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, ver. 67) 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,
ver. 1-9. II. His servant's journey into Abraham's country, to seek a wife for
his young master among his own relations, ver. 10-14. III. The kind providence
which brought him acquainted with Rebekah, whose father was Isaac's cousin-german,
ver. 15-28. IV. The treaty of marriage with her relations, ver. 29-49. V.
Their consent obtained, ver. 50-60. VI. The happy meeting and marriage between
Isaac and Rebekah, ver. 61, &c.).
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Abraham's Charges to His Servant.
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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, ch. xi. 14,
18, 22, 24. Abraham believed the promise of the building up of his family, and
therefore did not make haste; not more haste than good speed. Two
considerations moved him to think of it now (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, 2 Pet. ii. 20. Beware that you bring them not thither again, Heb. xi.
15.
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, v. 2-4. Abraham swears him to it, both for
his own satisfaction and for the engagement of his servant to all possible
care and diligence in this matter. Thus God swears his servants to their work,
that, having sworn, they may perform it. Honour is here done to the eternal
God; for he it is that is sworn by, to whom alone these appeals ought to be
made. And some think honour is done to the covenant of circumcision by the
ceremony here used of putting his hand under his thigh. Note, Swearing
being an ordinance not peculiar to the church, but common to mankind, is to be
performed by such signs as are the appointments and common usages of our
country, for binding the person sworn. 2. He must be clear of this oath if,
when he had done his utmost, he could not prevail. This proviso the servant
prudently inserted (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, Heb. i. 14.
"He shall send his angel before thee, and then thou wilt speed
well."
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Journey
of Abraham's Servant.
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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, Col. iii. 24, 25. 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, Rev. xxi. 9. 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, 2 Cor. xi. 2. 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., ch.
xviii. 19. 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, Prov. iii. 6. 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
(Prov. xix. 14), and therefore that for this he will be enquired of. He
desires that his master's wife might be a 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 is.
Thus he guides his people with his eye (Ps. xxxii. 8), and leads them in a
plain path, Ps. xxvii. 11.
2. God owns him
by a particular providence. He decreed the thing, and it was established to
him, Job xxii. 28. 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, Matt. x. 42. 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, v. 23-25. 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 (Prov. xxxi. 13), 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.
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Abraham's Servant Entertained by Laban;
Errand of Abraham's Servant.
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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, v. 53. Note, A man's gift maketh room for him
(Prov. xviii. 16), 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, v. 32, 33. Both the house and stable were well
furnished, and Abraham's servant was invited to the free use of both.
Particular care was taken of the camels; for a good man regardeth the life
of his beast, 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, John iv. 34.
2. How ingenious
he was in the management of it; he approved himself, in this matter, both a
prudent man and a man of integrity, faithful to his master by whom he was
trusted, and just to those with whom he now treated.
(1.) He gives a
short account of the state of his master's family, v. 34-36. He was
welcome before, but we may suppose him doubly welcome when he said, I am
Abraham's servant. Abraham's name, no doubt, was well known among them and
respected, and we might suppose them not altogether ignorant of his state, for
Abraham knew theirs, ch. xxii. 20-24. Two things he suggests, to
recommend his proposal:-- [1.] That his master Abraham, through the blessing
of God, had a very good estate; and, [2.] That he had settled it all upon
Isaac, for whom he was now a suitor.
(2.) He tells
them the charge his master had given him, to fetch a wife for his son from
among his kindred, with the reason of it, v. 37, 38. Thus he insinuates
a pleasing hint, that, though Abraham had removed to a country at so great a
distance, yet he still retained the remembrance of his relations that he had
left behind, and a respect for them. The highest degrees of divine affection
must not divest us of natural affection. He likewise obviates an objection,
That, if Isaac were deserving, he needed not send so far off for a wife: why
did he not marry nearer home? "For a good reason," says he; "my
master's son must not match with a Canaanite." He further recommends his proposal,
[1.] From the faith his master had that it would succeed, v. 40.
Abraham took encouragement from the testimony of his conscience that he walked
before God in a regular course of holy living, and thence inferred that
God would prosper him; probably he refers to that covenant which God had made
with him (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, v. 42-44. 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 thoughts are word, and from him the answer
came," v. 46, 47. [3.] How he had immediately acknowledged God's
goodness to him therein, leading him, as he here expresses it, in
the right way. Note, God's way is always the right way (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, v. 7, 40. But when he has the desired success, he
worships God, not the angel. Whatever benefit we have by the ministration of
angels, all the glory must be given to the Lord of the angels, Rev. xxii. 9.
[2.] He pays his respects to the family also, and particularly to the bride, v.
53. He presented her, and her mother, and brother, with many precious things,
both to give a real proof of his master's riches and generosity and in
gratitude for their civility to him, and further to ingratiate himself with
them.
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Rebekah's Departure.
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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, v.
56. 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, v. 55. They could not think of parting with her on a sudden,
especially as she was about to 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.
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Isaac's
Marriage.
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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, Acts xii. 12.
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, 1 Cor. xi. 10.
III. They were
brought together (probably after some further acquaintance), to their mutual
comfort, v. 67. 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 (Eccl.
vii. 14), 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.
Contents
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Next
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