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Matthew Henry’s Complete Commentary
on the Whole Bible
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Matthew Henry |
G E N E S I S
CHAP. XXIV.
Marriages and funerals are the changes of families, and the common
news among the inhabitants of the villages. In the foregoing
chapter we had Abraham burying his wife, here we have him
marrying his son. These stories concerning his family, with
their minute circumstances, are largely related, while the histories
of the kingdoms of the world then in being, with their revolutions,
are buried in silence; for the Lord knows those that are
his. The subjoining of Isaac’s marriage to Sarah’s funeral (with
a particular reference to it,
shows us that as “one generation
passes away another generation comes;” and thus the
entail both of the human nature, and of the covenant, is preserved.
Here is,
I. Abraham’s care about the marrying of his
son, and the charge he gave to his servant about it,
II. His servant’s journey into Abraham’s country, to seek a wife
for his young master among his own relations,
III. The kind providence which brought him acquainted with Rebekah,
whose father was Isaac’s cousin-german,
IV. The treaty of marriage with her relations,
V. Their
consent obtained,
VI. The happy meeting and marriage
between Isaac and Rebekah,
&c.).
| Abraham’s Charges to His Servant. | B. C. 1857. |
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1 And Abraham was old, and well
stricken in age: and the LORD
had blessed Abraham in all things.
2 And Abraham said unto his eldest
servant of his house, that ruled over
all that he had, Put, I pray thee, thy
hand under my thigh:
3 And I will
make thee swear by the LORD, the
God of heaven, and the God of the
earth, that thou shalt not take a wife
unto my son of the daughters of the
Canaanites, among whom I dwell:
4 But thou shalt go unto my country,
and to my kindred, and take a wife
unto my son Isaac.
5 And the servant
said unto him, Peradventure the
woman will not be willing to follow
me unto this land: must I needs bring
thy son again unto the land from
whence thou camest?
6 And Abraham
said unto him, Beware thou that
thou bring not my son thither again.
7 The LORD God of heaven, which
took me from my father’s house, and
from the land of my kindred, and
which spake unto me, and that sware
unto me, saying, Unto thy seed will
I give this land; he shall send his
angel before thee, and thou shalt take
a wife unto my son from thence.
8 And if the woman will not be willing
to follow thee, then thou shalt be clear
from this my oath: only bring not
my son thither again.
9 And the servant
put his hand under the thigh of
Abraham his master, and sware to
him concerning that matter.
Three things we may observe here concerning
Abraham:–
I. The care he took of a good son, to get
him married, well married. It was high time
to think of it now, for Isaac was about forty
years old, and it had been customary with his
ancestors to marry at thirty, or sooner,
Abraham believed the promise
of the building up of his family, and
therefore did not make haste; not more haste
than good speed. Two considerations moved
him to think of it now
(v. 1):–
1. That he
himself was likely to leave the world quickly,
for he was old, and well-stricken in age, and
it would be a satisfaction to him to see his
son settled before he died; and,
2. That he
had a good estate to leave behind him, for
the Lord had blessed him in all things; and
the blessing of the Lord makes rich. See
how much religion and piety befriend outward
prosperity. Now Abraham’s pious care
concerning his son was,
(1.) That he should
not marry a daughter of Canaan, but one of
his kindred. He saw that the Canaanites
were degenerating into great wickedness, and
knew by revelation that they were designed
for ruin, and therefore he would not marry
his son among them, lest they should be
either a snare to his soul, or at least a blot to
his name.
(2.) That yet he should not leave
the land of Canaan, to go himself among his
kindred, not even for the purpose of choosing
a wife, lest he should be tempted to settle
there. This caution is given
v. 6,
and repeated,
v. 8.
“Bring not my son thither
again, whatever comes of it. Let him rather
want a wife than expose himself to that
temptation.” Note, Parents in disposing of
their children, should carefully consult the
welfare of their souls, and their furtherance
in the way to heaven. Those who through
grace have escaped the corruption that is in
the world through lust, and have brought up
their children accordingly, should take heed
of doing any thing by which they may be
again entangled therein and overcome,
Beware that you bring them not
thither again,
II. The charge he gave to a good servant,
probably Eliezer of Damascus, one of whose
conduct, fidelity, and affection to him and his
family, he had had long experience. He
trusted him with this great affair, and not
Isaac himself, because he would not have
Isaac go at all into that country, but marry
there by proxy; and no proxy so fit as this
steward of his house. This matter is settled
between the master and the servant with a
great deal of care and solemnity.
1. The
servant must be bound by an oath to do his
utmost to get a wife for Isaac from among
his relations,
Abraham swears him
to it, both for his own satisfaction and for
the engagement of his servant to all possible
care and diligence in this matter. Thus God
swears his servants to their work, that, having
sworn, they may perform it. Honour is here
done to the eternal God; for he it is that
is sworn by, to whom alone these appeals
ought to be made. And some think honour
is done to the covenant of circumcision by
the ceremony here used of putting his hand
under his thigh. Note, Swearing being an
ordinance not peculiar to the church, but
common to mankind, is to be performed by
such signs as are the appointments and common
usages of our country, for binding the
person sworn.
2. He must be clear of this
oath if, when he had done his utmost, he
could not prevail. This proviso the servant
prudently inserted
(v. 5),
putting the case
that the woman would not follow him; and
Abraham allowed the exception,
v. 8.
Note,
Oaths are to be taken with great caution, and
the matter sworn to should be rightly understood
and limited, because it is a snare to
devour that which is holy, and, after vows, to
make the enquiry which should have been
made before.
III. The confidence he put in a good God,
who, he doubts not, will give his servant success
in this undertaking,
v. 7.
He remembers
that God had wonderfully brought him
out of the land of his nativity, by the effectual
call of his grace; and therefore doubts not
but he will succeed him in his care not to
bring his son thither again. He remembers
also the promise God had made and confirmed
to him that he would give Canaan to his
seed, and thence infers that God would own
him in his endeavours to match his son, not
among those devoted nations, but to one that
was fit to be the mother of such a seed.
“Fear not therefore; he shall send his angel
before thee to make thy way prosperous.”
Note,
1. Those that carefully keep in the
way of duty, and govern themselves by the
principles of their religion in their designs
and undertakings, have good reason to expect
prosperity and success in them. God
will cause that to issue in our comfort in
which we sincerely aim at his glory.
2. God’s promises, and our own experiences,
are sufficient to encourage our dependence
upon God, and our expectations from him,
in all the affairs of this life.
3. God’s angels
are ministering spirits, sent forth, not only
for the protection, but for the guidance, of
the heirs of promise,
“He shall
send his angel before thee, and then thou wilt
speed well.”
| Journey of Abraham’s Servant. | B. C. 1857. |
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10 And the servant took ten camels
of the camels of his master, and departed;
for all the goods of his master
were in his hand: and he arose, and
went to Mesopotamia, unto the city
of Nahor.
11 And he made his camels
to kneel down without the city by a
well of water at the time of the evening,
even the time that women go out
to draw water.
12 And he said, O
LORD God of my master Abraham, I
pray thee, send me good speed this
day, and show kindness unto my master
Abraham.
13 Behold, I stand
here by the well of water; and the
daughters of the men of the city come
out to draw water:
14 And let it come
to pass, that the damsel to whom
I shall say, Let down thy pitcher, I
pray thee, that I may drink; and she
shall say, Drink, and I will give thy
camels drink also: let the same be she
that thou hast appointed for thy servant
Isaac; and thereby shall I know
that thou hast showed kindness unto
my master.
15 And it came to pass,
before he had done speaking, that,
behold, Rebekah came out, who was
born to Bethuel, son of Milcah,
the wife of Nahor, Abraham’s brother,
with her pitcher upon her shoulder.
16 And the damsel was very fair to
look upon, a virgin, neither had any
man known her: and she went down
to the well, and filled her pitcher, and
came up.
17 And the servant ran
to meet her, and said, Let me, I pray
thee, drink a little water of thy pitcher.
18 And she said, Drink, my lord: and
she hasted, and let down her pitcher
upon her hand, and gave him drink.
19 And when she had done giving
him drink, she said, I will draw water
for thy camels also, until they have
done drinking.
20 And she hasted,
and emptied her pitcher into the
trough, and ran again unto the well to
draw water, and drew for all his camels.
21 And the man wondering at her held
his peace, to wit whether the LORD
had made his journey prosperous or
not.
22 And it came to pass, as the
camels had done drinking, that the man
took a golden earring of half a shekel
weight, and two bracelets for her hands
of ten shekels weight of gold;
23 And
said, Whose daughter art thou? tell
me, I pray thee: is there room in
thy father’s house for us to lodge in?
24 And she said unto him, I am the
daughter of Bethuel the son of Milcah,
which she bare unto Nahor.
25 She
said moreover unto him, We have
both straw and provender enough, and
room to lodge in.
26 And the man
bowed down his head, and worshipped
the LORD.
27 And he said, Blessed
be the LORD God of my master Abraham,
who hath not left destitute my
master of his mercy and his truth: I
being in the way, the LORD led me to
the house of my master’s brethren.
28 And the damsel ran, and told them
of her mother’s house these things.
Abraham’s servant now begins to make a
figure in this story; and, though he is not
named, yet much is here recorded to his
honour, and for an example to all servants,
who shall be honoured if, by faithfully serving
God and their masters, they adorn the
doctrine of Christ (compare
Prov. xxvii. 18 with Titus ii. 10);
for there is no respect of persons with God,
A good
servant that makes conscience of the duty of
his place, and does it in the fear of God,
though he make not a figure in the world nor
have praise of men, yet shall be owned and
accepted of God and have praise of him.
Observe here,
I. How faithful Abraham’s servant approved
himself to his master. Having received
his charge, he with all expedition set
out on his journey, with an equipage suitable
to the object of his negotiation
(v. 10),
and he had all the goods of his master, that is, a
schedule or particular account of them, in
his hand, to show to those with whom he was
to treat; for, from first to last, he consulted
his master’s honour. Isaac being a type of
Christ, some make this fetching of a wife for
him to signify the espousing of the church by
the agency of his servants the ministers. The
church is the bride, the Lamb’s wife,
Christ is the bridegroom, and ministers
are the friends of the bridegroom
(John iii. 29),
whose work it is to persuade souls to
consent to him,
The spouse of
Christ must not be of the Canaanites, but of
his own kindred, born again from above.
Ministers, like Abraham’s servant, must lay
out themselves with the utmost wisdom and
care to serve their master’s interest herein.
II. How devoutly he acknowledged God
in this affair, like one of that happy household
which Abraham had commanded to keep
the way of the Lord, &c.,
He arrived early in the evening (after many days’
journeying) at the place of his destination,
and reposed himself by a well of water, to
consider how he might manage his business
for the best. And,
1. He acknowledges God by a particular
prayer
(v. 12-14),
wherein,
(1.) He petitions
for prosperity and good success in this affair:
Send me good speed, this day. Note, We
have leave to be particular in recommending
our affairs to the conduct and care of the
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, if we
thus look up to God in every undertaking
which we are in care about, we shall have the
comfort of having done our duty, whatever
the issue be.
(2.) He pleads God’s covenant
with his master Abraham: O God of my
master Abraham, show kindness to him. Note,
As the children of good parents, so the servants
of good masters, have peculiar encouragement
in the prayers they offer to God
for prosperity and success.
(3.) He proposes a sign
(v. 14),
not by it to limit God, nor with
a design to proceed no further if he were not
gratified in it; but it is a prayer,
[1.] That
God would provide a good wife for his young
master, and this was a good prayer. He
knew that a prudent wife is from the Lord
and therefore that for this
he will be enquired of. He desires that his
master’s wife might be humble and industrious
woman, bred up to care and labour,
and willing to put her hand to any work that
was to be done; and that she might be of
a courteous disposition, and charitable to
strangers. When he came to seek a wife for
his master, he did not go to the playhouse or
the park, and pray that he might meet one
there, but to the well of water, expecting to
find one there well employed.
[2.] That he
would please to make his way, in this matter,
plain and clear before him, by the concurrence
of minute circumstances in his favour. Note,
First, 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. Our
times are in God’s hand; not only events
themselves, but the times of them. Secondly,
It is our wisdom, in all our affairs, to follow
Providence, and folly to force it. Thirdly, 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 it. Thus he guides his people with
his eye
(Ps. xxxii. 8),
and leads them in a
plain path,
2. God owns him by a particular providence.
He decreed the thing, and it was
established to him,
According
to his faith, so was it unto him. The answer
to this prayer was,
(1.) Speedy–before he
had made an end of speaking
(v. 15),
as it is
written
(Isa. lxv. 24),
While they are yet
speaking, I will hear. Though we are backward
to pray, God is forward to hear prayer.
(2.) Satisfactory: the first that came to draw
water was, and did, in every thing, according
to his own heart.
[1.] She was so well
qualified that in all respects she answered
the characters he wished for in the woman
that was to be his master’s wife, handsome
and healthful, humble and industrious, very
courteous and obliging to a stranger, and
having all the marks of a good disposition.
When she came to the well
(v. 16),
she went
down and filled her pitcher, and came up to
go home with it. She did not stand to gaze
upon the strange man and his camels, but
minded her business, and would not have
been diverted from it but by an opportunity
of doing good. She did not curiously nor
confidently enter into discourse with him,
but modestly answered him, with all the decorum
that became her sex. What a degenerate
age do we live in, in which appear all the
instances of pride, luxury, and laziness, the
reverse of Rebekah’s character, whose daughters
few are! Those instances of goodness
which were then in honour are now in contempt.
[2.] Providence so ordered it that
she did that which exactly answered to his
sign, and was wonderfully the counterpart of
his proposal: she not only gave him drink,
but, which was more than could have been
expected, she offered her services to give his
camels drink, which was the very sign he
proposed. Note, First, God, in his providence,
does 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 to 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. Secondly, It
is good to take all opportunities of showing
a humble, courteous, charitable, disposition,
because, some time or other, it may turn more
to our honour and benefit than we think of;
some hereby have entertained angels, and
Rebekah hereby, quite beyond her expectation
at this time, was brought into the line
of Christ and the covenant. Thirdly, There
may be a great deal of obliging kindness in
that which costs but little: our Saviour has
promised a reward for a cup of cold water,
Fourthly, 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: The man wondered,
v. 21.
We have
been wanting to ourselves, both in duty and
in comfort, by neglecting to observe Providence.
[3.] Upon enquiry he found, to his
great satisfaction, that she was a near relation
to his master, and that the family she was of
was considerable, and able to give him entertainment,
Note, Providence sometimes
wonderfully directs those that by faith
and prayer seek direction from heaven in the
choice of suitable yoke-fellows: happy marriages
those are likely to be that are made in
the fear of God; and these, we are sure, are
made in heaven.
3. He acknowledges God in a particular
thanksgiving. He first paid his respects to
Rebekah, in gratitude for her civility
(v. 22),
obliging her with such ornaments and attire
as a maid, especially a bride, cannot forget
(Jer. ii. 32),
which yet, we should think, ill
suited the pitcher of water; but the ear-rings
and bracelets she sometimes wore did not
make her think herself above the labours of
a virtuous woman
who works
willingly with her hands; nor the services of
a child, who, while under age, differs nothing
from a servant,
Gal. iv. 1.
Having done
this, he turns his wonder
(v. 21)
into worshipping: Blessed be the Lord God of my
master Abraham,
v. 26, 27.
Observe here,
(1.) He had prayed for good speed
(v. 12),
and now that he had sped well he gives
thanks. Note, What we win by prayer we
must wear with praise; for mercies in answer
to prayer lay us under particular obligations.
(2.) He had as yet but a comfortable prospect
of mercy, and was not certain what the
issue might prove; yet he gives thanks.
Note, When God’s favours are coming towards
us we must meet them with our praises.
(3.) He blesses God for success when he was
negotiating for his master. Note, We should
be thankful for our friend’s mercies as for
our own.
(4.) He gives thanks that, being
in the way, at a loss what course to steer, the
Lord had led him. Note, In doubtful cases,
it is very comfortable to see God leading us,
as he led Israel in the wilderness by the pillar
of cloud and fire.
(5.) He thinks himself
very happy, and owns God in it, that he was
led to the house of his master’s brethren, those
of them that had come out of Ur of the Chaldees,
though they had not come to Canaan,
but remained in Haran. They were not
idolaters, but worshippers of the true God,
and inclinable to the religion of Abraham’s
family. Note, God is to be acknowledged
in providing suitable yoke-fellows, especially
such as are agreeable in religion.
(6.) He
acknowledges that God, herein, had not left
his master destitute of his mercy and truth.
God had promised to build up Abraham’s
family, yet it seemed destitute of the benefit
of that promise; but now Providence is working
towards the accomplishing of it. Note,
[1.] God’s faithful ones, how destitute soever
they may be of worldly comforts, shall never
be left destitute of God’s mercy and truth;
for God’s mercy is an inexhaustible fountain,
and his truth an inviolable foundation.
[2.] It adds much to the comfort of any blessing
to see in it the continuance of God’s mercy
and truth.
| Abraham’s Servant Entertained by Laban; Errand of Abraham’s Servant. | B. C. 1857. |
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29 And Rebekah had a brother, and
his name was Laban: and Laban ran
out unto the man, unto the well.
30 And it came to pass, when he saw
the earring and bracelets upon his
sister’s hands, and when he heard the
words of Rebekah his sister, saying,
Thus spake the man unto me; that
he came unto the man; and, behold,
he stood by the camels at the well.
31 And he said, Come in, thou blessed
of the LORD; wherefore standest thou
without? for I have prepared the
house, and room for the camels.
32 And the man came into the house:
and he ungirded his camels, and gave
straw and provender for the camels,
and water to wash his feet, and the
men’s feet that were with him.
33 And there was set meat before him to
eat: but he said, I will not eat, until
I have told mine errand. And he
said, Speak on.
34 And he said, I
am Abraham’s servant.
35 And the
LORD hath blessed my master greatly;
and he is become great: and he hath
given him flocks, and herds, and silver,
and gold, and menservants, and maidservants,
and camels, and asses.
36 And Sarah my master’s wife bare a son
to my master when she was old: and
unto him hath he given all that he
hath.
37 And my master made me
swear, saying, Thou shalt not take a
wife to my son of the daughters of
the Canaanites, in whose land I dwell:
38 But thou shalt go unto my father’s
house, and to my kindred, and take a
wife unto my son.
39 And I said unto
my master, Peradventure the woman
will not follow me.
40 And he said
unto me, The LORD, before whom I
walk, will send his angel with thee,
and prosper thy way; and thou shalt
take a wife for my son of my kindred,
and of my father’s house:
41 Then
shalt thou be clear from this my oath,
when thou comest to my kindred;
and if they give not thee one, thou
shalt be clear from my oath.
42 And
I came this day unto the well, and said,
O LORD God of my master Abraham,
if now thou do prosper my way which
I go:
43 Behold, I stand by the well
of water; and it shall come to pass,
that when the virgin cometh forth to
draw water, and I say to her, Give
me, I pray thee, a little water of thy
pitcher to drink;
44 And she say to
me, Both drink thou, and I will also
draw for thy camels: let the same be
the woman whom the LORD hath appointed
out for my master’s son.
45 And before I had done speaking in
mine heart, behold, Rebekah came
forth with her pitcher on her shoulder;
and she went down unto the well, and
drew water: and I said unto her, Let
me drink, I pray thee.
46 And she
made haste, and let down her pitcher
from her shoulder, and said, Drink,
and I will give thy camels drink also:
so I drank, and she made the camels
drink also.
47 And I asked her, and
said, Whose daughter art thou? And
she said, The daughter of Bethuel,
Nahor’s son, whom Milcah bare unto
him: and I put the earring upon her
face, and the bracelets upon her hands.
48 And I bowed down my head, and
worshipped the LORD, and blessed
the LORD God of my master Abraham,
which had led me in the right
way to take my master’s brother’s
daughter unto his son.
49 And now
if ye will deal kindly and truly with
my master, tell me: and if not, tell
me; that I may turn to the right
hand, or to the left.
50 Then Laban
and Bethuel answered and said, The
thing proceedeth from the LORD: we
cannot speak unto thee bad or good.
51 Behold, Rebekah is before thee,
take her, and go, and let her be thy
master’s son’s wife, as the LORD hath
spoken.
52 And it came to pass, that,
when Abraham’s servant heard their
words, he worshipped the LORD,
bowing himself to the earth.
53 And
the servant brought forth jewels of
silver, and jewels of gold, and raiment,
and gave them to Rebekah: he gave
also to her brother and to her mother
precious things.
We have here the making up of the
marriage between Isaac and Rebekah. It is
related very largely and particularly, even to
the minute circumstances, which, we should
think, might have been spared, while other
things of great moment and mystery (as the
story of Melchizedek) are related in few words.
Thus God conceals that which is curious
from the wise and prudent, reveals to babes
that which is common and level to their capacity
(Matt. xi. 25),
and rules and saves the
world by the foolishness of preaching,
1 Cor. i. 21.
Thus also we are directed to take notice
of God’s providence in the little common
occurrences of human life, and in them also
to exercise our own prudence and other
graces; for the scripture was not intended
for the use of philosophers and statesmen
only, but to make us all wise and virtuous
in the conduct of ourselves and families.
Here is,
I. The very kind reception given to Abraham’s
servant by Rebekah’s relations. Her
brother Laban went to invite and conduct
him in, but not till he saw the ear-rings and
the bracelets upon his sister’s hands,
v. 30.
“O,” thinks Laban, “here is a man that
there is something to be got by, a man that
is rich and generous; we will be sure to
bid him welcome!” We know so much of
Laban’s character, by the following story, as
to think that he would not have been so free
of his entertainment if he had not hoped to
be well paid for it, as he was,
Note,
A man’s gift maketh room for him
which way soever it turneth, it prospereth,
Prov. xvii. 8.
1. The invitation was kind:
Come in, thou blessed of the Lord,
v. 31.
They saw he was rich, and therefore pronounced
him blessed of the Lord; or, perhaps,
because they heard from Rebekah
(v. 28)
of the gracious words which proceeded out of
his mouth, they concluded him a good man,
and therefore blessed of the Lord. Note,
Those that are blessed of God should be
welcome to us. It is good owning those
whom God owns.
2. The entertainment was kind,
Both the house and stable
were well furnished, and Abraham’s servant
was invited to the free use of both. Particular
care was taken of the camels; for a good man
regardeth the life of his beast,
Prov. xii. 10.
If the ox knows his owner to serve him, the
owner should know his ox to provide for him
that which is fitting for him.
II. The full account which he gave them
of his errand, and the court he made to them
for their consent respecting Rebekah. Observe,
1. How intent he was upon his business;
though he had come off a journey, and come
to a good house, he would not eat, till he had
told his errand,
v. 33.
Note, The doing of
our work, and the fulfilling of our trusts,
either for God or man, should be preferred
by us before our necessary food: it was our
Saviour’s meat and drink,
2. How ingenious he was in the management
of it; he approved himself, in this
matter, both a prudent man and a man of
integrity, faithful to his master by whom he
was trusted, and just to those with whom he
now treated.
(1.) He gives a short account of the state
of his master’s family,
He was
welcome before, but we may suppose him
doubly welcome when he said, I am Abraham’s
servant. Abraham’s name, no doubt,
was well known among them and respected,
and we might suppose them not altogether
ignorant of his state, for Abraham knew
theirs,
Two things he
suggests, to recommend his proposal:–
[1.] That his master Abraham, through the blessing
of God, had a very good estate; and,
[2.] That he had settled it all upon Isaac, for
whom he was now a suitor.
(2.) He tells them the charge his master
had given him, to fetch a wife for his son
from among his kindred, with the reason of
it,
Thus he insinuates a pleasing
hint, that, though Abraham had removed to
a country at so great a distance, yet he still
retained the remembrance of his relations
that he had left behind, and a respect for
them. The highest degrees of divine affection
must not divest us of natural affection.
He likewise obviates an objection, That, if
Isaac were deserving, he needed not send so
far off for a wife: why did he not marry
nearer home? “For a good reason,” says
he; “my master’s son must not match with
a Canaanite.” He further recommends his
proposal,
[1.] From the faith his master had
that it would succeed,
Abraham took
encouragement from the testimony of his
conscience that he walked before God in a
regular course of holy living, and thence inferred
that God would prosper him; probably
he refers to that covenant which God had
made with him
(ch. xvii. 1),
I am God, all-sufficient,
walk before me. Therefore, says
he the God before whom I walk will send his
angel. Note, While we make conscience of
our part of the covenant, we may take the
comfort of God’s part of it; and we should
learn to apply general promises of particular
cases, as there is occasion.
[2.] From the
care he himself had taken to preserve their
liberty of giving or refusing their consent, as
they should see cause, without incurring the
guilt of perjury
(v. 39-41),
which showed
him, in general, to be a cautious man, and
particularly careful that their consent might
not be forced, but be either free or not at all.
(3.) He relates to them the wonderful concurrence
of providences, to countenance and
further the proposal, plainly showing the
finger of God in it.
[1.] He tells them how he
had prayed for direction by a sign,
Note, It is good dealing with those who by
prayer take God along with them in their
dealings.
[2.] How God had answered his
prayer in the very letter of it. Though he
did but speak in his heart
(v. 45),
which perhaps
he mentions, lest it should be suspected
that Rebekah had overheard his prayer and
designedly humoured it. “No,” says he,
“I spoke it in my heart, so that none heard
it but God, to whom thought are word, and
from him the answer came,”
[3.] How he had immediately acknowledged God’s
goodness to him therein, leading him, as he
here expresses it, in the right way. Note,
God’s way is always the right way
(Ps. cvii. 7),
and those are well led whom he leads.
(4.) He fairly refers the matter to their
consideration, and waits their decision
(v. 49):
“If you will deal kindly and truly with
my master, well and good: if you will be sincerely
kind, you will accept the proposal,
and I have what I came for; if not, do not
hold me in suspense.” Note, Those who
deal fairly have reason to expect fair dealing.
(5.) They freely and cheerfully close with
the proposal upon a very good principle
(v. 50):
“The thing proceedeth from the Lord,
Providence smiles upon it, and we have
nothing to say against it.” They do not
object distance of place, Abraham’s forsaking
them, or his having no land in possession,
but personal estate only: they do not question
the truth of what this man said; but,
[1.] They trust much to his integrity. It were
well if honesty did so universally prevail
among men that it might be as much an
act of prudence as it is of good nature to
take a man’s word.
[2.] They trust more to
God’s providence, and therefore by silence
give consent, because it appears to be directed
and disposed by Infinite Wisdom. Note, A
marriage is then likely to be comfortable
when it appears to proceed from the Lord.
(6.) Abraham’s servant makes a thankful
acknowledgment of the good success he had
met with,
[1.] To God: He worshipped the
Lord,
v. 52.
Observe, First, As his good
success went on, he went on to bless God.
Those that pray without ceasing should in
every thing give thanks, and own God in every
step of mercy. Secondly, God sent his angel
before him, and so gave him success,
But when he has the desired success, he worships
God, not the angel. Whatever benefit
we have by the ministration of angels, all the
glory must be given to the Lord of the
angels,
[2.] He pays his respects
to the family also, and particularly to
the bride,
He presented her, and her
mother, and brother, with many precious
things, both to give a real proof of his
master’s riches and generosity and in gratitude
for their civility to him, and further to
ingratiate himself with them.
| Rebekah’s Departure. | B. C. 1857. |
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54 And they did eat and drink, he
and the men that were with him, and
tarried all night; and they rose up in
the morning, and he said, Send me
away unto my master.
55 And her
brother and her mother said, Let the
damsel abide with us a few days, at
the least ten; after that she shall go.
56 And he said unto them, Hinder
me not, seeing the LORD hath prospered
my way; send me away that I
may go to my master.
57 And they
said, We will call the damsel, and
enquire at her mouth.
58 And they
called Rebekah, and said unto her,
Wilt thou go with this man? And
she said, I will go.
59 And they sent
away Rebekah their sister, and her
nurse, and Abraham’s servant, and his
men.
60 And they blessed Rebekah,
and said unto her, Thou art our sister,
be thou the mother of thousands
of millions, and let thy seed possess
the gate of those which hate them.
61 And Rebekah arose, and her damsels,
and they rode upon the camels,
and followed the man: and the servant
took Rebekah, and went his way.
Rebekah is here taking leave of her father’s
house; and
1. Abraham’s servant presses for
a dismission. Though he and his company
were very welcome, and very cheerful there,
yet he said, Send me away
(v. 54),
and again,
He knew his master would expect
him home with some impatience; he had
business to do at home which wanted him,
and therefore, as one that preferred his work
before his pleasure, he was for hastening
home. Note, Lingering and loitering no way
become a wise and good man; when we have
despatched our business abroad we must not
delay our return to our business at home,
nor be longer from it than needs must; for
as a bird that wanders from her nest so is he
that wanders from his place,
Prov. xxvii. 8.
2. Rebekah’s relations, from natural affection
and according to the usual expression of
kindness in that case, solicit for her stay
some time among them,
They could
not think of parting with her on a sudden,
especially as she was about the remove so far
off and it was not likely that they would ever
see one another again: Let her stay a few
days, at least ten, which makes it as reasonable
a request as the reading in the margin
seems to make it unreasonable, a year, or at
least ten months. They had consented to the
marriage, and yet were loth to part with her.
Note, It is an instance of the vanity of this
world that there is nothing in it so agreeable
but it has its alloy. Nulla est sincera voluptas–There
is no unmingled pleasure. They
were pleased that they had matched a daughter
of their family so well, and yet, when it
came to the last, it was with great reluctance
that they sent her away.
3. Rebekah herself
determined the matter. To her they appealed,
as it was fit they should
(v. 57):
Call
the damsel (who had retired to her apartment
with a modest silence) and enquire at her
mouth. Note, 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. Rebekah
consented, not only to go, but to go immediately:
I will go,
v. 58.
We may hope that
the notice she had taken of the servant’s
piety and devotion gave her such an idea of
the prevalence of religion and godliness in
the family she was to go to made her desirous
to hasten thither, and willing to forget
her own people and her father’s house, where
religion had not so much the ascendant.
4. Hereupon she is sent away with Abraham’s
servant; not, we may suppose, the very next
day after, but very quickly: her friends see
that she has a good heart on it, and so they
dismiss her,
(1.) With suitable attendants–her
nurse
(v. 59),
her damsels,
v. 61.
It seems,
then, that when she went to the well for
water it was not because she had not servants
at command, but because she took a pleasure
in works of humble industry. Now that she
was going among strangers, it was fit she
should take those with her with whom she
was acquainted. Here is nothing said of her
portion. Her personal merits were a portion
in her, she needed none with her, nor did that
ever come into the treaty of marriage.
(2.) With hearty good wishes: They blessed Rebekah,
v. 60.
Note, When our relations are
entering into a new condition, we ought by
prayer to recommend them to the blessing
and grace of God. Now that she was going
to be a wife, they prayed that she might be
a mother both of a numerous and of a victorious
progeny. Perhaps Abraham’s servant
had told them of the promise God had
lately made to his master, which it is likely,
Abraham acquainted his household with, that
God would multiply his seed as the stars of
heaven, and that they should possess the gate
of their enemies
(ch. xxii. 17),
to which promise
they had an eye in this blessing, Be
thou the mother of that seed.
| Isaac’s Marriage. | B. C. 1857. |
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62 And Isaac came from the way
of the well Lahai-roi; for he dwelt in
the south country.
63 And Isaac
went out to meditate in the field at
the eventide: and he lifted up his eyes,
and saw, and, behold, the camels were
coming.
64 And Rebekah lifted up
her eyes, and when she saw Isaac, she
lighted off the camel.
65 For she had
said unto the servant, What man is
this that walketh in the field to meet
us? And the servant had said, It is
my master: therefore she took a veil,
and covered herself.
66 And the servant
told Isaac all things that he had
done.
67 And Isaac brought her into
his mother Sarah’s tent, and took Rebekah,
and she became his wife; and
he loved her: and Isaac was comforted
after his mother’s death.
Isaac and Rebekah are, at length, happily
brought together. Observe,
I. Isaac was well employed when he met
Rebekah: He went out to meditate, or pray,
in the field, at the even-tide,
v. 62, 63.
Some
think he expected the return of his servants
about this time, and went out on purpose to
meet them. But, it should seem, he went
out on another errand, to take the advantage of
a silent evening and a solitary field for meditation
and prayer, those divine exercises
by which we converse with God and our
own hearts. Note,
1. Holy souls love retirement.
It will do us good to be often left
alone, walking alone and sitting alone; and,
if we have the art of improving solitude, we
shall find we are never less alone than when
alone.
2. Meditation and prayer ought to
be both our business and our delight when
we are alone; while we have a God, a Christ,
and a heaven, to acquaint ourselves with, and
to secure our interest in, we need not want
matter either for meditation or prayer, which,
if they go together, will mutually befriend
each other.
3. 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 host and riches of both, by the view
of which we should be led to the contemplation
of the Maker and owner of all.
4. The exercises
of devotion should be the refreshment
and entertainment of the evening, to
relieve us from the fatigue occasioned by the
care and business of the day, and to prepare
us for the repose and sleep of the night.
5. Merciful providences are then doubly comfortable
when they find us well employed and
in the way of our duty. Some think Isaac
was now praying for good success in this
affair that was depending, 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,
as the prophet
(Hab. ii. 1),
he sees the camels
coming. Sometimes God sends in the mercy
prayed for immediately,
II. Rebekah behaved herself very becomingly,
when she met Isaac: understanding
who he was, she alighted off her camel
(v. 64),
and took a veil, and covered herself
(v. 65),
in token of humility, modesty, and subjection.
She did not reproach Isaac for not
coming himself to fetch her, or, at least, to
meet her a day’s journey or two, did not
complain of the tediousness of her journey,
or the difficulty of leaving her relations, to
come into a strange place; but, having seen
Providence going before her in the affair, she
accommodates herself with cheerfulness to
her new relation. Those that by faith are
espoused to Christ, and would be presented
as chaste virgins to him, must, in conformity
to his example, humble themselves, as Rebekah,
who alighted when she saw Isaac on
foot, and must put themselves into subjection
to him who is their head
(Eph. v. 24),
as Rebekah, signifying it by the veil she put
on,
III. They were brought together (probably
after some further acquaintance), to their
mutual comfort,
Observe here,
1. What an affectionate son he was to his
mother: it was about three years since her
death, and yet he was not, till now, comforted
concerning it; the wound which that
affliction gave to his tender spirit bled so
long, and was never healed till God brought
him into this new relation. Thus crosses and
comforts are balances to each other
and help to keep the scale even.
2. What an affectionate husband he was to his
wife. Note, Those that have approved themselves
well in one relation, it may be hoped,
will do so in another: She became his wife,
and he loved her; there was all the reason in
the world why he should, for so ought men to
love their wives even an themselves. The duty
of the relation is then done, and the comfort
of the relation is then enjoyed, when mutual
love governs; for there the Lord commands
the blessing.
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