Genesis 24

Chap. XXIV. Ver. 1—27. Abraham sends for a wife for Isaac.—Abraham was now “well stricken in age” being 140 years old, and became anxious for the settlement of his son Isaac, who was himself forty, and being forbidden from forming any family connexion with the Canaanites, he calls his eldest and highest servant, most probably the faithful Eliezer. Having first enjoined on him an oath, in a form peculiar to the children of circumcision, that he would not select for him a wife of the race of Canaan, he directs him to go to the city of his brother Nahor, in Mesopotamia, and to seek one there among his kindred; but, at all events, he is enjoined by the same oath not to take back Isaac to that country.

Abraham at the same time offers up a most devout and affectionate wish for his success: “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.” There is no subject, perhaps, on which the doctrine of providence is less considered, or prayer for good success less resorted to, than this; nor an on which a reference to the divine being is more suitable. On Abraham’s servant having received his instructions, sets off to Mesopotamia, with an equipage of ten camels, and attendants suitable to the dignity of his master and the importance of his errand.

Having arrived there, he prays for divine direction in a manner that we should, perhaps, think presumptuous or ena different dispensation; and before the written word was given, such providential interferences, as they were more necessary, they were probably more frequent, though we are not warranted in now saying they have wholly ceased. There can be, however, at no time any danger in praying for divine direction, provided we do not dictate the means. In this case, every thing happened according to the good man’s prayers and wishes; so much so, that he was struck with admiration, and particularly at the courtesy and simplicity of Rebekah, who certainly ranked among the higher classes of females in that age and country.

The picture here afforded of ancient manners is indeed enchanting, and the simple piety of Abraham’s servant still more so; for no sooner does he find himself directed to the right house, and to the most suitable individual, than his heart bursts with gratitude; “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!—And he bowed down his head and worshipped the Lord.” them to her brother Laban, and the rest of her mother’s family, from which it is natural to conclude that her father Bethuel was now dead; and hence Laban, as her elder brother, took an active part in the business, and “ran out unto the man unto the well,”

and invited him, not only very courteously, but very piously, to come in with his camels and attendants: “Come in,” said he, “thou blessed of the Lord: wherefore standest thou without? for I have prepared the house, and room for the camels.” The man (Eliezer, as we presume) therefore came in, and meat was set before him; but, like a faithful servant, he prefers his master’s business to his own enjoyment, and will not eat till he has told his errand. He then states his master’s circumstances: that, by the divine blessing, he had become rich and great; that his wife Sarah had borne him a son in her old age, to whom he had bequeathed all his seer in & that for his son he had been sent to seek a wife; and then notices the favourable train of providential circumstances which had just occurred.

“And now,” says he, “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.” “Then Laban and Bethuel,” both probably her brothers, answered, “The thing proceedeth from the Lord: we cannot speak unto thee bad or good;” that is, “for or against,” (says Dr. Clarke;) it seems to be entirely the work of God, and we cordially submit. “Behold, Rebekah is before thee,” consult her; (as if he had said) and if she be willing, take her, and go. Upon hearing this the venerable man was satisfied. “He worshipped the Lord, bowing himself to the earth” with gratitude, for the success with which he had been favoured in this negotiation.

“How sweet would all our temporal concerns be rendered, (says Fuller,) if they were thus intermixed with godliness!” Ver. 53-67. Rebekah sets off without delay, and meets Isaac.—Having concluded his negotiations, Abraham’s servant proceeds to make the usual presents to the damsel and to the family; and then they sat down to eat and drink together, (that is, the men,) and tarried all night, and the very next morning he is importunate to be gone. He considers his time as not his own; and the anxiety of his master, and especially of Isaac, for his return; and therefore urges his departure. Her mother and brother, however, demur at this, and very reasonably urge the delay of a few days, by way of taking leave.

“Hinder me not,” says the good old man, “seeing the Lord hath prospered my way; send me away, that I may go to my master.” He was as anxious now to report the success of his negotiation, as he had been on the preceding day to open it. At length, the maiden is appealed to, and she says, “I will go.” And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men. “And they blessed Rebekah” in the most affectionate manner, and said to her, “Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of them that hate them.” It appears by this language, that they were no strangers to the blessing pronounced on Abraham, of a numerous offspring, and of a mighty nation, who should “possess the gate of their enemies;”

that is, have them within their power: which are the very terms of the last blessing pronounced from heaven on Abraham, and with which they had doubtless been made acquainted by Abraham’s servant, if not previously. “Rebekah now arose, and the damsels;” by which it should seem that she was accompanied, not only by her nurse Deborah, who had probably brought her up, but also by at least two handmaids, to wait upon her; which shows, that her “drawin water” was not from necessity, but from an active, lively, and kind disposition. (See (Genesis 29:2).): “While they were on their journey, Providence so ordered it, that Isaac, walking out “to meditate” and pray, (as the margin adds,) in an opposite direction, saw the camels at a distance, and went to meet them.

Rebekah noticing him, was no sooner informed who the stranger was, than, according to the custom of the country, she alighted, and covered herself with a veil. ney of his father’s servant, had come to visit his father at Mamre, and to wait for the return of the servant. It is probable he went out for the purpose of devout meditation, and to implore the kind interposition of Jehovah, in an event so intimately connected with his future happiness.” This circumstance has often been the ground of useful practical remarks. Henry here says, “Holy souls love retirement. It will do us good to be often left alone, walking or sitting; and if we have the art of improving solitude, we shall find that we are never less alone than when alone.”

The chapter concludes with Isaac taking Rebekah home to his mother Sarah’s tent. He was an affectionate husband, for he loved Rebekah, and her only, (for he was not a polygamist;) and he had been an affectionate son, for it appears that he was never “comforted after his mother’s death,” till he brought home Rebekah, which was three years afterwards. Cuare. XXV. Ver. I-11. Abraham’s marriage to Keturah, his death and posterity.—There is some doubt when this marriage took place—whether before or after the death of Sarah. The Jews will have it that Keturah was Hagar recalled; but the offspring are wholly different; besides, he is here said to have had more than one concubine, (ver. 6.) Others think that Keturah was taken as a concubine soon after Sarah sent away Hagar, and perhaps in resentment for that action, which it is certain Abraham did not approve.

Most commentators think it unlikely that he should have so many children after the death of Sarah; and they suppose that the mention of them was deferred, not to break the thread of the narrative—a circumstance very common with the sacred historians. Indeed, had Abraham married Keturah after Sarah’s death, it is hardly to be supposed that she would have been ranked as a concubine, (or secondary wife,) as in the book of Chronicles.—((1 Chronicles 1:32).) The children of these concubines were portioned off in Abraham’s lifetime, and prudently sent away from Isaac into the east country, to prevent any disputes between them. This circumstance may also afford a useful hint to regulate the disposal of our property in our lifetime, both to prevent strife and mis- Abraham’s death now follows; and at the age of one hundred and seventy-five years, he is pronounced an “old age.”

Abraham’s life had not only been full of years, but also of important incidents. Of many we read only that they were born and died; but the history of his life occupies nearly fourteen chapters. The circumstances of his death, too, were peaceable and happy. It had been promised, ((Genesis 45:15).) “Thou shalt go to thy fathers in peace; thou shalt be buried in a good old age:” here we have the fulfilment of the prediction: “Abraham gave up the ghost, and died in a good old age, and was gathered to his people.” The expression “full of years,” or rather days, is thought to imply, that he was fully satisfied with this life, and ripe for another: so we read of a good man coming to his grave in “full age, like as a shock of corn cometh in his season.” ((Job 5:26).) “But the expression, ‘gathered to his people,’ (says Scott,) decides nothing concerning the eternal state of the persons spoken of, being used without any exact discrimination of character.” (See ver. 17.3 also (Genesis 49:33). (Numbers 20:24). (Judges 2:10), &c.) It strongly intimates, however, the belief of the Hebrews in a future state, since it certainly does not imply being buried in the same grave, or the same country, as the instance of Abraham fully proves. But we know, from the highest authority, that he “died in faith” and went to “a better country, that is, a heavenly.” ((Hebrews 11))

It is pleasing to observe here, that Ishmael united with Isaac in the funeral of their father Abraham. Though he is described as a wild man, and prone in his youth was very wild, (see (Genesis 21:9).) it does not follow that he was destitute of natural feelings, or was of a sanguinary temper; and his associating with Isaac in these last offices, may indicate his acquiescence in the disposal of Providence, of which he could have no reason to complain, when he numbered twelve princes among his sons. Some have, indeed, from this narrative endeavoured to derive proof of his conversion; and though we see no sufficient evidence of that, we should be cautious not to judge of the religious character and final state of persons from what is said as to their temporal circumstances, or those of their posterity. Scripture prophecies seldom relate to the fate of individuals, and never to their final state.

of one hun- Ver. 12-18. Descendants of Ishmael.—A great part of this man among history relates to those who go off, and those who appear on, the stage of life; and it is of little consequence, whether our continuance on this grand theatre be short or long, provided we act in such a manner as to quit the world with comfort to ourselves, with benefit to others, and with the approbation of our gracious God. Only let us be anxious to leave behind us a testimony from our lips to the faithfulness and goodness of the Lord, and in the consciences of others, to the uprightness and consistency of our walk before him; and the blessing of God in our families. Having then lived to every good purpose, and being ripe for the world above, we may cheerfully resign our souls into the hands of our Redeemer, expecting to join “the spirits of just men made perfect;”

and leave our bodies to the silent tomb, in joyful hope of a happy resurrection. But God forbid, that the writer or any of the readers of these observations should rest contented with earthly blessings, which the Lord bestows on the men of this world; or should come short of those special and eternal blessings, which belong to the children of the promise! Though the former seem to have the pre-eminence here, yet the latter will have their portion, when that of the former is spent and gone for ever.— T°. Scott. Ver. 19—34. The history of Esau and Jacob.—After the death of Abraham, we are told that God blessed his son Isaac. It is peculiarly happy when the blessing of God descends from father to son, as in this case, and should make us very thankful; but grace does not run in a right line, (as we may say,) from generation to generation, like the temporal promises of the Old Testament.

Isaac, it is added, dwelt by the well Lahai-roi, as he appears to have done at the time he met Rebekah, ((Genesis 24:62).) This is the well, we may recollect, which saved the life of Ishmael, and to which, therefore, Hagar gave this name, as meaning, “the well of him that liveth and seeth me.” Here was, therefore, something in the name of the place to remind him of the divine presence. It is a grand antidote to sin, to recollect that the all-seeing eye of God is continually upon us. Isaac, peculiarly happy in his Rebekah, seems to be the only one of the Hebrew patriarchs who kept to the original institution of marriage, and had no concubine, though his wife was barren for nearly twenty years.

As the heir of promise, he was of course anxious for posterity, and applied to that God who had made him such. Rebekah, in consequence, is pregnant; but this circumstance, so intensely desired, proves itself the source of great anxiety and alarm. She is with child of twins, which struggled in her womb, as they did ever afterwards through life; and, indeed, their posterity after them. This strange and unexpected feeling leads her to inquire of the Lord; and the purport of her inquiry is thus expressed—“If it be so, that I am pregnant—yet why is this inward struggling?—Why am I tee Y?” But whither she went, or how she inquired, is not said. There was, at this time, no Urim and Thummim; nor do we read of any divine oracle since the flood. Shem is supposed to have been dead; but Abraham, her father in-law, was still living, and he is expressly called a prophet, ((Genesis 20:7).) and after he had disposed of his property among his children, had probably no more concern with temporal affairs: it is therefore not unlikely, that to him she repaired, in her womb,” meaning, that these children were to be the respective heads, or fathers, of two distinct nations, whereof “the elder should serve the younger:” a prediction which Isaac seems to have been slow to understand.—The children were in due time born; and one being remarkably red and hairy, (as if covered with a hairy garment,) was called “Esau,” that is, perfected or covered; but the other was called “Jacob,” a supplanter, because in the birth he seized his brother by the heel, as if to keep him back, and supplant him in the birth.

“And the boys grew,” and their characters were gradually developed. Esau was “a cunning hunter, a man of the field,” whose delight was in the sports of the chase; and his father Isaac, being particularly fond of venison, contracted a great affection for him on that account. He was “a mighty hunter before the Lord;” and from a hunter, like Nimrod, he became a warrior, and a powerful chief. On the other hand, Jacob was “a plain,” simple, unaspiring “man,” tending his flocks and herds, and dwelling in tents,” as shepherds generally did. The one thirsted for power and eminence, and perhaps fame; the other preferred a quiet, domestic life; and on that account, probably, gained the peculiar affection of his mother, who sought on all occasions to counteract the ambition of Esau, and obtain the on to her favourite son, Jacob.

We are not to suppose, however, that at this early period Jacob had any more religion than his brother Esau; nor is there any intimation of the kind, till after the Lord revealed himself to him at Padan-aram. On the contrary, though plain and simple in his manners, he was artful, insinuating, and stuck at nothing to procure his own ends by policy and fraud, in which it is but too evident that his mother Rebekah supported and assisted him. In short, he answered to his name; he was a supplanter, of which a striking instance comes now before us. Esau had been out hunting, in all probability, and came home faint, fatigued, and hungry;—Jacob had made some savoury pottage, which attracted Esau’s taste; and being ready to faint and to die, as he says, he begged Jacob to give him “that red-red,”

as he called it, perhaps not exactly knowing what name to give it. Jacob, one would expect, could not refuse; but his mind being intent on taking every advantage to supplant his brother, who seems not now able to contend with him, he proposed to him to sell his birthright. It is hardly supposable such a thought could have entered Jacob’s mind, had there not been some previous conversation on the subject, in which Esau had spoken contemptuously of the birthright, as he did in this instance: “Behold, I am at the point to die,” that nothing from Jacob, and cared nothing for the divine prediction: “his own sword and his own bow” would secure him the victory. He therefore sold his birthright, and confirmed the contract with an oath; after which “he ate and drank, and rose up and went his way,”

regardless of the consequences. “Thus Esau despised his birthright.” The privileges of the firstborn are perhaps imperfectly understood. We learn from (Deuteronomy 21:17). that he was to have a double portion; but Jacob acting fraudulently, was so far from obtaining this, that he was soon after obliged to leave all in the hands of Esau, and fly for his life to Padan-aram. So does Providence frown upon dishonesty and deceit.

Notes on the verses

J—Bagster. Ver. 38. My father’s house,—[i. e. where the family of Haran his brother had settled; and where he himself had remained some time with his father Terah. Nahor did not dwell at Ur of the Chaldees, but at Haran, in Mesopotamia. The true worship of God seems to have been in some measure preserved pure in this family, though afterwards corrupted. See (Genesis 31:19).] J—Bagster. Ver. 39. Peradventure.—(We may see, says Calmet, by this and other passages of Scripture, ((Joshua 9:18).) what the sentiments of the ancients were relative to an oath. They believed that they were bound precisely by what was spoken, and had no liberty to interpret the intentions of those by whom the oath was made.)

J—Bagster. Ver. 44. Appointed.—Those events, which appear to us the effect of choice, contrivance, or chance, are matters of appointment with God, and the persuasion of this does not prevent, but rather encourage, the use of all proper means; at the same time that it confines us to proper means, and delivers the mind from useless anxiety about consequences.

J—Bagster. Ver. 49. Deal kindly and truly.—Margin, “Do mercy and truth.” Ver. 50. Then Laban and Bethuel.—Scott remarks on ver. 28. where the house is called her mother’s, and not her father’s,—“The whole narrative implies that Bethuel, Rebekah’s father, was dead; and that Bethuel, afterwards mentioned (ver. 50.) was Laban’s younger brother.”

For examples of the same phrase, ‘good or bad,’ see (Genesis 31:24, 29). 2 Sam. xiii, 22. Rosenmuller. Ver. 53. Jewels.—[Heb. vessels. The original word is very extensive in its signification; denoting vessels, utensils, instruments, furniture, or dress, of whatever description; and these, presented by Abraham’s servant, most probably Eliezer, might have been of various kinds. What he had given before, (ver. 22.) was in token of respect; what he gave now, appears to have been in the way of dowry. (Exodus 3:22). xi. 2. xii. 35, Precious things.—This term, rendered “precious things,” as may be seen in the parallel texts, is used to express exquisite fruits or delicacies, and precious plants or flowers: but here it may mean gifts in general, though rather of an inferior kind to those mentioned above.]

J—Bagster. Ver. 55. A few days, at the least ten.—The words ‘a few,” are here in italic, as supplementary. The Hebrew reads literally, ‘days, at least ten.” But the term days, used absolutely, is supposed to mean a defined period—a year, a month, or a week. Our margin renders it “a full year, or ten months.” So Ainsworth. Dr. Boothroyd renders it, “a few weeks;” and Dr. Clarke, perhaps still better, ‘a week or ten days.” Dr. Kennicott contends strongly for this sense. See our notes on (Genesis 1:14). iv. 3. with the references there given. Ver. 60. Thousands of millions.—“Unto thousands of ten thousands.”—Ainsworth. “Thousands and ten thousands.”—Boothroyd. [Or, “be thou for thousands of myriads;”

a large family being always considered in ancient times, as a proof of the peculiar blessing and favour of God.]—Bagster. Either expression meaning an innumerable multitude, as the stars of heaven, or the sand of the sea-shore. Ver. 64. And Rebekah lifted up her eyes, and when she saw Isaac, hastily alighted from the camel.—It was always customary, in all the east, on perceiving a superior, to alight from the animal upon which they were riding. Anderson and Iverson relate—“When the governor of Mossul and his suite passed our caravan, we were obliged to alight from our horses, mules, and asses, and lead the animals till they had gone by.” Even now, women show this mark of respect to men. Niebuhr says, “that an Arabian lady, who met them in a broad valley in the desert of Mount Sinai, retired from the road, and let her servant lead the camel till they had passed.”

(Judges 1:14). (1 Samuel 15:23). Rosenmuller. Ver. 65. She took a veil and covered herself.—Covering the head was practised on three occasions. In cases of grief and mourning, (2 Samuel 19:2).; as an expression of reservedness and modesty, (Genesis 24:65); and as a testimony or token of the greatest respect and reverence. Tertullian, when speaking of Rebekah, who went to meet her bridegroom veiled, observes, as a custom still existing in his time, that the heathen brides were also conducted to their intended husbands covered with a veil. Ver. 67. Sarah’s tent.—(Sarah being dead, her tent, which, according to the custom of the east, was distinct from that of Abraham, became now appropriated to the use of Rebekah.)—Bagster.