Genesis 24

Genesis 24:1

VVEll stricken in age] Heb. gone into dayes. When a man is in his declining age he must measure his life rather by the inch of dayes, then by the ell of yeares: about this time he was 140. yeares old, compare Chap. 21. 5. with Chap. 25. 20. which in comparison of the livers before the floud, was but young; for Sem the sonne of Noah lived 600. yeares, but of those that lived after the time of Abraham very few were so aged, and most ever since died younger; his sonne Isaac indeed lived five yeares longer, but his old age was not so vigorous as Abrahams was.

in all things] For besides his spirituall welfare by his holy wisdome, and gracious acceptation with God, his length of dayes, and health of body, the long enjoyment of a good, and godly wife, and by her a towardly sonne, conceived by the peculiar, and miraculous blessing of Almighty God, (where there was no hope of issue by the course of nature) and besides his great estate, and happy victory in warre, and his great reputation with those that knew him; his crosses were sanctified unto him, and converted unto blessings: A good encouragement to follow his steps in faithfulnesse, and obedience, whereby a man may be blessed in both worlds, as he was.

Genesis 24:2

his eldest servant] It is like it was that Eliezer of Damascus mentioned Chap. 15. vers. 2. who by this history is shewed to be both wise, and religious, as well as grave, and ancient; he sends not Isaac though at this time fourtie yeares of age, that the choyce of his wife might be made rather by religious discretion, then sensuall affection; yet Isaac no doubt was acquainted with the businesse, and as a dutifull sonne gave consent to that his father had said; without whose liking, the marriage could not be consummate by a proxie, or deputie, (as some hence collect) for the servant could but make the espousals, and she became not a wife untill Isaac accepted of her, vers. 67.

under my thigh] Which Ceremonie declareth the servants obedience to his Master, and the Masters power over the servant; and so the subjection, and obedience of the sonne to the father may be signified; for Jacob required his sonne Joseph to take an oath with the same Ceremonie, Genesis 47:29. see 1 Chronicles 29:24. Text and Margine, with the Jews to this day (from that custome) [he that requires an oath of another sits upon his hand. The ancients make a mystery of it, looking some of them backward to the precedent Covenant of Circumcision, and some forward to the faithfull expectation of the promised Seed, Christ Jesus, to come by lineall descent from Abrahams loynes, or thigh, (for so it is in the Heb. Genesis 46:26. the soules, that is, the persons, which came out of Jacobs thigh) Which is the more probable, because the Patriarchs used this Ceremonie but to beleevers; nor did they use this onely, (and it may be not frequently) for Abraham makes mention of lifting up of his hand in taking an oath, against taking any thing of the King of Sodome, Genesis 14:22. and the Angel swearing, is said to lift up his hand toward heaven, Revel. 10. 5, 6. The custome of severall Countries, and Religions is very various in this point; yet most agree in the adding of some outward attestation of action, or gesture to words in taking of an oath, to make it better remembred and more regarded, then bare words of asseveration promise, or imprecation.

Genesis 24:3

sweare] It seemeth that there was some precedent discourse before the proposall of this oath, as that having made him Ruler over all he had, vers. 2. he would have him to be an Over-seer to his sonne, with an especiall care over him for the choice of a wife, he being now mature for the state of marriage; this was a matter of great weight, and in weightie matters onely is an oath to be taken; as for ratification of covenants and promises of importance, as here, and Genesis 32:53. for removall of suspition, Numbers 5:21. Exodus 22:11. for stinting of strife, Hebrews 6:16. securitie of life, 1 Samuel 30:15.

by the LORD] Feare, and service, and swearing by the Name of God are set downe, as sociable duties, Deuteronomy 6:13. and to sweare by them that are no Gods is condemned as a detestable, and almost impardonable sinne, Jeremiah 5:7. And so it is in serious swearing, but in vaine, and inconsiderate swearing it may be a lesse fault to abuse the name of the creature then of God.

daughters of the Canaanites] (* Genesis 6:2. & Genesis 27:46. & Genesis 28:2.) He would not communicate in buriall with them, much lesse in marriages, because they descended from cursed Cham, whose posteritie was extremely corrupted with Idolatry and other vices, and designed to destruction for their abominable wickednesse; therefore were Gods people forbidden to make any covenant with them, or to shew mercy unto them, Deuteronomy 7:2. It was not meet for Abrahams posteritie to be mingled in bloud with them; whose bloud they must shed without pitie in persecuting of them; and this was especially forbidden, vers. 3. for feare of corruption, and Gods wrath and their ruine to follow upon it, vers. 4. See Genesis 28:1. & Nehem. 13. from vers. 23. to 27.

Genesis 24:4

to my countrey] Which his servant it seemes was acquainted with in particular; and is named the Citie Nahor in Mesopotamia, vers. 10. Mesopotamia is sometimes taken largely for the Region beyond Euphrates (in respect of Canaan which was on the other side of it) and so it comprehendeth Chaldea, where is Ʋr in which Abraham was borne, Genesis 11:28. And the Citie of Nahor, that is Charran, (as it is called, Acts 7:2.) or, Haran, Genesis 28:10. & Chap. 29. vers. 45. where Nachor though now dead, had a long time lived: it was situate in the consines of Chaldea; here was the abode of Abrahams kindred, and the truest worship of the true God (though much corrupted) except in Abrahams family.

and to my kindred] To Haran where Nahor dwelt, which was about seven or eight dayes journey distant from the dwelling of Abraham. Marriage within neerer degrees of kindred was allowed at this time, then afterwards by the Law given in Moses time; for Abraham married his Neece; and Jacob two sisters; which after the Law might not be done: but if they were not too neere of kinne to marry, were they not too farre off in Religion? For did not Terah Abrahams and Nahors father serve other Gods? Joshua 24:2. and though Abraham renounced his place, and the Religion of his father, Nachor did not so. Laban also Rebekahs brother was an Idolater, Genesis 31:30. and after Jacobs marriage, and departure from his father in laws house, there were Idolaters, and Idols of that race in his family, Genesis 35:23. yet was not their progenie so impious, nor their Idolatry so grosse, nor their destruction so decreed, as the Canaanites was; and it appeares in this Chapter, there was some piety among them, vers. 31. 50, 51. and much humanity, vers. 18, 19, 20. 31. and from 53. to the 60. Besides it is not unlike, that Abraham, so deare a favourite of God, consulted with him about it, and had his warrant for it, yea and his promise for his guidance in it, vers. 7. 40. and so much was conceived by Laban and Bethuel, vers. 50.

Beware] For feare of Idolatry and because Abraham tooke possession of the Land not for himselfe alone, but for his offspring also, Chap. 12. vers. 1. who were by faith and patience to possesse it, and not by living out of it to seeme either not to beleeve the promise or to slight it.

Genesis 24:6

bring not my sonne] Isaac was now fourty yeares old, and therefore though under the obedience of his father, not at the command of a servant to dispose of him at his pleasure; this is meant then in respect of perswasion, for an old, wise, and godly servant of so great credit with his Master, might by advice, and counsell prevaile much with him in what he thought fit to propose unto him.

thither againe] The servant, vers. 5. forecasting a doubt of present consent concerning the motion of marrying, if Isaac were not with him, demandeth of his Master, that if the woman will not come with me, must I needs bring him thither againe? Abraham in answer to that, forbiddeth this bringing thither again, in vers. 8. yet Isaac was never there before. Answ. That againe may referre to the returne of the servant, as that in his returne againe, he should not bring Isaac thither with him; or if it be applied to Isaac, it is to be understood of his being there before in the loynes of Abraham his father, as the Israelites in the fourth generation are said to returne to Canaan againe, Genesis 15:16. who had never beene there before, (being borne and kept in Egypt) but as vertually included in their progenitors; and Abraham is against Isaacs going thither, both because of the promise of the Land of Canaan intailed upon him, and his seed, and for feare lest his Idolatrous kindred there should more prevaile to corrupt him, then strangers, (though worse) from whom he had especiall directions to be estranged.

Genesis 24:7

his Angel] Both for direction in doubts, and protection in dangers.

Genesis 24:8

• cleare from my oath] * Joshua 2:17.

Genesis 24:10

to Mesopotamia] See Annot. on vers. 4.

tenne Camels of the Camels] Abraham, it is like by this, had many more then tenne, for though they be rare with us, some Countreys abound with such beasts: as the Israelites overcoming the Hagarens, tooke as a part of their prey from them, fifty thousand Camels, 1 Chronicles 5:21. Our Merchants (saith Scaliger) call them Dromodaries, and he commends them for such swiftnesse that they will travell an hundred miles a day, and for strength to beare seven hundred, or a thousand weight, and for enduring to be without drinke fifteene dayes together: Jul. Scalig. Exercit. advers. Scalig. Exercit. 209. Numbers 23. pag. 635. So many such beasts of burden with their lading and company to man them, argues the great estate of Abraham, and the trust and credit of his servant.

all the goods] Vers. 2. & Chap. 39. 4.

Citie of Nachor] See Annot. on vers. 4.

Genesis 24:11

camels kneele downe] As they doe for ease, and rest, and to loade and unloade: wherein he sheweth himselfe a faithfull servant having care of his Masters cattell, though out of sight, and feare of him; and there is a compassion to be shewed to the dumb beast, Gen. 33. vers. 13, 14. Proverbs 12:10.

Genesis 24:12

God of my master] He doth not deny him to be his owne God, but intitles him to Abraham in respect of Gods greater familiarity and solemne Covenant with him, and more gracious promises to him, for whose sake he hopes for better successe, then for his owne.

I pray thee] Marriage though it be not a Sacrament is not to be managed in a meere carnall or politique, but in a religious manner, 1 Timothy 4:3-4.

I pray thee send] He sheweth herein both his fidelitie to his Master, in bearing a faithfull, and affectionate heart to the affaire he had in hand; and his piety to God, in begging a blessing upon it from above. Of the use and benefit of prayer, see Philippians 4:6. 1 Thessalonians 3:11-12.

Genesis 24:14

let it come to passe] The servant, moved by Gods Spirit, desired to be assured by a signe, whether God prospered his journey or no. It is like this godly man had some secret instinct of God for his request, or a prediction from his Master who foretold him that God would send his Angel before him, vers. 7. if not, it was too much boldnesse to limit God to such a condition; howsoever it is a singular example, as that of Gideon, Judg. 6. from the 36. vers. to the end of the Chapter, and not to be drawne into a rule of imitation.

Genesis 24:15

before he had done speaking] God giveth good successe to all things that are undertaken for the glory of his Name, and according to his will; and he is sometimes so gracious in granting the desires of sincere hearts, as to yeeld to their weaknesse; see Genesis 19:21. yea to their curiosity, Judg. 6. 5: 36. and to be more speedy in giving, then they can be in craving, Isaiah 65:24. Daniel 9:23. sweet allurements to draw us to his service.

pitcher upon her shoulder] A rich mans daughter, and a Match for a Princes sonne (for so was Isaac, Genesis 23:6.) faire to look upon, ver. 16. did not in those times of godly simplicitie eat the bread of idlenesse, Proverbs 31:27. nor disdaine honest, though vulgar services; Gen. Chap. 18. 6. vers. 19, 20. of this Chapter, and Chap. 29. 9. & Exodus 2:16. Which may be a rebuke to the nice, and mincing daughters of Sion, Isaiah 3:16. who through pride and nicetie live in the house, as idle as the Lillies of the field that neither labour nor spin, Matthew 6:28. they will be content to weare Rebekahs Jewels, vers. 22. but they will neither lay their hands, nor shoulders to her worke.

Genesis 24:21

wondring] He might wonder to see so much courtesie in a stranger, and so much humble, and laborious officiousnesse (in so beautifull a virgin) to a stranger, vers. 18, 19, 20. and it gave him occasion to consider, and to wonder at Gods providence giving such speed (as he might well hope) unto his prayer.

Genesis 24:22

a golden eare-ring] Having first asked her, whose daughter she was, (for so he saith, vers. 47. repeating the passages betwixt them) he put upon her an habiliment, or jewel of gold; the word sometimes signifieth an eare-ring, Genesis 35:4. sometimes a nose-jewel, as some render it in this place. In the wanton wardrobe of the daughters of Sion we find nose-jewels mentioned, Isaiah 3:21. which some people hang at their noses, though they may be called nose-jewels, because they hung down from the forehead to the nose; sometimes an ornament of the forehead, Ezekiel 16:12. Hence there is warrant for the godly to weare gold, and precious things, for being Gods goods, and gifts, his children have a good title to them as from him; but withall, first, they must have a good title to them in respect of men; by gift, inheritance, or purchase with their owne paines, or cost: secondly, they must be ordered with sutablenesse to their calling, and condition in the civill State: thirdly, they must not be costly above their abilitie: fourthly, they must not alwaies use them, especially if grave Matrons, as Sarah, 1 Pet. 3. 3. 6. fifthly, they must neither be fond of them, to buy them at deare rates; nor proud of them nor thinke the better of themselves for them: sixthly, in cases of great necessitie they must be willing to part with them: seventhly, while they use them they must have an especiall care to be adorned inwardly with spirituall graces, with faith which is much more precious then gold, 1 Pet. 1. 7. and with a meeke spirit, which in the sight of God is of high price, 1 Pet. 3. 4. and to set their minds upon the golden glory, and precious Jewels of the new Jerusalem, Revel. 21.

halfe a shekel] The common shekel weighed 160. graines of Barley, the shekel of the Sanctuary was double to it; (as some conceive of it) some say it was not double to that but to the shekel called the Royall shekel, which was in value about fifteene pence; but what was the just weight of it in Abrahams time is uncertaine. See Annot. on Chap. 23. vers. 15.

Genesis 24:24

sonne of Milcah] Which sheweth that Bethuel the father of Rebekah who was Nahors sonne had not a concubine but a lawfull wife unto his mother. See Chap. 22. vers. 23, 24.

Genesis 24:26

worshipped the Lord] He gave thankes to God for the kindnesse offered and further expected from the hand of man.

Genesis 24:27

Lord who hath not left] He boasteth not of his good fortune, or good service, but acknowledgeth that God hath dealt mercifully with his Master, in performing the promise made unto him.

Genesis 24:28

mothers house] The women had lodgings apart from the men, both in houses as here, and in Tents, as in vers. 67. of this Chapter. & Chap. 31. 33.

he ungirded] To wit, Laban, whereby we see the gentle entertainment of strangers used by the better sort of people in those times; which example may serve either for imitation, or conviction of future ages.

Genesis 24:32

to wash] See Annot. on Chap. 18. vers. 4.

Genesis 24:33

not eat untill] The fidelitie that servants owe to their Masters, causeth them to preferre their Masters businesse before their owne necessitie, and this not in their Masters sight, but in his absence, and at great distance. See Ephes. 6. vers. 5, 6, 7, 8.

Genesis 24:35

the Lord hath blessed] Gods blessing maketh man rich, Proverbs 10:22.

and hath given him] Great godlinesse, and great riches may sometimes meet together in the same person. See Annot. on Chap. 13. 2.

Genesis 24:37

Canaanites] See Annot. on vers. 3.

Genesis 24:45

in mine heart] The devotion of the heart, though not set down in words, prevaileth with God; a comfort to those whose affections are better then their expressions; sighes, and groanes that cannot be uttered, are the best oratorie with Almighty God, Romans 8:26.

Genesis 24:47

upon her face] Any jewel that might be worne in the eare was called an eare-ring, though some such were sometimes worne on the forehead, Ezekiel 16:12. and hanged downe toward the nose, therefore they were called nose-jewels, Isaiah 3:21. See Annot. on vers. 22.

Genesis 24:49

deale kindly and truly] That is, if you will freely, and faithfully give your daughter to my Masters sonne.

to the right hand or] That is, that I may provide else-where; A proverbiall speech of doubting, or indifferencie when it is affirmative; and of justice, and uprightnesse, when it is negative.

Genesis 24:50

Loban and Bethuel] Laban Bethuels sonne is set before Bethuel his father; some thinke there was another Bethuel that was Labans younger brother; if it be Bethuel Rebekahs father mentioned, Genesis 22:23. and in this Chapter vers. 15. 24. 47. then it is like that he being aged, committed the care of all to Laban, who having spoken first, what he said might be ratified by his father, and by the counsell and perswasion of his sonne who (it seemeth) with his mother had more to doe in this matter then his father had; or medled more in it then his father would: see vers. 55.

bad or good] (Chap. 31. vers. 24. 29.) That is, we can say nothing at all against it; no evill against the motion, no good reason why she should not yeeld unto it, since it is of God; or we can use neither faire meanes, nor foule, to hinder the motion.

Genesis 24:51

as the Lord hath spoken] That is, as he hath expressed his pleasure by giving a signe according to the prayer of the servant.

Genesis 24:52

bowing himselfe] (Vers. 26. 48.) And in this his gesture of humility his devotion is noted, wherein it seemes he had learned of his holy and humble Master, who though he were accepted by God as a friend, familiarity bred in him no contempt, Genesis 17:3. but rather a deeper degree both of devotion, and dejection; a fit example to upbraid, and correct the surly, or stately religion of some, who will not bow when they begge for his beneficence, but sit at prayer as if they came to parley with God, as their fellow, upon even termes.

Genesis 24:55

a few dayes] Heb. dayes, or a decad. That is, tenne dayes, some say, tenne moneths; a proportion of time sit to furnish the Bride for another family, and to take a solemn farewell of her fathers house.

Genesis 24:57

at her mouth] That is, for her consent; this sheweth that parents have not authoritie to marry their children without the consent of the parties; as the children have no power, to dispose of themselves in marriage, without the consent of their parents: see Annot. on Genesis 21:21.

Genesis 24:59

her nurse] Her name, Deborah, and buriall is noted, Genesis 35:8. her she tooke with her as a second mother both in office and affection, as her condition was capable of them; for when mothers forsake the duty of mothers, and turne their children over to be nourished by other breasts, then their own, they turne over the affection of their children to them also: which breedeth a naturall dearenesse, and tendernesse betwixt them; the tendernesse of a nursing father is noted, Numbers 11:12. and of a nursing mother, 1 Thes. 2. 7. and the reciprocall respect of their nurse-children is experimentally manifest very often; but though in Bethuels family a mother, and a nurse were two persons, in Abrahams it was not so; there Sarahs example would be a better patterne for Rebekah, then her owne mothers.

Genesis 24:60

possesse the gate] That is, let it be victorious over its enemies; which blessing is fully accomplished in Jesus Christ. See Annot. on Chap. 22. ver. 17.

Genesis 24:62

the well Lahai-roi] The name of the Well that refreshed fainting Ishmael, see Genesis 16:14. the word signifieth the well of him that liveth, that seeth me.

he dwelt] Not apart from his father, but with him; and it is like it was now at Beersheba, whither Abrahams servant returned with the Bride, whence there might be some convenient walke towards the Well forementioned.

Genesis 24:63

to meditate] Or, to pray. The word in the Originall signifieth both; and they sort well together, for meditation is a meet preparative to prayer, and prayer a good conclusion, or shutting up of meditation.

at even-tide] The latter part of the day, is as fit for exercises of holinesse, as the former: why then should not the afternoone of the Sabbath be spent in religious duties as well as the forenoone?

Genesis 24:65

a vaile] The custome was for the Spouse to be brought to her Husband, her head being covered, in token of her shamefastnesse, and chastitie. Some note a fourefold use of covering the head, and face. First, of griefe, as in Davids mourning for Absolom. Secondly, of indignation, as Hamans head was covered, when the Kings anger was kindled against him, Esth. 7. vers. 8. Thirdly, of reverence, as Elias covered his face, when he talked with God in Horeb, 1 Kings 19:13. Fourthly, of shamefastnesse, and modestie, as this of Rebekah, wherein some have beene so strict, as to allow but libertie for one eye to see withall, and so rigorous as to reject a wife for being seene abroad without a vaile; to which we may adde a fifth, the covering of subjection, 1 Corinthians 11:10. These two last are most observable by the female sexe; which with some of late hath beene so farre out of use, as if they meant a great part to become Adamites, baring their breasts, backs, and arms further then modestie will admit of.

Genesis 24:67

Sarahs tent] It was the manner for women to have their tents apart from the men, especially in great families. See Annot. on Genesis 23:2. & Genesis 31:33. and this was a meanes to prevent trouble to the men, and to preserve modestie in the women; for cohabitation of different sexes (except they be such as are married together) may be dangerous on both sides. As we see in the example of Lot and his two daughters living in the Cave It seemeth Sarahs tent and furniture was reserved for Isaacs wife; for though Abraham meant to marry againe, his mind was not that his second wife, but his sons wife (since he was his sonne by miracle, and his heire by promise) should succeed his holy and worthy mother in her proprietie and priviledges.

loved her] The businesse of marriage beginneth with Isaac in filiall obedience, but it goeth on with a conjugall or husbandly benevolence: see Ephesians 5:25.

comforted after his mothers death] Which was three yeares before; now though his sorrow for her were by this time well qualified, he had now and then sad thoughts of her, requiring a comforter, which shews a deare and durable affection towards her.