He said, “Yahweh, the God of my master Abraham, please give me success today, and show kindness to my master Abraham. Behold, I am standing by the spring of water. The daughters of the men of the city are coming out to draw water. Let it happen, that the young lady to whom I will say, ‘Please let down your pitcher, that I may drink,’ then she says, ‘Drink, and I will also give your camels a drink,’—let her be the one you have appointed for your servant Isaac. By this I will know that you have shown kindness to my master.”
Before he had finished speaking, behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher on her shoulder. The young lady was very beautiful to look at, a virgin. No man had known her. She went down to the spring, filled her pitcher, and came up. The servant ran to meet her, and said, “Please give me a drink, a little water from your pitcher.”
She said, “Drink, my lord.” She hurried, and let down her pitcher on her hand, and gave him a drink. When she had finished giving him a drink, she said, “I will also draw for your camels, until they have finished drinking.” She hurried, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels.
The man looked steadfastly at her, remaining silent, to know whether Yahweh had made his journey prosperous or not. As the camels had done drinking, the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold, and said, “Whose daughter are you? Please tell me. Is there room in your father’s house for us to stay?”
She said to him, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” She said moreover to him, “We have both straw and feed enough, and room to lodge in.”
The man bowed his head, and worshiped Yahweh. He said, “Blessed be Yahweh, the God of my master Abraham, who has not forsaken his loving kindness and his truth toward my master. As for me, Yahweh has led me on the way to the house of my master’s relatives.”
The young lady ran, and told her mother’s house about these words. Rebekah had a brother, and his name was Laban. Laban ran out to the man, to the spring. When he saw the ring, and the bracelets on his sister’s hands, and when he heard the words of Rebekah his sister, saying, “This is what the man said to me,” he came to the man. Behold, he was standing by the camels at the spring. He said, “Come in, you blessed of Yahweh. Why do you stand outside? For I have prepared the house, and room for the camels.”
The man came into the house, and he unloaded the camels. He gave straw and feed for the camels, and water to wash his feet and the feet of the men who were with him. Food was set before him to eat, but he said, “I will not eat until I have told my message.” Laban said, “Speak on.”
He said, “I am Abraham’s servant. 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. Sarah, my master’s wife, bore a son to my master when she was old. He has given all that he has to him. My master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I live, but you shall go to my father’s house, and to my relatives, and take a wife for my son.’ I asked my master, ‘What if the woman will not follow me?’ He said to me, ‘Yahweh, before whom I walk, will send his angel with you, and prosper your way. You shall take a wife for my son from my relatives, and of my father’s house. Then you will be clear from my oath, when you come to my relatives. If they don’t give her to you, you shall be clear from my oath.’ I came today to the spring, and said, ‘Yahweh, the God of my master Abraham, if now you do prosper my way which I go— behold, I am standing by this spring of water. Let it happen, that the maiden who comes out to draw, to whom I will say, “Please give me a little water from your pitcher to drink,” then she tells me, “Drink, and I will also draw for your camels,”—let her be the woman whom Yahweh has appointed for my master’s son.’ Before I had finished speaking in my heart, behold, Rebekah came out with her pitcher on her shoulder. She went down to the spring, and drew. I said to her, ‘Please let me drink.’ She hurried and let down her pitcher from her shoulder, and said, ‘Drink, and I will also give your camels a drink.’ So I drank, and she also gave the camels a drink. I asked her, and said, ‘Whose daughter are you?’ She said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ I put the ring on her nose, and the bracelets on her hands. I bowed my head, and worshiped Yahweh, and blessed Yahweh, the God of my master Abraham, who had led me in the right way to take my master’s brother’s daughter for his son. Now if you will deal kindly and truly with my master, tell me. If not, tell me, that I may turn to the right hand, or to the left.”
Then Laban and Bethuel answered, “The thing proceeds from Yahweh. We can’t speak to you bad or good. Behold, Rebekah is before you. Take her, and go, and let her be your master’s son’s wife, as Yahweh has spoken.”
When Abraham’s servant heard their words, he bowed himself down to the earth to Yahweh.
John Calvin 1540 · Public Domain On vv12, 15, 21, 22, 26, 28, 33, 50, 52 12. O lord God of my master Abraham. The…
12. O lord God of my master Abraham. The servant, being destitute of counsel, retakes himself to prayers. Yet he does not simply ask counsel of the Lord; but he also prays that the maid appointed to be the wife of Isaac should be brought to him with a certain sign, from which he might gather that she was divinely presented to him. It is an evidence of his piety and faith, that in a matter of such perplexity he is not bewildered, as one astonished; but breaks forth into prayer with a collected mind. But the method which he uses seems scarcely consistent with the true rule of prayer. For, first, we know that no one prays aright unless he subjects his own wishes to God. Wherefore there is nothing more unsuitable than to prescribe anything, at our own will, to God. Where, then, it may be asked, is the religion of the servant, who, according to his own pleasure, imposes a law upon God? Secondly, there ought to be nothing ambiguous in our prayers; and absolute certainty is to be sought for only in the Word of God. Now, since the servant prescribes to God what answer shall be given, he appears culpably to depart from the suitable modesty of prayer; for although no promise had been given him, he nevertheless desires to be made fully certain respecting the whole affair. God, however, in hearkening to his wish, proves, by the event, that it was acceptable to himself. Therefore we must know, that although a special promise had not been made at the moment, yet the servant was not praying rashly, nor according to the lust of the flesh, but by the secret impulse of the Spirit. Moreover, the general law, by which all the pious are bound, does not prevent the Lord, when he determines to give something extraordinary, from directing the minds of his servants towards it; not that he would lead them away from his word, but only that he makes some peculiar concession to them in their mode of praying. The sum of the prayer before us is this: “O Lord, if a damsel shall present herself who, being asked to give me drink, shall also kindly and courteously offer it to my camels, I will seek after her as a wife for my master Isaac, just as if she were delivered into my hand by thee.” He seems, indeed, to be laying hold on some dubious conjecture; but since he reposes on the Providence of God, he is certainly persuaded that this token shall be to him equivalent to an oracle; because God, who is the guardian of his enterprise, will not suffer him to err. Meanwhile this is worthy of remark, that he does not fetch the sign of recognition from afar, but takes it from something present; for she who shall be thus humane to an unknown guest, will, by that very act, give proof of an excellent disposition. This observation may be of use to prevent inquisitive men from adducing this example as a precedent for vain prognostications. In the words themselves the following particulars are to be noticed: first, that he addresses himself to the God of his master Abraham; not as being himself a stranger to the worship of God, but because the affair in question depends upon the promise given to Abraham. And truly he had no confidence in prayer, from any other source than from the covenant into which God had entered with the house of Abraham. The expression “cause to meet me this day,” Jerome renders, “meet me, I pray, this day.” But the verb is transitive, and the servant of Abraham intimates by the use of it, that the affairs of men were so ordered by the counsel and the hand of God, that the issue of them was not fortuitous; as if he would say, O Lord, in vain shall I look on this side and on that; in vain shall I catch at success by my own labor, industry and various contrivances, unless thou direct the work. And when he immediately afterwards subjoins, show kindness to my master, he implies that in this undertaking he rests upon nothing but the grace which God had promised to Abraham.
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 On vv12, 14, 15, 16, 18, 19, 22, 27, 30, 32, 33, 35, 37, 38, 41, 42, 44, 45, 48, 49, 50, 51 He groundeth his prayer upon God’s promise made to…
He groundeth his prayer upon God’s promise made to his master.
Or, cause me to meet.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 Gen 24:12 And he said, O LORD God of…
Gen 24:12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.
Ver. 12. And he said, O Lord God.] Begin we all our enterprizes with prayer. God may give good success without, but it will be nothing so sweet. See therefore that,
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“Hoc primum repetas opus, hoc postremus omittas.” - Hor., epis. 6. l. 48.
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 On vv12, 14, 15, 16, 18, 21, 22, 23, 24, 26, 27, 28, 31, 32, 36, 40, 41, 42, 47, 49, 50, 51 Or, mercy. He makes no mention of himself, nor…
Or, mercy. He makes no mention of himself, nor of the merits of his master, but he ascribes even temporal blessings, and much more eternal salvation, merely to God’s mercy.
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 On v29 We have here the making up of the marriage…
We have here the making up of the marriage between Isaac and Rebekah. It is related very largely and particularly, even to the minute circumstances, which, we should think, might have been spared, while other things of great moment and mystery (as the story of Melchizedek) are related in few words. Thus God conceals that which is curious from the wise and prudent, reveals to babes that which is common and level to their capacity (Mat 11:25), and rules and saves the world by the foolishness of preaching, Co1 1:21. Thus also we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence and other graces; for the scripture was not intended for the use of philosophers and statesmen only, but to make us all wise and virtuous in the conduct of ourselves and families. Here is,
I. The very kind reception given to Abraham's servant by Rebekah's relations. Her brother Laban went to invite and conduct him in, but not till he saw the ear-rings and the bracelets upon his sister's hands, Gen 24:30. "O," thinks Laban, "here is a man that there is something to be got by, a man that is rich and generous; we will be sure to bid him welcome!" We know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertainment if he had not hoped to be well paid for it, as he was, Gen 24:53. Note, A man's gift maketh room for him (Pro 18:16), which way soever it turneth, it prospereth, Pro 17:8. 1. The invitation was kind: Come in, thou blessed of the Lord, Gen 24:31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (Gen 24:28) or the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. Note, Those that are blessed of God should be welcome to us. It is good owning those whom God owns. 2. The entertainment was kind, Gen 24:32, Gen 24:33. Both the house and stable were well furnished, and Abraham's servant was invited to the free use of both. Particular care was taken of the camels; for a good man regardeth the life of his beast, Pro 12:10. If the ox knows his owner to serve him, the owner should know his ox to provide for him that which is fitting for him.
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II. The full account which he gave them of his errand, and the court he made to them for their consent respecting Rebekah. Observe,
1. How intent he was upon his business; though he had come off a journey, and come to a good house, he would not eat, till he had told his errand, Gen 24:33. Note, The doing of our work, and the fulfilling of our trusts, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, Joh 4:34.
2. How ingenious he was in the management of it; he approved himself, in this matter, both a prudent man and a man of integrity, faithful to his master by whom he was trusted, and just to those with whom he now treated.
(1.) He gives a short account of the state of his master's family, Joh 4:34-36. He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, Gen 22:20-24. Two things he suggests, to recommend his proposal: - [1.] That his master Abraham, through the blessing of God, had a very good estate; and, [2.] That he had settled it all upon Isaac, for whom he was now a suitor.
(2.) He tells them the charge his master had given him, to fetch a wife for his son from among his kindred, with the reason of it, Gen 24:37, Gen 24:38. Thus he insinuates a pleasing hint, that, though Abraham had removed to a country at so great a distance, yet he still retained the remembrance of his relations that he had left behind, and a respect for them. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection, That, if Isaac were deserving, he needed not send so far off for a wife: why did he not marry nearer home? "For a good reason," says he; "my master's son must not match with a Canaanite." He further recommends his proposal, [1.] From the faith his master had that it would succeed, Gen 24:40. Abraham took encouragement from the testimony of his conscience that he walked before God in a regular course of holy living, and thence inferred that God would prosper him; probably he refers to that covenant which God had made with him (Gen 17:1), I am God, all-sufficient, walk before me. Therefore, says he the God before whom I walk will send his angel. Note, While we make conscience of our part of the covenant, we may take the comfort of God's part of it; and we should learn to apply general promises of particular cases, as there is occasion. [2.] From the care he himself had taken to preserve their liberty of giving or refusing their consent, as they should see cause, without incurring the guilt of perjury (Gen 24:39-41), which showed him, in general, to be a cautious man, and particularly careful that their consent might not be forced, but be either free or not at all.
(3.) He relates to them the wonderful concurrence of providences, to countenance and further the proposal, plainly showing the finger of God in it. [1.] He tells them how he had prayed for direction by a sign, Gen 24:42-44. Note, It is good dealing with those who be prayer take God along with them in their dealings. [2.] How God had answered his prayer in the very letter of it. Though he did but speak in his heart (Gen 24:45), which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer and designedly humoured it. "No," says he, "I spoke it in my heart, so that none heard it but God, to whom thought are word, and from him the answer came," Gen 24:46, Gen 24:47. [3.] How he had immediately acknowledged God's goodness to him therein, leading him, as he here expresses it, in the right way. Note, God's way is always the right way (Psa 107:7), and those are well led whom he leads.
(4.) He fairly refers the matter to their consideration, and waits their decision (Gen 24:49): "If you will deal kindly and truly with my master, well and good: if you will be sincerely kind, you will accept the proposal, and I have what I came for; if not, do not hold me in suspense." Note, Those who deal fairly have reason to expect fair dealing.
(5.) They freely and cheerfully close with the proposal upon a very good principle (Gen 24:50): "The thing proceedeth from the Lord, Providence smiles upon it, and we have nothing to say against it." They do not object distance of place, Abraham's forsaking them, or his having no land in possession, but person estate only: they do not question the truth of what this man said; but, [1.] They trust much to his integrity. It were well if honesty did so universally prevail among men that it might be as much an act of prudence as it is of good nature to take a man's word. [2.] They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by Infinite Wisdom. Note, A marriage is then likely to be comfortable when it appears to proceed from the Lord.
(6.) Abraham's servant makes a thankful acknowledgment of the good success he had met with, [1.] To God: He worshipped the Lord, Gen 24:52. Observe, First, As his good success went on, he went on to bless God. Those that pray without ceasing should in every thing give thanks, and own God in every step of mercy. Secondly, God sent his angel before him, and so gave him success, Gen 24:7, Gen 24:40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Rev 22:9. [2.] He pays his respects to the family also, and particularly to the bride, Gen 24:53. He presented her, and her mother, and brother, with many precious things, both to give a real proof of his master's riches and generosity and in gratitude for their civility to him, and further to ingratiate himself with them.
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 On vv12–52 And he said, O Lord God of my master…
And he said, O Lord God of my master Abraham,.... He does not call the Lord his God, though no doubt he was, since he appears throughout the whole to be a good man; but the God of Abraham, because God had often manifested and renewed his covenant with Abraham in an eminent manner, and had bestowed many favours upon him, and admitted him to much nearness and communion with him; and it was not on his own account, but on his master's business he now was:
I pray thee, send me good speed this day; or "cause something to happen before me this day" (u); some extraordinary event, which depends not upon the will, or skill, or contrivance of men, but upon the pleasure of God; and which, with respect to second causes, men call hap or chance, but with respect to God, is according to his determinate counsel and will. The Targum of Jonathan is,"prepare now a decent wife before me this day.''But the servant's meaning is, that something might turn up in providence that would lead on to such an event:
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and shew kindness unto my master Abraham; which he would be ready to acknowledge as a favour, an instance of kindness and mercy, and not merit.
(u) "occurere fae nune coram me", Pagninus, Montanus, Vatablus; so Junius & Tremellius, Schmidt, Ainsworth.
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 On vv12, 14, 15, 27, 29, 31, 34, 45, 50, 52 Send me good speed this day - We have…
Send me good speed this day - We have leave to be particular in recommending our affairs to the care of Divine providence. Those that would have good speed must pray for it this day, in this affair. Thus we must, in all our ways acknowledge God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 15, 19, 21, 22, 26, 27, 28, 31, 32, 33, 36, 42, 43, 45, 49, 50 Verse 12. And he said, O Lord God, c.]…
Verse 12. And he said, O Lord God, c.] "The conduct of this servant," says Dr. Dodd, "appears no less pious than rational. By supplicating for a sign, he acknowledges God to be the great superintendent and director of the universe, and of that event in particular and at the same time, by asking a natural sign, such as betokened humanity, condescension, and other qualities which promised a discreet and virtuous wife, he puts his prayer upon such a discreet, rational footing, as to be a proper example for all to imitate who would not tempt the providence of God, by expecting extraordinary signs to be given them for the determination of cases which they are capable of deciding by a proper use of their rational faculties." This is all very good; but certainly the case referred to here is such a one as required especial direction from God; a case which no use of the rational faculties, without Divine influence, could be sufficient to determine. It is easy to run into extremes, and it is very natural so to do. In all things the assistance and blessing of God are necessary, even where human strength and wisdom have the fullest and freest sphere of action; but there are numberless cases, of infinite consequence to man, where his strength and prudence can be of little or no avail, and where the God of all grace must work all things according to the counsel of his own will. To expect the accomplishment of any good end, without a proper use of the means, is the most reprehensible enthusiasm; and to suppose that any good can be done or procured without the blessing and mercy of God, merely because proper means are used, is not less reprehensible. Plan, scheme, and labour like Eliezer, and then, by earnest faith and prayer, commit the whole to the direction and blessing of God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 14, 15, 19, 22, 27, 31, 33, 34, 45, 50, 52 Gen 24:12. Send me good speed — What a…
Gen 24:12. Send me good speed — What a noble example is here for all servants to imitate their masters in all goodness! Abraham’s servant, we find, had not lived in his master’s house without profiting by his example; he shows the like faith and dependance upon God as his master manifested; and this being a business of great consequence about which he is sent, he does not rest upon his own prudence and wisdom, but begs the blessing and direction of God in it. And what can be more desirable in our undertakings than to be under the guidance of infinite wisdom? And we have leave to be particular in recommending our affairs to the care of Divine Providence. Those that would have good speed must pray for it this day, in this affair. Thus we must, in all our ways, acknowledge God, and then he will direct our paths.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14, 21, 27, 41, 49, 50 By this. He chose a mark which would manifest…
By this. He chose a mark which would manifest the kindness and humility of the maid, who would be a fit match for the pious Isaac. This was no vain observation. God heard his fervent prayer. (St. Chrysostom) (Calmet) --- It is sometimes lawful to ask a sign or miracle of God, (Acts i. 24; iv. 30; 1 Kings xiv, &c.,) but we must carefully avoid whatever the Church disapproves. (St. Augustine de Gen. ii. 17; xii. 22.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12, 15, 22, 23, 28, 29, 32, 50 And he said, O Lord God of my master--The…
And he said, O Lord God of my master--The servant appears worthy of the master he served. He resolves to follow the leading of Providence; and while he shows good sense in the tokens he fixes upon of ascertaining the temper and character of the future bride, he never doubts but that in such a case God will direct him.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 15, 16, 17, 20, 21, 22, 27, 28, 29, 30, 33, 50 12. Lord… send me good speed — Or, cause…
12. Lord… send me good speed — Or, cause it to happen before me today. This prayer is one of remarkable simplicity and directness, but in it note the following: 1) The use of the name Jehovah. 2) The appeal to Abraham’s God. 3) The urging of the case as Abraham’s interest. 4) The implied faith that all his success in this undertaking must come from God.
5) The request for a special sign. 6) The child-like simplicity which designates the very form and language in which the sign shall be given. 7) The consequent knowledge of God’s favour with which he will be blessed.
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 On vv12, 13, 14, 15, 20, 21, 22, 23, 25, 26, 27, 28, 29, 30, 31, 32, 33, 35, 36, 37, 42, 48, 49, 50, 51, 52 12. O Lord, the God of my master] Referring…
12. O Lord, the God of my master] Referring to Gen_24:7. The servant, though possibly (Gen_15:2) a native of Damascus, worships the God of Abraham; cf. Gen_24:26.
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 On vv12, 16, 21, 22, 24, 28, 29, 31, 33, 38, 43, 45, 47, 50 (12-14) O Lord God . . . —Heb., Jehovah,…
(12-14) O Lord God . . . —Heb., Jehovah, God of my lord Abraham. The word translated “master” throughout this chapter is ‘donai, the ordinary word for lord, and it is so rendered in Gen_24:18. As a circumcised member of Abraham’s household, the servant prays to Jehovah, Abraham’s God; and though in Gen_24:5 he had suggested a difficulty, apparently it was from no want of faith, but that he might know whether under any circumstances Isaac might return to Aram-Naharaim. He now leaves the success of his mission to Jehovah; and while he would use his own discernment in selecting from the troop of advancing maidens one whose countenance gave promise of goodness of heart, the fulfilment of the appointed signal which was to mark God’s approval would also show that she was no churlish woman, but one active, generous, and kind.
Send me good speed this day.—Heb., cause it to meet me this day.
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I stand.—This word here, and in Gen_24:43, is not the same as that used in Gen_24:30, but one that means I post myself, or I take my station.
Thereby.—Rather, by her: by her giving the appointed sign I shall know that thou hast showed kindness to my lord.
The damsel.—This word (Heb., Na’ar) is of the common gender in the Pentateuch, except in Deu_22:19, where it has the feminine termination. It is used of Abraham’s young men in Gen_14:24; Gen_18:7, &c., but no less than twenty-two times of women. In the rest of the Bible the gender is always marked, and even here it is read in the feminine in the Jewish synagogues. We have herein another of the many linguistic proofs of the extreme antiquity of the Pentateuch, and it is the more interesting because found in a Jehovistic section. The same word is used again in Gen_24:16; Gen_24:28. (See Note on Gen_43:8.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12, 15, 16, 17, 20, 21, 22, 24, 30, 31, 32, 33, 34, 50 Vers. 12-14. And he said, commencing his search for…
Vers. 12-14. And he said, commencing his search for the maiden by prayer, as he closes it with thanksgiving (ver. 26) a beautiful example of piety and of the fruits of Abraham"s care for the souls of his household, (Gen_18:19) (Wordsworth) O Lord God of my master Abraham, I pray thee, send me good speed this day. Literally, cause to meet (or come before) me, i.e. what I wish, the maiden of whom I am in quest; hence eujodeson ejnantion ejmou, make the way prosperous before me (LXX); less accurately, occurre obsecro mihi (Vulgate). And show kindness unto my master Abraham. The personal humility and fidelity displayed by this aged servant are only less remarkable than the fervent piety and childlike faith which discover themselves in the method he adopts for finding the bride. Having cast the matter upon God by prayer, as a concern which specially belonged to him, he fixes upon a sign by which God should enable him to detect the bride designed for Isaac. Behold, I stand here by the well of water; literally, Behold me standing (cf. ver. 43)and the daughters of the men of the city come out to draw water (vide on ver. 11, and cf. Gen_29:9; Exo_2:16) and let it come to pass that the damsel r; Gh, with the vowels of the Keri; the word used for Abraham"s young men (cf. Gen_14:24 Gen_18:7; q.v.) In the Pentateuch it occurs twenty-two times, without the feminine termination, meaning a girl (vide Gen_24:16, Gen_24:28, 55 34:3, 12; Deu_20:15, &c.) a proof of the antiquity of the Pentateuch, and of this so-called Jehovistic section in particular, since in the latter books the distinction of sex is indicated by the affix h being appended when a girl is intended ("Speaker"s Commentary"); but this happens at least once in the Pentateuch (Deu_22:19) 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: the sign fixed upon was the kindly disposition of the maiden, which was to be evinced in a particular way, viz., by her not only acceding with promptitude to, but generously exceeding, his request It is probable that the servant was led to choose this sign not by his own natural tact and prudence, but by that Divine inspiration and guidance of which he had been assured (ver. 7) before setting out on his important mission let the same be she that thou hast appointed for thy servant Isaac. "The three qualifications in the mind of this venerable domestic for a bride for his master"s son are a pleasing exterior, a kindly disposition, And the approval of God" (Murphy). And thereby ejn toutw (LXX), per hoc (Vulgate); but rather, by her, i.e . the damselshall I know that thou hast showed kindness unto my master.
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 On vv15, 27, 31, 32 And it came to pass, before he had done…
Gen_24:15-31
And it came to pass, before he had done speaking, that, behold, Rebekah came out
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The finger of Providence in the appointment of a bride for Isaac
I.
IN THE PROMPT AND COMPLETE ANSWER GIVEN TO HIS PRAYER. The maiden appeared on the scene which he had pictured to his minds eye, and displayed all the qualities which he had looked for in a bride for Isaac. She was civil and courteous, open and sincere, kind, simple, and unaffected.
II. IN THE CONTROL OF APPARENT ACCIDENTS.
III. IN THE IMPRESSION MADE UPON THE STEWARD HIMSELF.
1. He pauses to see whether Divine Providence is still leading on (Gen_24:21).
2. He acts upon the favours of Providence already received (Gen_24:22).
3. He engages in an act of praise (Gen_24:26-27).
IV. IN THE RECOGNITION OF GOD BY ALL CONCERNED (Gen_24:27-28; Gen_24:31). (T. H.Leale.)
The advantages of being found in the path of duty
I. THE PROMISES OF GOD LEAD US TO EXPECT HIS BLESSING IN THE PATH OF DUTY.
II. BY ATTENDING THE MEANS OF GRACE, WE ENJOY COMMUNION WITH THE PEOPLE OF GOD. We should attend the means of grace too.
III. BECAUSE BY THIS WE SHOW TO THE WORLD OUR ATTACHMENT TO THE CAUSE OF CHRIST, AND SET THEM AN EXAMPLE FOR IMITATION.
IV. ANOTHER ADVANTAGE ARISING FROM THUS BEING IN THE WAY IS, THAT IT LEADS US OFTEN TO INDULGE IN THE DELIGHTFUL ANTICIPATION OF ENGAGING IN THE PERFECT AND NEVER-ENDING WORSHIP OF THE REDEEMED BEFORE THE THRONE ABOVE. (Essex Remembrancer.)
Lessons
1. God sometimes answers His in the instant of prayer.
2. Providence orders motions for time and place in fitting persons for marriage according to His will.
3. The fittest wives and husbands are such who are the answer of prayer.
4. Goodness of family, honesty of calling, comeliness of person, purity of conversation, industry in labour, concur sweetly to make a good consort (Gen_24:15-16).
5. After praying to God, there must be acting by man to find Gods answer.
6. Humble addresses become strangers in desiring courtesies as answers from Gods mercy (Gen_24:17).
7. Ingenuity is quick and active in doing courtesy unto strangers.
8. Much kindness sometimes is shown in giving but a little water (Gen_24:18).
9. Ingenuous spirits are free to do good to beasts as well as men (Gen_24:19).
10. It is a sweet disposition to satisfy man and beast until they be full.
11. Providence makes good the signs He gives to His to the uttermost (Gen_24:20).
12. Wonderful are Gods providences many times in answering prayer, and so to be admired.
13. A silent and serious consideration there should be about the rare events of Gods providence.
14. The knowledge of Gods mind in all providences is to be laboured after for mans duty and Gods glory (Gen_24:21). (G. Hughes, B. D.)
Lessons
1. Ingenuous spirits perform what kindness they do offer.
2. Courtesies being finished, it is time to prepare for thanks.
3. Ornaments best suit with them that are of pure minds and ingenuous conversations.
4. Gifts are not unlawful, being justly bestowed in gratefulness, and in pursuance of lawful desires (Gen_24:22).
5. Prudence finds out by queries such as are appointed unto marriage by Gods providence.
6. Inquiry for a nights lodging may conduce under Providence to further great affairs (Gen_24:23).
7. Providence ordereth the desired answer concerning persons sought for to them whom God sends.
8. Answers of abundant provision God maketh unto strangers sent about His business. All suits well (Gen_24:24-25).
9. Whatever answers of good men have from creatures, they should produce worship to God (Gen_24:26).
10. Gracious hearts bless God by praising when He blesseth them by prospering.
11. Good servants bless God for mercy and truth to their masters as for guidance to themselves.
12. Though angels minister to us, God alone must have the glory of all good events (Gen_24:27).
13. In such returns God speeds instruments to further on His own designs of good to His servants (Gen_24:28). (G. Hughes, B. D.)
Children to be brought up to all honest employments
The patriarchs of old were principal men and princes in their generations, yet their tender daughters were brought up in doing household business. Rebekah went, with her pitcher on her shoulders, to give drink to her fathers camels; and the seven daughters of the Priest of Midian accustomed themselves to draw water and fill the troughs to water their fathers sheep; and some say--how true is uncertain-that Christ Himself wrought as a carpenter at His fathers trade. Such was the harmless simplicity of those days, and such was the obedience of children, that even she that was appointed to be the mother of patriarchs, prophets, and kings, refused not to set her hand to ordinary employments. But how is the case altered in these days of ours! Our delicate damsels are ready to urge Rebekahs example for the wearing of bracelets and jewels about their necks, but they will not hear of Rebekahs carrying the pitcher upon her shoulders; they would be clothed like the lilies of the field, but they cannot endure to spin nor work at all; so that, whereas Solomons good housewife laid her hands to the wheel, they, for want of taking pains--especially if once married--set all upon wheels, and, while they do nothing, they undo themselves and bring all to nothing. (J. Spencer.)
Golden trinkets for presents
Golden trinkets were abundantly used among most of the Asiatic nations from early times; and those which Abrahams servant offered to Rebekah (Gen_24:22) belong to the most common ornaments. The nose-ring, chiefly, though not exclusively, worn by men, and applied by American tribes also, is inserted in the cartilage of the nose, either in the middle or in one side; it is often of considerable size, reaches generally beneath the mouth, and not always contributes to enhance the beauty of the face. It is here stated as having the weight of a beka, which is half a shekel, or a Greek drachm. The nose-rings worn at present by the Oriental women are often of ivory, or of gold; they are hollow, to render them less inconveniently heavy, and sometimes set with jewels--mostly a ruby between two pearls. Bracelets are such favourite ornaments with Oriental ladies, that they are not only worn by them in an unusual quantity, but are promised by Mohammed among the rewards of piety. Sometimes the whole arm, from the wrist of the hand to the elbow, is covered with them; sometimes two or more are worn, one above the other; and they are not unfrequently so heavy that they almost appear to be a burden to the fair owners. Two of them are here stated to have weighed ten shekels of gold--certainly a liberal present. Men also liked to adorn their wrist or upper arm with bracelets. On the Assyrian sculptures scarcely any person of wealth or station, or even any deity, appears without them. They were generally worn on one arm, and sometimes on both. Those who were unable to purchase gold or silver bracelets, contented themselves with procuring them of copper, ivory, horn, or glass. They were not always made with great skill or taste; they had not in all cases a lock, and often consisted merely of a large broad ring, through which the wearer forced the hand. The Egyptian bracelets, however, are in many instances not without elegance; and those represented on the Assyrian monuments, or found in the excavations of Mesopotamia, are scarcely inferior to them either in taste or in costliness. (M. M. Malisch, Ph. D.)
Blessed be the Lord God
The servants thanksgiving
1. The piety of it. He does not ascribe his success to chance or fortune, but to God. Moreover, he adores God by His covenant name as the Redeemer.
2. The confidence of it.
(1) Founded upon Gods dealings in the past. He had never failed in His mercy and His truth to Abraham. Therefore He might be thanked for the past with that confidence which is encouraged to hope much for the future. It is safe to trust Divine mercy and truth.
(2) Founded upon a consciousness of his own integrity.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv15, 32, 50 Gen_24:15. Upon her shoulder.] This was the most graceful…
CRITICAL NOTES.—
Gen_24:15. Upon her shoulder.] This was the most graceful mode of carrying a pitcher when it was empty.
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Gen_24:19. Until they have done drinking.] Kalisch remarks, “If it is remembered that camels, though endowed in an almost marvellous degree with the power of enduring thirst, drink when an opportunity offers an enormous quantity of water, it will be acknowledged that the trouble to which the maiden cheerfully submitted required more than ordinary patience.”
Gen_24:21. Held his peace, to wit, whether the Lord had made his journey prosperous or not?] Heb. “Keeping silence to know whether Jehovah had prospered his way or not.”
Gen_24:22. Golden ear-ring.] Properly a nose ring. It was a single one, not a pair. Such are worn by Eastern women, the left nostril being pierced for the purpose. (Gen_24:47.) “The presents were not as yet bridal presents: those first come in Gen_24:53, and could not be given till the consent of Laban and Bethuel had been ascertained.” (Alford.)
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_24:15-31
THE FINGER OF PROVIDENCE IN THE APPOINTMENT OF A BRIDE FOR ISAAC
In the events related here Abraham’s steward had evident proof that God was blessing his designs, and was bringing them to the desired issue. He could plainly see the finger of Providence:—
I. In the prompt and complete answer given to his prayer. “Before he had done speaking” Rebekah appeared at the well (Gen_24:15.) The suddenness of her appearance, taken together with the fact that her conduct and bearing were such as he looked for, would produce the impression upon his mind that his prayer was already answered. The sight of this comely damsel at such a seasonable moment, her dignified bearing, her kind disposition, her unaffected simplicity, would strike him as a distinct interference of Providence. He could not ascribe it all to chance or mere accident. His pious mind was disposed to believe and to see the manifest finger of God. The maiden appeared on the scene which he had pictured to his mind’s eye, and displayed all the qualities which he had looked for in a bride for Isaac. She was civil and courteous (Gen_24:18; Gen_24:24.) She was open and sincere. There was no pretence, or acting a part. She was kind (Gen_24:18-20.) It was a good action, and done to a stranger. She was simple and unaffected. There was no suspicion or affected coyness. He could not see all these things without feeling that God had answered his prayer.
II. In the control of apparent accidents. The events that happened, though most remarkable in their wonderful fitness, were yet in themselves probable. Some might have regarded them as a lucky accident—as one of those favourable chances that will sometimes happen. But to a religious mind the most obscure and unknown causes are under the control of an all-seeing Providence, and are so regulated as to accomplish the Divine will. This incident brings one fact of God’s government of mankind vividly before us, which is, that great issues often depend upon apparently little things. It was a simple matter to ask a stranger for a drink of water, and yet how much depended upon this! The simple maiden had no suspicion of the greatness of the issue hanging upon her cheerful and kindly compliance with the request. It is conceivable that she might have acted otherwise, and with apparent justice. This man was a foreigner, and perhaps a foe. She was a lady accustomed to be waited upon, rather than to serve. But she stood upon no dignity, nor maintained a proud and cautious reserve. Any rudeness or suspicion on her part at this time and the servant must have looked elsewhere. Thus the great destinies of the Jewish nation seemed at this moment to depend upon the bearing of this maiden in meeting a stranger at a well.
III. In the impression made upon the steward himself. Doubtless he felt that his prayer was now answered, or at least that he had received the first tokens of an answer. Still he is afraid to presume too much.
1. He pauses to see whether Divine Providence is still leading on. He allows time for the natural feelings of the moment to possess him. He is filled with amazement and delight. He will not, however, be too confident, but waits to see whether God is still leading him on. (Gen_24:21.) When we have done our duty in the humble spirit of prayer, and when Divine light has enabled us to see a few steps in advance, we should calmly wait that more light may be granted.
2. He acts upon the favours of Providence already received. Believing that his way was divinely directed so far, he presents gifts to the young damsel. (Gen_24:22.) These were a suitable expression of thanks for her services, and would naturally secure her goodwill for the future. Then he is encouraged to ask for the rights of hospitality, and they were graciously granted. (Gen_24:23-25.) He was making his way safe and sure—still looking to God for direction and success.
3. He engages in an act of praise. (Gen_24:26-27.) He worships the Covenant God—gives thanks to the God of families who had not failed of His mercy and His truth. He felt that he had acted, up to this point, in the integrity of his heart, and that he had not wandered from the way of the Lord. His conduct in this matter is a beautiful picture of true and simple primitive piety. He seeks direction by prayer, and acknowledges the answer in humble hearty praise.
IV. In the recognition of God by all concerned. All who were concerned in the results of this embassy felt that this thing was of God. When Rebekah heard of the Lord of Abraham her feelings of wonder and piety were excited. (Gen_24:27-28.) She cannot resist the impression that she is honouring a saint of God. Laban also regards this servant as one who was specially favoured by Jehovah. (Gen_24:31.) He discerned by evident signs that this was a true child of God.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_24:15. So quick is God many times in the answer of prayers. (Isa_65:24; Dan_9:23.) The angel had even tired himself with flight, to tell Daniel that his prayers were heard. David did but say, “I will confess my transgressions unto the Lord,” and before he could do it, “God forgave the iniquity of his sin.” (Psa_32:5.)—(Trapp.)
So forward is God to bestow His benefits upon us that they do not so much follow our prayers as prevent and go before them. “And it shall come to pass, that before they call I will answer; and while they are yet speaking, I will hear” (Isa_65:24.)—(Bochart.)
The eastern women sometimes carry their jars upon their heads; but Rebekah’s was carried upon her shoulder. In such a case, the jar is not supposed to have been placed upright on the shoulder, but held by one of the handles, with the hand over the shoulder, and suspended in this manner on the back, held, I should imagine, by the right hand over the left shoulder. Consequently, when it was presented to Abraham’s servant, that he might drink out of it, it was to be gently moved over the left arm, and being suspended by one hand, while the other probably was placed under the bottom of the jar; it was in that position presented to Abraham’s servant and his attendants to drink out of. “And she hasted and let down her pitcher upon her hand, and gave him to drink.” (Gen_24:18.)—(Harmer.)
Gen_24:16. Beauty is the characteristic of the Church, which is lovely and fair in the sight of God. It was fitting that the mother of the Church, which God was now calling out of the world, should be beautiful.
Some suppose that this well was a cistern of rain-water. We have seen such cut in the rock above ground, and we have seen wells or fountains reached by a declivity or by steps. He had watched her in this movement, and was clear that she fulfilled all the conditions as to personal manners.—(Jacobus.)
Gen_24:16-17. How is it, she might have answered, that thou being a foreigner,—and for anything I know a foe,—askest drink of me, a native of this country? What am I, that I should minister to thee? Or, what art thou to me, that thou shouldest expect this favour at my hands? It was good for Rebekah that she did not answer thus. No other opportunity would probably have been given to her; no second appeal would have been made to her. And it was good for another woman, who, long after, met another stranger,—“wearied with his journey,” at another well,—that when she met His request, “Give me to drink,” with the churlish question, “How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria?” It was good for her that she had a different person from Abraham’s servant to deal with. A rude reception of this sort might have ended once and for ever the negotiation for a marriage treaty which this messenger from Canaan was about to open. But that other Messenger from the heavenly Canaan is not so easily repelled. “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. (Isa_55:8.)—(Candlish.)
Little things are often the most reliable test of character. They reveal the chief and prevailing dispositions of our nature far more truthfully than a well studied and prepared part acted on great occasions. Faithfulness in little things affords the best promise of faithfulness in great.
Gen_24:18-19. Her response was prompt and cordial. She was bearing her pitcher upon her shoulder, as we suppose, and naturally let it down upon her hand. This civility and courtesy added to the already favourable impression. It happened somewhat differently with us. We came up to a cistern hewn out of the limestone rock, and were very thirsty after a hot ride on the road from Jericho to Jerusalem. The cistern was well supplied with rainwater, covered over with green scum. Our dragoman let down his skin bucket or bottle by a cord, and drew up the water clear and cool from beneath the surface. He poured it into a cup and was handing it to one of our ladies, when an old sheikh, who had escorted us, seized the cup, demanding to be served before the lady. On his being stoutly refused by our dragoman, he mounted his beast in a surly mood and rode off immediately.—(Jacobus.)
The maiden manifests that very bountifulness of spirit, which the woman of Samaria not only wanted, but thought it strange that she should be expected to possess. Without suspicion or inquiry, without upbraiding, she is impatient to respond to the stranger’s call—she is in haste to minister to his wants. “She hasted,” it is said,—and said, not once, but twice,—as if to indicate her promptness to meet the demand made upon her, and to supply the wants not only of the wayfarer himself but of his cattle.—(Candlish.)
She now proceeded quite according to the sign which the steward had named. Everything thus goes forward most satisfactorily. She proposes, in her open-hearted way, to furnish water for his camels also, using even the language which the servant had used in his prayer. This indicated, most clearly, the hand of God in the matter.—(Jacobus.)
Gen_24:20. In the vicinity of Nazareth we noticed such a well or fountain with a stone trough filled, and at evening the women were gathered there, filling their stone jars at the well, and carrying them on their heads. The trough would also be a convenience for cattle to drink. Around Jerusalem, Damascus, and Hebron the water is conveyed from pools or reservoirs outside the city, in earthen pipes running under cover, but having openings at intervals along the roadside for the cattle to drink.—(Jacobus.)
Genuine goodness of disposition does not proceed with a dull and melancholy movement, but is sprightly and cheerful. The value of such duties lies not only in what they bestow, but rather in the attractive and willing manner in which they are done. This is the kind of service which God loves.
Rebekah was a true mother of the Church, for it is the office of the Church to perform large and cheerful services for mankind.
Gen_24:21. He was rapt in admiration of the Divine providence which had made the event to correspond so remarkably with his desires. The maiden’s conduct; so amiable in itself, and so exactly in unison with his previous wishes, struck him with a kind of amazement, accompanied by a momentary hesitation whether all could be true. Thus, the disciples of Jesus wondered when Peter was cast into prison; and when their prayers were heard, and Peter stood without, knocking at the gate, they could not credit the joyful news, but said, “It is his angel.” We pray for blessings, and when our prayers are answered we can scarcely believe them to be so.—(Bush.)
The mind, like the eye, is often dazzled and confounded by excess of light. We require time to adjust our souls to new and sudden situations. Amazement is the first effect of the appearing of God’s great goodness.
It is not wise to rush into too sudden conclusions from favourable appearances. It is better to wait and see whether the future will confirm our first impressions.
To find out whether God has prospered us, we must have successive proofs of His goodness. His guiding hand must lead us every step of our way.
No wonder the good man marvelled. Such alacrity of attention to a poor way-worn traveller did indeed betoken a gracious disposition. And the circumstance fitted in so aptly to his previous train of holy meditation, that he could not fail to recognise an answer to his prayer. It was as if the Lord were saying to him in this remarkable providence, “Be still and know that I am God.”—(Candlish.)
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 pre-eminence in clothing and ornaments;
3. The great abundance of gold, precious stones, and jewels in the Levitical cultus, was not to contribute to pride.—(Starke.)
The thing really intended seems to be a ring or jewel for the nose; but our translators, having no knowledge of such an ornament, which seemed to them to imply an absurdity, have carefully avoided the true idea everywhere, except in Isa_3:21, the translator of which portion had probably gained some information, not possessed by the others, of this peculiarity of Oriental ornament. Yet all their care could not preclude an occasional allusion to it, as in Pro_11:22, where it could not but be rendered “a jewel in a swine’s snout.” The extensive use of nose ornaments among the Arabian and other females of the East having now become known, modern translators render the present text “nose ring,” as is done in the Arabic and Persian versions.—(Bush.)
Gen_24:23. As there were no public-houses for travellers, only at best the Khan or caravan-serai, and as it was and still is customary for strangers to seek a lodging with the Sheikh of the village, this question about accommodations was proper, and not surprising.—(Jacobus.)
It is sufficient if we have clear light for the next duty which lies before us. When Providence opens our way we should follow.
Gen_24:24. She promptly told of her family relation; and it proved to be of Abraham’s kindred—the daughter of his nephew.—(Jacobus.)
Another step in the paths of Providence was verefied. God rewards faithful duty by granting more and more a knowledge of His will.
Gen_24:25. In keeping with her cordiality; already shown at the well, is her hospitality, in which she goes beyond his request for lodging, and assures him of straw and provender besides. The straw was chopped straw for mixture with provender—as grasses and herbage, or barley. The term for provender means feed in the general.—(Jacobus.)
Had Rebekah done no more than Eliezer had prayed for, we might have supposed that she acted not as a free agent, but was impelled to it by the absolutely controlling power of God; but as she exceeds all that was requested, we see that it sprang from her native benevolence, and sets her conduct in a most amiable point of view.—(A. Clarke.)
It is well observed by an interpreter, that in the narration of this story (which yet seemeth to be of light and trivial matters) the Spirit of God is very exact and large; whereas other things wherein great mysteries are infolded (as the history of Melchizedek etc.), are set down in few words; that man might consider God’s wisdom and Providence in things of least esteem amongst men. I add, that all may see what delight He takes in the meanest actions and speeches of His dearest children; when the great acts and exploits of Nimrod, Ninus, and other grandees of the world are not once mentioned, but lie shrouded in the sheet of oblivion or shame.—(Trapp.)
God rewards those who seek Him with more than they ask or think.
Gen_24:26-27. See how he relisheth of his master’s house, and showeth a gracious heart, ready to offer up a sacrifice of praise, wherever God shall please to set it up an altar. The same word in Greek (χάρις) signifieth grace and thanks; to show, that as any man hath more grace, he is more grateful to God and man. It is observable also, that our Saviour sets these two together,—“the unthankful, and the evil.” (Luk_6:35).—(Trapp.)
Such a sight is fitted to move deeply the simple and earnest soul of the guileless maiden. The venerable aspect of the stranger, surprised into a sudden act of most profound devotion could not but strike her heart; and the mention of the name of Abraham, of whom doubtless she had often heard in her father’s house,—and with whose migration, narrated as a household tale, she had been taught to associate something of the mysterious and the supernatural,—could not fail to call forth her feelings of wonder, expectancy, and awe. Who is this to whom she has been unawares rendering what appears to be received as so remarkable a service? It is but a little cold water that she has been giving; a boon that she would not withhold from the poorest pilgrim she might chance to meet with at a well. But what a burst of pious gratitude does it cause! And what a discovery does it occasion! she is “not forgetful to entertain strangers”; and as “thereby some have entertained angels unawares,” (Heb_13:2), so Rebekah on this occasion reaps a rich reward for the attention she has been unconsciously paying to an honoured saint of God. The old man who is the object of her apparently trifling courtesy and kindness, as if bent under the weight of an insupportable obligation, “bows down his head and worships God. And the words he utters in his ecstacy and thankfulness, bring home to her as a present reality all that from her childhood she has doubtless been wont to hear, of what was probably the most remarkable event in the family history,—the strange adventure of the old patriarch called so mysteriously away long ago into a distant and a sort of dreamy land. Well may she be in haste to communicate the surprising intelligence she has so unexpectedly obtained.—(Candlish.)
Here is a fine example of a man who “acknowledged God in all His ways.” He takes no steps without prayer, nor receives any blessing thereby vouchsafed without rendering thanksgiving and praise.
The servant’s thanksgiving.
1. The piety of it. He does not ascribe his success to chance or fortune, but to God. Moreover he adores God by His Covenant name as the Redeemer.
2. The confidence of it.
(1) Founded upon God’s dealings in the past. He had never failed in His mercy and His truth to Abraham. Therefore He might be thanked for the past with that confidence which is encouraged to hope much for the future. It is safe to trust Divine mercy and truth.
(2) Founded upon a consciousness of his own integrity. This servant knew that he was in the way of the Lord, that he was led to the house of his master’s brethren by Divine direction. Therefore he was sure from whom these blessings came.
The Bible is a revelation not only of God’s truth, but also of His mercy. Were it not thus it would bring no glad tidings to men.
It is a comfort to know that the father of believers is represented as a man who never was forsaken of God’s mercy and truth. All the children of faith in every age have this experience.
Gen_24:28. Rapid movements become excited feelings. Joyful feet travel swiftly. It is so, notably, with the highest spiritual feelings. When God enlarges our hearts with them then we are ready to run in the ways of His commandments.
This praise to God was probably offered while Rebekah was running to her home with the exciting news. It would be to the female part of the house to whom she would naturally relate all the facts and all her thoughts. How natural the picture! The mother, and those who cluster around her, will first get the interesting news. The family was settled in a fixed abode; as would seem.—(Jacobus.)
Gen_24:29-31. From what we afterwards learn of Laban, it is not perhaps doing him injustice to suppose that the golden ornaments had great influence in prompting a behaviour which had the appearance of being highly disinterested and generous. His whole history shows him to have been a mercenary man, and quite susceptible to the impressions which the display of great wealth would make upon a covetous mind. But, whatever were his motives, his treatment of the servant was kind. Finding him at the well modestly waiting for a further invitation, he accosts him in language that would have befitted the lips of a much better man.—(Bush.)
The presents to his sister assure him that this is the envoy of some man of wealth and position. The name of Jehovah was evidently not unfamiliar to Laban’s ears. He calls this stranger blessed of Jehovah on account of his language, demeanour, 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.—(Murphy.)
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.
Alexander MacLaren 1905 · Public Domain On v27
Genesis
GUIDANCE IN THE WAY
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Gen 24:27.
So said Abraham’s anonymous servant when telling how he had found Rebekah at the well, and known her to be the destined bride of his master’s servant. There is no more beautiful page, even amongst the many lovely ones in these ancient stories, than this domestic idyll of the mission of the faithful servant from far Canaan across the desert. The homely test by which he would determine that the maiden should be pointed out to him, the glimpse of old-world ways at the well, the gracious courtesy of the fair damsel, and the simple devoutness of the speaker, who recognises in what to others were trivial commonplaces God’s guidance to the end which He had appointed, his recognition of the divine hand moving beneath all the nothings and littlenesses of daily life-may teach us much.
1. The first thing that these words seem to me to suggest is the conditions under which we may be sure that God leads-’I being in the way.’
Now, of course, some of you may know that the words of our text are, by the Revised Version and others, rendered so as to obliterate the clause telling where the speaker was when the Lord led him, and to make the whole a continuous expression of the one fact-’As for me, the Lord hath led me in the way to the house of my master’s brethren.’ The literal rendering is, ‘I in the way, Jehovah led me.’ No doubt the Hebrew idiom admits of the ‘I’ being thus emphatically premised, and then repeated as ‘me’ after the verb, and possibly no more is to be made of the words than that. But the fuller and more impressive meaning is possible, and I venture to retain it, and to see in it the expression of the truth that it is when we are ‘in the way’ that God will certainly lead us.
So that suggests, first, how the people that have any right to expect any kind of guidance from God are those who have their feet upon a path which conscience approves. Many men run into all manner of perplexities by their own folly and self-will, and never ask whether their acts are right or wrong, wise or foolish, until they begin to taste the bitter consequences. Then they cry to God to help them, and think themselves very religious because they do. That is not the way to get God’s help. Such folk are like Italian brigands who had an image of the Virgin in their hats, and sometimes had the Pope’s commission in their pockets, and therefore went out to murder and ravish, in sure and certain hope of God’s favour and protection.
But when we are ‘in the way,’ and know that we are doing what we ought to do, and conscience says, ‘Go on; never mind what stands against you,’ it is then, and only then, that we have a right to be sure that the Lord will lead us. Otherwise, the best thing that can happen to us is that the Lord should thwart us when we are on the wrong road. Resistance, indeed, may be guidance; and it is often God’s manner of setting our feet in the way of His steps. We have no claim on Him for guidance, indeed, unless we have submitted ourselves to His commandments; yet His mercies go beyond our claims. Just as the obedient child gets guidance, so the petulant and disobedient child gets resistance, which is guidance too. The angel of the Lord stands in front of Balaam, amongst the vines, though the seer sometimes does not see, and blocks the path for him, and hedges up the way with his flaming sword. Only, if we would have the sweet, gracious, companionable guidance of our Lord, let us be sure, to begin with, that we are ‘in the way,’ and not in any of the bypaths into which arrogance and self-will and fleshly desires and the like are only too apt to divert our feet.
Another consideration suggested by these words, ‘I being in the way,’ is that if we expect guidance we must diligently do present duty. We are led, thank God, by one step at a time. He does with His child, whom He is teaching to read His will, as we sometimes do with our children, when we are occupied in teaching them their first book-learning: we cover the page up, all but the line that we want them to concentrate their eyes upon; and then, when they have got to the end of that, slip the hand down, low enough to allow the next line to come into view. So often God does with us. One thing at a time is enough for the little brains. And this is the condition of mortal life, for the most part-though there do come rare exceptions. Not that we have to look a long way ahead, and forecast what we shall do this time ten years off, or to make decisions that involve a distant future-except once or twice in a lifetime-but that we have to settle what is to be done in this flying minute, and in the one adjacent to it. ‘Do the duty that lies nearest thee,’ and the remoter duty will become clearer. There is nothing that has more power to make a man’s path plain before his feet than that he should concentrate his better self on the manful and complete discharge of the present moment’s service. And, on the other hand, there is nothing that will so fill our sky with mists, and blur the marks of the faint track through the moor, as present negligence, or still more, present sin. Iron in a ship’s hull makes the magnet tremble, and point away from its true source. He that has complied with evil to-day is the less capable of discerning duty to-morrow; and he that does all the duty that he knows will thereby increase the probability that he will know all that he needs. ‘If any man wills to do His will, he shall know of the teaching’-enough, at any rate, to direct his steps.
But there is another lesson still in the words; and that is that, if we are to be guided, we must see to it that we expect and obey the guidance.
This servant of Abraham’s, with a very imperfect knowledge of the divine will, had, when he set out on his road, prayed very earnestly that God would lead him. He had ventured to prescribe a certain token, naïve in its simplicity: ‘If the girl drops her pitcher, and gives us drink gladly, and does not grudge to fill the troughs for the cattle, that will show that she is of a good sort, and will make the right wife for Isaac.’ He had prayed thus, and he was ready to accept whomsoever God so designated. He had not made up his mind, ‘Bethuel’s daughter is a relation of my master’s, and so she will be a suitable wife for his son.’ He left it all with God, and then he went straight on his road, and was perfectly sure that he would get the guidance that he had sought. And when it came the good man bowed and obeyed.
Now there is a picture for us all. There are many people that say, ‘O Lord! guide me.’ when all the while they mean, ‘Let me guide Thee.’ They are perfectly willing to accept the faintest and moat questionable indications that may seem to point down the road where their inclination drives them, and like Lord Nelson at Copenhagen, will put the telescope to the blind eye when the flag is flying at the admiral’s peak, signalling ‘Come out of action,’ because they are determined to stay where they are.
Do not let us forget that the first condition of securing real guidance in our daily life is to ask it, and that the next is to look for it, and that a third is to be quite willing to accept it, whether the finger points down the broad road that we would like to go upon, or through some tangled path amongst the brushwood that we would fain avoid. And if you and I, dear brethren, in the littlenesses of our daily life, do fulfil these conditions, the heavens will crumble, and earth will melt, before God will leave His child untaught in the way in which he should go.
Only, let us be patient. Do you remember what Joshua said to the Israelites? ‘Let there be a good space of vacant ground between you and the guiding ark, that you may know by which way you ought to go.’ When men precipitately press on the heels of half-disclosed providences, they are uncommonly apt to mistake the road. We must wait till we are sure of God’s will before we try to do it. If we are not sure of what He would have us do, then, for the present, He would have us do nothing until He speaks. ‘I being in the way, the Lord led me.’
2. Now a word about the manner of the guidance.
There was no miracle, no supernatural voice, no pillar of cloud or fire, no hovering glory round the head of the village maiden. All the indications were perfectly natural and trivial. A thousand girls had gone to the wells that day all about Haran and done the very same things that Rebekah did. But the devout man who had prayed for guidance, and was sure that he was getting it, was guided by her most simple, commonplace act; and that is how we are usually to be guided. God leaves a great deal to our common sense. His way of speaking to common sense is by very common things. If any of us fancy that some glow at the heart, some sudden flash as of inspiration, is the test of a divine commandment, we have yet to learn the full meaning of the Incarnation of Jesus Christ. For that Incarnation, amongst all its other mighty influences, hallowed the commonest things of life and turned them into ministers of God’s purposes. So remember, God’s guidance may come to you through so insignificant a girl as Rebekah. It may come to you through as commonplace an incident as tipping the water of a spring out of an earthen pot into a stone trough. None the less is it God’s guidance; and what we want is the eye to see it. He will guide us by very common indications of His providence.
3. And now, the last thing that I would say a word about is the realisation in daily life of this guidance as a plain actual fact.
This anonymous trusted servant of Abraham’s, whose name we should like to have known, had a mere segment of the full orb of the knowledge of God that shines upon our path. With true Oriental freedom to speak about the deepest matters, he was not afraid nor ashamed to stand before Bethuel and Laban, and all these other strangers that crowded round the doorway, and say, ‘The Lord led me.’ There is a pattern for some of us tongue-tied, shamefaced Christians. Whatever may be the truth about the degradations of which heathen religion is full, there is a great deal in heathen religion that ought to teach, and does teach, Christendom a lesson, as to willingness to recognise and to confess God’s working in daily life. It may be very superficial; it may be very little connected with high morality; but so far as it goes it is a thousand-fold better than the dumb religion that characterises such hosts of Christian people.
A realisation of the divine guidance is the talisman that makes crooked things straight and rough places plain; that brings peace and calmness into our hearts, amid all changes, losses, and sorrows. If we hold fast by that faith, it will interpret for us the mysterious in the providences concerning our own lives, and will help us to feel that, as I said, resistance to our progress may be true guidance, and thwarting our wills may be our highest good. For the road which we travel should, in all its turnings, lead us to God; and whatsoever guides us to Him is only and always blessed.
May I, for one moment, turn these words in another direction, and remind you, dear friends, of how the sublimest application of them is still to be realised? As a climber on a mountain-peak may look down the vale up which he had painfully toiled for many days and see the dusty path lying, like a sinuous snake, down all along it, so, when we get up yonder, ‘Thou shalt remember all the way by which the Lord thy God hath led thee these many years in the wilderness,’ and shalt see the green pastures and the still waters, valleys of the shadow of death, and burning roads with sharp flints, which have all brought thee hither at last. We shall know then what we believe now, that the Lord does indeed go before them who desire to follow Him, and that the God of Israel is their reward. Then we shall say with deepened thankfulness, deepened by complete understanding of life here, seen in the light of its attained end, ‘I being in the way, the Lord led me,’ and ‘I shall dwell in the house of the Lord for ever.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv14, 40 Jdg 6:17; Jdg 6:37; 2Ki 20:9; Pro 16:33; Act…
thereby
Jdg 6:17; Jdg 6:37; 2Ki 20:9; Pro 16:33; Act 1:26. Cf: Mat 12:39. Signs are given to faith, not to doubt.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv15, 29, 34, 50 The Meeting with Rebekah
The Meeting with Rebekah
v. 15. And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. All the emphasis is here laid upon the speed with which the Lord heard the prayer of Eliezer. He had not yet finished his prayer when Rebekah, the granddaughter of Nahor, the grandniece of Abraham, appeared.
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v. 16. And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the well, and filled her pitcher, and came up. Rebekah did not let beauty spoil her, nor did the fact that she was a rich man’s daughter cause her to despise manual labor. She personally descended the steps to the well, filled her pitcher with water, and then returned to the head of the path.
v. 17. And the servant ran to meet her and said, Let me, I pray thee, drink a little water of thy pitcher.
v. 18. And she said, Drink, my lord. And she hasted, and let down her pitcher upon her hand, and gave him drink.
v. 19. And when she had done giving him drink, she said, I will draw water for thy camels also until they have done drinking.
v. 20. And she hasted, and emptied her pitcher in to the trough, and ran again unto the well to draw water, and drew for all his camels. This willingness to serve, which did not even balk at the prospect of drawing water for ten camels at the end of a day’s journey, came in literal fulfillment of Eliezer’s prayer. Rebekah’s every act gave evidence of a hospitable kindness which considered the ready serving of a stranger a privilege. This miraculous arrangement of the circumstances was due to the dispensation of God. Many believers have since had the same experience, namely, that the living God hears prayers, often before they themselves have finished imploring Him for help.
v. 21. And the man wondering at her, watching her carefully and almost taken aback at the exactness with which his prayer was fulfilled before his eyes, held his peace to wit whether the Lord had made his journey prosperous or not. In silence the servant deliberated over the happening, asking himself whether this young woman belonged to the family of his master, whether she was still single, whether she would be willing to go with him, in short, whether the Lord had caused his way to prosper, had given success to his journey.
v. 22. And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold. As a token of his gratitude for her willingness to serve Eliezer the latter took from his presents which he had brought a golden nose-ring, such as the woman of the Orient wears suspended from the middle wall of her nose, and two bracelets of gold, worn upon the wrist, each of five shekels weight (a shekel being about ten drams avoirdupois).
v. 23. And said, Whose daughter art thou? Tell me, I pray thee, is there room in thy father’s house for us to lodge in? The presents which Rebekah received at the hand of Eliezer were intended also to make her all the more willing to answer his questions as to her family and as to the possibility of obtaining lodging in her father’s house.
v. 24. And she said unto him, I am the daughter of Bethuel, the son of Milcah, which she bare unto Nahor. Thus was Eliezer’s first question answered and the fulfillment of his prayer emphasized.
v. 25. She said moreover unto him, We have both straw and provender enough, and room to lodge in. The second question was thus answered with becoming reservation, for she, as the daughter of the house, could not issue a direct invitation. She merely stated, therefore, that she knew chopped straw and other food to be present at home in sufficient quantities.
v. 26. And the man bowed down his head and worshiped the Lord.
v. 27. And he said, Blessed be the Lord God of my master Abraham, who hath not left destitute my master of His mercy and His truth; I being in the way, the Lord led me to the house of my master’s brethren. The obvious guidance and dispensation of the Lord in this matter, in everything pertaining to his journey, so deeply affected Eliezer that he, even in the presence of Rebekah, broke forth in a prayer of thanksgiving which revealed, to some extent, whence he came. The Lord had not withheld His free grace, His faithfulness, mercy, and truth from Abraham. He had only started out on his way, but it was the Lord that had guided him to his destination and to the object of his journey in such a miraculous manner.
v. 28. And the damsel ran and told them of her mother’s house these things. Full of astonishment at the prayer of thanksgiving which she heard from the lips of the stranger, Rebekah ran home, naturally seeking for her mother in the women’s part of the house. Throughout the Chapter, Rebekah is an example of a God fearing, pious virgin, whose womanly virtues stand out prominently; just as Eliezer presents the picture of a pious, faithful servant.
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 On vv12, 15, 17, 19, 21, 24, 26, 28, 31, 33, 36, 39, 42, 45, 47, 49, 50, 52 Then he said
Then he said
"Then the servant said"
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grant me success today and show covenant faithfulness to my master Abraham
You can state this with the connecting word "by." This makes clear how the servant wants God to show covenant faithfulness. AT: "Show covenant faithfulness to my master Abraham by granting me success today" (See: Connecting Words)
grant me success
"give me success." The servant wanted to find a good wife for Abraham's son. The abstract noun "success" can be stated as a verb. AT: "help me to succeed" or "make me able to do what I have come here to do" (See: Abstract Nouns)
show covenant faithfulness to my master Abraham
The abstract noun "faithfulness" can be stated as "faithful." AT: "be faithful to the covenant you have with my master Abraham" or "be faithful to my master Abraham" (See: Abstract Nouns)
Look, here I am standing
"You can see me standing here"
the spring of water
"the spring" or "the well"
the daughters of the men of the city
"the young women of the city"
Let it happen like this
"Let it happen this way" or "Make this happen"
When I say to a young woman, 'Please lower your pitcher so that I may drink,'
This is a quotation within a quotation. This can be expressed with an indirect quote. AT: "When I ask a young woman to let me have a drink of water from her jar" (See: Quotes Within Quotes and Direct and Indirect Quotations)
Please lower your pitcher
The women carried the pitchers on their shoulder. She would have to lower it to give the man a drink.
pitcher
a medium-size jar made of clay used for holding and pouring liquids
that you have shown covenant faithfulness to my master
The abstract noun "faithfulness" can be stated as "been faithful." AT: "that you have been faithful to the covenant you have with my master Abraham" or "you have been faithful to my master Abraham" (See: Abstract Nouns)
translationWords
Yahweh
God
lord
covenant faithfulness
Abraham
fountain
appoint
servant
camel
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 On vv14, 15, 22, 23, 25, 26, 27, 29, 33, 48, 50 24:14 Abraham’s future daughter-in-law manifested hospitality and industry like…
24:14 Abraham’s future daughter-in-law manifested hospitality and industry like Abraham’s (see 18:1-8). Ten thirsty camels could drink 250 gallons of water, so a woman who would work that hard for a stranger was certainly not lazy, but generous and hospitable.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.