Commentary on Genesis, Chapter 24
CHAP. XXIV.
Ver. 1. AND Abraham was old.] Some of the Hebrews, and Chriſtian Writers alſo, referr this to his Wiſdom; as the next words [well ſtricken in Years] unto his Age: No Body being called Zaken (though far more aged) in the Holy Scripture till now: And therefore they tranſlate it Elder; which is the Name of a wiſe Man. See Selden, L. I. de Synedr. cap. 14. p. 556, &c. Certain it is that Abraham was now an hundred and forty Years old: For he was an hundred when Iſaac was born, XXI. 5. and Iſaac was forty when he married Rebekah, XXV. 20.
Ver. 2. And Abraham ſaid unto his eldeſt Servant of his Houſe.] Or, rather, as the LXX tranſlate it, He ſaid to his Servant, the Elder of his Houſe: That is, the Steward, or Governor of his Family, as the Hieruſ. Targum tranſlates it. See Mr. Selden, L. I. de Synedr. cap. 14. p. 550. And Dr. Hammond upon Act. XI. not. b. All take this Servant to have been Eliezer, mentioned XV. 2.
Put thy Hand under my Thigh.] Some will have this Phraſe to import no more than, Lift me up, that I may ſtand, and call God to witneſs. But Abraham, no queſtion, was now ſo vigorous, as to be able to riſe of himſelf: Having many Children after this. Others therefore follow the Opinion of the Jewiſh Doctors, which is this, in ſhort; Before the giving of the Law, the ancient Fathers ſwore by the Covenant of Circumciſion. They are the words of R. Elieſer in his Pirke, cap. 49. And it is not improbable that this manner of Swearing, by putting the Hand under that part which was the ſubject of Circumciſion, had reſpect to the Covenant God made with that Family, and their right to accompliſh the Promiſe of the Meſſiah. But this was not a Cuſtom peculiar to Abraham's Family, for we find it among other Eaſtern People: And therefore, it is likely, more ancient than Circumciſion. For which Cauſe, Aben Ezra himſelf, thinks putting the Hand under the Thigh, was a Token of Subjection and Homage, done by a Servant to his Lord: He ſitting, and the Servant putting his Hand under him. Grotius imagines, that the Sword hanging upon the Thigh, (Pſalm XLV. 3.) this was as much as to ſay, If I falſifie, kill me. Which is very witty; but the other ſeems plainer; ſignifying as much as, I am under thy power, and ready to do what thou commandeſt.
Ver. 3. Swear by the LORD.] It was not lawful to ſwear by any Creature; but only by him that made them all. For they took the greateſt Care to declare, that they worſhipped him alone.
That thou wilt not take a Wife unto my Son.] It ſeems he intended to leave the Guardianſhip of his Son to him, (if he ſhould die, before he had diſpoſed of him) as unto a wiſe and faithful Servant, who had managed his Affairs above fifty Years; and we do not know how much longer.
Of the Daughters of the Canaanites.] For though there were ſome good People among them, as appears by Melchizedek and Abi…elech; yet he ſaw them degenerating apace into all manner of Wickedneſs; eſpecially into Idolatry: Which would bring them, he knew, to utter Deſolation when they had filled up the meaſure of their Iniquity, XV. 16.
Ver. 4. But go into my Country.] i. e. Into Meſopotamia, where he lived for ſome time in Haran, after he came from Ʋr: Which was alſo in that Country, as I obſerved upon XI. 31. It ſeems alſo his Brother had removed hither: Following his Father Terah's and Abraham's Example. See XI. 31.
And my kindred.] The Family of his Brother Nahor, which he heard lately was increaſed, (XXII. 20.) who, though they had ſome Superſtition among them, retained the worſhip of the True God; as appears from this very Chapter, verſe 31, 50.
And take a Wife unto my Son Iſaac.] Which, no doubt, was by Iſaac's Conſent, as well as his Father's Command.
Ver. 5. Muſt I needs bring thy Son again into the Land from whence thou cameſt?] He deſires (like a conſcientious Man) to underſtand the full Obligation of his Oath, before he took it. And his doubt was, whether, if a Woman would not come with him into Canaan, he ſhould be bound to go again, a ſecond time, and carry Iſaac to her.
Ver. 6. Beware, that thou bring not my Son thither again.] He would by no means his Son ſhould go to that Country, which God commanded him to forſake: That Command obliging not only himſelf, but his Poſterity. See Verſe 8.
Ver. 7. The LORD God of Heaven, &c.] He who Rules all things above, as well as below, who brought me from my own into this Country, and hath promiſed, and confirmed that Promiſe with an Oath, that my Poſterity ſhall inherit it, will proſper thy Journey, and diſpoſe ſome of my Kindred to come hither, and be married to my Son.
Send his Angel before thee.] Good Men were ever very ſenſible of God's Providence, governing all things, and proſpering their proceedings by the Miniſtry of Angels: Which Abraham's Servant takes particular notice of, verſe 40.
Ver. 8. And if the Woman will not be willing to follow thee, &c.] If it fall out otherways than I hope, thou haſt done thy Duty: If thou bring not my Son into that Country again. He ſpeaks (both here and verſe 6.) as if Iſaac had once been there: Becauſe Abraham himſelf came from thence, and this Servant alſo, and a great many of his Family, (XII. 5.) who, if Iſaac went to ſettle there, muſt have gone with him, as part of his Subſtance.
Ver. 10. And the Servant took ten Camels, &c.] Camels were of great uſe in thoſe Countries, as they are at this day: Some of them being made for carriage of Burdens; and others for ſwift travelling; which latter ſort were called by a peculiar Name, foreign, Dromedaries, as Salmaſius obſerves in his Plinian. Exercit. p. 987. Theſe perhaps were of that kind, for the greater expedition: Like thoſe we read of 1 Sam. XXX. 17.
For all the Goods of his Maſter were in his Hands.] He might chuſe what Accommodations he pleaſed for his Journey; having every thing belonging to his Maſter at his command: Who being a great Perſon, it was fit his principal Servant ſhould be well attended, (as it appears he was verſe 32.) eſpecially when he went upon ſuch an …rand, as to court a Wife for his Maſter's Son. Moſt referr this to the Preſents he carried along with him: And R. Solomon will have it that he carried a Writing with him under his Maſter's Hand, (an Inventory we call it) ſpecifying all his Goods and Riches, that they might know what a great Match his Son was.
City of Nahor.] Which was Haran, from whence Abraham came, XI. 31. and to which Jacob went to find his Kindred, XXVIII. 10. How far it was thither we are not told, nor how long they were going to it: And Moſes omits alſo whatſoever paſſed in the way, as not pertinent to his Story.
Ver. 11. Camels kneel down.] The Poſture wherein they reſt themſelves.
Ver. 12. O LORD God of my Maſter Abraham, &c.] He had obſerved the Kindneſs of God to have been ſo great to Abraham, and Abraham to have ſuch a peculiar Intereſt in his Favour; that in confidence he would make good Abraham's words, (verſe 7. & 40.) he not only begs he might have good ſucceſs in his Journey, but deſires a ſign of it, to confirm his Faith; and ſuch a ſign as was moſt appoſite to denote the Perſon that would make a good Wife; by her Courteſie, Humility, Condeſcention, Hoſpitality, prompt and laborious Charity: All which are included in what he deſires, and ſhe did.
Ver. 14. Thereby ſhall I know that thou haſt ſhowed kindneſs to my Maſter.] He had no Confidence that God would do any thing for his own ſake, but for his Maſter's; whom God had moſt wonderfully bleſſed.
Ver. 15. And it came to paſs before he had done ſpeaking, &c.] This ſhows it was by a Divine Suggeſtion, that he made this Prayer; which was anſwered immediately. Such is the Divine Goodneſs; or, rather, (to uſe the words of Sam. Bochartus, upon occaſion of many ſuch Inſtances) Sic enim parata & obvia eſſe ſolent Dei beneficia, ita ut preces noſtras non tam ſequantur, quam occupent alque antecedant, P. I. Hierozoic. L. 2. cap. 49. So forward is God to beſtow his Benefits upon us, that they do not ſo much follow our Prayers, as prevent and go before them. See Verſe 45.
With her Pitcher upon her Shoulder.] Behold the Simplicity, Frugality, and Induſtry of that Age.
Ver. 20. Drew for all his Camels.] There were ten of them, (verſe 10.) and they are a very thirſty ſort of Creatures: And therefore ſhe took a great deal of Pains to ſerve him who was but a ſtranger, in this manner. Which ſhowed extraordinary Goodneſs, and a moſt obliging Diſpoſition; at which he might well be amazed, as it follows in the next Verſe.
Ver. 21. Wondring at her, held his peace, &c.] He was ſo aſtoniſh'd at her Kindneſs, readineſs to do Good, and laborious Diligence, &c. and alſo at the Providence of God in making things fall out, ſo pat to his Deſires; that for the preſent he could not ſpeak: Having his Mind imploy'd in marking and obſerving every Paſſage; whereby he might judge how to conclude, whether this was the Woman, or no, whom God deſigned for his Maſter's Son.
Ver. 22. The Man took.] Gave her, as the Phraſe is often uſed. But he firſt asked her whoſe Daughter ſhe was, as appears from verſe 47.
A golden Ear-ring.] Or, rather, (as the Margin hath it) a Jewel for the Forehead. And ſo we tranſlate the Hebrew word, Ezek. XVI. 12. and this Perſon himſelf expounds it, verſe 47. I put the Ear-ring or Jewel, upon her Face, i. e. her Forehead. For ſuch Ornaments were uſed in thoſe Times and Countries, hanging down between the Eye-brows, over the Noſe.
Two Bracelets for her Hands.] i. e. Wreſts.
Ver. 26. Bowed his Head, and worſhipped the LORD.] Gave ſolemn Thanks to God for hearing his Prayer: And acknowledged that by his Providence he was conducted to the execution of his Deſires; as it follows in the next Verſe.
Ver. 27. Mercy and truth.] Mercy in promiſing, and Truth in performing: Or, hath truly been merciful to him according to his Promiſe, verſe 7. See Verſe 49.
The Houſe of my Maſter's Brethren.] i. e. His near Kindred.
Ver. 28. Told them of her Mother's Houſe.] The Women in the Eaſtern Countries, had their Appartments by themſelves; as was before obſerved, and appears again, verſe 67. Thither it was proper for Rebekah to go, and acquaint her Mother with what had paſſed.
Ver. 30. When he ſaw the Ear-ring, &c.] This was the reaſon, why he ran to invite the Man to their Houſe.
He ſtood by the Camels at the Well.] Expecting to ſee the iſſue.
Ver. 31. Come in, thou bleſſed of the LORD.] Whom God favoureth, and I pray may ſtill continue in his Favour. For it referrs both to the time paſt and future.
Ver. 32. Water to waſh his Feet, &c.] As the Cuſtom was in thoſe Countries. See XVIII. 4.
Ver. 33. I will not eat, &c.] An excellent Servant; who preferred his Maſter's Profit, to his own Pleaſure.
Ver. 35. The LORD hath bleſſed my Maſter greatly, &c.] Inriched him exceedingly, ſo that he is become a Perſon of great Eminence, XXIII. 6.
Ver. 36. Given all that he hath.] Declared him his Heir, and ſetled his whole Eſtate upon him.
Ver. 40. The LORD before whom I walk.] Whom I worſhip and ſtudy to pleaſe; keeping a grateful remembrance of his Benefits always in my Mind. For ſo Abraham's own words are, verſe 7. The God which brought me from my Father's Houſe, &c.
Ver. 41. Thou ſhalt be clear from this my Oath.] Or Curſe, as the Hebrew word imports: For all Oaths were made anciently with ſome Imprecations upon themſelves, if they ſware falſly.
Ver. 42. O LORD God of my Maſter, Abraham, &c.] He doth not relate juſt the very words which he ſaid; but the Sence of them, and moſt of the words.
Proſper my way which I go.] The Deſign in which I am engaged.
Ver. 48. My Maſter's Brother's Daughter.] The Grand-Daughter of his Brother Nahor.
Ver. 49. If ye will deal kindly and truly.] Be really and ſincerely Kind.
That I may turn to the right-hand, or to the left.] A kind of proverbial Speech; ſignifying, that I may take ſome other courſe (which way God ſhall direct) to fulfill my Maſter's deſire. It is the fancy of ſome of the Hebrew Doctors, that he meant, he might go either to the Iſhmaelites, or the Children of Lot.
Ver. 50. Laban and Bethuel.] The chief manager of this Affair was Laban; for Bethuel is not mentioned till now; becauſe, perhaps, he was old, and unfit for buſineſs: But conſent to all that is deſired.
The thing proceedeth from the LORD.] It appears to be the Divine Will and Pleaſure.
We cannot ſpeak unto thee good or bad.] No way contradict it.
Ver. 51. Rebekah is before thee.] Is by us delivered to thee, to be diſpoſed of according to thy deſire: As the Phraſe is uſed XX. 15.
As the LORD hath ſpoken.] Declared, by thoſe Signs which thou haſt related to us.
Ver. 52. Worſhipped the LORD, to the Earth.] Gave the moſt humble thanks unto Almighty God, for his Goodneſs to him.
Ver. 53. Gave to her Brother and Mother.] Here is no mention of the Father: Which hath made ſome think, as Joſephus did, that the Father was dead; and Bethuel, mentioned verſe 50. was her younger Brother. But I take it to be more likely, that her Father being infirm had committed the Care of his Daughter to Laban and his Wife: And ſo appeared no more, than was juſt abſolutely neceſſary in this Treaty of Marriage. Which was carried on principally by Laban, who is mentioned therefore before her Mother.
Precious things.] Preſents of great value.
Ver. 55. Let the Damſel abide with us a few days, at leaſt ten.] There is nothing more common in Scripture, than by Days to expreſs a Year. And therefore we have exactly tranſlated theſe words in the Margin, a full Year, or ten Months. See IV. 3. Lev. XXV. 29. 1 Sam. I. 3. compared with verſe 7, and 20. Some think this cannot be the meaning, becauſe the Servant was in ſuch haſte to return to his Maſter. But it was as fit for them to ſhow their Love to Rebekah, as it was for him to ſhow his Concern for his Maſter. Beſides, there was ſomething of Decency in it, the Cuſtom being in all Countries, for her that was eſpouſed to a Husband, to ſtay ſome time with her Parents, before the Conſummation of the Marriage. And one would think the Cuſtom then was, for to keep her a Year or near it; which makes them deſire ſhe might ſtay at leaſt ten Months, that they might not depart too far from the common Uſage, and that ſhe might have the longer time to fit her ſelf with the uſual Nuptial Ornaments. Thus Onkelos it is certain underſtood it, and the Paraphraſe of Ʋzielides, and the Mauritanian Jews, as Mr. Selden obſerves, L. V. de Jure N. & G. cap. 5.
Ver. 56. That I may go to my Maſter.] Whom he would have to rejoyce with him.
Ver. 57. Enquire at her Mouth.] Let her reſolve, how it ſhall be. St. Ambroſe obſerves upon this Paſſage, That they do not conſult her about the Marriage, for that belonged to the judgment of the Parents, but about the time of going to compleat it. Upon which occaſion he quotes the words of Hermione when ſhe was courted by Oreſtes, (in Euripides his Andromacha) which he thinks were taken from hence, foreign. My Father will take care of my Marriage: Theſe things do not belong to my determination. Lib. I. de Abrahamo Patriarcha, cap. ult.
Ver. 58. Wilt thou go with this Man?] That is, preſently, as he deſires. For that ſhe ſhould be Iſaac's Wife was agreed already between them; and we are to ſuppoſe ſhe had conſented. The only Queſtion was, whether ſo ſoon as the Man deſired?
And ſhe ſaid, I will.] I agree to go, without any delay: Which, no doubt, very much indeared her to Iſaac.
Ver. 59. And her Nurſe.] Whoſe Name was Deborah, XXXV. 8. who did not ſuckle her, perhaps: But was (as we ſpeak) her Dry-Nurſe: For whom, it is likely, ſhe had a great Affection. It being a piece of ancient Piety and Gratitude, to keep ſuch Perſons as long as they lived, who had taken Care of them in their Infancy. It is probable alſo ſhe was remarkable for Prudence, and other eminent Qualities; or, elſe Moſes would ſcarce have let her Name, and her Death and Burial had a place in this Hiſtory, XXXV. 8.
Ver. 60. And they bleſſed Rebekah, &c.] Her Father and Mother, with all the reſt of their Family and Kindred, prayed God to make her exceeding Fruitful; and to make her Poſterity Victorious over their Enemies: Which were the great things they deſired in thoſe Days. The Hebrews look upon this (as Mr. Selden obſerves in the place before-named on verſe 55.) as an Example of the ſolemn Benediction, which was wont to be given (even before the Law of Moſes) when the Spouſe was carried to her Husband.
Thou art our Siſter.] Near Couſin or Kinſwoman: For all that were near of Kin called one another Brothers and Siſters.
Ver. 61. Her Damſels.] Who waited upon her; and were given as part of her Portion.
Ver. 62. Well of Lahai-roi.] Mentioned XVI. 14. By which it appears that Abraham, after the death of Sarah, returned to live at Beer-ſheba, or thereabouts; for that was nigh this Well: And it is probable Abraham and Iſaac were not parted.
Ver. 63. To meditate, &c.] The cool of the Evening and Solitude, are great Friends to Meditation.
Ver. 64. She lighted off the Camel.] As they always did, who met any Perſon whom they honoured.
Ver. 65. Took a Veil.] Not only out of Modeſty, but in Token of her Subjection to him. Many will have this to have been a peculiar Ornament belonging to a Bride, called by the Romans Flameum, by the Greeks foreign, as Mr. Selden obſerves, L. V. de Jure N. & G. cap. 5. Whence thoſe words of Tertullian, de Veland. Virgin. c. II. Etiam apud Ethnicos velatae, (i. e. ſponſae) ad virum ducuntur. Even among Heathens, Brides are brought to their Husbands with a Veil over their Faces.
Ver. 66. And the Servant told Iſaac all things that he had done.] How ſhe had conſented to be his Wife.
Ver. 67. Brought her into his Mother Sarah's Tent.] That Apartment wherein his Mother dwelt: Which was diſtinct from that of the Husband's.
And Iſaac was comforted after the death of his Mother.] The Love he had to his Wife helpt to alleviate the Sorrow he had conceived at his Mother's death: Which was ſo great, that now it had continued three Years. Such was the pious Affection Children had for their Parents, in ancient Days.
Iſaac was forty Years old when he married Rebekah, (XXV. 20.) and, if we can believe the Jews, (in Seder Olam) ſhe was but fourteen.