Genesis · Chapter 24

V. 1. Abraham’s pious care concerning his son was, that he should not marry with a daughter of Canaan, but with one of his kindred because he saw, the Canaanites were degenerating into great wickedness, and knew, that they were designed for ruin: would not marry his son among them, lest they should be either a snare to his soul, or, at least, a blot to his name. Yet he would not go himself among his kindred, lest he should be tempted to settle there: this caution is given, Genesis 24:6, and repeated, Genesis 24:8. Parents, in disposing of their children, should carefully consult their furtherance in the way to heaven.

Verse 1. And Abraham was old] He was now about one hundred and forty years of age, and consequently Isaac was forty, being born when his father was one hundred years old. See Genesis 21:5; 25:20.

Verse 1. Abraham was old — One hundred and forty years of age, as appears by comparing Genesis 21:5, with Genesis 25:20. This was about three years after Sarah’s death, and when Isaac was forty years old. So that, although a numerous progeny was so much desired, no great haste was made to get Isaac married. The Lord had blessed Abraham in all things — And yet Abraham had many and severe trials; but even these were blessings in disguise.

Verse 1. The Lord had blessed Abraham with all the four patriarchal blessings: viz. length of days, a promising issue, vast riches, and victory over his oppressors.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

V. 2. His eldest servant-Probably Eliezer of Damascus, one whose conduct and affection he had had long experience of: he trusted him with this great affair, and not Isaac himself, because he would not have Isaac go at all into that country, but marry thither by proxy; and no proxy so fit as the steward of his house. This matter is settled between the master and the servant with a great deal of care and solemnity. The servant is bound by an oath to do his utmost to get a wife for Isaac among his relations, Genesis 24:3,4. Abraham swears him to it, both for his own satisfaction, and for the engagement of his servant to all possible care and diligence. Thus God swears his servants to their work, that, having sworn, they may perform it. Swearing being an ordinance, not peculiar to the church, but common to mankind, is to be performed by such signs as are the common usages of our country.

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

Put, I pray thee, thy hand] See Clarke’s note on “Genesis 24:9”.

Verse 2. His eldest servant — Probably Eliezer of Damascus. Abraham spake of him, sixty years before this, as the steward of his house. He was, therefore, far advanced in years; and he appears, in this chapter, to have been a person of singular wisdom and piety. Thy hand under my thigh — A ceremony used in swearing by inferiors toward superiors, as a testimony of subjection, and a promise of faithful service; see also Genesis 47:29.

Ver. 2. Under my thigh. The Jews affirm that Abraham here swore his servant by the covenant of circumcision, and by the promise of the Messiah who was to descend from his loins. Jacob required Joseph to take an oath in this manner. Genesis 47:29. So the princes and the mighty men, according to the margin, put their hands under Solomon. 1 Chronicles 29:24. But under the christian dispensation, when the angel of the Lord swore, he lifted up his hand to heaven. Revelation 10:5, 6.

2. His eldest servant of his house — Hebrews, his servant, the elder of his house. The word elder is here to be understood as an official title; the overseer, steward, prime minister of the household, who ruled over all that he had; had charge of all. The person was probably the Eliezer of Damascus, mentioned in Genesis 15:2. See note there. Why hand under my thigh — The thigh (Ëry) is here used euphemistically for the genital member, regarded among the patriarchs as the most sacred part of the body. Compare, also, Genesis 47:29. “This member,” says Ginsburg, “was the symbol of union in the tenderest relation of matrimonial life, and the seat whence all issue proceeds, and the perpetuity so much coveted by the ancients. Compare the phrase Ëry yaxwy, ‘coming out of the loins,’ (Hebrews, issues of the thigh,) in Genesis 46:26; Exodus 1:5; Judges 8:30. Hence the creative organ became the Symbol of the Creator, and the object of worship among all nations of antiquity; and it is for this reason that God claimed it as the sign of the covenant between himself and his chosen people in the rite of circumcision. Nothing, therefore, could render the oath more solemn in those days than touching the symbol of creation, the sign of the covenant, and the source of that issue who may, at any future period, avenge the breaking of the compact made with their progenitor. To this effect is the explanation of the Midrash, the Chaldee paraphrase of Jonathan ben Uzziel, Rashi, and the oldest Jewish expositors.” — See KITTO’S Biblical Cyclopaedia, Art., Oath.

Verse 3. I will make thee swear] See Clarke’s note on “Genesis 24:9”.

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

Verse 3. I will make thee swear — This was both for Abraham’s own satisfaction, and to engage his servant to all possible care and diligence in this important business. Thus God swears his servants to their work, that, having sworn, they may perform it. By the Lord, (Hebrews Jehovah,) the God of heaven and the God of earth — Observe with what reverence Abraham speaks of God, and with what solemnity this oath is administered and taken! And see how careful Abraham is that his son should not marry one of corrupt principles and manners. He was in such high esteem among the Canaanites, that, undoubtedly, he could have married Isaac to a daughter of one of the princes of the land. But he saw that the Canaanites were degenerating into great wickedness, and knew that they were designed for ruin; and he would not marry his son among them, lest they should be a snare to his soul. To obtain for him, as a partner in life, a person of piety and virtue, is his chief, if not his sole concern, and therefore he sends even to a distant country for such a one. Alas! how different is this from the conduct of many! Wealth and dignity are the chief objects they fix their thoughts on in marrying their children. They seek not in their choice those that are sincere and devout worshippers of God, but those who have the largest possessions; not those rich in good works, but those rich in the world. And this, perhaps, is one chief and principal cause of the great corruption of manners among us.

3. Swear by the Lord — To the sacredness of the manner of the oath is added the solemnity of this use of the holy NAME. This servant must swear by Jehovah, God of the heavens and God of the earth. Thus Abraham puts him under the most solemn oath that could then bind the conscience of a man. Not… of the Canaanites — Lot’s case might have been a sufficient warning, and the idolatries and growing iniquity of the Amorites, though not yet full, (Genesis 15:16,) were plainly such as to show the pious patriarch the fearful danger of matrimonial alliances with them. Here we note the ancient enforcing of the principle of the apostolic precept: “Be ye not unequally yoked together with unbelievers.” 2 Corinthians 6:14. What sorrows and soul-losses have followed from such unhallowed unions!

Verse 4. My country] Mesopotamia, called here Abraham’s country, because it was the place where the family of Haran, his brother, had settled; and where himself had remained a considerable time with his father Terah. In this family, as well as in that of Nahor, the true religion had been in some sort preserved, though afterwards considerably corrupted; see Genesis 31:19.

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

Ver. 4. To my kindred. Abraham here asks not for beauty, nor for riches. He solicits virtue, which is the foundation of all personal and family happiness. A woman of piety, and of good understanding, is in herself a treasure which cannot be estimated.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 5. Peradventure the woman will not be willing] We may see, says Calmet, by this and other passages of Scripture, Joshua 9:18, what the sentiments of the ancients were relative to an oath. They believed they were bound precisely by what was spoken, and had no liberty to interpret the intentions of those to whom the oath was made.

5. The servant said — He was cautious and far-sighted, and before taking on himself so solemn an oath he will have an understanding about all contingencies.

Ver. 6. Bring not my son thither again. He knew the sure promise of God to give the land of Canaan to his posterity; a return therefore of the family to Mesopotamia would have been to abandon the promise through unbelief. It would have been as the revolt in the desert to make a captain general, and return into Egypt. What a caveat to christians against a heart of unbelief, in departing from the living God. The caution of the steward is equally to be noted. Of a false oath he had no idea; but he feared a failure in the object of the oath, the refusal of the virgin, for daughters of Rebekah’s age were not to be forced away, even by parents. It were devoutly to be wished that all christians had the like ideas of an oath to the Lord. Perjury is the sure road to meet with a curse, instead of a blessing: nor do we see how a perjured man can obtain a pardon without confession.

6. Beware — Whatever hinderances come, in no case will Abraham allow his son to go back to the land from which he himself had been called.

V. 7. God’s angels are ministering spirits, sent forth, not only for the protection, but guidance of the heirs of promise, Hebrews 1:14. He shall send his angel before thee-And then thou shalt speed well.

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

Verse 7. He shall send his angel before thee — God’s angels are ministering spirits, sent forth, not only for the protection, but guidance of the heirs of promise, Hebrews 1:14. And they who are thus guided are sure to speed well.

7. He shall send his angel before thee — Abraham is confident that the Angel of the Covenant (see note on Genesis 16:7) will prepare his servant’s way. Too many have been the divine interpositions for him now to doubt. He is perfectly willing to rest with the understanding that if the woman be unwilling, his servant shall be released from his oath.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 9. Put his hand under the thigh of Abraham] This form of swearing has greatly puzzled the commentators; but it is useless to detail opinions which I neither believe myself, nor would wish my readers to credit. I believe the true sense is given in the Targum of Jonathan ben Uzziel, and that called the Jerusalem Targum. In the former it is said, Put now thy hand ytlwhm tyzgb bigzirath mehulathi, in sectione circumcisionis meœ; in the latter ymyq Ëry twjt techoth yerech keyami, sub femore fœderis mei. When we put the circumstances mentioned in this and the third verse together, we shall find that they fully express the ancient method of binding by oath in such transactions as had a religious tendency.

1. The rite or ceremony used on the occasion: the person binding himself put his hand under the thigh of the person to whom he was to be bound; i.e., he put his hand on the part that bore the mark of circumcision, the sign of God’s covenant, which is tantamount to our kissing the book, or laying the hand upon the New Testament or covenant of our Lord Jesus Christ. 2. The form of the oath itself: the person swore by Jehovah, the God of heaven and the God of the earth. Three essential attributes of God are here mentioned: 1. His self-existence and eternity in the name Jehovah.

2. His dominion of glory and blessedness in the kingdom of heaven. 3. His providence and bounty in the earth. The meaning of the oath seems to be this: “As God is unchangeable in his nature and purposes, so shall I be in this engagement, under the penalty of forfeiting all expectation of temporal prosperity, the benefits of the mystical covenant, and future glory.” An oath of this kind, taken at such a time, and on such an occasion, can never be deemed irreligious or profane. Thou shalt swear by his name-shalt acknowledge and bind thyself unto the true God, as the just Judge of thy motives and actions, is a command of the Most High; and such an oath as the above is at once (on such an occasion) both proper and rational. The person binding himself proposes for a pattern the unchangeable and just God; and as HE is the avenger of wrong and the punisher of falsehood, and has all power in the heavens and in the earth, so he can punish perjury by privation of spiritual and temporal blessings, by the loss of life, and by inflicting the perdition due to ungodly men, among whom liars and perjured persons occupy the most distinguished rank. Our ideas of delicacy may revolt from the rite used on this occasion; but, when the nature of the covenant is considered, of which circumcision was the sign, we shall at once perceive that this rite could not be used without producing sentiments of reverence and godly fear, as the contracting party must know that the God of this covenant was a consuming fire.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 10. Took ten camels] It appears that Abraham had left the whole management of this business to the discretion of his servant, to take with him what retinue and what dowry he pleased; for it is added, All the goods of his master were in his hand; and in those times it was customary to give a dowry for a wife, and not to receive one with her.

Ver. 10. Ten camels, on which Rebekah and her maidens might return, with their effects, with himself and servants.

10. Ten camels — A considerable caravan would be necessary for a safe and comfortable journey from Beer-sheba to Haran and back. Besides, presents for the bride and her family, (verse 53,) and suitable accommodation for bringing the bride to her husband, were to be taken along. The careful and accomplished steward, who had charge of all the goods of his master, would not fail to see that his important mission was carried out with every possible propriety. Mesopotamia — This is the Greek and Roman name of the great region lying between the rivers Tigris and Euphrates, and called in Hebrew Aram-Naharaim, or Aram of the two rivers. The same region is called Padan-Aram in Genesis 25:20, and frequently elsewhere; though, perhaps, the latter term designates a more limited portion of Aram-Naharaim, in which Haran, the city of Nahor, was located. See on Genesis 11:31. To this city Nahor had probably migrated soon after his father and brother had settled there.

V. 11. He made his camels kneel down-Perhaps to unload them.

Verse 11. He made his camels to kneel down] To rest themselves, or lie down, as the Septuagint has very properly expressed it, kai ekoimise tav kamhlous.

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

Verse 11. He made his camels to kneel down — Probably to unload them; kneeling, however, is the posture in which they take their rest. Dr. Shaw, giving an account of his journeys between Cairo and mount Sinai, says, “Our camels were made to kneel down in a circle round about us; and in this situation, as they are very watchful, and awake with the least noise, they served us instead of a guard.”

11. He made his camels to kneel — “A mode of expression taken from actual life. The action is literally kneeling, and this the camel is taught to do from its youth. The place is said to have been by a well of water, and this well was outside the city. In the East, where wells are scarce, and water indispensable, the existence of a well or fountain determines the site of a village. The people build near it, but prefer to have it outside of the city, to avoid the noise, dust, and confusion always occurring at it, and especially if the place is on the public highway. It is around the fountain that the thirsty traveller and the weary caravan assemble; and if you have become separated from your own company before arriving at a town, you need only inquire for the fountain, and there you will find them. It was perfectly natural, therefore, for Eliezer to halt at the well. The time was evening, when women go out to draw water — True to life again. At that hour the peasant returns home from his labour, and the women are busy preparing the evening meal, which is to be ready at sunset. Cool fresh water is then demanded, and, of course, there is a great concourse around the well. About great cities men often carry water, both on donkeys and on their own backs; but in the country, among the unsophisticated natives, women only go to the well or the fountain; and often, when travelling, have I seen long files of them going and returning with their pitchers ‘at the time when women go out to draw water.’” — THOMSON, Land and Book, vol. ii, p. 404.

V. 12. 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.

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.

Verse 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.

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.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

V. 14. Let it come to pass-He prays God, that he would please to make his way plain and clear before him, by the concurrence of minute circumstances in his favour. It is the comfort, as well as the belief, of a good man, that God’s providence extends itself to the smallest occurrences, and admirably serves its own purposes by them. And it is our wisdom, in all our affairs, to follow providence. Yea, it is very desirable, and that which we may lawfully pray for, while, in the general, we set God’s will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind is. Thus he guides his people with his eye, and leads them in a plain path.

Verse 14. Let it come to pass — He prays that God would be pleased to make his way plain and clear before him, by the concurrence of minute circumstances in his favour. It is the comfort, as well as the belief, of a good man, that God’s providence extends itself to the smallest occurrences, and admirably serves its own purposes by them.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

V. 15. And before he had done speaking, behold Rebekah came out-Who in all respects, answered the characters he wished for in the woman that was to be his master’s wife, handsome and healthful, humble and industrious, courteous and obliging to a stranger. And providence so ordered it, that she did that which exactly answered his sign. She not only gave him drink, but, which was more than could have been expected, she offered her service to give his camels drink, which was the very sign he proposed. God, in his providence, doth sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people even in little things, that he may shew the extent of his care, and may encourage them at all times, to seek him, and trust in him; yet we must take heed of being over bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. And the concurrence of providences, and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed with wonder and thankfulness to the glory of God. We have been wanting to ourselves both in duty and comfort, by neglecting to observe providence.

Verse 15. Behold, Rebekah came out] How admirably had the providence of God adapted every circumstance to the necessity of the case, and so as in the most punctual manner to answer the prayer which his servant had offered up!

Verse 15. And before he had done speaking, behold, Rebekah came out — Who, in all respects, answered the characters he wished for in the woman that was to be his master’s wife; handsome and healthful, humble and industrious, courteous and obliging to a stranger. And Providence so ordered it, that she did that which exactly answered his sign. God, in his providence, doth sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people, even in little things, that he may show the extent of his care, and may encourage them at all times to seek him, and trust in him; yet we must take heed of being over bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. And the concurrence of providences, and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed with wonder and thankfulness to the glory of God. We have been wanting to ourselves, both in duty and comfort, by neglecting to observe providence.

15. Before he had done speaking — Speedily is that prayer of child-like faith and simplicity answered. Rebekah — Her name has already appeared in the genealogy of Genesis 22:20-24. Pitcher upon her shoulder — The usual mode of carrying the water pitcher in Syria.

16. Went down to the well — The water, perhaps, was reached, as is often the case, by a flight of steps. Hence the use of the terms going down and coming up.

17. The servant ran — To him the fair young virgin appears all that he had desired and hoped to meet.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 19. I will draw water for thy camels also] Had Rebekah done no more than Eliezer had prayed for, we might have supposed that she acted not as a free agent, but was impelled to it by the absolutely controlling power of God; but as she exceeds all that was requested, we see that it sprang from her native benevolence, and sets her conduct in the most amiable point of view.

Verse 19. She said, I will draw water for thy camels also — What amiable qualities does Rebekah show! What condescension! what good-nature! what humanity! The servant asks only to drink a little water out of her pitcher, and she not only gives this with the most obliging courtesy, but hastens to draw water for all his camels. Well might the servant wonder with pleasure, and conclude that God had made his journey prosperous. The only thing that kept him in doubt about it was his not knowing whether she was of Abraham’s kindred. One of so much condescension, good-nature, humanity, courtesy, and readiness to oblige, he concluded, would certainly make his master’s son happy in the marriage state; and therefore he had requested of God that the person whom he had appointed for Isaac’s wife should act in such a manner.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

20. Drew for all his camels — “I have never found any young lady so generous as this fair daughter of Bethuel. She drew for all his camels, and for nothing, while I have often found it difficult to get my horse watered even for money. Rebekah emptied her pitcher into the trough, an article always found about wells, and frequently made of stone.” — Thomson.

Verse 21. The man, wondering at her] And he was so lost in wonder and astonishment at her simplicity, innocence, and benevolence, that he permitted this delicate female to draw water for ten camels, without ever attempting to afford her any kind of assistance! I know not which to admire most, the benevolence and condescension of Rebekah, or the cold and apparently stupid indifference of the servant of Abraham. Surely they are both of an uncommon cast.

21. Wondering — Literally, and the man [stood] gazing at her and keeping silence to know whether Jehovah had prospered his journey or not. He is anxious now to know if this damsel be of Abraham’s kindred, and will go with him to his master. Can it be that his prayer is to be so speedily answered?

Verse 22. The man took a golden ear-ring] זהב נזם nezem zahab. That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated epirrinon, an ornament for the nose, by Symmachus.

Half a shekel] For the weight of a shekel, See Clarke’s note “Genesis 20:16”.

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

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

Verse 22. Two bracelets of ten shekels weight of gold — That is, about six ounces. According to Sir J. Chardin, the women wear rings and bracelets of as great weight as this through all Asia, and even much heavier. St. Paul and St. Peter have directed Christians to a more excellent way of adorning themselves; “not with gold, or pearls, or costly array, but (which becometh women professing godliness) with good works;” “whose adorning, let it not be that outward plaiting of the hair, and of wearing of gold, but in that which is not corruptible, the ornament of a meek and quiet spirit, which, in the sight of God, is of great price.”

22. Earring — µzn is generally believed to have been a nose ring, for in verse 47 he is said to have put it on her face; Hebrews, nose (ãa.) Bracelets — All sorts of jewels are highly prized among the women of the East, and rings, bracelets, or ornaments of some kind, such as each person can afford or obtain, are universally worn. The weight of this ring, half a shekel, or a beka, has been estimated at a quarter of an ounce, and the bracelets at over four ounces. But our knowledge of these ancient weights is very uncertain.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 26. Bowed down his head, and worshipped] Two acts of adoration are mentioned here; 1. Bowing the head, dqy yikkod; and 2. Prostration upon the earth, wjtvyw vaiyishtaehu. The bowing of the head was to Rebekah, to return her thanks for her kind invitation. The prostration was to Jehovah, in gratitude for the success with which he had favoured him.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

V. 27. Blessed be the Lord God of my master Abraham-Observe here,

1. He had prayed for good speed, and now he had sped well, he gives thanks.

2. As yet, he was not certain what the issue might prove, yet he gives thanks. When God’s favours are coming towards us; we must meet them with our praises.

The Lord led me to the house of my master’s brethren-Those of them that were come out of Ur of the Chaldees, though they were not come to Canaan, but staid in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham’s family.

Verse 27. The Lord led me] By desire of his master he went out on this journey; and as he acknowledged God in all his ways, the Lord directed all his steps.

Verse 27. Blessed be the Lord God of my master — Here again this servant shows a noble example in returning thanks to God, as soon as he finds that his errand is likely to succeed. He had prayed for good speed, and, having sped well so far, he blesses God, although, as yet, he is not certain what the issue may be. Thus ought we to do: when God’s favours are coming toward us, we ought to meet them with our praises; giving thanks for all our successes in business, for all our prosperous and safe journeys, for our being comfortably situated in life, our being happily married, our having obedient children, our being placed among, and in favour with good men. For all these things we ought to give God the glory, and return him continual thanks and praise from grateful hearts, truly sensible that it is he that giveth us all good things. The Lord hath led me to the house of my master’s brethren — Those that were come out of Ur of the Chaldees, though they were not come to Canaan, but stayed in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham’s family.

27. Blessed be the Lord — The aged servant is now convinced that Jehovah has heard his prayer, and directed his steps, and he breaks out in thanksgiving.

Verse 28. Her mother’s house] Some have conjectured from this that her father Bethuel was dead; and the person called Bethuel, Genesis 24:50, was a younger brother. This is possible, but the mother’s house might be mentioned were even the father alive; for in Asiatic countries the women have apartments entirely separate from those of the men, in which their little children and grown-up daughters reside with them. This was probably the case here, though it is very likely that Bethuel was dead, as the whole business appears to be conducted by Rebekah’s brothers.

28. Her mother’s house — The daughter naturally runs to her mother’s tent to tell the news. But not so Rachel. See Genesis 29:12.

V. 29. We have here the making up of the marriage between Isaac and Rebekah, related largely and particularly. Thus we are directed to take notice of God’s providence in the little common occurrences of human life, and in them also to exercise our own prudence, and other graces: for the scripture was not intended only for the use of philosophers and statesmen, but to make us all wise and virtuous in the conduct of ourselves and families.

29. Laban — Note the prominence of Laban in all this interview. He is more prominent than his father, or even than his mother. He goes out to meet the servant of Abraham; he gives the usual blessing and hospitable welcome. Verse 31. Bethuel is mentioned in verse 50, but second to Laban, and in verse 53 and 55, the brother and mother are mentioned, but not the father, and in verses 59 and 60 Rebekah is called “their sister” and “our sister,” rather than daughter. Some explain

all this as springing from a prominence and authority which the oldest son is supposed to have in the East; but others point, farther, to Genesis 29:5, where Laban is called the son of Nahor, and Bethuel is passed over as if he were a person of no account, and argue that this consistent and uniform ignoring of Rebekah’s father is designed. Laban is not thus ignored and his sons made prominent in the marriage of Rachel and Leah, Chap. 29. It has been suggested that some weakness or imbecility rendered Bethuel incapable of managing his own affairs. This Blunt places among the remarkable coincidences of the Bible, and remarks: “The consistency is too much of one piece throughout, and marked by too many particulars, to be accidental. It is the consistency of a man who knew more about Bethuel than we do, or than he happened to let drop from his pen. This kind of consistency I look upon as beyond the reach of the most subtle contriver in the world.”

30. When he saw… and when he heard — What he saw and heard, no doubt, had special influence on his action, and made the blessings and welcome (of verse 31) doubly emphatic.

V. 31. Come in thou blessed of the Lord-Perhaps, because they heard from Rebekah, of the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord.

Verse 31. Thou blessed of the Lord] Probably a usual mode of wishing prosperity, as he that is blessed of the Lord is worthy of all respect; for, enjoying the Divine favour, he is in possession of the sum of happiness.

Verse 31. Come in, thou blessed of the Lord — Such was the beautiful language of those ancient times, whereby a sense of God was constantly kept up in their minds. How little is this language used in our day! Perhaps, because they heard from Rebekah of the gracious words which proceeded out of his mouth, they concluded that he was a good man, and therefore blessed of the Lord.

Ver. 31. Come in, thou blessed of the Lord. Laban, though he worshipped other gods; yet had not forsaken the worship of JEHOVAH, nor had he ceased to salute in his name. Bethuel being old, Laban seems to act for his father.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 32. Provender for the camels] These were the first objects of his care; for a good man is merciful to his beast.

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

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 33. I will not eat until I have told] In Hindoostan it is not unusual for a Brahmin to enter a house and sit down, and when meat is offered, refuse to eat till he has obtained the object of his errand. Here is a servant who had his master’s interest more at heart than his own. He refuses to take even necessary refreshment till he knows whether he is likely to accomplish the object of his journey. Did not our blessed Lord allude to the conduct of Abraham’s servant, John 4:34: My meat is to do the will of him that sent me, and to finish his work?

Verse 33. I will not eat till I have told my errand — What a fine picture of diligence and zeal for a master’s service is this! How worthy to be imitated by all servants! Though it was after a long journey, and much fatigue, yet so impatient is he to do his master’s business, that he will not eat till he has proceeded in it.

Ver. 33. Not eat until, &c. He only is a good servant who prefers his duty to his master before his own interest or honour. Abraham had appreciated his talents and his worth, and therefore put all his affairs in his hand.

33. I will not eat — Too important is his errand to be delayed until after the ceremonies of hospitality are over. Verse 34. And he said — This address of Abraham’s servant (verses 34-39) is a masterpiece of its kind. It is a narrative, says Kalisch, “graced by every charm of simplicity, rivalling the most beautiful episodes of the Homeric writings, and pervaded by a beautiful spirit of sustained calmness. The repetitions which it contains are like the echo of truth; and the measured step by which it advances, carries it to its aim with enhanced dignity.”

V. 34. I am Abraham’ servant-Abraham’s name, no doubt, was well known among them, and respected; and we may suppose them not altogether ignorant of his state, for Abraham knew theirs, Genesis 22:20.

Verse 34. I am Abraham’s servant — Abraham’s name, no doubt, was well known among them, and respected; and we may suppose them not altogether ignorant of his state; for Abraham knew theirs, Genesis 22:20.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 36. Unto him hath he given all that he hath.] He has made Isaac his sole heir. These things appear to be spoken to show the relatives of Rebekah that his master’s son was a proper match for her; for even in those primitive times there was regard had to the suitableness of station and rank in life, as well as of education, in order to render a match comfortable. Persons of dissimilar habits, as well as of dissimilar religious principles, are never likely to be very happy in a married life. Even the poor and the rich may better meet together in matrimonial alliances than the religious and the profane, the well-bred and the vulgar. A person may be unequally yoked in a great variety of ways: Bear ye one another’s burdens is the command of God; but where there is unsuitableness in the dispositions, education, mental capacity, &c., of the persons, then one side is obliged to bear the whole burden, and endless dissatisfaction is the result. See at the end. “See Clarke’s note at Genesis 24:67”.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 42. O Lord God of my master] As Abraham was the friend of God, Eliezer makes use of this to give weight and consequence to his petitions.

Ver. 42. O Lord God, &c. Proceedings of such vast importance are not to be undertaken without prayer to the God of providence and grace. They are alike eventful for life, and eventful to posterity. Yea all our proceedings are to be accompanied with prayers, for the smallest occurrences are often productive of great results.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 43. When the virgin] העלמה haalmah, from µl[ alam, to hide, cover, or conceal; a pure virgin, a woman not uncovered, and in this respect still concealed from man. The same as hlwtb bethulah, Genesis 24:16, which, from the explanation there given, incontestably means a virgin in the proper sense of the word-a young woman, not that is covered or kept at home, the common gloss, but who was not uncovered in the delicate sense in which the Scripture uses this word. See this interpretation vindicated on Isaiah 7:14. See Clarke’s note “Isaiah 7:14”.

Ver. 43. The virgin: not only chaste in body, but pure in mind. The heathen had these ideas of a virgin; and therefore a vestal virgin was dismissed from the temple for wantonly reciting this verse, Fælis nuptæ! moriar, nisi nubere dulce est.

Oh happy marriage! I shall die, except I taste of its felicity.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

V. 45. Before I had done speaking in my heart-Which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer, and designedly humoured it; no, saith he, I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from him the answer came.

Verse 45. Before I had done speaking in mine heart] So we find that the whole of this prayer, so circumstantially related Genesis 24:12-14, and again Genesis 24:42-44, was mental, and heard only by that God to whom it was directed. It would have been improper to have used public prayer on the occasion, as his servants could have felt no particular interest in the accomplishment of his petitions, because they were not concerned in them, having none of the responsibility of this mission.

Verse 45. Before I had done speaking in my heart — Which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer, and designedly complied with it; no, saith he, I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from whom the answer came.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

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.

Ver. 49. And now, if you will deal kindly and truly with my master. Just so, ministers who seek to bring sinners to Jesus Christ should urge their pleas, and imitate the spirit of this faithful servant. They may, indeed they ought, to improve circumstances in the sacred writings after the manner of the prophets, of our Lord himself, and his apostles; and they may do so, without running into the insipidity and weakness of mystical allegory; an error common to the Greek and Latin fathers.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

V. 50. 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.

Verse 50. Laban and Bethuel] These seem both to be brothers, of whom Laban was the eldest and chief; for the opinion of Josephus appears to be very correct, viz., that Bethuel, the father, had been some time dead. See Clarke’s note “Genesis 24:28”.

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

Verse 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.

50. Proceedeth from the Lord — They cannot doubt the special providence of Abraham’s God, and they dare not interfere to favour or oppose.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

V. 52. He worshipped the Lord-As his good success went on, he went on to bless God: those that pray without ceasing should in every thing give thanks, and own God in every step of mercy.

Verse 52. He worshipped the Lord — As his good success went on, he went on to bless God. Those that pray without ceasing, should in every thing give thanks, and own God in every step of mercy.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 53. Jewels of silver, and jewels of gold] The word ylk keley, which we here translate jewels signifies properly vessels or instruments; and those presented by Eliezer might have been of various kinds. What he had given before, Genesis 24:22, was in token of respect, what he gave now appears to have been in the way of dowry.

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

53. Jewels of silver — Rather, vessels of silver. Costly presents from the great accumulations of Abraham, amassed through many years. Comp. Genesis 13:2; 20:16. Precious things — Choice gifts of various kinds, such as he knew would be pleasing.

Verse 54. And they did eat and drink] When Eliezer had got a favourable answer, then he and his servants sat down to meat; this he had refused to do till he had told his message, Genesis 24:33.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

V. 55. Let her abide a few days, at least ten-They had consented to the marriage, and yet were loth to part with her. It is an instance of the vanity of this world, that there is nothing in it so agreeable but has its allay. They were pleased that they had matched a daughter of their family so well, and yet it was with reluctancy that they sent her away.

Verse 55. Let the damsel abide with us a few days, at the least ten] The original is very abrupt and obscure, because we are not acquainted with the precise meaning of the form of speech which is here used; rwc[ wa ימים yamim o asor DAYS or TEN, probably meaning a year or ten months, as the margin reads it, or a week or ten days. This latter is the most likely sense, as there would be no propriety after having given their consent that she should go, in detaining her for a year or ten months. In matters of simple phraseology, or in those which concern peculiar customs, the Septuagint translation, especially in the Pentateuch, where it is most accurate and pure, may be considered a legitimate judge; this translation renders the words hmerav wsei deka, about ten days. Houbigant contends strongly that instead of the words rwc[ wa ימים yamim o asor, days or ten, we should read ימים חדש chodesh yamim, a month of days, i.e., a full month; without which emendation he asserts, locus explicari non possit, “the passage cannot be explained.” This emendation is supported by the Syriac version, which reads here [Arabic] yerach yomin, a month of days, or a full month. The reader may adopt the Syriac or the Septuagint, as he judges best.

Verse 55. Let her abide a few days, at least ten — The words in the Hebrew here, rwc[ wa µymy, are rather equivocal, and may be rendered, as in the margin, a full year, or ten months, the word translated days being sometimes put for a year. And if we may credit Jewish writers, it was customary for a virgin to have twelve months allowed her to furnish herself with ornaments. But it is very improbable that Rebekah’s friends should desire or expect such a thing from this man, considering how anxious he was to return immediately.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

56. Hinder me not — The servant is too anxious to break the glad news of his success to his master.

V. 57. Call the damsel, and enquire at her mouth-As children ought not to marry without their parents consent, so parents ought not to marry them without their own. Before the matter is resolved on, ask at the damsel’s mouth, she is a party principally concerned; and therefore ought to be principally consulted.

Verse 57. Call the damsel, and inquire — As children ought not to marry without their parents’ consent, so parents ought not to marry them without their own. Before the matter is resolved on, ask at the damsel’s mouth; she is a party concerned, and therefore ought to be principally consulted.

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 58. Wilt thou go with this man?] So it appears it was left ultimately to the choice of Rebekah whether she would accept the proposals now made to her, unless we suppose that the question meant, Wilt thou go immediately, or stay with us a month longer? She said, I will go.] It fully appears to be the will of God that it should be so, and I consent. This at once determined the whole business.

58. Wilt thou go — This question was not whether she would accept Isaac in marriage; that had been already settled by those who, according to Oriental customs, had that power, and Rebekah, doubtless, was convinced as well as her parents and brother, that God’s hand was in it. But this question meant, Wilt thou go with this man now, or wait a longer time between the espousal and the marriage?

Verse 59. And her nurse] Whose name, we learn from Genesis 35:8, was Deborah, and who, as a second mother, was deemed proper to accompany Rebekah. This was a measure dictated by good sense and prudence. Rebekah had other female attendants. See Genesis 24:61.

Verse 59. Rebekah and her nurse — Deborah, as appears from chap. 35:8; where we learn that she was held in great esteem, as indeed nurses in general were in ancient times, both in Asia and in Greece.

59. They sent… their sister — Special reference to Laban and the younger members of the household. Her nurse — Deborah, who died long after and was buried at Bethel. Genesis 35:8.

Verse 60. Be thou the mother of thousands of millions] hbbr yplal lealphey rebabah, for thousands ten thousand, or for myriads of thousands, a large family being ever considered, in ancient times, as a proof of the peculiar blessing and favour of God. Similar addresses to a daughter, when she is going from her father’s house to live with her husband, are very common among the Hindoos; such as, “Be thou the mother of a son,” “Be thou the wife of a king,” &c. See Ward.

Verse 60. They blessed Rebekah — The meaning of this verse is, that they prayed God to make her very fruitful, and to render her posterity victorious over their enemies. They said, Thou art our sister — Our near kinswoman; distance of place shall not alienate our affections from thee; but we will still own thee as our sister, and be ready to perform all the duties of brethren to thee.

60. Blessed Rebekah — This parting blessing rises to the poetic fervor of a song, and may be put as follows:

And they blessed Rebekah,

And they said unto her,

Our sister art thou.

Be thou [increased] to thousands of myriads;

And let thy seed possess the gate of them that hate him. The signal interpositions of Jehovah inspire them with a presentiment of Rebekah’s future honour.

V. 61. And her damsels-It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in the instances of humanity and industry.

Verse 61. And her damsels — It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in these instances of humanity and industry.

61. Her damsels — Besides her especial nurse, (verse 59,) she was accompanied by other maidservants, as became one of her state and dignity.

Verse 62. And Isaac came] Concerning this well see Genesis 16:13,14, &c. As it appears from Genesis 25:11, that Isaac dwelt at the well Lahai-roi, it has been conjectured that he had now come on a visit to his aged father at Beersheba, where he waited in expectation of his bride.

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

62. Came from the way of the well — Better, came from going to Beer-lahai-roi. After Sarah’s death it is probable that Abraham and Isaac removed to Beer-sheba, for it is here said that now he dwelt in the south country, which would scarcely be so stated if he were still dwelling at Hebron. While the chief servant was away in Mesopotamia Isaac made a journey to Beer-lahai-roi, the place in the farther south where the angel appeared to Hagar. Genesis 16:14. He went, probably, to look after the flocks and herds in that region, and had now just returned.

V. 63. He went out to meditate (or pray) in the field at the even tide-Some think he expected his servants about this time, and went out on purpose to meet them. But it should seem he went out to take the advantage of a silent evening, and a solitary field, for mediation and prayer. Our walks in the field are then truly pleasant, when in them we apply ourselves to meditation and prayer, we there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both, by the view of which we should be led to the contemplation of the Maker and Owner of all. Merciful providences are then doubly comfortable, when they find us in the way of our duty: some think Isaac was now praying for good success in this affair, and meditating upon that which was proper to encourage his hope in God concerning it; and now when he sets himself, as it were, upon his watch-tower, to see what God would answer him, he sees the camels coming.

Verse 63. Isaac went out to meditate] jwcl lasuach, to bend down the body, or the mind, or both. He was probably in deep thought, with his eyes fixed upon the ground. What the subject of his meditation was it is useless to inquire; he was a pious man, and could not be triflingly employed.

Verse 63. He went out to meditate (or pray) in the field at the even-tide — Some think he expected his servants about this time, and went out on purpose to meet them. But it should seem he went out to take the advantage of a silent evening, and a solitary field, for meditation and prayer. Our walks in the field are then truly pleasant, when in them we apply ourselves to meditation and prayer: we there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both, by the view of which we should be led to the contemplation of the Maker and Owner of all. Merciful providences are then doubly comfortable, when they find us in the way of our duty. It is probable Isaac was now praying for good success in this affair, and meditating upon that which was proper to encourage his hope in God concerning it; and now, when he sets himself, as it were, upon his watchtower, to see what God would answer him, he sees the camels coming.

63. Went out to meditate — Some uncertainty hangs over the word jwc, here rendered meditate. The Syriac renders it walk, and Gesenius observes that “this is almost demanded by the nature of the context,” and suggests that the true reading may have been cwv, to go to and fro. The Targums, Samaritan and Arabic, read to pray. Knobel and Lange render, to lament, and suppose that he went out alone to lament the death of his mother. But jwc is probably equivalent to jyc, to talk (with one’s self;) to meditate; and our common version, which follows substantially the Septuagint, Aquilla, and the Vulgate, gives the true meaning. There is something beautiful and appropriate in the thought of this heir of the promises going out to meditate in the field at the eventide, and filled, doubtless, with anxious thoughts about the mission of his aged servant.

V. 64. She lighted off her camel, and took a vail and covered herself-In token of humility, modesty and subjection.

Verses 64, 65. She lighted off her camel, and took a veil, &c. — In token of humility, modesty, and subjection. The bride was wont to be veiled when she was introduced to her husband. Among the Arabs the women never appear in public without veils.

64. She lighted off the camel — Literally, and she fell from off the camel. The expression denotes the rapidity with which she threw herself from the camel at sight of Isaac, whom she, probably at once, more than suspected to be her future husband. Dr. Thomson says: “The behaviour of Rebekah, when about to meet Isaac, was such as modern etiquette requires. It is customary for both men and women, when an emeer, or great personage, is approaching, to alight some time before he comes up with them. Women frequently refuse to ride in the presence of men, and when a company of them are to pass through a town, they often dismount and walk. It was, no doubt, a point of Syrian etiquette for Rebekah to stop, descend from her camel, and cover herself with a vail in the presence of her future husband. In a word, this biblical narrative is so natural to one familiar with the East, so beautiful, also, and lifelike, that the entire scene seems to be an affair in which he has himself been but recently an actor.”

Verse 65. She took a veil] ãy[xh hatstsaaif. This is the first time this word occurs, and it is of doubtful signification; but most agree to render it a veil or a cloak. The former is the most likely, as it was generally used by women in the east as a sign of chastity, modesty, and subjection.

Verses 64, 65. She lighted off her camel, and took a veil, &c. — In token of humility, modesty, and subjection. The bride was wont to be veiled when she was introduced to her husband. Among the Arabs the women never appear in public without veils.

65. For she had said — Rather, and she said. There is no need of interpolating had in either of the two places in which it occurs in this verse. Took a vail — Hebrews, took the vail; the vail proper to be used in such a case, “the long cloak-like vail, with which the Eastern women covered their faces.”

ISAAC’S MARRIAGE, 1-67.

After the death of Sarah, the house of Abraham was left in gloom. He appears to have removed again into the south country, and was now probably dwelling near Beer-sheba. See on verse 62. Two years or more elapsed, and then the growing age of Abraham, and the loneliness of his home, prompted him to seek for his son Isaac a wife, that Sarah’s vacant tent might again be filled, and both he and Isaac comforted. See verse 67. Besides the inimitable beauty of this narrative, the attentive reader should note the following things: 1) The authority of parents and the elder brother in negotiating marriages. 2) The chief servant is the go-between, or mediator and manager, of such affairs for a princely family. 3) Marriage of cousins, or blood-kindred, rather than strangers. 4) Careful consideration of religious affinity and its influence on the posterity. 5) The marriage union cemented by mutual love.

1. Well stricken in age — Hebrews, gone into days; that is, far advanced in years. Being ten years older than Sarah, he was one hundred and thirty-seven at her death. And yet thirty-years of life are before him. Comp. Genesis 25:7.

Verse 67. Sarah’s tent] Sarah being dead, her tent became now appropriated to the use of Rebekah.

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

IN this chapter we have an affecting and edifying display of that providence by which God disposes and governs the affairs of the universe, descending to the minutest particulars, and managing the great whole by directing and influencing all its parts. This particular or especial providence we see is not confined to work by general laws; it is wise and intelligent, for it is the mind, the will, and energy of God; it steps out of common ways, and takes particular directions, as endlessly varied human necessities may need, or the establishment and maintenance of godliness in the earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit! As Abraham’s servant has God’s glory only in view in the errand on which he is going, he may well expect the Divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the Divine choice and approbation shall be made known; and God honours the purity of his motives and his pious faith, by giving him precisely the answer he wished. How honourable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for; whereas a spirit warped by self-interest and worldly views is always uncertain and agitated, as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God; his heart acknowledges his Maker, and his Maker acknowledges him; for such a one the whole economy of providence and grace is ever at work.

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

How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depend on this circumstance! But alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. The Divine institution of marriage is left out of sight; and the persons are united, not properly to each other, in the love, fear, and according to the ordinance of God, but they are wedded to so many thousand pounds sterling, and to so many houses, fields, &c. Thus like goes to like, metal to metal, earth to earth. Marriages formed on such principles are mere licensed adulteries. Let such contractors hear these awful words of God: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?” James 4:4. See Clarke’s note on “Genesis 24:36”. Although under the patriarchal dispensation parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases, yet it appears that in matrimonial connections they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parent’s choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times we cannot absolutely say: they were times of great simplicity; and probably connections on the mere principle of affection, independently of all other considerations, seldom existed. And it must be allowed that matches formed on the sole principle of conveniency might as well be formed by the parents as by any others; and in Asiatic countries it was generally so, for there the female seldom presumes to have a choice of her own.

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

Ver. 67. He loved her as his wife, specially pointed out for him by providence, and a boon sent of God. Her personal worth and beauty commanded a full return of affection. She had left, like Abraham, her country, her parents, and her kindred, to be his consort for life. She had embarked her all in Isaac’s hope, and Isaac’s lot. Just so should the church leave all for Christ, as a chaste virgin spotless in purity.

67. Into his mother Sarah’s tent — The tent which had been her special apartment and home during many years of nomadic life. This tent had probably been removed after Sarah’s death to Beer-sheba. See on verse

62. Took… wife… loved — Under the circumstances and customs of that time, no other formal marriage ceremony was required than this leading her, in loving attachment, into the tent. Thus the vacant home place was filled with another mistress, and Sarah’s loss less keenly felt.