing.—The servant has not an equal measure of faith with Abraham. Since the journey to Mesopotamia for a Shemitic bride is thus strongly enjoined, and Isaac must not marry a Canaanitess, it appears to him that it may easily happen that he must take Isaac back to Mesopotamia, if he should indeed be married.—Beware thou.—Abraham opposes him. As the father of faith upon the promise, of the people of the future, he had the watch-word, “never backward.” To the syllogism of the reflecting and calculating servant, he opposes the syllogism of faith. Its major premise: Jehovah had brought him out of his fatherland into a strange land; its minor: he had promised to his seed the land of Canaan; its conclusion: therefore he will crown the mission of Eleazer, through the leading of his angel, with a successful issue. In this assurance he can easily quiet the sworn servant with the explanation, if the otherwise proper wife will not follow him from Mesopotamia, he should be clear from his oath.
2. The journey for the bride, and the choice of the bride (Gen_24:10-21).—And the servant took.—The ten camels, and the accompanying train of servants, must, on the one hand, bear the presents and represent the riches of his master; and on the other hand, are already carefully prepared, and destined for the caravan of the bride and her maidens. He provides himself, in case of success, with every kind of jewels from the treasures of his master, which came later into legitimate use. He could take of every kind which he wished, they were all at his disposal; Abraham risking all upon the issue of this journey.—To Mesopotamia (Aram,7 of the two rivers.)—Mesopotamia, between the Euphrates and Tigris, Padan-Aram (Gen_25:20), according to Knobel, an Elohistic expression; upon Egyptian monuments, Neherin = Naharaina.—To the city of Nahor—i.e., to Haran (see Gen_11:31; Gen_12:4).—By a well of water at the time of the evening.—As the arrangement of the stately caravan, so also the encampment here reveals the master-servant. The lions find the gazelles by the springs of water. Eleazer would here, in a peaceful way, find the bride of Isaac. The camels lie down at the well of water without the city, at evening, not to rest for the night, but to rest temporarily, and during the delay. (When the camels kneel down they are unloaded, since their burden lies upon the ground.)—Even the time that women go out to draw water.—The maidens and women in the East still bring the water they need from the well at evening (Von Schubert, ii. p. 401; Robinson, “Palestine,” ii. p. 351).8 They held their female conversations at the wells, as the men did in the gate.—O Lord God of my master.—He had done his part, but knew that the result depended upon the blessing of God. In humility he calls upon Jehovah, the God of his master Abraham, for whose sake he would hear him.—Send me good speed (grant that it may come to meet, anticipate me), i.e., what he wished, Keil adds. The usual explanation, however, seems more significant, the success appointed by God cannot be secured by force; Jehovah causes that it shall meet the pious. We emphasize, the coming to meet. Now he determines the sign for the discovery of the bride destined by God for Isaac. The sign consists in this, that she should go far beyond his request, in her friendliness and readiness to serve him. His request merely expresses the desire that he might sip a little water from her pitcher; her trial consists in this, that she should give him to drink fully, and in addition, with voluntary friendliness, give to his camels also. This proof of love was, on the one hand, certainly not usual, but on the other, it was not unheard of, nor prohibited by any custom. Niebuhr (“Travels,” ii. p. 410) has still experienced the same or similar volunteered service (comp. Robinson, “Palestine,” ii. p. 351). But we should recollect that many things of the kind to-day, are imitations of the partriarchal tradition, as e.g. also, the previously mentioned oath of the Bedouin, with the hand upon the thigh.—Before he had done speaking.—She came already, to the surprise of the narrator himself.—Behold Rebekah.—She is no other than Rebekah, the grandchild of Nahor, the legitimate daughter born to Bethuel, son of Milcah. She had thus the quality of theocratic descent in an eminent degree. [On both sides, maternal as well as paternal.—A. G.] Then she was very beautiful, as Sarah before, and Rachel after her, a tender maiden, pure from contact with any man. And how politely (“my lord,”), how graciously (“she hasted and let down”), with what animation (“she hasted, ran”), and how cheerfully she fulfilled all the conditions of the sign chosen and determined.—The Kad upon her shoulder is rather a bucket, or wide-mouthed jar, than a pitcher, otherwise it would not be fitted to give the camels drink. [This jar was sometimes borne on the head, and sometimes strapped upon the shoulder. The כר is the same term used for the vessels borne by the men of Gideon, and which were broken with a blow, Jdg_7:20 : and differs from the חמה, the term for bottle in the narrative of Hagar.—A. G.]
3. The sojourn at the home of the bride (Gen_24:21-33).—Wondering at her, held his peace (waiting).—Knobel prefers the explanation of שאה by Gesenius: attentive look, view, following the Septuagint and Vulgate. Delitzsch and Keil prefer the explanation, wondered, was astonished. The following phrase, held his peace in order to know, is in favor of the latter explanation.9 The attentive, inquiring look was not limited through the silence, but through the astonishment. He restrained himself in his astonishment. She had indeed fulfilled the sign, and as to his prayer all was clear, but as to his reflection the question now first arose, was she a Shemitess? was she single? would she be willing to go with him?—The man took a golden ear-(nose) ring.—The present which he now makes her could not have been a bridal present, but simply a friendly recognition and reward of her friendly service (although “the nose-ring is now the usual engagement present among the Bedouins.”) Delitzsch. The conviction that the right person was found here truly finds expression, otherwise he would have been rewarding her at too lavish an expense. At this moment Rebekah had even somewhat disconcerted the aged Eliezer. The ring was a golden nose-ring, worn from the central wall of the nose, of about a half shekel in weight. The two bracelets of gold, worn upon the wrist, were each of about five shekels weight (see Winer, art. Schmuck, Isa_3:18 ff.). Eliezer’s heart knew well what would rejoice the-the heart of even a pious maiden, and with this present, the choice of which expresses his assurance, introduces his question as to her family. The question as to entertainment in her house is an utterance of the full assurance of his hope. It reveals the working of his mind, in so far as he asks the second question, without waiting for the answer to the first. Rebekah’s answer accords entirely with his wish. She answers also his second question, but as the prudent Rebekah, with the reservation which became her, for it did not belong to her expressly to invite the strange man in. But Eliezer knew enough, as is evident from his profound bowing before Jehovah, and his praise and thanksgiving. [חֶסֶר is the free grace, with which Jehovah had given the promise to Abraham, אֶמֶה the faithfulness and truth with which he fulfils the promise. The two words often occur in the Scriptures. Baumgarten, p. 243.—A. G.] For Rebekah the prayer is a mysterious, joyful announcement from the home of Abraham, and beautiful is the contrast that she thereupon hastens away, while the servant completes his prayer. Of her mother’s house.—Bethuel was living, and therefore the maiden-like presentiment of a love-suit reveals itself as she hastens to her mother’s confidence.—And Laban ran.—As the first mention of Rebekah (Gen_22:23) prepares the way for this narrative, so here we make beforehand the acquaintance of Laban, who later exerts so important an influence upon the history of Jacob. Still the narrator has motives also for this allusion in the present history. His invitation of his own accord to Eliezer, to come into the house of his father, and the prominence which he has in the engagement of Rebekah, with and before his father, prove the great influence which he had in his parental home. His sister Rebekah appears also with similar energy in comparison with Isaac. There was, doubtless in the very arrangement of the patriarchal home, special room for the dynamic efficiency of a strong personality, in contrast with the retiring nature of the more receptive character. Laban appears always to have led his father Bethuel, as Abraham led his son Isaac: and Rebekah exercises a stronger influence upon the history of her house than Sarah or Rachel upon theirs. The sacred writer now appears to go back and bring up the narrative.—And it came to pass, when he saw—but purposely, to bring into prominence this motive with Laban, since he places the gold ornaments in the first rank, and the words of Eliezer, which Rebekah reports, in the second. We have here evidently a trait of that covetousness which appears so prominently in the later history of Laban. There may be also a characteristic of the courtly accommodation and exaggeration in the religious expression he uses, when he invites Eliezer, as “the blessed of Jehovah,” i.e., in a name of God which was not usual with him, and which he probably learned from the form of expression which the servant had used (although this cannot be asserted with certainty, since the calling upon Jehovah had already its beginnings in the house of Therah). But there is no more necessity, on account of these features, of misunderstanding the real central thing in Laban’s state of mind, than, on account of similar traits, of misunderstanding the character of Lot10 (see Gen_31:24). His words of invitation have been made the foundation of an Advent song: Wherefore wilt thou stand without, etc.—And the men’s feet.—The servants who accompanied Eliezer are here mentioned for the first time. That Laban took care for them also completes the expression of his polite hospitality.—I will not eat.—“No one had asked him as to the object of his journey, for that would have been a violation of the Eastern usages of hospitality, which places these and similar questions after the meal. But the servant of Abraham unburdens himself.” Delitzsch. A new mark of his faithful service, of his prudence and full assurance of hope.
4. The suit for the bride (Gen_24:34-39). The speech of Eliezer. The first speech in the Bible. A simple historical account of his journey, and still at the same time an example of a wise speech, which weaves skilfully the motives he would present with the account he gives. The motives from kindred are first urged: the mission is from Abraham. He is proud of being Abraham’s servant. Then the human interests. Abraham has grown very rich and great, and has one only legitimate son and heir. But even the human motive is religiously sanctified. His wealth and his son are peculiar blessings of God. Now follows the religious motive. Especially the oath to take no Canaanitess, but a Shemitess of his own race. This concern must have awakened in Nahor’s and Bethuel’s house not only kindred feelings, but also laid its claims upon the conscience. That arrested migration of Therah rested as a silent reproach upon the conscience of the family; the house of Bethuel might now enter again into direct and blessed fellowship, through the granting of Rebekah. This religious motive was strengthened through the statement of the trustful hope of Abraham, for a successful issue of the mission. Then, again, in the highest measure, through the recital of his prayer, and how the sign determined upon had been fulfilled. And here, as a result of this recital, the human motive is urged again—the indirect praise of Rebekah; she had proved herself unconsciously a moral ideal of a maiden worthy of love. But finally, with the pride of a free, God-entrusted suitor, he presses his suit upon them and demands an instant decision. He urges his opinion, that they would be refusing kindness and truth (חֶסֶר וֶאֱמֶת) towards his master, if they should give him a denial, because, indeed, they were not only his blood-relations, but also his theocratic spiritual kindred, nevertheless he would not beg of them a bride for the son of Abraham. If they would not deal thus kindly and truly, he would go into the same city, into the same land, to the right or to the left, especially to the other sons of Nahor, as he had already intimated in his previous words that he should be freed from his oath when he had used all possible efforts.—My master’s brother’s daughter, i.e., in the wider sense. His granddaughter, or the daughter of the son of his brother.
5. The betrothal of the bride (Gen_24:50-54). Laban and Bethuel. The decision. “Rebekah’s brother joins in the decision. The custom, according to which the brother must interest himself for the sister (Gen_34:5; Gen_11:25; Jdg_21:22; 1Sa_13:22), justified him in so doing.” Knobel. Keil, with others, remarks, this usage grows out of polygamy, through which the father might easily come to have less concern for the children (daughters) of the less beloved wife. They recognize in the whole affair the will of Jehovah; they have neither good nor evil, i.e., indeed, nothing to speak (Num_24:13, etc.). The consent of Rebekah was not sought in the betrothal itself, but in the far less important point of the immediate departure. From this it follows that they were sure of her consent to the union, although the authoritative powers of the house must decide upon it.—Worshipped the Lord, bowing down to the earth.—A mute attestation of thankfulness, a sign of a mind moved with astonishment and joy. But notice here also the haste; his official zeal cuts short his prayer. [Baumgarten calls attention to this prayer of the servant, in his present circumstances, and surrounded by those who did not honor Jehovah, as a proof how well Abraham had instructed and trained his household.—A. G.] At first the bridal-presents for the bride must be produced, then the betrothal-presents for the family, especially for Laban and his mother. With respect to the last-named presents, they are an honorable form of the later, at least, usual purchase of the bride (see Winer: “Marriage”). The first were given to the bride, in the name of the bridegroom, after the existing custom, according to which the bridegroom sent to the bride presents, before the marriage, which should have the effect to cement the union—a custom still prevalent in the East (see Knobel, p. 20411). A shepherd prince in Canaan might purchase the necessary articles of this kind from Phœnician and Aramaic caravans.—And they did eat and drink.—Now first they could enjoy their food and drink, which would naturally constitute an evening feast.
6. The bridal journey (Gen_24:54-61).—Send me away, that I may go to my master.—If it was bold in Eliezer to insist upon an immediate decision, the successful issue makes him now, in his official zeal, still bolder. His earnestness assumes the appearance of harshness, and it can be excused only by his great joy, and his great anxiety to bring the affair to a happy issue, before anything should occur to make a disturbance. A few days, or a tenth of days, i.e., not as Keil thinks, a few or much more ten days, but at least ten days. An indefinite number of days is an indefinite period, which might easily be protracted into a long period. But since Eliezer will not consent to ten days, Rebekah must decide, and her declaration is characteristic again of her vigorous, determined, bold mind. She is equally ready for a departure. She says with modest but decided brevity, אֵלֵךְ. The sudden departure could hardly have occurred on the next day; it is sufficient that it was immediately prepared.—Rebekah their sister.—This is literally true only of Laban. Rebekah truly became also through her betrothal, the equal of her parents.—And her nurse.—Deborah (Gen_35:8). The nurse in noble families usually remained (2Ki_11:2) a permanent and valued companion of her foster-child.—And they blessed Rebekah.—The words of blessing form a little song. They emphasize it that Rebekah is their sister, for they are proud of her dim but great hopes.—Be thou the mother of (grow to) thousands of millions.—This wish of a countless host of descendants (not of children alone, that would be senseless) is so far not hyperbolical, as in the origin and growth of the people of Israel, saying nothing of the church of believers, it has been richly fulfilled. The blessing of children was the highest happiness of the Hebrew woman. “It is still thus in the East (Volney: “Travels,” ii. p. 359).” Knobel.—Let thy seed possess (see Gen_22:17). The house of Nahor itself formed a certain opposition to the heathen, and well knew also that Abraham and the children of Abraham should complete the opposition. These intuitions were doubtless refreshed through the communication of the servant. We ought not, however, to be surprised that the two clauses of this verse represent Abraham’s hope, rather in respect to the number than the character of his seed.—And her damsels.—The stately company of damsels corresponded not only to the stately equipage and approach of the suitor, but was an actual necessity, since she was going into a strange land, under the leading of strange men. “Laban gave, however, only one maiden to each of his daughters at her marriage (Gen_29:24; Gen_29:29).” Knobel.
7. The meeting of the bridegroom and the bride (Gen_24:62-67).—And Isaac came.—The apparently confused narrative here is found to be a clear one, upon the supposition of a clear view of the land. The wells of Hagar alluded to, lay still southerly from Beer-sheba. If Eliezer journeyed home from Mesopotamia, or the northeast, he must have come to Hebron to Abraham, before he could have been visible to Isaac, in the way to these wells, or generally in his stations in the farther south. But if he was earlier visible to the young bridegroom, it follows, that he must now have gone from Hebron northwards into the field. The allusion to the wells as to his residence in the south region, is made with the purpose of bringing into prominence again, how it occurred, through a happy providence, that he went so far to meet the bride.12 He had returned in a happier frame from his visit to these wells, which were of greater importance to him, since he usually had his outposts in the south. But now he went out from Hebron (for Sarah’s tent was certainly still at Hebron, Gen_24:67) into the peculiar field, or cultivated region, without any intimation that Rebekah would meet him from that side, on the way down from Bethlehem. Delitzsch: “He came from his arrival at the wells, not as Hupfeld and Ewald explain; he had even reached the wells.” Delitzsch, however, thinks the meeting took place in the region of the wells of Hagar, and that Isaac had for the sake of meditation removed his residence from Hebron into the south. The oak-grove of Mamre must certainly have been large enough to give opportunity for meditation. Isaac doubtless went into the south region, not to lead any technically hermit life, but to oversee the flocks of his father. Delitzsch also conjectures that he was laying the affair of his marriage before the Lord, at these wells. But the author rather points to the fact, that he was still clinging to his grief over his mother Sarah. [If, however, Abraham was now residing at Beer-sheba, then Isaac may have met the caravan to the northward of this place. Sarah’s tent would of course be taken with Abraham in his removals.—A. G.]—At the eventide.—“As the evening turned itself hither—drew on.” Delitzsch.—Went out to mourn (meditate).—לָשׂוּחַ. Explanations: 1. For the purpose of thinking. Septuagint, Vulgate, Baumgarten, Delitzsch. 2. In order to pray. Targums, Arabic version, Luther, and others. 3. For deliberation. Aquila and others. 4. For the purpose of walking, exercise. Syriac, Aben Ezra, Kinchi. 5. To bring the traveler (!) Bottcher. 6. For lamentation. Knobel. In order to give himself alone, and undisturbed, to mourning the death of his mother. [The first three explanations may well be thrown together, since thought, prayer, and deliberation, or meditation, are seldom separated in the experience of the pious.—A. G.] Knobel correctly quotes, in favor of this, the frequent signification of שִׂיחַ and Gen_24:67. One might almost think it was in the field of Ephron, but then we should have to seek the cave of Machpelah northerly from Hebron. But the remark of Knobel “that Isaac first after the death of Abraham, according to the Elohist (Gen_25:11), removed into the southern country,” is of no moment, since we must distinguish between the mere resting-place of a subordinate, and the chief abode of a shepherd-prince.—She lighted off the camel.—Another instance of the rapid, energetic Rebekah. “Fell from the camel, i.e., threw herself off from the animal she rode, sprang quickly down, and indeed as a mark of her reverence for Isaac, for she recognized him as a man of rank. This custom is frequently mentioned in the Old Testament (1Sa_25:23; 2Ki_5:21), even by this same writer (Jos_15:18); it appears also, elsewhere among the ancients, e.g., among the Romans (Liv. Gen_24:44). In the East, today, the rider descends from the animal he rides when he meets a distiguished person (Niebuhr: ‘Arabia,’ p. 50, and the ‘Description of his Travels,’ i. p. 239; Joliffe: ‘Travels,’ p. 274), and it is required of Jews and Christians when they meet a Mohammedan of rank (Niebuhr, etc.).” Knobel.—What man is this.—She thus assumes that Eliezer knew him. A womanly presentiment.—Therefore she took a veil.—Keil: “The mantle-like Arabian veil for the head.” “The bride appears before the bridegroom veiled, hence the nubere viro. Plin. H. N., 21, 22. When the two came together the veil was removed. The custom still exists in the East (Russel, etc.).” Knobel.—All things that he had done.—Meeting his young master, the self-importance of the old servant appears more freely in his words.—Into his mother Sarah’s tent.—The tent of Sarah was occupied by the new mistress, although Abraham was again married. It lay in Hebron, and there is no reason for the inference of Knobel, from Gen_24:62, that it must be sought in Beer-sheba (comp. Gen_31:33). The wives also of the Bedouin chiefs have their own tents.—And he loved her.—She became the object of his peculiar bridal love.—And Isaac was comforted.—[The word death is not in the original. It seems as if the Holy Spirit would not conclude this beautiful and joyful narrrative with a word of sorrow—death.—Words-worth, p. 109.—A. G.] Until this occurred he had mourned the death of his mother, from three to four years. Since the great mournings lasted from thirty to seventy days (Gen_50:3; Num_20:29; Deu_34:3), Knobel cannot find anything here of the three or four years’ mourning of Isaac. But there is a plain distinction between the customary mournings and the weight of sadness in the life of a retiring and elegiac nature. Isaac appears to have clung to his mother Sarah, much as Jacob did afterwards to his mother Rebekah.
DOCTRINAL AND ETHICAL
1. See the Critical and Exegetical remarks. This chapter evidently presents a picture for all time, of a sacred bride-wooing. Abraham designates as the chief requisite of a blessed theocratic marriage, spiritual kindred and equality of birth. The Shemites of his father’s house did not indeed stand upon the same line of theocratic hopes with himself, but they were still acquainted with his hopes and recognized them; they were free from the tendency of the grosser heathenism, and the result shows that Rebekah, the daughter from the home of Nahor, had a clearer insight into theocratic things than Isaac himself. And although, on the other hand, the Canaanites, at the time of Abraham, were not so sunken in corruption as the Canaanitish generations at the time of Joshua; although there were a Melchizedec, an Abimelech, and similar characters, and around them circles who feared God, among the people; still all this was a waning blessing, which the curse gradually overwhelms, as the history of Sodom shows, and Abraham, who knew the end of the Canaanites because Canaan was promised to him, could not mingle the future of his race with the race of the Canaanites. The τίκτειν ἐν τῷ καλῷ is according to Plato’s Symposion, or the instruction of Diotima, a peculiar spiritual impulse of Eros, after the Greek ideal; but Abraham in the theocratic history has realized this fundamental principle in a far higher sense (see Joh_1:13).
2. The oath upon the loins of Abraham (see the exegetical notes under the first paragraph). It should be observed that Abraham himself here causes the oath to be taken.
3. The Angel of the Lord, who, as the Angel of the covenant, promised Isaac the heir of the covenant to Abraham, will, according to the assurance of Abraham, mediate and secure a marriage suited to the covenant.
4. The journey and position of Eliezer at the well in Haran, his aim and his prayer, prove that two things belong to a happy marriage: human foresight and wisdom, and the blessing of Jehovah; i.e., not merely the general blessing of God, but the blessing of the God of the covenant.
5. The mark which Eliezer fixed upon as the sign by which he should recognize the bride selected by Jehovah for Isaac, shows what an important estimate was placed upon genuine good works in the house of the father of the faithful, especially upon human friendliness, hospitality, kindness to animals and men. The cheerful service which Rebekah gives to the aged Eliezer, shows a love of men free from any sensual interest. But that on his side, Eliezer places a high estimate upon her beauty, and in his conduct treats her in a youthful and complimentary way, shows the glorious power and effect of her beauty.
6. The scripture has throughout a free estimate of the importance of beauty. It places the beautiful with the good, in the praise of the creation, as the Greeks place the good with the beautiful. But in the beauty of the ancestresses of Israel (Sarah, Rebekah, Rachel,) it sees the symbolical manifestation of a consecrated, beautiful life of the soul. We must distinguish clearly in reference to the estimate of the beautiful, the purely Christian standpoint, from the ecclesiastical and monkish. This last has drawn from the words, “he was without form or comeliness” (Isa_53:2), the inference, that the most beautiful among the children of men (Psa_45:3) was of an extraordinarily disagreeable appearance. The moral idea, and the moral estimate of the luxury, in the presents of Eliezer.
7. The expression חֶמֶר וֶאֱמֶת, which runs through the whole Old Testament as a description of the divine grace and truth (see Mic_7:20), and even in the New Testament (Joh_1:17), appears here in a remarkable manner for the first time, in reference to the conduct of man with man. “Thus also,” says Delitzsch, “mutual proofs of love between men are חֶסֶד, and the mutual truly intended, faithful acts between men are אֶמֶת.” We must, however, hold, indeed, that these ideas even in reference to the relations of man to man, have a theocratic definiteness and peculiarity. The house of Nahor must prove, through its love to Abraham, that it went with him in spirit, and through its truth preserves its connection with him. Under these circumstances, the refusal of their daughter would have been theocratic felony.
8. The importance of pious mothers for the kingdom of God.
9. The elevated distinction of the wife, in the history, and for the history of the kingdom of God.
10. Eliezer’s bride-wooing, the first speech in the Bible, a fit beginning for the whole circle of biblical speeches.
11. Eliezer, the earthly messenger of Abraham, in the convoy of the heavenly messengers. A pious diplomat, accompanied by the Angel of the Lord. The diplomats of this world are often accompanied by demons.
12. The propensity of Isaac for retirement and mourning, agrees with his passive individuality, and with his fearful and affecting experiences in his childhood upon Moriah. If, in after times, he does not seem fully to understand the great consequence of his father, and clings to and pines for his mother, this is explained by his history; but we see also how very greatly the hopes of Abraham were endangered through this retiring and melancholy propensity. But Abraham saw the right way to relief. Rebekah was a consoling providential gift from Jehovah for Isaac, and he was rescued from the lonely way of the recluse, since he now entered fully upon the way of the future of Israel.
HOMILETICAL AND PRACTICAL
Abraham’s marriage-suit for his son Isaac.—The sanctification of the bride-wooing.—The qualifications of a blessed bride.—The life pictures in this history: Abraham, Eliezer, Rebekah, Laban, Isaac.—The mother in history, the foundation of the kingdom of God.—The two remarkable meetings (that of Eliezer and Rebekah, and that of Rebekah and Isaac), a testimony for the old proverb that “marriages are made in heaven.”—How this proverb has its significance: a. In the narrower sense, in the marriage of the pious; b. in the wider sense, in the marriage of the ungodly (the providence of judgment); c. in the sense of a divine discipline and instruction, leading from the way of evil to the way of virtue and salvation.—Rebekah as a maiden, virgin, bride, wife, mother.—(The heroine at last acted too purely as a heroine. She must repent. She saw her Jacob no more after their separation).—The coöperation of parents in the marriage of their children: a. Its justice or propriety; b. its limits.—Eliezer in his faithfulness, prudence and piety.—Eliezer, an example of the way in which the blessing of the Lord, and the faithfulness of men, meet together in one.—Eliezer’s petition and thanksgiving.—The import of beauty in the kingdom of God.—Rebekah’s charming service, the peculiar, fundamental trait of a noble, pious womanliness.—The blessing of an unfeigned human friendliness.—Especially in the female sex.—Eliezer’s speech the first in the Bible: a. As the speech of a servant; b. of a master; c. which turns the heart to the master.—The love and truth of God, as a foundation for love and truth among men.—The bridal feast at Haran.—Detain me not, or the unrestrained eagerness to reach the goal.—The caravan of Rebekah, or the kingdom of God under the figure of a journeying pilgrim and wanderer.13—Isaac’s and Rebekah’s meeting.—Isaac’s transformation.—The blessing of pious love.—Rebekah in the tent of Sarah, or the joining of a new blessing to the old.
1. Gen_24:1-9. Starke: Certainly it was no small thing, since Abraham is represented as a prince, that Eliezer, next to his master, should have supreme command in all the house. The word “servant,” therefore, is not a term of contempt here, but a truly marked name of honor, as the word עבד is elsewhere used also (Exo_5:21, etc.). Joseph was such a servant afterward in the house of Pharaoh the king (Gen_39:4).—Luther: It is truly in the arrangement of a household a great, valuable gift, to have a faithful servant or maiden, since the dishonesty and wickedness of servants is a common complaint the world over.—Cramer: The blessing of God makes rich without toil (Pro_10:22; Psa_128:4). When one has something important before him, let him attend to it with prudence and under good advice. (There follow here several remarks upon the true marriage, and upon the duties of parents and children in contracting marriage.) (Jer_29:6; 1Ki_11:4.) Lange: Gen_24:5. Whoever allows himself to be used in important concerns, does well to seek beforehand full instructions.—The Angel (Heb_1:14 : Psa_34:8).—Cramer: Homes and goods are inherited from parents, but a prudent wife comes from the Lord (Pro_19:14).—Schröder: The hoary head should impel us to set our household in order (Calvin).—The last labor of each of the patriarchs, is to attend to the necessary dispositions and arrangements with respect to their successors (Drechsler).—What Abraham in his faith here avoids, was expressly forbidden to the people of Abraham in the law (Gen_18:19; Exo_34:16; Deu_7:1-3). Natural prudence would have led Abraham to coutract an alliance with one of the Canaanitish families through the marriage of Isaac, to have thus secured for himself support and protection, and indeed, thus to have taken the first step toward the possession of the land of Canaan; but he had learned already that God directed his way, etc. (Roos).—It occurs, even to-day, in the East, that the marriage of children is arranged by the parents, before the young persons have seen each other. Similar occurrence, Gen_21:21.—The doctrine we draw from this passage, is this, that parents should take care for their sons and daughters, that they may be advanced to an honorable marriage state, although parents at times misuse their power and right, and constrain children to take those in marriage whom they have not loved. Such parents should be punished, for they have no parental heart or disposition, but are as blocks or stones, etc. (Luther).—Here the angels are the servants of the bride or marriage (Luther against “The Romish Celibacy”). [Parents in disposing of their children, should carefully consult the welfare of their souls, and their furtherance in the way to heaven. Henry.—A. G.]
2. Gen_24:10-21. Starke: (All the goods of his master were in his hand. The Jews infer from this that Eliezer had taken an inventory of his master’s goods with him to Haran, that he might persuade more readily the bride of Isaac to go with him!) Gen_24:14. Upon the desire of Eliezer to recognize the bride through a sign. We see that God himself was not displeased with it. But it does not follow, therefore, that we should follow this example, since that would be to tempt God. (But the general truth that the cheerful readiness to render service to the aged and helpless, and an affable demeanor, are to be viewed as qualities in maidens which render them worthy of love, and desirable in marriage, is, however, truly contained in this example.)—Cramer: Gen_24:11. A reminding us of our duty, to relieve the animals from their toil, and to feed and water them at the proper time.
Gen_24:17. A Christian must begin his bride-wooing with prayer.—Musculus: To be a creature of God, is common to all; to be beautiful is the mark of special favor.—(Upon Gen_24:19. This was a great offer surely, since it is well known that when camels have had nothing to drink for several days, they drink for a long time after one another before they are satisfied).—Christian parents should train their children, especially their daughters, not to idleness and pride, but to household duties and work.
Gen_24:21. A man often does something in the simplicity of his heart, and knows not what end God will make it serve.—We may serve our neighbors in a greater measure than they desire.—Lisco: The ring. Either a semicircular ring, as a diadem for the brow, pendent above the nose, or the customary nose-ring of the East (Isa_3:21; Eze_16:12; Pro_11:22).—Calwer Handbuch: A remarkable hearing of prayer.—Schröder: The Arabians still call Mesopotamia El Dschesireh, i.e., the island.—At one sign from the camel’s driver the camel kneels down; at another he rises up.—The Arabian geographers still recognize the fountains without the city, which provide the needy inhabitants with water.—Valerius Herberger: A young person, also, should not, as dazzled and blinded, cling to one only, and think that if he could not obtain that one, he must go out from the world, but should ever look to the Lord, and see whither he will lead him. What God gives prospers well, but what men and the lust of the eye gives, that becomes a pure purgatory. (But although the understanding, and, indeed, the spiritual understanding, should direct the affair, still the choice itself remains a matter of the heart). [We here learn to be particular in commending our affairs to the conduct and care of divine providence. It is our wisdom to follow providence, but folly to force it. Henry.—A. G.]
3. Gen_24:22-33. Starke: (Upon Gen_24:22. Is it not in opposition with 1Ti_2:9-10; 2Ti_3:4-5, to put on these ornaments? We answer: 1. Rebekah had no conceit of herself in connection with them; 2. as Sarah was a princess, so Rebekah became the daughter of a prince, and we cannot refuse to distinguished persons a certain preëminence in clothing and ornaments; 3. the great abundance of gold, precious stones and jewels in the Levitical cultus, was not to contribute to pride.)—Cramer: Gen_24:27. If God has heard us, we should thank him.
Gen_24:31. Blessed of the Lord. An honorable title of the believer in the Old Testament (Psa_37:22, etc.).—To be obliging, mild, hospitable, is a Christian virtue.—Calwer Handbuch: (The bracelets were 42 ducats, the ring 2 ducats).14—Schröder: One may hold this before the sour hypocrites, who hold it a part of spirituality and peculiar sanctity not to wear gold or silver. God permits the pomp, splendor and ornaments at a marriage feast. Even the dance cannot be condemned, if it is carried on in a chaste, moral and honorable way. Luther. [The hypothetical “if” shows the doubtfulness of this announcement even in Luther’s mind, and in the circumstances by which he was surrounded.—A. G.]
Gen_24:31. Upon Laban’s sonorous words. As soon as a living consciousness of God springs up in any one, there enters, as its consequence, a sacred horror of going beyond one’s own stand-point (Hengstenberg). (But although Laban speaks here beyond his own proper measure, still we are not justified in denying his piety).
4. Gen_24:34-49. Starke: Upon Gen_24:35. Herein Eliezer shows his prudence. He knew well that a mother would never give her daughter to a man who lived more than a hundred miles away, in scanty, perhaps needy circumstances. He thus also, when he says, “The Lord hath blessed my master,” turns away from his master every suspicion that he had gained such great wealth in any wrong way.—Upon Gen_24:37. Hence they could not entertain the thought, if Abraham is so rich why so great and expensive a journey? (he could indeed have easily taken a Canaanitess).—Upon Gen_24:47. In verses 22, 23, it is said, the servant had given her the presents before he had asked after her relationship, here the reverse seems to be true; but the two are easily reconciled upon the supposition that he brought out the presents before the question, but after it, laid them upon her.15 (They are rather reconciled upon the theory, that he here gives the order of things as he would have acted, while he himself above, in the joy of his heart, a little too hastily, or in the strong assurance of a prosperous issue, had actually done both things at the same time, leaving out of view, that by the presupposition and statement of the question here, he declares the friend-liness of the family of Bethuel.)—To the right hand or to the left. Nahor left several sons, and Eliezer was not therefore confined to one line of Nahor’s descendants.—The Christian suitor must not seek to constrain by power the consent of the bride, of her parents and friends, but leave all to the providence of God.—Schröder: The fulness and particularity with which the servant makes his narrative, agrees perfectly with the character of the affectionate, intelligent, and aged parents. He knows how to put every lever into play; he uses every possible means.—While in verse 14 he had used the common term maiden, he uses here with great diligence, in his circumstantial speech, the more elevated term virgin. [The distinction referred to is that between Bethulah and Almah. The latter appears in Isa_7:14. See Wordsworth.—A. G.]—The nose-ring, the golden ring, which penetrated the middle wall of the nose, hung down over the mouth, was a female ornament of the ancient East (Eze_16:12), and remains so still, according to Niebuhr and Arvieux. About the size of a dollar, it frequently surrounded the whole mouth. It is at present also used among the Arabians as an engagement present.
5. Gen_24:50-54. Starke: Upon Gen_24:50. The received conjecture that Bethuel stands in the background because he was old or sick. Otherwise it appears as if the brother had somewhat to say in the marriage of his sister.—Upon Gen_24:52. Eliezer must have been a most devout worshipper (Gen_24:12; Gen_24:26-27).—Christian (pious) marriages are not by chance, but made by God.—Bibl. Wirt.: When parents see that God deals with their children in a favorable way, they should not have too much unseasonable consideration or hesitancy.—Schröder: Of a so-called purchase-price (for the wife) (Genesis 29; Exo_22:16-17), which was usually analogous to the price of a slave,—as the Arab of to-day purchases his bride perhaps for from three to five camels—and of our word marriage,16 from to buy, or to hire, there is nothing said here, since the suitor divided richly his jewels between Laban and the mother.
6. Gen_24:54-61. Starke: Upon Gen_24:55. Because she must go with him to about 124, or, according to another reckoning, 128 miles. The Jews have received it as a rule that there should be at least ten months between the engagement and the home-bringing of the bride. (The Jews understand ימים to mean a year, and under the tenth, ten months.)—Lange: Although Eliezer would not be detained several days, it is not necessary to conclude that the departure took place on the very next day. (He reminds us, with good reason, that Rebekah had her things to arrange and pack for the departure, etc. It is certain that they hasted, and did not remain more than ten days). Upon Gen_24:56. A Christian must guard the times carefully.—Pious parents should not constrain their children to a marriage to which they have no inclination.—O ye maidens, see that the pious Rebekah has found her bridegroom, not as she gave way to idleness, or entered the unseemly dances, but as she discharged her duty. Follow her example, fear God and labor diligently, God will bring you to the one for whom he has assigned you.—Osiander: The desire of pious people for a blessing upon others are mighty prayers before God, and therefore are never in vain.
7. Gen_24:62-67. Starke: Nothing is said here of Abraham, but he will doubtless receive his daughter-in-law in the most friendly manner and with many benedictions, and the account given hereof by Eliezer must have afforded much satisfaction, and furnished matter for praise to God. (An allegorical explanation of the marriage of Isaac, in reference to the marriage of Christ with his Church, is here introduced).—Upon Gen_24:62. Whoever will be free must know how he is to support and care for his wife.—(Osiander: Married men must love, not hate or strike their wives.)—A happy and well-sustained marriage, mitigates greatly the adversities of this life. (Sir_36:24)—Schröder: The twilight resting upon the field is, in nature, what the vesper-bell is in the Church.—Rebekah throws herself from the animal she rode, immediately, in an impulsive, hasty manner.—The Arabian woman still comes down from her camel when she meets a man of the same or higher rank than herself. Niebuhr was a witness of such a meeting (1Sa_25:23; Psa_45:12).—The bride was constantly led veiled to the bridegroom. After the completed marriage, he could first see her with her face unveiled.—In Gen_24:16 above, as also Rachel, Gen_29:9, Rebekah was engaged in her duties, and therefore, as was customary, without the veil.—(The above-quoted allegory of Rambach: As that (marriage of Isaac) happened according to the appointment of his father Abraham, so this (espousal of Christ) is according to the good pleasure of the Father, etc.)
Footnotes:
[1][Gen_24:2.—Heb. his servant, the elder of his house.—A. G.]
[2]Gen_24:12.—Heb. cause it to occur.—A. G.]
[3]Gen_24:38.—אמ לא, if thou shalt not.—A. G.]
[4]Gen_24:65.—Heb. and said.—A. G.]
[5] [Here the term elder approaches its official signification. Murphy, p. 353.—A. G.]
[“The elder was not a title of age, but of office. It passed into the Church, coming down to us from the Jewish Church.” Jacobus.—A. G.]
[6][Since the generative virtue in the patriarch was through the promise blessed and sanctified by Jehovah, its seat was a sacred place, by contact with which the person swearing placed himself in union with Jehovah, the God of the promise. Baumgarten, p. 241. Kurtz regards the thigh as the seat of strength and firmness.—A. G.]
[7][Aram included more than Mesopotamia.—A. G.]
[8][Pictorial Bible.—A. G.]
[9][Keil urges also, that the Hithp. form of the verb to look, would be to look round here and there restlessly, which would not suit the sense here.—A. G.]
[10][There is a striking contrast between Jacob and Laban; starting from points in many respects alike, the one gradually becomes better, the other worse. See Wordsworth, p, 107.—A. G.]
[11][Also Pictorial Bible, and the books of travels.—A. G.]
[12][The “South Country.” The נֶגֶב includes more than the country south of Palestine. The south country may have embraced Hebron. Comp. Gen_13:3.—A. G.]
[13][Those who would see the resemblance here alluded to, elevated into a type, and drawn out at length, may consult Wordsworth, p. 107, who is rich in these—at times fancies, and at times very striking suggestions.—A. G.]
[14][The bracelets were from four to five ounces in weight—their value would depend upon the precious stones connected with them. Bush, ii. p. 43.—A. G.]
[15][This is clearly the proper way of reconciling the two statements.—A. G.]
[16][German: heirathen from heiren, i.e., miethen kaufen.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. Well stricken in age — Hebrews, gone into…
1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Gen_25:7.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1–9. Abraham’s Commission to his Servant
1–9. Abraham’s Commission to his Servant
1. well stricken in age] Cf. Gen_18:11. The Hebrew phrase means “going in days,” just as we should say “advanced in years.” Cf. Luk_1:7.
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had blessed] Cf. Gen_24:35.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Abraham was old.—As Isaac was thirty-seven years of…
XXIV.
MARRIAGE OF ISAAC AND REBEKAH.
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(1) Abraham was old.—As Isaac was thirty-seven years of age when Sarah died (Gen_23:1), and forty at his marriage (Gen_25:20), Abraham, who was a centenarian at Isaac’s birth, would now be nearly 140. As he lived to be 175 (Gen_25:7), he survived Isaac’s marriage thirty-five years, and lived to see Esau and Jacob nearly grown up.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain Genesis 24
Genesis 24
The connection of this chapter, with the two which precede it, is worthy of notice. In Gen. 22 the son is offered up; in Gen. 23 Sarah is laid aside; and in Gen. 24 the servant is sent forth to procure a bride for him who had been, as it were, received from the dead in a figure. This connection, in a very striking manner, coincides with the order of events connected with the calling out of the Church. whether this coincidence is to be regarded as of divine origin, will, it may be, raise a question in the minds of some; but it must at least be regarded as not a little remarkable.
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When me turn to the New Testament, the grand events which meet our view are, first, the rejection and death of Christ; secondly, the setting aside of Israel after the flesh; and, lastly, the calling out of the Church to occupy the high position of the bride of the Lamb.
Now, all this exactly corresponds with the contents of this and the two preceding chapters. The death of Christ needed to be an accomplished fact, ere the Church, properly so called, could be called out. "The middle wall of partition" needed to be broken down, ere the "One new man" could be developed. It is well to understand this in order that we may know the place which the Church occupies in the ways of God. So long as the Jewish economy subsisted there was the most strict separation maintained between Jew and Gentile, and hence the idea of both being united in one new man was far removed from the mind of a Jew. He was led to view himself in a position of entire superiority to that of a gentile, and to view the latter as utterly unclean, to whom it was unlawful to come in. (Acts 10: 28)
If Israel had walked with God according to the truth of the relationship into which He had graciously brought them, they would have continued in their peculiar place of separation and superiority; but this they did not do; and, therefore, when they had filled up the measure of their iniquity, by crucifying the Lord of life and glory, and rejecting the testimony of the Holy Ghost, we find St. Paul is raised up to be the minister of a new thing, which was held back in the counsels of God, while the testimony to Israel was going on. "For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God, which is given me to you-ward: how that by revelation he made known unto me the mystery which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets (i.e., New Testament prophets, tois hagiois apostolois autou kai prophetais) by the Spirit; that the gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel." (Eph. 3: 1-6) This is conclusive. The mystery of the Church, composed of Jew and Gentile, baptised by one Spirit into one body, united to the glorious Head in the heavens, had never been revealed until Paul’s day. Of this mystery the apostle goes on to say, "I was made a minister, according to the gift of the grace of God, given unto me, by the effectual working of his power." (Ver. 7) The apostles and prophets of the New Testament formed, as it were, the first layer of this glorious building. (See Eph. 2: 20) This being so, it follows, as a consequence, that the building could not have been begun before. If the building had been going on from the days of Abel, downwards, the apostle would then have said, "the foundation of the Old Testament saints." But he has not said so, and therefore we conclude that, whatever be the position assigned to the Old Testament saints, they cannot possibly belong to a body which had no existence, save in the purpose of God, until the death and resurrection of Christ, and the consequent descent of the Holy Ghost. Saved they were, blessed be God; saved by the blood of Christ, and destined to enjoy heavenly glory with the Church; but they could not have formed a part of that which did not exist for hundreds of years after their time.
It were easy to enter upon a more elaborate demonstration of this most important truth, were this the place for so doing; but I shall now go on with our chapter, having merely touched upon a question of commanding interest, because of its being suggested by the position of Genesis 24.
There may be a question, in some minds, as to whether we are to view this deeply-interesting portion of scripture as a type of the calling out of the Church by the Holy Ghost. For myself, I feel happier in merely handling it as an illustration of that glorious work. We cannot suppose that the Spirit of God would occupy an unusually long chapter with the mere detail of a family compact, were that compact not typical or illustrative of some great truth. "whatsoever things were written aforetime, were written for our learning." This is emphatic. What, therefore, are we to learn from the chapter before us? I believe it furnishes us with a beautiful illustration or foreshadowing of the great mystery of the Church. It is important to see that, while there is no direct revelation of this mystery in the Old Testament, there are, nevertheless, scenes and circumstances which, in a very remarkable manner, shadow it forth; as, for example, the chapter before us. As has been remarked, the son being, in a figure, offered up, and received again from the dead; the original parent stem, as it were, being laid aside, the messenger is sent forth by the father to procure a bride for the son.
Now, in order to the clear and full understanding of the contents of the entire chapter, we may consider the following points, viz., 1, the oath; 2, the testimony; 3, the result. It is beautiful to observe that the call and exaltation of Rebekah were founded upon the oath between Abraham and his servant. She knew nothing of this, though she was, in the purpose of God, so entirely the subject of it all. So is it exactly with the Church of God as a whole and each constituent part. "In thy book were all my members written, which in continuance were fashioned, when as yet there were none of them." (Ps. 139: 16) "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies in Christ; according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." (Eph. 1: 3, 4) "For whom he did foreknow, he also did predestinate to be conformed to the image of His Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." (Rom. 8: 20, 30) These scriptures are all in beautiful harmony with the point immediately before us. The call, the justification, and the glory of the Church, are all founded on the eternal purpose of God - His word and oath, ratified by the death, resurrection, and exaltation of the Son. Far back, beyond the bounds of time, in the deep recesses of God’s eternal mind, lay this wondrous purpose respecting the Church, which cannot, by any means, be separated from the divine thought respecting the glory of the Son. The oath between Abraham and the servant had for its object the provision of a partner for the son. It was the father’s desire with respect to the son that led to Rebekah’s after-dignity. It is happy to see this. Happy to see how the Church’s security and blessing stand inseparably connected with Christ and His glory. "For the man is not of the woman, but the woman of the man. Neither was the man created for the woman; but the woman for the man." (1 Cor. 11: 8, 9) So it is in the beautiful parable of the marriage supper; "the kingdom of heaven is like unto a certain king which made a marriage for his son." (Matt. 22: 2) The Son is the Grand object of all the thoughts and counsels of God: and if any are brought into blessing, or glory, or dignity, it can only be in connection with Him. ALL title to these things, and even to life itself, was forfeited by sin; but Christ met all the penalty due to sin; He made Himself responsible for everything on behalf of His body the Church; He was nailed to the cross as her representative He bore her sins in His own body on the tree, and went down into the grave under the full weight of them. Hence, nothing can be more complete than the Church’s deliverance from all that was against her. She is quickened out of the grave of Christ, where all her trespasses were laid. The life which she has is a life taken up at the other side of death, after every possible demand had been met. Hence, this life is connected with, and founded upon, divine righteousness, inasmuch as Christ’s title to life is founded upon His having entirely exhausted the Power of death; and He is the Church’s life. Thus the Church enjoys divine life; she stands in divine righteousness; and the hope that animates her is the hope of righteousness. (See, amongst many other scriptures, John 3: 16, 36; John 5: 39, 40; John 6: 27, 40, 47, 68; John 11: 25; John 17: 2; Rom. 5: 21; Rom. 6: 23; 1 Tim. 1: 16; 1 John 2: 25; 5: 20; Jude 21; Eph. 2: 1-6, 14, 15; Col. 1: 12-22 Col. 2: 10-15; Rom 1: 17; Rom 3: 21-26; Rom 4: 5, 23-25; 2 Cor. 5: 21; Gal. 5: 5)
These scriptures most fully establish the three points, viz., the life, the righteousness, and the hope of the Church, all of which flow from her being one with Him who was raised from the dead. Now, nothing can be so calculated to assure the heart as the conviction that the Church’s existence is essential to the glory of Christ. "The woman is the glory of the man." (1 Cor. 11: 7) And again, the Church is called "the fullness of him that filleth all in all." (Eph. 1: 23) This last is a remarkable expression. The word translated "fullness" means the complement, that which, being added to something else, makes up a whole. Thus it is that Christ the Head, and the Church the body, make up the "one new man." (Eph. 2: 15) Looking at the matter in this point of view, it is no marvel that the Church should have been the object of God’s eternal counsels. When me view her as the body, the Bride, the companion, the counterpart, of His only-begotten Son, we feel that there was, through grace, wondrous reason for her being so thought of before the foundation of the world. Rebekah was necessary to Isaac, and therefore, she was the subject of secret counsel while yet in profound ignorance about her high destiny ALL Abraham’s thought was about Isaac. "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." Here we see that the all-important point was, "a wife unto my son." "It is not good that the man should be alone." This opens up a very deep and blessed view of the Church. In the counsels of God she is necessary to Christ; and in the accomplished work of Christ, divine provision has been made for her being called into existence.
While occupied with such a character of truth as this, it is no longer a question as to whether God can save poor sinners; He actually wants to "make a marriage" for his Son," and the Church is the destined bride - she is the object of the Father’s purpose, the object of the Son’s love, and of the testimony of the Holy Ghost. She is to be the sharer of all the Son’s dignity and glory, as she is the sharer of all that love of which He has been the everlasting object. Hear His own words, "And the glory which thou gavest me, I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me." (John 17: 22, 23) This settles the whole question. The words just quoted give us the thoughts of Christ’s heart in reference to the Church. She is to be as He is, and not only so, but she is so even now, as St. John tells us, "Herein is love perfected with us, that we may have boldness in the day of judgement: because as he is, so are we in this world." (1 John 4: 17) This gives full confidence to the soul. "We are in him that is true, in his Son Jesus Christ. This is the true God and eternal life." (2 John 5: 20) There is here no ground for uncertainty. Everything is secured for the bride in the bridegroom. ALL that belonged to Isaac became Rebekah’s because Isaac was hers; and so all that belongs to Christ is made available to the Church. "ALL things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ’s, and Christ is God’s." (1 Cor. 3: 21-23) Christ is "head over all things to the Church." (Eph. 1: 22) It will be His joy, throughout eternity, to exhibit the Church in all the glory and beauty with which He has endowed her, for her glory and beauty will be but the reflection of His. Angels and principalities shall behold in the Church the marvellous display of the wisdom, power, and grace of God in Christ.
But we shall now look at the second point for consideration, viz., the testimony. Abraham’s servant carried with him a very distinct testimony. "And he said, I am Abraham’s servant. And the Lord hath blessed My master greatly, and he is become greet; and he hath given him flocks, and herds, and silver, and gold, and men servants, and maid servants, and camels, and asses. 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." (Ver. 34-36) He reveals the father and the son. Such was his testimony. He speaks of the vast resources of the father, and of the son’s being endowed with all these in virtue of his being "the only-begotten," and the object of the father’s love. With this testimony he seeks to obtain a bride for the son.
ALL this, I need hardly remark, is strikingly illustrative of the testimony with which the Holy Ghost was sent from heaven upon the day of Pentecost. "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (John 15: 26) Again, "Howbeit when he the Spirit of truth is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me: for he shall receive of mine and show it unto you." All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you. (John 16: 13-15) The coincidence of these words with the testimony of Abraham’s servant is instructive and interesting. It was by telling of Isaac that he sought to attract the heart of Rebekah; and it is, as we know, by telling of Jesus, that the Holy Ghost seeks to draw poor sinners away from a world of sin and folly into the blessed and holy unity of the body of Christ. "He shall take of mine and show it Unto you." The Spirit of God will never lead any one to look at Himself or His work; but only and always at Christ. Hence, the more really spiritual any one is, the more entirely will he be occupied with Christ.
Some there are who regard it as a great mark of spirituality to be ever looking in at their own hearts, and dwelling upon what they find there, even though that be the work of the Spirit. This is a great mistake. So far from its being a proof of spirituality, it is a proof of the very reverse, for it is expressly declared of the Holy Ghost that "He shall take of mine and show it unto you." Therefore, whenever one is looking inward, and building on the evidences of the Spirit’s work there, he may be assured he is not led by the Spirit of God, in so doing. It is by holding up Christ that the Spirit draws souls to God. This is very important. The knowledge of Christ is life eternal; and it is the Father’s revelation of Christ, by the Holy Ghost, that constitutes the basis of the Church. When Peter confessed Christ to be the Son of the Living God, Christ’s answer was, "blessed art thou, Simon Barjonah; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say unto thee, that thou art Peter; and upon this rock I will build my church; and the gates of hell shall not prevail against it." (Matt. 16: 17, 18) What rock? Peter? God forbid. "This rock" (taute te petra) simply means the Father’s revelation of Christ, as the Son of the living God, which is the only means by which any one is introduced into the assembly of Christ. Now this opens to us, very much, the true character of the gospel. It is, pre-eminently and emphatically, a revelation - a revelation not merely of a doctrine, but of a Person - the Person of the Son. This revelation being received by faith, draws the heart to Christ, and becomes the spring of life and power - the ground of membership - the power of fellowship. "When it pleased God.....to reveal His Son in me," &c. Here we have the true principle of "the rock," viz., God revealing His Son. It is thus the superstructure is reared up; and on this solid foundation it reposes, according to God’s eternal purpose.
It is therefore peculiarly instructive to find in this 24th of Genesis such a marked and beautiful illustration of the mission and special testimony of the Holy Ghost. Abraham’s servant, in seeking to procure a bride for Isaac, sets forth all the dignity and wealth with which he had been endowed by the father; the love of which he was the object; and, in short, all that was calculated to affect the heart, and draw it off from present things. He showed Rebekah an object in the distance, and set before her the blessedness and reality of being made one with that beloved and highly favoured object. ALL that belonged to Isaac would belong to Rebekah too, when she became part of him. Such was his testimony. Such, also, is the testimony of the Holy Ghost. He speaks of Christ, the glory of Christ, the beauty of Christ, the fullness of Christ, the grace of Christ, "the unsearchable riches of Christ," the dignity of His Person, and the perfectness of His work.
Moreover, he sets forth the amazing blessedness of being one with such a Christ, "members of His body, of his flesh, and of his bones." Such is the Spirit’s testimony always; and herein we have an excellent touchstone by which to try all sorts of teaching and preaching. The most spiritual teaching will ever be characterised by a full and constant presentation of Christ. He will ever form the burden of such teaching. The Spirit cannot dwell on ought but Jesus. Of Him He delights to speak. He delights in setting forth His attractions and excellencies. Hence, when a man is ministering by the power of the Spirit of God, there will always a be more of Christ than anything else in his ministry. There will be little room in such ministry for human logic and reasoning. Such things may do very well where a man desires to set forth himself; but the Spirit’s sole object be it well remembered by all who minister - will ever be to set forth Christ.
Let us now look, in the last place, at the result of all this. Truth, and the practical application of truth, are two very different things. It is one thing to speak of the peculiar glories of the Church, and quite another thing to be practically influenced by those glories. In Rebekah’s case the effect was most marked and decisive. The testimony of Abraham’s servant sank down into her ears, and into her heart, and entirely detached her heart’s affections from the scene of things around her. She was ready to leave all and follow after, in order that she might apprehend that for which she had been apprehended. It was morally impossible that she could believe herself to be the subject of such high destinies, and yet continue amid the circumstances of nature. It the report concerning the future were true, attachment to the present was the worst of folly. If the hope of being Isaac’s bride, joint-heir with him of all his dignity and glory, if this were a reality, then to continue to tend Laban’s sheep would be practically to despise all that God had, in grace, set before her.
But, no, the prospect was far too bright to be thus lightly given up. True, she had not yet seen Isaac, nor yet the inheritance, but she had believed the report, the testimony of him, and had received, as it were, the earnest of it, and these were enough for her heart; and hence she unhesitatingly arises and expresses her readiness to depart in the memorable words," I will go." "She was fully prepared to enter upon an unknown path in companionship with one who had told her of an object far away, and of a glory connected with him, to which she was about to be raised. "I will go," said she, and "forgetting the things which were behind, and reaching forth toward the things which were before, she pressed toward the mark for the prize of her high calling." Most touching and beautiful illustration this of the Church, under the conduct of the Holy Ghost, going onward to meet her heavenly Bridegroom. This is what the Church should be; but, alas! there is sad failure here. There is little of that holy alacrity in laying aside every weight and every entanglement, in the power of communion with the Holy Guide and Companion of our way, whose office and delight it is to take of the things of Jesus, and show them unto us; just as Abraham’s servant took of the things of Isaac, and showed them to Rebekah: and no doubt, too, he found his joy in pouring fresh testimonies concerning the son into her ear, as they moved onward toward the consummation of all her joy and glory. Thus it is, at least with our heavenly guide and companion. He delights to tell of Jesus, "He shall take of mine and show it unto you;" and again, "he shall show you things to come." Now, this is what we really want, this ministry of the Spirit of God, unfolding Christ to our souls, producing earnest longing to see Him, as He is, and be made like Him for ever. Nought but this will ever detach our hearts from earth and nature. What, save the hope of being associated with Isaac, would ever have: led Rebekah to say, "I will go," when her "brother and her mother said, Let the damsel abide with us a few days, at least ten." And so with us: nothing but the hope of seeing Jesus as He is, and being like Him, will ever enable or lead us to purify ourselves, even as He is pure.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And Abraham was old and well stricken in age:…
And Abraham was old and well stricken in age: literally, lone into days, (cf. Gen_18:11) being now about 140 (vide Gen_25:20) and the Lord Jehovah not because the chapter is the exclusive composition of the Jehovist (Tuch, Bleek, Kalisch), but because the writer aims at showing how the God of redemption provided a bride for the heir of the promise (Hengstenberg) had blessed Abraham in all things.
Vers. 1-9.
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A bride for the heir. 1. Abraham and Eliezer, or the mission for the bride.
I THE TRUSTY MESSENGER.
1. His designation.
1. From official position, a servant.
2. From venerable age, the old man or ancient of the house.
3. From superior dignity, the steward or ruler over Abraham"s property.
1. His qualification.
1. Obedient, as became a slave or servant.
2. Faithful, as was required of a steward.
3. Prudent, as might have been expected of age.
II THE IMPORTANT COMMISSION.
1. The purport of it. "To take a wife for Isaac." A step of greatest moment for the happiness of Isaac, the fulfillment of the promise, and the onward development of the Church.
2. The reason of it.
(1) Abraham"s advancing years. The patriarch was "gone into days," and had no time to waste if he desired to see Isaac well married before he followed Sarah to Machpelah.
(2) Abraham"s prosperous estate. "The Lord had blessed him in all things," left nothing that his soul could desire to complete the cup of his terrestrial happiness, except the wedding of his son to a godly partner.
(3) Isaac"s obvious disinclination to seek a wife for himself, his placid and pensive temperament disposing him rather to cling with mournful tenderness to the memory of a beloved mother than to anticipate the felicities of conjugal affection.
(4) Eliezer"s admirable fitness for the contemplated mission.
III THE SOLEMN ADJURATION.
1. The motto of the oath. "Put, I pray thee, thy band under my thigh." For the significance of this ancient ceremony consult Exposition.
2. The power of the oath. This was derived from the character of the Divine Being the Lord God of heaven and of earth in whose presence it was taken, to whose witness it appealed, and whose wrath it invoked in case of failure to perform what was vowed.
3. The tenor of the oath.
(1) Negative not to marry Isaac to a daughter of the Canaanites, an already doomed race; and
(2) positive to seek a wife for Sarah"s son among his kinsmen in Padanaram, amongst whom as yet the knowledge of the true God was retained.
IV THE REASONABLE APPREHENSION.
1. Natural. A priori there was little probability that a modest girl would consent on the invitation of a stranger to leave her home and kindred, accompany him into a distant land, and wed a man (even though a relative) whom she had never seen; and in a similar way reason can make out a case against almost every step in the distinctly Christian life as being unlikely, improbable, imprudent.
2. Unbelieving. The aged ambassador"s anxiety was not shared in by the patriarch, whose faith had already reasoned out the successful termination of the contemplated expedition. And so again in the Christian life, difficulties which to sagacious reason appear insurmountable, to simpleminded faith cease to exist.
3. Unnecessary. When discovered and interrogated, the maiden was quite willing to become Isaac"s bride. Many of the saint"s fears are of his own making, like this of Abraham"s servant, and in the end are found to have been superfluous.
V THE RESOLUTE PROHIBITION. "Beware that thou bring not my son thither again." To do so would be
1. To reverse the Divine call which had brought the patriarch from Mesopotamia.
2. To endanger the inheritance by exposing Isaac to the temptation of remaining in Mesopotamia, should his wife prove unwilling to return.
Learn
1. The interest which should be taken by pious parents in the marriage of their children.
2. The care which should be exercised by those who marry to secure pious partners.
3. The lawfulness of imposing and taking oaths on important occasions, and for sufficient reasons.
4. The clearer sight which belongs to faith than to sense and reason.
5. The folly of anticipating difficulties that may never arise.
6. The danger of taking any step in life without Divine guidance or instruction.
7. The sin of renouncing one"s religion for the sake of a wife.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Thou shalt not take a wife unto my son…
Gen_24:1-9
Thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: but thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac
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Abrahams provision for the marriage of his son
I.
HUMAN PRUDENCE.
1. He accepts the fact that his time for making such a provision is short (Gen_24:1).
2. He is careful about the family from whence his sons wife is to spring (Gen_24:3).
3. He relies upon human faithfulness.
II. RELIGIOUS FAITH.
1. He gratefully recognizes the hand of God in all his past life (Gen_24:1).
2. He recognizes the supreme control of God over all things.
3. He acts upon the known will of God.
4. While he trusts in human faithfulness, he recognizes the importance of binding men by a sense of religious fear and duty (Gen_24:3; Gen_24:9). (T. H. Leale.)
Isaacs marriage
I. THE SELECTION OF THE BRIDE. Abraham gave this command--
1. Because the Canaanites differed from Isaac in their taste. They were steeped in vile sins and disgusting depravity.
2. Because a bad influence might be exerted on Isaacs mind.
3. Because the Canaanites were to be destroyed.
II. THE MEANS EMPLOYED TO ENSURE SUCCESS.
1. Human instrumentality.
2. Trust in God.
3. Self-renunciation.
III. THE SPIRIT IN WHICH THIS MARRIAGE WAS CONSUMMATED.
1. In a modest spirit (Gen_24:65).
2. In a confident spirit (Gen_24:58).
3. In a loving spirit (Gen_24:67). (Homilist.)
How Isaac got his wife
I. THE CAREFUL FATHER.
1. Abrahams godliness (Gen_24:3).
2. Abrahams steadfast faith in Gods promises and Gods providence (Gen_24:7-8).
3. Abrahams prudent precautions.
II. THE PRAYERFUL SERVANT.
1. His prayer.
2. His patience.
3. His praise,
4. His prudence.
III. THE WISHED-FOR WIFE.
1. Her beauty.
2. Her graciousness.
3. Her energy.
4. Her resoluteness.
IV. THE ISSUE.
1. What Abraham desired.
2. What Eliezer prayed for.
3. What Isaac wanted. (W. S. Smith, B. D.)
Abrahams conduct in this matter
In this domestic concern of Abraham we see several of the most prominent features of his character.
1. His decided aversion to idolatry (Gen_24:3). Had Abraham then contracted a prejudice against his neighbours? This does not appear by what occurred between them in the last chapter. He does not complain of their treatment of him, but of his God. He has no objection to an exchange of civilities with them; but to take their daughters in marriage was a sure way to corrupt his own family. The great design of God in giving the land to Abrahams posterity was the eventual overthrow of idolatry, and the establishment of His true worship on earth. To what purpose, then, was he called from amongst Chaldean idolaters, if his son join affinity with those of Canaan?
2. His godliness. There does not appear in all this concern the least taint of worldly policy, or any of those motives which usually govern men in the settlement of their children. No mention is made of riches, or honours, or natural accomplishments; but merely of what related to God. Let not the woman be a daughter of Canaan, but of the family of Nahor, who had forsaken Chaldean idolatry, and with Milcah his wife had settled in Haran, and who was a worshipper of the true God.
3. His faith and obedience. The servant being about to bind himself by oath, is tenderly concerned he should engage in more than he should be able to accomplish. Peradventure, saith he, the woman will not follow me into this land: must I needs bring thy son again into the land whence thou camest? No; as Isaac must not marry a daughter of Canaan, neither must he leave Canaan to humour a daughter of Haran; for though Canaan! daughters are to be shunned, yet Canaan itself is to be chosen as the Lords inheritance bestowed on the promised seed. Nor do these supposed difficulties at all deter Abraham; The Lord God of heaven, saith he, who took me from my fathers house, and from the land of my kindred, and who spake unto me, and 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. (A. Fuller.)
A worthy servant
Melancthons friends were astonished at his liberality, and wondered how, with his small means, he could afford to give so much in charity. It is said to have been principally owing to the care and good management of an excellent and faithful servant named John, a native of Sweden. The whole duty of provisioning the family was entrusted to this domestic, whose care, assiduity, and prudence amply justified the unbounded confidence reposed in him. He made the concerns of the family his own, avoiding all needless expenditure, and watching with a jealous eye his masters property. He was also the first instructor of the children during their infancy. John grew old in his masters service, and expired in his house amidst the affectionate regrets of the whole family. Melancthon invited the students of the university to attend the funeral of his faithful servant, delivered an oration over his grave, and composed a Latin epitaph for his tombstone.
A sympathetic servant
They that are in power should be extremely cautious to commit the execution of their plans, not only to those who are able, but to those who are willing. As servants and instruments it is their duty to do their best, but their employers are never so sure of them as when their duty is also their pleasure. To commit the execution of a purpose to one who disapproves of the plan of it is to employ but one-third of the man; his heart and his head are against you, you have commanded only his hands. (Colton.)
A marriage contracted in the Lord
I. Abraham, in this matter, is evidently guided by a higher wisdom than his own; although he is left apparently to consult and act for himself. Both Abraham and his servant regard the transaction in which they are now engaged as essentially connected with the covenant of which Isaac, or rather Isaacs seed, was to be the heir. They look upon the arrangement of this marriage as an important step in the way of the fulfilment of the covenant. And hence, by an appeal to the covenant and to its seal, they hallow it.
II. Such being the spirit in which this commission is given by the aged patriarch, and undertaken by his confidential servant--the execution of it is in entire harmony with its commencement. The preparation for the journey is simple; the execution of it is safe. He forms his plan of conduct--the most expedient and most likely to be successful that could well bedevised. He spreads it out before God. And he humbly seeks Divine countenance and co-operation.
III. It is a striking and singular thing that now presents itself. The incident at the well, &c.
IV. The preliminaries of this affair having passed off so auspiciously--so manifestly, as all the parties concerned acknowledge, under the immediate and supernatural providence of God--the negotiation proceeds happily to its issue, and the marriage-treaty is simply and satisfactorily concluded.
V. Thus, as to all that is essential to it, the treaty of marriage is fully ratified, according to all the usages of Eastern hospitality, and in a sense, too, with all the munificence of princely state. It is now merely a question of time and circumstance--as to when and how the treaty is to be carried out.
VI. And now the strange embassy is well ended. The journey back to Canaan is without adventure or interruption. The caravan, with its attendant camels and bands of servants, is drawing near to the place where Abrahams tents are pitched. What tumultuous thoughts are filling the bosom of the young stranger! Her venerable friend is not unmoved himself. The first glimpse of his masters encampment, in the distance afar off, stirs his soul to its warmest depths. He has right joyous news to impart to the aged pilgrim; he has a gracious daughter to present to him. And that daughter--may she not well be agitated as she approaches the unknown scene of the great crisis of her life, in profoundest darkness as to what the colour of that life is to be? What a meeting on that calm summers night! It is faith meeting faith--faith venturous and bold, meeting faith meditative and meek! (R. S. Candlish, D. D.)
A bride for the heir
On the mothers funeral there followed, after an interval, the wedding of her son. The sequence is according to nature. As one generation goes, the next succeeds; and life is made up of just such contrasts. There was no unseemly haste. With that leisurely disregard for time which characterized the age, three whole years were given to mourning. A connection can be traced, notwithstanding, between the funeral and the marriage. For one thing, the loss of his wife must have warned Abraham of the passing away of his own generation, and recalled him to the duty of providing for the permanence of the chosen line. Already Isaac was verging on the age of forty; yet he does not appear of his own accord to have contemplated marriage or taken any steps towards it. His placid and inactive temper seemed likely to cling to memories of the past rather than provide for the future. One can well believe how tender must have been Sarahs affection for a son long waited for, divinely bestowed, and worthy of her love. With not less warmth did the son return his mothers fondness. As the months grew into years, his grief for her loss seems to have grown more settled. There came to be some risk of its sapping the healthy vitality of his manhood. For Isaacs own sake, it was time to rouse him by a fresh interest, and fill up the blank over which he was disposed to brood. (J. O. Dykes, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Genesis 24
ISAACS MARRIAGE
Genesis 24
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"Favour is deceitful, and beauty is vain; but a woman that feareth the Lord, she shall be praised."- Pro_31:30.
"WHEN a son has attained the age of twenty years, his father, if able, should marry him, and then take his hand and say, I have disciplined thee, and taught thee, and married thee; I now seek refuge with God from thy mischief in the present world and the next." This Mohammedan tradition expresses with tolerable accuracy the idea of the Eastern world, that a father has not discharged his responsibilities towards his son until he finds a wife for him. Abraham no doubt fully recognised his duty in this respect, but he had allowed Isaac to pass the usual age. He was thirty-seven at his mothers death, forty. when the events of this chapter occurred. This delay was occasioned by two causes. The bond between Isaac and his mother was an unusually strong one; and alongside of that imperious woman a young wife would have found it even more difficult than usual to take a becoming place. Besides, where was a wife to be found? No doubt some of Abrahams Hittite friends would have considered any daughter of theirs exceptionally fortunate who should secure so good an alliance. The heir of Abraham was no inconsiderable person even when measured by Hittite expectations. And it may have taxed Abrahams sagacity to find excuses for not forming an alliance which seemed so natural, and which would have secured to him and his heirs a settled place in the country. This was so obvious, common, easily accomplished a means of gaining a footing for Isaac among somewhat dangerous neighbours, that it stands to reason Abraham must often have weighed its advantages.
But as often as he weighed the advantages of this solution of his difficulty, so often did he reject them. He was resolved that the race should be of pure Hebrew blood. His own experience in connection with Hagar had given this idea a settled prominence in his mind. And, accordingly, in his instructions to the servant whom he sent to find a wife for Isaac, two things were insisted on-1st, that she should not be a Canaanite; and, 2d, that on no pretext should Isaac be allowed to leave the land of promise and visit Mesopotamia. The steward, knowing something of men and women, foresaw that it was most unlikely that a young woman would forsake her own land and preconceived hopes and go away with a stranger to a foreign country. Abraham believes she will be persuaded. But in any case, he says, one thing must be seen to; Isaac must on no account be induced to leave the promised land even to visit Mesopotamia. God will furnish Isaac with a wife without putting him into circumstances of great temptation, without requiring him to go into societies in the slightest degree injurious to his faith. In fact, Abraham refused to do what countless Christian mothers of marriageable sons and daughters do without compunction. He had an insight into the real influences that form action and determine careers which many of us sadly lack.
And his faith was rewarded. The tidings from his brothers family arrived in the nick of time. Light, he found, was sown for the upright. It happened with him as it has doubtless often happened with ourselves, that though we have been looking forward to a certain time with much anxiety, unable even to form a plan of action, yet when the time actually came, things seemed to arrange themselves, and the thing to do became quite obvious. Abraham was persuaded God would send His angel to bring the affair to a happy issue. And when we seem drifting towards some great upturning of our life, or when things seem to come all of a sudden and in crowds upon us, so that we cannot judge What we should do, it is an animating thought that another eye than ours is penetrating the darkness, finding for us a way through all entanglement and making crooked things straight for us.
But the patience of Isaac was quite as remarkable as the faith of Abraham. He was now forty years old, and if, as he had been told. the great aim of his life, the. great service he was to render to the world, was bound up with the rearing of a family, he might with some reason be wondering why circumstances were so adverse to the fulfilment of this vocation. Must he not have been tempted, as his father had been, to take matters into his own hand? Fathers are perhaps too scrupulous about telling their sons instructive passages from their own experience; but when Abraham saw Isaac exercised and discomposed about this matter, he can scarcely have failed to strengthen his spirit by telling him something of his own mistakes in life. Abraham must have seen that everything depended on Isaacs conduct, and that he had a very difficult part to play. He himself had been supernaturally encouraged to leave his own land and sojourn in Canaan; on the other hand, by the time Jacob grew up, the idea of the promised land had become traditional and fixed; though even Jacob, had he found Laban a better master, might have permanently renounced his expectations in Canaan. But Isaac enjoyed the advantages neither of the first nor of the third generation. The coming into Canaan was not his doing, and he saw how little of the land Abraham had gained. He was under strong temptation to disbelieve. And when he measured his condition with that of other young men, he certainly required unusual self-control. And to every one who would urge, Youth is passing, and I am not getting what I expected at Gods hand; I have not received that providential leading I was led to expect, nor do I find that my life is made simpler; it is very well to tell me to wait, but life is slipping away, and we may wait too long-to every one whose heart urges such murmurs, Abraham through Isaac would say: But if you wait for God you get something, some positive good, and not some mere appearance of good; you at last do get begun, you get into life at the right door; whereas, if you follow some other way than that which you believe God wishes to lead you in, you get nothing.
Isaacs continence had its reward. In the suitableness of Rebekah to a man of his nature, we see the suitableness of all such gifts of God as are really waited for at His hand. God may keep us longer waiting than the world does, but He gives us never the wrong thing. Isaac had no idea of Rebekahs character: he could only yield himself to Gods knowledge of what he needed; and so there came to him, from a country he had never seen, a help-meet singularly adapted to his own character. One cannot read of her lively, bustling, almost forward, but obliging and generous conduct at the well, nor of her prompt, impulsive departure to an unknown land, without seeing, as no doubt Eliezer very quickly saw, that this was exactly the woman for, Isaac. In this eager, ardent, active, enterprising spirit, his own retiring and contemplative, if not sombre disposition found its appropriate relief and stimulus. Hers was a spirit which might indeed, with so mild a lord, take more of the management of affairs than was befitting; and when the wear and tear of life had tamed down the girlish vivacity with which she spoke to Eliezer at the well, and leapt from the camel to meet her lord, her active-mindedness does appear in the disagreeable shape of the clever scheming of the mother of a family. In her sons you see her qualities exaggerated: from her, Esau derived his activity and openhandedness; and in Jacob, you find that her self-reliant and unscrupulous management has become a self-asserting craft which leads him into much trouble, if it also sometimes gets him out of difficulties. But such as Rebekah was, she was quite the woman to attract Isaac and supplement his character.
So in other cases where you find you must leave yourself very much in Gods hand, what He sends you will be found more precisely adapted to your character than if you chose it for yourself. You find your whole nature has been considered.-your aims, your hopes, your wants, your position, whatever in you waits for something unattained. And as in giving to Isaac the intended mother of the promised seed, God gave him a woman who fitted in to all the peculiarities of his nature, and was a comfort and a joy to him in his own life; so we shall always find that God, in satisfying His own requirements, satisfies at the same time our wants-that God carries forward His work in the world by the satisfaction of the best and happiest feelings of our nature, so that it is not only the result that is blessedness, but blessing is created along its whole course.
Abrahams servant, though not very sanguine of success, does all in his power to earn it. He sets out with an equipment fitted to inspire respect and confidence. But as he draws nearer and nearer to the city of Nahor, revolving the delicate nature of his errand, and feeling that definite action must now be taken, he sees so much room for making an irreparable mistake that he resolves to share his responsibility with the God of his master. And the manner in which he avails himself of Gods guidance is remarkable. He does not ask God to guide him to the house of Bethuel; indeed, there was no occasion to do so, for any child could have pointed out the house to him. But he was a cautious person, and he wished to make his own observations on the appearance and conduct of the younger women of the household, before in any way committing himself to them. He was free to make these observations at the well; while he felt it must be very awkward to enter Labans house with the possibility of leaving it dissatisfied. At the same time, he felt it was for God rather than for him to choose a wife for Isaac. So he made an arrangement by which the interposition of God was provided for. He meant to make his own selection, guided necessarily by the comparative attractiveness of the women who came for water, possibly also by some family likeness to Sarah or Isaac he might expect to see in any women of Bethuels house; but knowing the deceitfulness of appearances, he asked God to confirm and determine his own choice by moving the girl he should address to give him a certain answer. Having arranged this, "Behold! Rebekah came out with her pitcher upon her shoulder, and the damsel was very fair to look upon." In the Bible the beauty of women is frankly spoken of without prudery or mawkishness as an influence in human affairs. The beauty of Rebekah at once disposed Eliezer to address her, and his first impression in her favour was confirmed by the obliging, cheerful alacrity with which she did very much more than she was asked, and, indeed, took upon herself, through her kindness of disposition, a task of some trouble and fatigue.
It is important to observe then in what sense and to what extent this capable servant asked a sign. He did not ask for a bare, intrinsically insignificant sign. He might have done so. He might have proposed as a test, Let her who stumbles on the first step of the well be the designed wife of Isaac; or, Let her who comes with a certain-coloured flower in her hand-or so forth. But the sign he chose was significant. because dependent on the character of the girl herself: a sign which must reveal her goodheartedness and readiness to oblige and courteous activity in the entertainment of strangers-in fact, the outstanding Eastern virtue. So that he really acted very much as Isaac himself must have done. He would make no approach to any one whose appearance repelled him; and when satisfied in this particular, he would test her disposition. And of course it was these qualities of Rebekah which afterwards caused Isaac to feel that this was the wife God had designed for him. It was not by any arbitrary sign that he or any man could come to know who was the suitable wife for him, but only by the love she aroused within him. God has given this feeling to direct choice in marriage; and where this is wanting, nothing else whatever, no matter how astoundingly providential it seems, ought to persuade a man that such and such a person is designed to be his wife.
There are turning points in life at once so momentous in their consequence, and affording so little material for choice, that one is much tempted to ask for more than providential leading. Not only among savages and heathen have omens been sought. Among Christians there has been manifest a constant disposition to appeal to the lot, or to accept some arbitrary way of determining which course we should follow. In very many predicaments we should be greatly relieved were there some one who could at once deliver us from all hesitation and mental conflict by one authoritative word. There are, perhaps, few things more frequently and determinedly wished for, nor regarding which we are so much tempted to feel that such a thing should be, as some infallible guide before whom we could lay every difficulty; who would tell us at once what ought to be done in each case, and whether we ought to continue as we are or make some change. But only consider for a moment what would be the consequence of having such a guide. At every important step of your progress you would, of course, instantly turn to him; as soon as doubt entered your mind regarding the moral quality of an action, or the propriety of a course you think of adopting, you would be at your counsellor. And what would be the consequence? The consequence would be, that instead of the various circumstances, experiences, and temptations of this life being a training to you, your conscience would every day become less able to guide you, and your will less able to decide, until, instead of being a mature son of God, who has learned to conform his conscience and will to the will of God, you would be quite imbecile as a moral creature. What God desires by our training here is, that we become like to Him; that there be nurtured in us a power to discern between good and evil: that by giving our own voluntary consent to His appointments, and that by discovering in various and perplexing circumstances what is the right thing to do, we may have our own moral natures as enlightened, strengthened, and fully developed every way as possible. The object of God in declaring His will to us is not to point out particular steps, but to bring our wills into conformity with His, so that, whether we err in any particular step or no, we shall still be near to Him in intention. He does with us as we with children. We do not always at once relieve them from their little difficulties, but watch with interest the working of their own conscience regarding the matter, and will give them no sign till they themselves have decided.
Evidently, therefore, before we may dare to ask a sign from God, the case must be a very special one. If you are at present engaged in something that is to your own conscience doubtful, and if you are not hiding this from God, but would very willingly, so far as you know your own mind, do in the matter what He pleases-if no further light is coming to you, and you feel a growing inclination to put it to God in this way: "Grant, O Lord, that something may happen by which I may know Thy mind in this matter"-this is asking from God a kind of help which He, is very. ready to give, often leading men to clearer views of duty by events which happen within their knowledge, and which having no special significance to persons whose minds are differently occupied, are yet most instructive to those who are waiting for light on some particular point. The danger is not here, but in fixing God down to the special thing which shall happen as a sign between Him and you; which, when it happens, gives no fresh light on the subject, leaves your mind still morally undecided, but only binds you, by an arbitrary bargain of your own, to follow one course rather than another. This matter that you would so summarily dispose of may be the very thread of your life which God means to test you by; this state of indecision which you would evade, God may mean to continue until your moral character grows strong enough to rise above it to the right decision.
No one will suppose that Rebekahs readiness to leave her home was due to mere light-mindedness. Her motives were no doubt mixed. The worldly position offered to her was good, and there was an attractive spice of romance about the whole affair which would have its charm.
She may also be credited with some apprehension of the great future of Isaacs family. In after life she certainly showed a very keen sense of the value of the blessings peculiar to that household. And, probably above all, she had an irresistible feeling that this was her destiny. She saw the hand of God in her selection, and with a more or less conscious faith in God she passed to her new life.
Her first meeting with her future husband is not the least picturesque passage in this most picturesque narrative. Isaac had gone out on that side of the encampment by which he knew his fathers messenger was most likely to approach. He had gone out "to meditate at eventide"; his meditation being necessarily directed and intensified by his attitude of critical expectancy.
The evening light, in our country hanging dubiously between the glare of noon and the darkness of midnight, invites to that condition of mind which lies between the intense alertness of day and the deep oblivion of sleep, and which seems the most favourable for the meditation of divine things. The dusk of evening seems interposed between day and night to invite us to that reflection which should intervene betwixt our labour and our rest from labour, that we may leave our work behind us satisfied that we have done what we could, or, seeing its faultiness, may still lay us down to sleep with Gods forgiveness. It is-when the bright sunlight has gone, and no more reproaches our inactivity, that friends can enjoy prolonged intercourse and can best unbosom to one another, as if the darkness gave opportunity for a tenderness which would be ashamed to show itself during the twelve hours in which a man shall work. And all that makes this hour so beloved by the family circle, and so conducive to friendly intercourse, makes it suitable also for such intercourse with God as each human soul can attempt. Most of us suppose we have some little plot of time railed off for God morning and evening, but how often does it get trodden down by the profane multitude of this worlds cares, and quite occupied by encroaching secular engagements. But evening is the time when many men are, and when all men ought to be, least hurried; when the mind is placid, but not yet prostrate; when the body requires rest from its ordinary labour, but is not yet so oppressed with fatigue as to make devotion a mockery; when the din of this worlds business is silenced, and as a sleeper wakes to consciousness when some accustomed noise is checked, so the soul now wakes up to the thought of itself and of God. I know not whether those of us who have the opportunity have also the resolution to sequester ourselves evening by evening, as Isaac did; but this I do know, that he who does so will not fail of his reward, but will very speedily find that his Father who seeth in secret is manifestly rewarding him. What we all need above all things is to let the mind dwell on divine things-to be able to sit down knowing we have so much clear time in which we shall not be disturbed, and during which we shall think directly under Gods eye-to get quite rid of the feeling of getting through with something, so that without distraction the soul may take a deliberate survey of its own matters. And so shall often Gods gifts appear on our horizon when we lift up our eyes, as Isaac "lifted up his eyes and saw the camels coming" with his bride.
Twilight, "natures vesper-bell," or the light shaded at evening by the hills of Palestine, seems, then, to have called Isaac to a familiar occupation. This long-continued mourning for his mother, and his lonely meditation in the fields, are both in harmony with what we know of his character, and of his experience on Mount Moriah. Retiring and contemplative, willing to conciliate by concession rather than to assert and maintain his rights against opposition, glad to yield his own affairs to the strong guidance of some other hand, tender and deep in his affections, to him this lonely meditation seems singularly appropriate. His dwelling, too, was remote, on the edge of the wilderness, by the well which Hagar had named Lahairoi. Here he dwelt as one consecrated to God, feeling little desire to enter deeper into the world, and preferring the place where the presence of God was least disturbed by the society of men. But at this time he had come from the south, and was awaiting at his fathers encampment the result of Eliezers mission. And one can conceive the thrill of keen expectancy that shot through him as he saw the female figure alighting from the camel, the first eager exchange of greetings, and the gladness with which he brought Rebekah into his mother Sarahs tent and was comforted after his mothers death. The readiness with which he loved her seems to be referred in the narrative to the grief he still felt for his mother; for as a candle is never so easily lit as just after it has been put out, so the affection of Isaac, still emitting the sad memorial of a past love, more quickly caught at the new object presented. And thus was consummated a marriage which shows us how thoroughly interwrought are the plans of God and the life of man, each fulfilling the other.
For as the salvation God introduces into the world is a practical, everyday salvation to deliver us from the sins which this life tempts us to, so God introduced this salvation by means of the natural affections and ordinary arrangements of human life. God would have us recognise in our lives what He shows us in this chapter, that He has made provision for our wants, and that if we wait upon Him He will bring us into the enjoyment of all we really need. So that if we are to make any advance in appropriating to ourselves Gods salvation, it can only be by submitting ourselves implicitly to His providence, and taking care that in the commonest and most secular actions of our lives we are having respect to His will with us, and that in those actions in which our own feelings and desires seem sufficient to guide us, we are having regard to His controlling wisdom and goodness. We are to find room for God everywhere in our lives, not feeling embarrassed by the thought of His claims even in our least constrained hours, but subordinating to His highest and holiest ends everything that our life contains, and acknowledging as His gift what may seem to be our own most proper conquest or earning.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Gen_24:1. And Abraham was old.] He was now in…
CRITICAL NOTES.—
Gen_24:1. And Abraham was old.] He was now in his hundred and fortieth year. (See ch. Gen_25:20.)
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Gen_24:2. Eldest servant of his house.] Heb. “His servant, the elder of his house.” This term denotes office, not length of servitude. This confidential head servant or steward may have been Eliezer of Damascus, who was Abraham’s steward sixty years before this. (Ch. Gen_15:2.) Put, I pray thee, thy hand under my thigh. “In these words is euphemistically described a practice of making an oath binding by touching that part of the body which symbolises power and continuance. For the Jew a farther sanctity was imparted to this confirmation of an oath by that member being the recipient of God’s covenant of circumcision. The practice is found besides in ch. Gen_47:29, only.” (Alford.) “The thigh is the symbol of posterity; in Israel the symbol of the promised posterity, with the included idea of the promise. (Gen_46:26; Exo_1:5.) Elieazer and Joseph thus must swear by the posterity; the promise and the hope of Abraham and Israel.” (Lange.)
Gen_24:3. By the Lord.] By Jehovah. The redemptive name of God, as most appropriate, in dealing with those who are in fellowship with Him. “It is not an ordinary marriage which is here about to be made, which would fall under the providence of Elohim, but a marriage which concerns the kingdom of God, and therefore Jehovah appears in the whole narrative.” (Keil.)
Gen_24:4. Unto my country, and to my kindred.] His country was Mesopotamia, where Abraham had dwelt for a time after leaving Ur of the Chaldees. His kindred were Shemites, who, though they preserved the knowledge of God, yet—as we learn from the instance of Laban, (ch. 31),—retained some vestiges of idolatry.
Gen_24:7. The Lord God of heaven.] Heb. Jehovah, the God of the heavens.
Gen_24:9. Abraham his master.] Heb. His lord. Sware to him.] Heb. Was sworn to him. The passive voice is used in Heb. to convey the idea that one is adjured by another.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_24:1-9
ABRAHAM’S PROVISION FOR THE MARRIAGE OF HIS SON
The death of Sarah had left a sad breach in Abraham’s family. He had now been mourning for her three years. But in the sorrows of bereavement he must still think of the duty which lies before him, and how he may fulfil the purpose of God so clearly made known to him. He knew that Isaac was the son of promise, in whom his house was to be enlarged and to take its destined place among the family of nations. He naturally, therefore, seeks a wife for his son, exercising due care and circumspection in so important a matter. In the provision which he now makes for his son’s marriage, we note two elements.
I. Human Prudence. Abraham is apparently left to act for himself in this matter, to use the wisdom which the experience of ordinary life had taught him. He appears to have no distinct revelation from God on the subject. He does not act as a fanatic who vaguely trusts in some divine power and neglects the use of suitable means. Not such were the saints whose lives are recorded in the Bible. They were all men of faith and devotion, but they were rational and human in all features of their character. Abraham sets about this work as a prudent man would do.
1. He accepts the fact that his time for making such a provision is short (Gen_24:1). He was now an old man and nigh unto the close of his mortal day. His time for all human effort and labour would soon be at an end. A solemn duty was imposed upon him, and he must discharge it in the narrow space which now lay between him and the grave. It is wise thus to look the sad facts of life in the face, for in human affairs death closes all opportunity.
2. He is careful about the family from whence his son’s wife is to spring (Gen_24:3). He had seen enough of the wickedness of the Canaanites among whom he dwelt to convince him that no great nation could arise from any alliance with them. Their wickedness grew increasingly from generation to generation until they had now reached a rank maturity of corruption. The law of inherited tendencies is a sad fact of human nature, and tends in an enormous degree to spread and intensify the power of evil in the world of mankind. Abraham must look for a goodly seed, for a purer channel through which the life of his sacred nation is to flow.
3. He relies upon human faithfulness. The “eldest servant of his house that ruled over all he had” (Gen_24:2) was, probably, Eliezer of Damascus who for fifty-four years had been Abraham’s faithful steward. He had been the confidential head servant to whom was entrusted the most sacred and important affairs of the family. There are occasions in life in which man must repose great trust in his fellow man. The time comes when we have to arrange for a future which will unfold itself when we are hidden in the grave and can no longer take our part in the things of this life. Our power to do good and to act well our part in the world would be greatly crippled if we could not rely upon human faithfulness. In all these things Abraham acted upon the highest principles of human prudence.
II. Religious Faith. But with Abraham it was more than mere human prudence. It was the strength of his character that he believed in God. He is acting in a history which throughout all its course is overshadowed by a greater and a higher world than this.
1. He gratefully recognises the hand of God in all his past life (Gen_24:1.) He does not ascribe his success to his own skill and prudence, but to the favour of God. God had blessed him in all things. He had first trusted the bare word of God, and then faith was a supreme effort. But now through many years of blessings from above his faith had received due encouragement and support. Memory would now serve to stimulate faith and hope. God had blessed him in the past, and therefore he would trust Him for the future.
2. He recognises the supreme control of God over all things. He says, “the Lord God of heaven took me from my father’s house, and from the land of my kindred.” He knew with a distinct and certain knowledge that it was God who shaped his life and guided him through the wanderings of many years. Ever since he was first called he had felt the leading of a Divine hand. Living faith looks not to forces inherent in matter, but trusts in the living God who controls all times, agents, and events.
3. He acts upon the known will of God. It was enough for him that God had spoken, promised His blessing, and the land for an eternal possession. He had faith in God’s holy covenant. In seeking a suitable wife for Isaac, he is but working from one great truth revealed to him. He knew that God who had promised to make him a great nation would accomplish his promise and prosper every work of his hands, and guide it to the best results. He used all proper human means, but he acted in faith that, in this matter, the choice would still be God’s.
4. While he trusts in human faithfulness, he recognises the importance of binding men by a sense of religious fear and duty. He binds his servant by an oath (Gen_24:3; Gen_24:9.) Human morality must rest upon a religious basis, which alone can render it constant and safe. Independent morality is too apt to be influenced by the temper of the age or passing expediency, so that we cannot trust it at all times as an unchanging standard. To morality, therefore, we must add Godliness if we would give any real and lasting strength to human obligations.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_24:1. Old age, with its growing infirmities and sure decay, is sad to look upon; but the blessing of God imparts a beauty to it, for He will never leave nor forsake those whom He has blessed. Their hoary head is a crown of glory, for the light of heaven has touched it.
Abraham had a good grey head, as it is elsewhere said of him; hence so honoured, not only at home, but of the Hittites (ch. 23). God bids us to “honour the face of the old man” (Lev_19:32); for the hoary head is a crown, so that it be found in the way of righteousness. God is called “The Ancient of days;” and, because “holy,” therefore “reverend is His name,” as saith the Psalmist (Psa_111:9).—(Trapp.)
Abraham’s life, since he received the Divine call, was not exempt from many troubles and sorrows; yet the blessing of God fell even upon these “in all things.”
The Gospel promises that blessing which Abraham enjoyed. To faithful believers in every age, “all things” still work together for good.
Gen_24:2. The person whom Abraham entrusted with this delicate task has a threefold designation. First, he is his servant or minister. Secondly, he is the old man, ancient, or elder of his house. Here the term elder approaches its official signification. In early times age was taken into account, along with good conduct and aptitude, as the qualification for services of trust. Thirdly, he ruled over all that he had. He was therefore a master as well as a minister.—(Murphy.)
To put the hand under one’s thigh was probably a form of making oath, or giving most solemn pledge to another. We do not read of it elsewhere, except only where Jacob requires the same of Joseph (Gen_47:29). The thigh is the part on which the sword rests, and thus it expresses dominion. “Gird thy sword upon thy thigh.” It is also the seat of generation, and so it might refer to the covenant of circumcision. The servant sacredly swore subjection and obedience to his master, by this formal act, with reference to the Divine covenant.—(Jacobus.)
Gen_24:3. Abraham’s appeal to Jehovah.
1. His name. Jehovah is the personal name of God, and therefore a proper one to be employed by those who were in fellowship with Him. It is His redemptive name, most fitly employed with designed reference to the Covenant of Grace made with Abraham.
2. His dominion. He is the author of all being, and therefore rules and possesses heaven and earth. He is, therefore, the sole arbiter of the oathtaker’s destiny, not only in this life but also in that which is to come.
3. His concern for the purity of His servants. Abraham well knew that God loved righteousness in those who professed to serve Him: therefore he took the needful steps to secure the purity of his family.
In these prudential arrangements for the prosperity and honour of his family, we see Abraham’s true character as a spiritual man just as much as we see it in his most heroic acts of faith.
1. His determined aversion to idolatry. He will make his servant swear by Jehovah alone. His neighbours were idolators. He was on friendly terms with them and would go far to please them but in this solemn matter he must declare for the true God. The great purpose of that early revelation of which he formed so important a part, was to teach the doctrine of the Divine unity. The voice to the chosen people, rising above all others, ever spake thus, “Hear O Israel, the Lord our God is one Lord.” The land was given to Abraham in order that idolatry might be overthrown.
2. His godliness. In seeking a wife for his son he is not guided by motives of worldly policy. He makes no mention of riches, honours, or personal attractions. He is only concerned that his son shall form an alliance worthy of his high calling of God. He had learned to look at every circumstance of human life in its Godward relations.
3. His distrust of human nature without the safeguards of religion. He well knew that it was more likely that his son—though he had received such a pious training—should be corrupted by an idolatrous wife, than that such a wife should be won over to the true faith by her believing husband. And even should Isaac maintain his integrity, there would still be some hazard for his family. Deriving its origin partly from heathen nations, and with idolatrous practices everywhere prevailing, such a family must degenerate. Abraham knew the frailty of human nature too well not to surround the pure faith of his seed with the strongest possible safeguards.
How admirable a pattern is this for parents in reference to the forming of matrimonial connections for their children. Unhappily, great numbers even among the professors of godliness bring nothing but worldly considerations to this all-important subject. The outward advantages of fortune, rank, or personal attractions are the only things regarded. But what comparison can these bear to the internal qualities of sound principle, good sense, amiable temper, and meek devoted piety? What permanent happiness can we promise ourselves in connection with one who cannot understand our views, or enter into our feelings; to whom we cannot speak of religion so as to be sympathised with, advised, or comforted; with whom we cannot take sweet counsel on the things of all others most interesting and absorbing to our souls? No wonder that in such unions comfort and serenity of spirit are banished from our abodes. No wonder that there arise estrangements of affection, diversity of pursuits, contrariety of will, domestic jangling, mutual accusations and retorts, and all that embitters or poisons the springs of love and peace. Whether, therefore, we are choosing for ourselves in this matter, or sanctioning the device of others, let the example of this holy man have its due weight in governing our conduct. Let us learn from him to subordinate everything to the one great concern—the interests of the soul. Let every plan and purpose entertained, every connection formed, express our firm and unvarying conviction of the reality, the importance, the preciousness of those interests which infinitely transcend all others.—(Bush.)
Abraham does not forget his relation to the kingdom of God. This marriage is not a private and individual matter, but one affecting countless millions who are to be blessed in his seed. Isaac has to sustain a peculiar and a sacred character. He has to inherit and transmit, not simply a family name, importance, or worldly possessions merely, but the hope and promise of salvation. His marriage is significant as pointing to the purity of the kingdom of God, and also to the importance of woman in that kingdom.
Gen_24:4. The conditions might seem to be irreconcilable. On the one hand, Isaac must contract no alliance with the daughters of the land; and, on the other hand, he must not leave the land to seek a bride elsewhere. The former is essential to the preservation of the holy seed, pure and uncontaminated from all intermixture with strange and idolatrous nations. The latter is indispensable to his succeeding his faithful father, not only in his ultimate inheritance of the promised country, but also in his preliminary pilgrimage meanwhile, as a stranger and sojourner in the land. For Isaac is to share his father’s trial as well as his reward. He is to walk by faith in an inheritance to come—living and dying in the land destined to be his; but without a portion of it that he can call his own, except his grave. Hence he must continue among the people, from whom he is not at liberty to select a wife; nor may he go in search of one to the ancient seat of his race.—(Candlish.)
The kindred of Abraham were Shemites, Hebrews, and still retained some knowledge of the true God, and some reverence for Him and His will.—(Murphy.)
It would have been natural prudence in Abraham to have sought a wife for his son among the Canaanites. This would have tended to secure protection and good will for Isaac, and would have greatly contributed towards the possession of the land by his family. The fact that Abraham acted contrary to what worldly prudence would suggest shows that he was under the guidance of God.
In the Old Testament we see marriage as a natural institution; in the New it is brought before us in a religious light, for we are shown its spiritual significance, it is there likened to Christ and the Church. Now, what is remarkable here is, that the union of Christ and the Church is not illustrated by marriage, but marriage by this spiritual union, that is, the natural is based upon the spiritual. And this is what is wanted; it gives marriage a religious signification, and it thus becomes a kind of semi-sacrament. Now there are two points in which this illustration holds good: first, in the nature of the union, for in marriage, as in the union between Christ and His Church, like is joined to unlike. The other point of resemblance is in the principle of sacrifice, for as no love between man and wife can be true which does not issue in a sacrifice of each for the other, so Christ gave Himself for His Church and the Church sacrifices itself to His service. The only true love is self devotion. Thus we see how all, even the every day affairs of married life, must fail without this principle of the cross of Christ.—(Robertson.)
Gen_24:5-6. The servant, when the commission is first proposed to him, sees the difficulty. He is not to marry his master’s son to any daughter of the Canaanites; neither will he be allowed to take Isaac back to the land from whence Abraham came. And yet he may be unable to persuade any woman of the country and kindred to which Abraham limits him—any daughter of Terah’s family—to leave her home—to commit herself to the care of a stranger, and to share the fate of an unknown husband. In these circumstances, he will not bind himself by an absolute and unconditional oath. Nor is it until he is not only encouraged by Abraham’s strong expression of his faith in the guidance of Jehovah—but relieved also by the arrangement, that, in the contingency he apprehended, he is to be free from his vow—that he consents to undertake, under so solemn a sanction, so responsible a mission. His scruple is reasonable and honourable. It is of such a nature as may well increase his master’s confidence in him. It marks his conscientious sense of obligation, and his sacred reverence for an oath.—(Candlish.)
He swears cautiously, he doth not rashly rush upon his oath; he swears not in jest, but in judgment. So must we (Jer_4:2), duly considering the conditions and circumstances; as the nature of an oath, the matter whereabout, the person by whom, and before whom, the time, the place, our calling and warrant thereunto. “Be not rash” (Ecc_5:2.) Swear not in heat and choler, as David did when he was going against Nabal; but soon after blessed Abigail for better counsel.—(Trapp.)
In our dealings with even the best of men we must sacredly preserve the sense of our own individual responsibility.
Gen_24:7. Abraham’s expectation of success.
1. Founded upon what God is. The God of heaven and earth, and therefore controlling all things and events, and thus accomplishing His will. The thing hoped for was not impossible with God, and it was well in accordance with His known will.
2. Founded upon what God had been to him. God had called him from his father’s house, and from the land of his kindred. He had been blessed in all things. He had been guided in every step of his way, hitherto; surely he might trust for the next step. Every past favour is a pledge of a future one. “Thou hast”—“Thou wilt,” is a Scripture demonstration.
3. Founded upon the Word of God to him. It may be that Abraham had no distinct word of revelation to direct him in the choice of a wife for Isaac. But God had promised him the land, and assured the greatness and perpetuity of his family. He, therefore, reasons from the truths already made known, justly infering that his pious wish would be realised, and that the angel of God would guide his servant on this solemn embassy. One thing was clear—that which he desired was right in itself. With the full confidence of faith he leaves the question of means to the disposal of that Providence which had guided his life hitherto—to that Infinite Wisdom which had spoken to him words of large promise. Thus the Word of God is not to be regarded as merely a definite portion of truth, but as a seed ever growing into more abundant life.
We should so enter upon every work as to be able to promise to ourselves the presence and blessing of God.
The term “angel” in Scriptural usage is employed not only to denote those personal agents whom the Most High may see fit to make the executors of His will, but also in an impersonal sense, implying in many cases merely a dispensation of Providence, whether in a way of mercy or of judgment. The phraseology, indeed, but rarely occurs in respect of the ordinary incidents of life; but extraordinary operations of Providence, or events fought with momentous consequences, though accomplished by natural means, are in Scripture spoken of as “angels.” Thus the destruction of the first-born in Egypt is attributed to an angel, because such an event was extraordinary and memorable in the highest degree. In like manner the destruction of Sennacherib’s army is ascribed to angelic agency. We suppose the angel to be the personification of a special Providence. God would send His angel before the servant in the sense of preparing his way, of removing difficulties and objections, and fully reconciling the minds of his kindred to the step.—(Bush.)
Gen_24:8. Abraham here releases the steward from the oath, in case the supposed difficulty should occur; for in no case would he consent to have his son taken to that land, to dwell outside of the land of promise. “This oath implies that if Abraham should die this steward would have an influential position towards Isaac.”—(Kurtz—Jacobus.)
This second time he lays charge on his servant not to do it. Better no wife than displease God, than violate conscience. He purchaseth his pleasure at too dear a rate that pays his honesty to get it. He hath less of the ballast and more of the sail, makes more haste than good speed, that thus speeds himself.—(Trapp.)
Gen_24:9. The servant was enjoined by oath to undertake his master’s commands. This was allowable in Judaism; but Christ says, “Swear not at all.” Our nay is to be nay, and nothing else but nay, and our yea, yea; the word of the Christian is to be so true that no oath could add to its security. But what Abraham meant to express was this, that he would hold the man firm to his word by religious fear and duty. There are two ways of speaking truth: many a man may be true from expediency, and this may last so long as he sees he shall gain by being true; but as soon as an opportunity appears for winning something by falsehood without any immediate evil consequences, then his truth is at an end. Truth, to be constant, must lean upon a religious basis.—(Robertson.)
This servant obeyed the voice of a man to whom he believed God had spoken. Such is our position in regard to the sacred writers. We believe through their word.
The call and exaltation of Rebekah, her position in the kingdom of God, all depended upon the oath between Abraham and his servant. She was ignorant all the while of the great things which were preparing for her. So God works for His children far away out of their sight,—preventing them by the blessings of His goodness.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain Just as the relationships of life are natural in…
Gen 24:23
Just as the relationships of life are natural in themselves, so all the attitudes becoming them and the duties belonging to them should be naturally sustained.
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I. There are two springs—one pure, the other tainted—out of which a strained and artificial deportment under such relations may arise. The one is a sense of duty, the other a habit of affectation. The obedience of sonship or daughtership which is yielded merely from a sense of duty is an obedience that has lost its charm. The obedience which springs from affectation is a dangerous burlesque of a beautiful relationship. A loving daughter in a house is like a light shining in it—like starlight to its night and sunbeam to its day. Given a genuine and true-hearted love, and an unselfish devotion, the service and the duty will not be deficient, nor will there be failure to sustain and adorn the filial bond.
II. There is one element and influence only which can make the service perfect. The baptism of a simple Christianity alone can elicit filial growth in all its beauty. The fibre which has twined round the cross of Christ will twine most closely round a parent’s heart.
A. MURSELL, Christian World Pulpit, vol. xxii., p. 195.
References: Gen 24:27.—J. Reid Howatt, The Churchette, p. 53; W. M. Taylor, The Christian at Work, Dec. 13th, 1879. Gen 24:31.—A. B. Grosart, Congregationalist, vol. ii., p. 265. Gen 24:55.—Spurgeon, Sermons, vol. xiii., No. 772.
Gen 24:58
Many Christians believe the great end and aim of life is that they may obtain salvation. But God never created us merely that we might be saved. Had that been His object, He would have answered His purpose best by placing us beyond the reach of moral evil. God calls us to prepare for the bridal union of eternity. In one sense we are united to Christ now, because His Spirit dwells in us. But by the long discipline of life our will is subjugated and brought into conformity with the Divine will, so that God’s will and man’s will become identified; and out of the two there is made one in the bridal union of eternity.
I. What is the first condition of discipleship if we are called to be the Bride of the Lamb? We are called to leave all and follow Christ. Rebekah knew nothing of Isaac, except what Eliezer told her; she had to judge of his position and wealth by the steward’s testimony. It seemed a great deal to ask, that she should leave home and friends and give herself over to a stranger. Yet she went, and she never regretted her choice.
II. A great deal had to be given up by Rebekah, and a great deal will have to be given up by us. She had to leave her nearest and dearest friends; we may have to make no less real a sacrifice.
III. As Eliezer encouraged Rebekah by giving her the jewels from Isaac, so God encourages us by the promises in His word.
IV. No time was lost in starting. Laban suggested a delay of ten days, but Eliezer said, "Hinder me not, seeing the Lord hath prospered my way." Rebekah was no stranger to woman’s weakness, but she would not risk delay, and when the question is put, the answer is decisive, "I will go."
W. Hay Aitken, Mission Sermons, 3rd series, p. 51.
Gen 24:63
Meditating was the same to Isaac that it is to us. Under all skies, in all times, thought has flowed in the same channel and observed the same laws. It is those who love to meditate that are most open to impressions from nature. It is the open eye before which the vision passes. Notice:
I. The man who meditates. Isaac’s meditations would be very different from those of a more stirring, energetic character; above all, very different from those of a mere secular man. A man’s meditations are the pure outcome of what he is. The word itself is suggestive. It means to be in the midst of a matter, to have it in your very centre. Do not be afraid of losing yourself in meditation. The more you lose yourself in great themes the better. The dream is the way to reality, but let it be reality and impression and abiding results that you are seeking. The Hebrew word here rendered meditate means also to pray. The meditation of a devout spirit on almost anything will soon run into prayer.
II. Meditation and nature. Isaac went out to the field to meditate. The variety of nature draws us out. We all tend to make self a prison, and this leading us out of ourselves is perhaps the main benefit of nature. Nature takes down our prison walls. The twitter of a bird in a bush can emancipate us. Nature whispers of the supernatural, and the fleeting preaches the eternal.
III. Meditation and time. Isaac meditated in the evening. The evening is the darling hour of meditation. The quiet gloaming, with its glamour and mystery, its long shadows and dying light, whispers into the heart of man. Meditation is the twilight of thought. Its region lies between this world and the next, between definite ideas and dimmest yearnings. No one ever loved Christ deeply—no one ever was strong or high or pure or deep in any way without meditation.
J. Leckie, Sermons Preached at Ibrox, p. 304.
References: Gen 24:63.—G. Matheson, Moments on the Mount, p. 267; Spurgeon, Morning by Morning, p. 228; W. Meller, Village Homilies, p. 61. Gen 24:66.—Parker, vol. i., p. 246. Gen 24:67.—R. S. Candlish, Book of Genesis, vol. i., p. 428; Bishop Thorold, The Yoke of Christ, p. 247; Preacher’s Monthly, vol. vii., p. 310. Gen 24—T. Guthrie, Studies of Character from the Old Testament, p. 61.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Marriage of Isaac and Rebekah
The Marriage of Isaac and Rebekah
A charming picture of patriarchal marriage customs. It is very characteristic of the Primitive source.
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2. Put.. thy hand under my thigh] a form of taking an oath, only mentioned again in Gen_47:29. 'It is from the thighs that one's descendants come, so that to take an oath with one hand under the thigh would be equivalent to calling upon these descendants to maintain an oath which has been fulfilled, and to avenge one which has been broken' (D.). Modern instances are recorded of Egyptian Bedouins acting similarly in making a solemn asseveration.
3. Marriage with Canaanites was afterwards strictly forbidden (Exo_34:11-16).
4. My country] Haran, in Mesopotamia, where Nahor's family still lived.
5-8. Isaac was on no account to leave Canaan, the land promised by God as his inheritance.
10. The sending of a deputy instead of Isaac himself is quite in accordance with Eastern custom. The Jews of the present day employ a professional matchmaker, the Shadchan, who arranges all the preliminaries of the marriage contract. For all the goods of his master were in his hand] RV 'having all goodly things of his master's,' i.e. presents for the bride and her family: see 53.
Mesopotamia] (from Gr mesos, 'middle,' and potamos, 'river') Heb. Aram-Naharaim, i.e. 'Aram (or Syria) of the two rivers,' the country lying between the Khabour and the Orontes.
City of Nahor] Haran.
12-14. Throughout this beautiful story the direct guidance of God in all that happened is emphasised.
16. Went down to the well] To this day there is but one well of drinkable water at Haran, and the women still fill their water-skins at it. It bears every mark of great age and wear.
22. Earring] rather, 'nose-ring.' It hung from the left nostril. Such rings are still the betrothal present in Arabia: see on rings at Exo_32:2.
24. See Gen_22:23.
49. Turn to the right hand, or to the left] i.e. 'to search in other families for the woman he desires' (D.).
50. Speak.. bad or good] say 'yes' or 'no.'
53. See on Gen_12:16.
58. Wilt thou go with this man? And she said, I will go] 'In W. Asia marriage consists in the betrothal or the contract, sometimes written, but more commonly verbal, of the parties concerned, after which nothing remains but the removal of the bride from her father's house to that of the bridegroom or of his father. Isaac married Rebekah by proxy through a simple verbal contract' (Van Lennep).
59. Her nurse] Deborah. Her death is mentioned in Gen_35:8. In Gen_29:24, Gen_29:29 we have other instances that a handmaid formed part, if not all, of the bride's dowry.
62. Lahairoi] near Beer-sheba: see Gen_16:14.
63. Meditate] naturally, on the bride he had not seen and whose coming he awaited. But the Syriac version reads, 'to walk in the fields.'
64. She lighted off] to show respect.
65. She took a vail] It is the custom for the bride to appear veiled before the bridegroom until they are married: cp. Gen_29:23-25.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain And Abraham
And Abraham
The entire chapter is highly typical:
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(1) Abraham, type of a certain king who would make a marriage for his son Mat 22:2; Joh 6:44.
(2) the unnamed servant, type of the Holy Spirit, who does not "speak of himself," but takes of the things of the Bridegroom with which to win the bride Joh 16:13; Joh 16:14.
(3) the servant, type of the Spirit as enriching the bride with the Bridegroom’s gifts Gal 5:22; 1Co 12:7-11.
(4) the servant, type of the Spirit as bringing the bride to the meeting with the Bridegroom Act 13:4; Act 16:6; Act 16:7; Rom 8:11; 1Th 4:14-16.
(5) Rebekah, type of the Church, the ecclesia, the "called out" virgin bride of Christ Gen 24:16; 2Co 11:2; Eph 5:25-32.
(6) Isaac, type of the Bridegroom, "whom not having seen," the bride loves through the testimony of the unnamed Servant 1Pe 1:8.
(7) Isaac, type of the Bridegroom who goes out to meet and receive His bride Gen 24:63; 1Th 4:14-16.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain CHAPTER 24 The Bride Sought for Isaac
CHAPTER 24 The Bride Sought for Isaac
1. The commission to the servant (Gen 24:1-9)
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2. The obedience and prayer of the servant (Gen 24:10-14)
3. The prayer answered (Gen 24:15-21)
4. The gifts of the servant (Gen 24:22-26)
5. The servant received (Gen 24:27-33)
6. The servant’s message (Gen 24:34-36)
7. The commission and answered prayer stated (Gen 24:37-49)
8. The bride chosen (Gen 24:50-60)
9. The journey to meet Isaac. (Gen 24:61)
10. The meeting and the marriage (Gen 24:62-67)
This is one of the longest chapters in the Bible. The connection with the previous chapters is obvious. All has a typical meaning. The promised son is the type of the Lord Jesus Christ. When he was upon the altar and taken from the altar we saw a prophetic picture of the death and resurrection of our Lord. In the preceding chapter the death of Sarah stands for the national death of Israel from whom Christ came according to the flesh; this national setting aside of Israel occurred after Christ was risen from the dead and had returned to the Father. And here in chapter 24 we behold Isaac, the son and heir, with the father and the father sending forth his servant to seek a bride for Isaac. Typically we see in this chapter the call and homebringing of her, who is the comfort of the Son, after Israel’s failure and national death, the church.
Abraham is now old (140 years). He was very rich in possessions, but his greatest treasure was the son of his love who was with him in Canaan. And Isaac is the father’s delight and the object of his love and thoughts. He is to have a wife to share his riches. In sending forth the servant (probably Eleazar) Abraham tells him twice, “Beware thou that thou bring not my son thither again.” The son is not to leave the father’s side; the bride is to be brought to him. And Abraham is assured of the success of the mission of the servant.
The application is easily made. Canaan, where the three dwell, Abraham, the father; Isaac, the son, and the servant, is the type of the heavens. Abraham typifies the Father and Isaac the Son. The Son who died, raised from the dead, seated as the Heir of all things at the right hand of God, is to have one destined from before the foundation of the world to share His riches and His glory. For her, the Church, He died and purchased her with His blood. For the pearl of great price He sold all He had.
And whom does the servant foreshadow? He is the oldest servant; he ruled over all Abraham had; he was with him from the beginning. Who is represented by the servant who went forth in obedience and whose sublime mission was crowned with such results? The servant is the type of the Holy Spirit. He was sent forth after Christ was glorified and with the day of Pentecost He began His blessed mission on earth. The testimony of the Holy Spirit and His work in calling out the church is blessedly foreshadowed in this chapter. He testified of the Father and the Son; how rich the father is and that Isaac is the heir of all the riches. And so the Holy Spirit does not speak of Himself but of the Father and of the Son and makes known the eternal purposes of the Father, and as the Servant’s mission did not fail, so the mission of the Holy Spirit in the present age cannot fail.
And richer still, in typical meaning, is the story of the chosen one, Rebekah. We give a very few hints. She heard the message the servant brought. She believed all he said. She had never seen Isaac and she was attracted to him. The jewels of silver and of gold and the raiment the servant gave to Rebekah were the evidences of the riches of the unseen bridegroom and the tokens of his love. And when they asked her, “Wilt thou go with this man?” she answered, “I will go.” There was no delay.
All is very simple in its application. The sinner hears the testimony and is to believe the report. If the Word is received in faith and accepted then we receive “the earnest of our inheritance,” the Holy Spirit. The heart through grace becomes detached from the world and attached to Him, who loveth us and whom we love, though we have never seen Him.
“The servant took Rebekah and went his way.” He took charge of her. How long the journey lasted we do not know. Most likely she was ignorant of the journey and how soon she was to meet Isaac. But the bridegroom Isaac must have ever been in her heart and before her eyes. And so are God’s called out ones, who constitute the church, while on the journey, in charge and keeping of the Holy Spirit. We do not know how long the journey towards the meeting place may last.
From the well of Lahai-roi (the living and the seeing one) Isaac came. Isaac and Rebekah met. The servant presented her to Isaac and gave his report. As Isaac came forth from Lahai-roi, so our Lord will come forth from the place where He is now. He will come into the air to meet His own (1Th 4:15-18). No doubt Isaac waited for Rebekah and as Rebekah expected to meet him so are we to wait for His Son from heaven. We shall see Him as He is. Before the night came Isaac took her into his tent, and then the marriage (Rev. 19).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Preparation for the Journey
The Preparation for the Journey
v. 1. And Abraham was old and well stricken in age; and the Lord had blessed Abraham in all things. He was now one hundred and forty years old, and felt the coming on of the infirmities of old age. It was necessary for him to provide for Isaac’s marriage before death should overtake him; moreover, the Messianic promise was to be preserved to his family through Isaac and his descendants. In all things the Lord had blessed Abraham, pouring out upon him both temporal and spiritual blessings.
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v. 2. And Abraham said unto his eldest servant of his house, that ruled over all that he had, the senior servant in charge of his entire establishment, Put, I pray thee, thy hand under my thigh, as that member of the body which symbolized posterity, in this case the promised seed, the promise and the hope of Abraham and Israel.
v. 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;
v. 4. but thou shalt go unto my country and to my kindred, and take a wife unto my son Isaac. Abraham demanded a solemn oath from Eliezer, in order that this most important mission would be carried out, even if he himself should die soon. By Jehovah, the God of heaven and earth, he had his servant swear, for this was not an ordinary marriage which was contemplated, but a matter of the greatest importance for the kingdom of God, since Isaac was the heir of the divine promise. For that reason also a heathen woman from among the daughters of the Canaanites would not have been acceptable, just as today the marriage of a Christian with an enemy of Christ is always ill-advised, to say the least.
v. 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? The caution of Eliezer in not swearing lightly is to be commended highly, although he did not have the same measure of faith as Abraham, who trusted implicitly in the promise of the Lord.
v. 6. And Abraham said unto him, Beware thou that thou bring not my son thither again! That would have been a step backward and would have shown mistrust in the words of the Lord.
v. 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. That was the argument of faith: Jehovah had brought Abraham into the land in which he was now sojourning as a stranger; Jehovah had, with a solemn oath, promised this land to his descendants; therefore Jehovah would crown the servant’s venture in Abraham’s name with success, through the guidance and protection of His angel.
v. 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. This was for the sake of reassuring the timid servant. If believers, in the name of God, undertake a matter which pleases God, then they may and should trust in the assistance and blessing of the Lord.
v. 9. And the servant put his hand under the thigh of Abraham, his master, and sware to him concerning that matter. Eliezer now knew that he would not be held responsible in case the woman selected by him would refuse to come, and so he no longer hesitated about rendering his oath in this important matter.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 This word is used here to mark a break…
Now
This word is used here to mark a break in the main story line. Here the author starts to tell a new part of the story.
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Put your hand under my thigh
Abraham was about to ask the servant to swear to do something. Putting his hand under Abraham's thigh would show that he would certainly do what he would swear to do. (See: Symbolic Action)
I will make you swear
This can be expressed as a command. AT: "swear" (See: Imperatives - Other Uses)
swear by Yahweh
The term "swear by" means to use the name of something or someone as the basis or power on which the oath is made. "promise me with Yahweh as your witness"
the God of heaven and the God of the earth
"the God of heaven and earth." The words "heaven" and "earth" are used together to mean every thing that God created. AT: "the God of everything in heaven and earth" (See: Merism)
heaven
This refers to the place where God lives.
from the daughters of the Canaanites
"from the Canaanite women" or "from the Canaanites." This refers to Canaanite females.
among whom I make my home
"among whom I live." Here, "I" stands for Abraham and all of his family and servants. AT: "among whom we live" (See: Synecdoche)
But you will go
This can be stated as a command. AT: "Swear that you will go" or "But go" (See: Imperatives - Other Uses)
my relatives
"my family"
translationWords
Abraham
Yahweh
bless
servant
household
oath
God
heaven
Canaan
Isaac
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 24:1-67 Isaac’s marriage to Rebekah ensured that God’s plan…
24:1-67 Isaac’s marriage to Rebekah ensured that God’s plan would continue into the next generation. God showed covenant faithfulness by working through his faithful people (24:12, 27, 49).
24:1-9 Confident in the Lord’s promise, Abraham had his chief servant (probably Eliezer, 15:2) swear to find a wife among Abraham’s relatives in his homeland, some 450 miles away. Abraham was faithful to the covenant by preparing for Isaac’s future.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.