GEBible — Godless Engineer's Bible App
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.”
Genesis 24:49-51 sits inside this longer paragraph.
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.”
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.”
And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.
Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.
Behold, Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the LORD hath spoken.
And now if ye will deal kindly and truly with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.'
Then Laban and Bethuel answered and said: 'The thing proceedeth from the LORD; we cannot speak unto thee bad or good.
Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken.'
20 distinct cross-references across this passage (21 total citations).
Cross-references from openbible.info (CC BY 4.0)
Historical commentary, presented as a primary source — not an endorsement.
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain On v50 50. The thing proceedeth from the Lord. Whereas they…
50. The thing proceedeth from the Lord. Whereas they are convinced by the discourse of the man, that God was the Author of this marriage, they avow that it would be unlawful for them to offer anything in the way of contradiction. They declare that the thing proceedeth from the Lord; because he had, by the clearest signs, made his will manifest. Hence we perceive, that although the true religion was in part observed among them, and in part infected with vicious errors, yet the fear of God was never so utterly extinguished, but this axiom remained firmly fixed in all their minds, that God must be obeyed. If, then, wretched idolaters, who had almost fallen away from religion, nevertheless so subjected themselves to God, as to acknowledge it to be unlawful for them to swerve from his will, how much more prompt ought our obedience to be? Therefore, as soon as the will of God is made known to us, not only let our tongues be silent, but let all our senses be still; because it is an audacious profanation to admit any thought which is opposed to that will.
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 vv49–51 That is, that I may provide elsewhere.
That is, that I may provide elsewhere.
If you will freely and faithfully give your daughter to my master’s son.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv49–51 Gen 24:49 And now if ye will deal kindly…
Gen 24:49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.
Ver. 49. That I may turn to the right hand, &c., ] i.e., Seek somewhere else: for something I must do, in answer to my trust. "It is required in stewards, that a man be found faithful". {1Co 4:2}
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 vv49–51 If you will show true kindness and real friendship…
If you will show true kindness and real friendship to him in giving your daughter to his son,
tell me; and if not, tell me, that I may look out a wife for him elsewhere. It is a proverbial expression, Num 20:17; 22:26; Deu 2:27.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv49–51 And they did eat and drink, he, and the…
And they did eat and drink, he, and the men that were with him,.... Every thing being settled with respect to the affair he came about, he then sat down at table, and ate of the provisions set before him; he and the men that came along with him; and refreshed themselves:
and tarried all night; lodged there all night:
Read full note →
and they rose up in the morning; the servant and his men:
and he said, send me away to my master; either to Abraham, who was waiting to hear what success his servant would have; or to Isaac, who also was solicitous about the matter: the sense is, that he desired leave to go away, and begged he might not be detained any longer, having now done the business he came about; still showing himself a diligent faithful servant, heartily and sincerely attached to his master's interest, and not consulting his own ease and pleasure, which might have been indulged by staying longer in a family, where he would have been entertained in a sumptuous manner.
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 v50 The thing proceedeth from the Lord - Providence smiles…
The thing proceedeth from the Lord - Providence smiles upon it, and we have nothing to say against it. A marriage is then likely to be comfortable when it appears to proceed from the Lord.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv49–50 Verse 49. That I may turn to the right…
Verse 49. That I may turn to the right hand or to the left] That is, That I may go elsewhere and seek a proper match for the son of my master. Some have imagined that Eliezer intimated by these expressions that if he did not succeed in obtaining Rebekah, he would go and seek for a wife either among the descendants of Ishmael or the descendants of Lot. This interpretation is fanciful.
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 v50 Gen 24:50. The thing proceedeth from the Lord —…
Gen 24:50. The thing proceedeth from the Lord — He, in his providence, evidently favoured it, and therefore they properly concluded that it was his will; which is the only safe rule of conduct in all cases. And in those which are of peculiar importance, as the proper choice of a partner in marriage certainly is, we should use every prudent means to know God’s will, especially the means used by Abraham’s servant, fervent prayer, and observing the openings of providence. A marriage is then likely to be comfortable, when it appears to proceed from the Lord.
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 vv49–50 Left, in quest of some other lady of my…
Left, in quest of some other lady of my master’s kindred; as some of Bathuel’s brothers might also have children. He was the youngest. (Haydock)
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 v50 Then Laban and Bethuel answered--The brothers conduct all the…
Then Laban and Bethuel answered--The brothers conduct all the marriage negotiations, their father being probably dead, and without consulting their sister. Their language seems to indicate they were worshippers of the true God.
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 v50 50. Proceedeth from the Lord — They cannot doubt…
50. Proceedeth from the Lord — They cannot doubt the special providence of Abraham’s God, and they dare not interfere to favour or oppose.
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 vv49–51 49. deal kindly and truly] Lit. “do kindness and…
49. deal kindly and truly] Lit. “do kindness and truth”; cf. Gen_47:29. See note on Gen_24:27.
to the right hand, or to the left] The servant asks for a prompt reply, so that, if his request is refused, he may consider what course next to pursue. For fanciful Rabbinic interpretations of “the right hand and the left,” cf. Calvin’s note, futilis autem argutia quam adducunt quidam Hebraei quod iturus sit ad Lot vel ad Ismael.
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 v50 (50) Laban and Bethuel.—See Note on Gen_24:28. Even when…
(50) Laban and Bethuel.—See Note on Gen_24:28. Even when thus tardily mentioned, the father is placed after the brother; and of this we need look for no further explanation than that by polygamy the father was estranged from his own children, while each separate family held very closely together. Thus when Dinah was wronged, it was two of her mother’s sons, Simeon and Levi, who avenged her (Gen_34:13-25); and so it was Absalom who avenged Tamar (2Sa_13:22). Still, Bethuel’s consent was finally necessary; but as soon as it was given all active arrangements were left to the mother and Laban (Gen_24:53-55), and Bethuel is mentioned no more.
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 v50 Vers. 50-52. Then Laban and Bethuel (vide on ver.…
Vers. 50-52. Then Laban and Bethuel (vide on ver. 29) answered and said, The thing proceedeth from the Lord: Jehovah (vide on ver. 31)we cannot speak unto thee bad or good i.e. they could not demur to a proposal so clearly indicated by Divine providence; a proof of the underlying piety of those descendants of Nahor. Behold, Rebekah is before thee, take her, and go, that the consent of the maiden is not asked was not owing to the fact that, according to ancient custom, Oriental women were at the absolute disposal, in respect of marriage, of their parents and elder brothers (Bush), but to the circumstance that already it had been tacitly given by her acceptance of the bridal presents (Kalisch), or, from her amiable and pious disposition, might be taken for granted, since she, no more than they, would resist the clearly-revealed will of Jehovah (Lange, Wordsworth)and let her be thy master"s son"s wife, as the Lord hath spoken. Words which again kindled the flame of reverential piety in the old man"s heart, so that he worshipped the Lord, bowing himself to the earth literally, he prostrated himself to the earth to Jehovah (cf. ver. 26).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v50 Gen_24:50. The thing proceedeth from the Lord: we cannot…
CRITICAL NOTES.—
Gen_24:50. The thing proceedeth from the Lord: we cannot speak unto the bad or good.] Heb. “The word cometh forth from Jehovah; we are not able to speak unto thee bad or good.” That is, we cannot say anything at all against the measure. (Gen_31:24.)
Read full note →
Gen_24:59. Her nurse.] The name of this nurse was Deborah. (Gen_35:8.)
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_24:50-60
THE SUCCESS OF THE MARRIAGE TREATY
I. Due to the manifest interposition of Providence. The impression made upon the mind of the father and brother of Rebekah was, that the hand of God was clearly evident in this matter. They felt as if they could not interfere. They could not utter a word by way of expressing an independent opinion or wish. “The thing proceedeth from the Lord: we cannot speak unto thee bad or good” (Gen_24:50.)
II. Acknowledged by suitable acts of devotion. We find we are dealing all along with a history which is continually looking towards God. The actors in it are ready to refer all success to God, and to acknowledge every benefit with pious gratitude.
1. By acts of worship. Abraham’s servant “worshipped the Lord, bowing himself to the earth” (Gen_24:52.) This is the supreme act of religion—prostration before that Being who is holier, greater, and higher than we are. The sense of the Divine goodness in favouring his mission was uppermost in the mind of this man. But it is the assurance of that Goodness which is the confidence and comfort of devotion. Without the conviction of His goodness, His greatness would overpower us and make us afraid.
2. By faith and ready obedience. The brother and mother of the damsel naturally plead for a few day’s delay (Gen_24:55.) But the servant is so convinced that the hand of God is in this matter that he urges haste. If this was the bride selected by Providence, surely there was no need for any further delay. When the matter is mentioned to Rebekah, she makes up her mind in a moment, and declares her willingness at once to go with the servant (Gen_24:58.) Her obedience is instant and cheerful. A clear message from heaven leads to sudden changes in conduct. Such was the case with St. Paul. “Immediately I conferred not with flesh and blood” (Gal_1:16.)
3. By human benedictions. God had already blessed, and now man must bless (Gen_24:60.) It is the dignity and privilege of man that he can both act and think after God. Thus there is human forgiveness as well a Divine. The brightest discoveries of the human intellect are but the thoughts that have dwelt from eternity in the mind of God at length revealed to man. These benedictions were given in faith. There was faith in a great future for the family of God (Gen_24:60.) There would be a witness for God throughout human history—a final victory for his people. “Let thy seed possess the gate of those which hate them.”
III. Followed by a grateful sense of relief. The servant can now eat and drink, for his duty is discharged and God has now shown him that his mission is a success (Gen_24:54.) There is repose and satisfaction when we are conscious of duty faithfully done; but while the duty is impending, the thought of it swallows up all else—every idea of personal comfort or safety. It is the mark of a pious mind when we esteem the commandments of God more than our necessary food.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_24:50. The affect of the appeal which, with such unadorned simplicity, Abraham’s servant addressed to the family whose acquaintance he had so strangely made, is not merely an instance of the primitive and confiding hospitality of these times, but a proof of the same Divine interposition in which this whole procedure originated being continued down to its close. The Divine Spirit is very unequivocally at work, giving efficacy to the Divine message, moving and inclining the hearts of those to whom it comes, and making them willing in the day of the Lord’s power. The brother and father—the latter in all probability being now, in his old age, represented to a large extent by his son, who in the whole of this affair seems to act for him as the head of the house,—the relatives, in short, of the woman thus strangely courted as the bride of a Prince Royal, whose person and whose kingly heritage are alike unknown,—cannot withstand the evidence of a Divine warrant, which the whole transaction bears. They frankly own their conviction. It is the Lord; what can we say or do?—(Candlish).
God’s will, when clearly made known.
1. Puts an end to all doubt. There is no longer room for any question. We walk in the light.
2. Determines our duty, which is unquestioning obedience.
3. It should be accepted with resignation. Even when something which is grievous for the present is imposed upon us, it is enough to know that such is God’s will.
This simple belief in the presence and energy of a living God working in human affairs was the soul of the Patriarchal religion.
Here they acknowledge,
1. Jehovah’s authority in managing the affairs of men.
2. That the actual progress of this matter was brought about by Him. Though they lived in corrupt times and places, yet they acknowledge God in the ways of His providence. So God did preserve some discoveries of Himself outside His Church.
3. That no opposition should be offered to this providence. “We shall not be able to gainsay, evil or good” (so the Heb.) In which passage they acknowledge such clear discovery of God’s will in this matter, that they take it as irresistible. Therefore the meaning of this expression is well paraphrased by the lxx., “we cannot gainsay thee anything in this matter, either in pretence of evil or good, to urge anything against God’s mind which seemeth to be so dear to us that we are included in it.”—(Hughes).
Gen_24:51. 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.—(Murphy.)
The whole conduct of this affair is calculated to surprise an European reader. A servant is sent on a distant journey, with full powers to select a wife, and conclude a marriage for his master’s son. The servant addresses himself to the lady’s father and brother, and they agree to his proposals without consulting Rebekah. The agent makes valuable presents to the lady and her relations, and carries her away, and Isaac and Rebekah meet as man and wife without having ever seen each other before; but all this is most precisely analagous to uses which still prevail in the East, with some small diversity in different nations. We will state the process of a marriage of a young couple in Persia, which seems, on the whole, to present a very close parallel to this patriarchal procedure. When a young man becomes marriageable, his parents begin to look about among their kindred and acquaintance for a suitable partner for him, frequently assisting their inquiries or leaving the matter entirely to a confidential servant—generally the young man’s old nurse—who goes about from house to house, and having found a suitable object, endeavours to create a mutual prepossession, by speaking to each of the other. Very often, however, the whole matter is concluded without any reference to the parties most immediately interested. When the parents have found a suitable female, they proceed to the house of her father, and make their overtures to him; and if they are acceptable, he denotes his acquiescence by ordering sweetmeats to be brought. A few days after, another meeting is held at the same place, and then it is finally settled what the parents of the young man are to give in his behalf to the bride.—(Bush.)
Gen_24:52. With this simple, but interesting account, the whole family is overcome; one sentiment bows every mind. Rebekah says nothing; but her heart is full. It is an affair in which little or nothing is left for creatures to decide. Such was the happy result of this truly religious courtship; and the good man, who saw God in all things, still keeps up his character. Hearing their words, he bowed himself to the earth, and worshipped God! How sweet would all our temporal concerns be rendered if they were thus intermixed with godliness!—(Fuller.)
This act of worship implies—
1. Faith. He was convinced that there was a living God working throughout all this affair, and that events were so shaped as clearly to indicate what the will of the Lord was.
2. Gratitude. He felt that he had received favour from the Lord for himself and for his master. It is the good God that we worship, and gratitude should be the uppermost feeling in our mind towards Him.
3. Reverence. He bowed himself to the earth as worshipping the Highest. It is this feeling of reverence for the one great God which ennobles such histories as these recorded in the Bible.
Gen_24:53. The main things being settled, he, according to the customs of those times, “presents the bride elect with jewels of silver, jewels of gold, and raiment” suited to the occasion; and further to conciliate the esteem of the family “he gave also to her brother and to her mother precious things.” Presents when given from sincere affection are very proper, and productive of good effects. It is by a mutual interchange of kind offices that love is often kindled, and always kept alive. Our Saviour accepted the presents which were offered Him, not only of food, but raiment, and even the anointing of His feet. Where love exists it is natural and grateful to express it in acts of kindness.—(Fuller.)
She is treated as the great King, the Church’s Bridegroom, treats everyone whom He espouses to Himself;—as He will treat thee, whoever thou art, to whom the message of His mercy comes. He invites thee, by His ambassadors pleading with thee,—by His providence waiting for thee,—by His word dwelling in thee,—by His Spirit striving with thee,—He invites thee to become His. From the very first He enforces His invitation by substantial tokens of His earnestness in seeking thee. Thou hast ample proof given to thee of His love in the cross He bore for thee, in the Gospel He sends to thee, in the blessed peace, and free pardon, and full renewal He holds out to thee. Even the opening of His treaty of espousals with thee is not without many a sweet and precious gift of grace, such as may well suffice to give thee confidence in closing with His overtures, and casting thyself into His arms. For whatever ministry or immediate embassy he may employ, He is nearer to thee by far than was the suitor for Rebekah’s love to the damsel whom by proxy he wooed. He who wooes thee knows thee by name. He is not going in search of the objects of His regard at a venture. Nor does He send His messengers to grope in the dark. This, so far as they themselves are concerned, may be the condition of their embassy. But “the Lord knoweth them that are His.” And to thee, O meek and contrite soul! to thee He comes,—through human instrumentality perhaps, but with unerring wisdom and kindness,—demanding thee as His own. The instant thou consentest to be His, He causes all the treasures of His wisdom and knowledge,—all the riches of His grace and glory,—to be opened up to thee. Of all that is His there is nothing that He will withold, or refuse to share with thee.—(Candlish.)
Gen_24:54-55. When our duty is done, we can best enjoy ease and refreshment.
Very natural is the remonstrance which the brother, and especially the mother of the bride, addressed to the impatient servant of Abraham. And whether they asked for a respite of ten days, or, as some say, of ten months, or even years, before the mother bids her daughter her last adieu—it is a touch of genuine tenderness such as we would not willingly lose in this narrative. For it is a narrative which proves its own truth by its being so thoroughly, and all throughout, true to nature.—(Candlish.)
Gen_24:56-58. Nor is it a trifling evidence of the chosen virgin’s faith, that she is enabled to withstand the pleading for delay which has nothing but instinctive fondness to support it, in deference to the solemn appeal of one so unequivocally under the direction of heaven as the messenger to whom her friends have already consented to surrender her. She has taken the decisive step when, in the dark as some might think, she has resolved to peril all upon the truth of the singular embassy that has come to seek her. And now, when it is left to herself to say how soon the step shall become irrevocable, her reply is prompt. She balances the fond reluctance of her family to part with her—a reluctance which, however grateful to her feelings, has no force at all as an argument addressed to her faith—against the clear appeal which the holy man who has called her makes to the God whose very favour urges him to haste. And she cannot hesitate for a moment. Having made up her mind to a very painful sacrifice and a very serious risk, she feels that to doubt or to deliberate any longer would be to be lost. “Now,” with her, is the accepted time; “now is the day of salvation.” What is to be done had best be done quickly. Let there be no halting between two opinions; no hesitancy—no yielding to the impulse that would gain time and prompt dangerous delay. Having put her hand to the plough, she will not draw back. She hears a voice powerfully speaking to her, and saying, “Go forward.”—(Candlish.)
The Church promptly obeys the call of her Lord, and listens to no other voice. She is persuaded that in Him alone all her joy and prosperity are to be found.
This does not seem to be a question as to Rebekah’s consent to the marriage. The contract was lawfully concluded by the parent. It was understood to be right and proper. Besides, it could easily be seen that in this case Rebekah’s heart had been won by the proposal. She acted plainly from a high principle of faith in the proposal as directed so manifestly by God. “A prudent wife is from the Lord.” (Pro_19:14.)—(Jacobus.)
Gen_24:59. How beautiful! The old maid-servant of the house, who had cared for her and brought her up, must go with her. This is a custom still to be found in that land. The nurse’s name was Deborah. (Ch. Gen_35:8.) She died before her mistress, and in the service of the family. The one who, even more than the mother, knew all about her and could best do for her, and meet her wants, she was to her a choice memorial of home.—(Jacobus.)
It was a beautiful characteristic of ancient manners thus to care for faithful servants in their old age. This is one of those lessons of kindness which the Gospel should only the more impress upon us.
How often have scenes like this led my mind to the patriarchal age! The daughter is about, for the first time, to leave the paternal roof; the servants are all in confusion; each refers to things long gone by—each wishes to do something to attract the attention of his young mistress. One says, “Ah! do not forget him who nursed you when an infant;” another, “How often did I bring you the beautiful lotus from the distant tank.” “Did I not always conceal your faults?” The mother comes to take leave; she weeps, and tenderly embraces her, saying, “My daughter, I shall see you no more: forget not your mother.” The brother enfolds his sister in his arms, and promises soon to come and see her. The father is absorbed in thought, and is only aroused by the sobs of the party. He then affectionately embraces his daughter, and tells her not to fear. The female domestics must each smell of the poor girl, and the men touch her feet. As Rebekah had her nurse to accompany her, so at this day the aya (the nurse), who has from infancy brought up the bride, goes with her to the new scene. She is her adviser, her assistant, and friend; and to her she will tell all her hopes and all her fears.—(Roberts.)
Gen_24:60. Thus the history of Abraham is repeated in Rebekah. Like him, she went forth in faith; and the family invoke upon her the blessings promised to him (Gen_23:17).
From the numerous instances which are recorded in the Scriptures of those who were aged or holy giving their blessing, may be seen the importance which was attached to such benedictions. Has a son or daughter to leave a father, an aged friend, or a priest, a blessing is always given. To be the mother of a numerous progeny is considered a great honour. Hence parents often say to their daughters, “Be thou the mother of thousands.” Beggars also, when relieved, say to the mistress of the house, “Ah, madam, millions will come from you!”—(Roberts.)
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.
Paul E. Kretzmann 1924 · Public Domain On v50 Rebekah Consents to Become Isaac’s Bride
Rebekah Consents to Become Isaac’s Bride
v. 50. Then Laban and Bethuel answered and said, The thing proceedeth from the Lord; we cannot speak unto thee bad or good. The entire matter had so evidently progressed to this point under the direct guidance of the Lord that both Bethuel, the father of Rebekah, and Laban, her brother, could not but recognize the will of Jehovah. They had nothing to say, no change to suggest, Num 24:13; 2Sa 13:22.
Read full note →
v. 51. Behold, Rebekah is before thee; take her and go, and let her be thy master’s son’s wife, as the Lord hath spoken. So the first step toward a valid engagement had been taken: Eliezer’s suit for the hand of Rebekah for his master Isaac had been made and accepted. It is the parents that give their children in marriage, Laban here being included in the natural guardians of Rebekah as the older son, to whom the father had entrusted practically the entire management of his affairs.
v. 52. And it came to pass that, when Abraham’s servant heard their words, he worshiped the Lord, bowing himself to the earth. His first thoughts thus were of gratitude to the Lord, who had given such signal success to his journey, permitting him to accomplish its purpose on the very evening of his arrival. As we see the gracious hand of God directing the affairs of our lives for our benefit, we should make it a practice to thank the Lord for all His goodness toward us.
v. 53. And the servant brought forth jewels of silver and jewels of gold and raiment, and gave them to Rebekah. These were the customary presents to the bride-to-be: various articles of jewelry of gold and silver and costly garments. He gave also to her brother and to her mother precious things, the betrothal presents for the family, costly articles, which may have been purchased at a great cost from Phoenician or Arabian traders.
v. 54. And they did eat and drink, he and the men that were with him, and tarried all night. Having successfully performed the work which his master had entrusted to him, Eliezer was now free to enjoy the hospitality of his hosts with his men. And they rose up in the morning; and he said, Send me away unto my master. The woman whom God had appointed to be the wife of Isaac was now found, but Eliezer, like a faithful servant, with whom the interests of his master always come first, was anxious to deliver the bride-to-be to Isaac and thus complete his mission.
v. 55. And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. Loving Rebekah as they did, they were anxious to have her stay for at least ten days.
v. 56. And he said unto them, Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master. Eliezer, happy over the success of his enterprise, felt that he could not conscientiously consent to a delay, that he must return at once.
v. 57. And they said, we will call the damsel, and enquire at her mouth. The matter was to rest upon Rebekah’s decision.
v. 58. And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. Her simple, characteristically determined and vigorous answer included both her consent to the marriage with Isaac and her decision as to an immediate departure. Although giving into marriage is the prerogative of the parents, yet the girl should not be forced into a marriage without her consent, as Luther remarks.
v. 59. And they sent away Rebekah, their sister, and her nurse, and Abraham’s servant, and his men. Laban again being represented as the chief person acting for Bethuel and his wife, Rebekah is formally dismissed to become the bride of Isaac, to whom she was now bound by her word.
v. 60. And they blessed Rebekah, and said unto her, thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them. That the number of Rebekah’s descendants might be a countless host and that all her progeny might always be victorious against all their enemies, that was the sincere and loving blessing which the relatives that dismissed her with a heavy heart laid upon her. The work of Eliezer in the suit of Rebekah having begun so auspiciously, God Himself having manifestly blessed the betrothal, it was best to hurry forward to the consummation of marriage, lest evil tongues sow discord.
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 vv49–50 General Information:
General Information:
Abraham's servant continues speaking to Rebekah's family.
Read full note →
Now therefore
"Now." Here "Now" does not mean "at this moment," but is used to draw attention to the important point that follows.
if you are prepared to show covenant faithfulness and trustworthiness to my master, tell me
How they could show the covenant faithfulness and trustworthiness can be stated explicitly. AT: "tell me if you will be faithful and trustworthy to my master by giving Rebekah to be his son's wife" (See: Assumed Knowledge and Implicit Information)
you
The word "you" refers to Laban and Bethuel. (See: Forms of You)
faithfulness and trustworthiness
These abstract nouns can be stated as "faithful and trustworthy." (See: Abstract Nouns)
But if not
The understood information can be stated clearly. AT: "But if you are not prepared to treat my master with family faithfulness and trustworthiness" (See: Ellipsis)
so that I may turn to the right hand or to the left
Possible meanings are 1) deciding what to do is spoken of as if the person will physically turn one direction or another. AT: "so that I will know what do" or 2) the servant wants to know if he needs to travel somewhere else. AT: "so that I may continue on my journey" (See: Metaphor and Idiom)
translationWords
faithful
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 v50 24:50-51 Following his testimony about God’s guidance, the servant…
24:50-51 Following his testimony about God’s guidance, the servant secured the family’s blessing and permission to take Rebekah to his master’s son Isaac.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.