Genesis 24

upon his necessity. It being as much as to say, This is no great price, but a friendly bargain: pay it, therefore, and bury thy dead. Vcr. 1G. Abraham weighed to Ephron, &c. They did not tell money as we do now, but weighed it: for it was not stamped anciently, as Aristotle observes: but in the beginning of the world was received, jiiylQu koL <rraO/xt^, by its bulk and its weight. Which being very troublesome, they learned in time to set a mark upon it, to free them from that inconvenience.‘O yap xapaicn)p IriOn tov tiwou wiiuov, for that mark was set upon it to denote its quantity; i. e. how much it was worth. For having the public stamp, that made it current, at a known value. Which must not be understood of foreign money, which was still weighed, though stamped: but of that of their own country, which they were assured was worth so much as the mark expressed. Yet it continued to be weighed among the Jews in David’s time; (1 Chron. xxi. 25.) nay, till the captivity of Babylon, (Jcrem. xxxii. 9.) And, indeed, the very word shekel comes from shakal, to weigh. And may be interpreted, as Waserus observes, the iveight. From all which Herm. Conringius well concludes, there is no truth in what the Jews say, in Bercschith Rabba, and other books; that Joshua, David, and Mordecai, nay, Abraham, coined money in their days. To support which fiction, they have counterfeited some coins with the inscription of " Senex et Anns" on one side, and " Juvenis et Virgo" on the other. As if Isaac and Rebckah w T erc now married: or Abraham had power to coin money in a country where he did but sojourn, and was no sovereign. And take a ivife unto my son Isaac] Which, no doubt, was by Isaac’s consent, as well as his father’s command. as was bcforo observed, and appears again, ver. 67. Thither it was proper for Rebekah to go and acquaint her mother with what had passed.

Genesis 24:1

-tjLND Abraham was old. Some of the Hebrews, and Christian writers also, refer this to his wisdom; as the next words [well stricken in years] unto his age: nobody being called zaken (though far more aged) in the Holy Scripture till now: and therefore they translato it elder /‘which is the name of a wise man. (See Selden, lib. i, de Synedr. cap. 14. p. 55G, &c.) Certain it is, that Abraham was now a hundred and forty years old: for he was a hundred when Isaac was bo n, (xxi. 5.) and Isaac was forty when he married Rebckah, (xxv. 20.) Vcr. 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 Jerus. Targum translates it. (See Mr. Selden, lib. i, de Synedr. cap. 14. p. 550. and Dr. Hammond upon Acts xi, not. b.) All take this servant to have been Eliezer, mentioned xxv. 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. Eliezer, 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 w r as 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 sw T ord hanging upon the thigh (Psalm xlv. 3.) this was as much as to say, If I falsify, 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.

Genesis 24:3

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 Melchizedec and Abimelech; 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. 1G.)

Genesis 24:4

But go into my country J. i. e. Into Mesopotamia, where he lived for some time in Haran, after he came from Ur: 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, ver, 31. 50.

Genesis 24:5

Must I needs bring thy son again into the land from whence thou earnest?. He desires (like a conscientious man) to understand the lull 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.

Genesis 24:6

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 ver. S.)

Genesis 24:7

Tlie Lord God of heaven, &c.J 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 sou. 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, ver. 40.

Genesis 24:8

And if the woman tvill not be willing to follow thee,&c. If it fallout otherwise than I hope, thou hast done thy, duty: if thou bring not my son into that country again. He speaks (both here and ver. G.) as if Isaac had once been there: because Abraham himself came from thence, and his servant also, and a great many of his family, (xii. 5.) who, if Isaac weut to settle there, must have gone with him, as part of his substance.

Genesis 24:10

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, Apo/uaS^, 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 choose 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 ho was, ver. 32.) especially when he went upon such an errand, as to court a wife for his master’s son. Most refer 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 w r ent to find his kindred, (xxviii. 10.) How far it was thither we arc 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.

Genesis 24:11

Camels kneel down. The posture wherein they rest themselves.

Genesis 24:12

O Lord God of my master Abraham, &c. He had observed the kindness of God to have been so great to vol. i. Abraham, and Abraham to have such a peculiar interest in his favour; that in confidence he would make good Abraham’s words, (ver. 7. and 40.) he not only begs ho 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 courtesy, humility, condescension, hospitality, prompt and laborious charity: all which are included in what he desires and she did.

Genesis 24:14

Thereby shall I know that thou hast shewed 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.

Genesis 24:15

And it came to pass before he had done speaking, &c. This shews 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 eniin parata et obvia esse solent Dei beneficia, ita ut preces nostras non tarn sequantur, quam occupent atque antecedant,"(par.i. Hierozoic.lib. ii. cap. 40.) 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 ver. 45.) With her pitcher upon her shoulder.] Behold the simplicity, frugality, and industry of that age.

Genesis 24:17

Which were before Mamre. Over against Mamre. (See xiii. 18.) Were made sure.] By a solemn contract, in a public assembly, (ver. 11.) where the money was tendered and accepted; and all there present desired to be witnesses to it. Vcr. 18. In the presence of the children ofHeth.] See ver. 11.

Genesis 24:19

And after this Abraham buried Sarah, &c. It is not likely that Ephron had ever buried any of his family here, but had only begun to make a vault in this field which Abraham bought of him, with all the trees therein, (ver. 17.) or, if it were finished, he sold it before he had made use of it. For we cannot think Abraham would lay his wife’s body among those of the Hittites: but in a vacant place where he intended to be interred himself: as his family after him also were, (xlix. 30, 31.)

Genesis 24:20

Was made sure. He repeats this, which had been said, ver. 17. because now the purchase was more confirmed, by the laying Sarah’s body in this place: it being a kind of taking actual possession of it. Dreiv for alt his camels.] There were ten of them, (ver. 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 shewed extraordinary -goodness, and a most obliging disposition; at which he might well be amazed, as it follows in the next verse..

Genesis 24:21

Wondering at her, held his peace, &c. He was so astonished 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 employed 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 sou.

Genesis 24:22

The man took. Gave her, as the phrase is often used. But he first asked her whose daughter she was, as appears from ver. 47. * A golden car-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, ver. 47. " I put the ear-ring (or jewel) upon her face,” ii e. her forehead. For such ornaments were used in those times and countries, hanging down between the eyebrows, over the nose. Two bracelets for her hands.] L e. Wrists. Ver. 2G. 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.

Genesis 24:27

Mercy and truth. Mercy in promising, and truth in performing: or, " hath truly been merciful to him according to his promise," (ver. 7.) Sec ver. 49. The house of my master’s brethren.] i.e. His near kindred.

Genesis 24:28

Told them of her mother’s house. The women in the eastern countries had their apartments by themselves; N,

Genesis 24:30

mien 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. Given all that he hath.] Declared him his heir, and settled his whole estate upon him.

Genesis 24:31

Come in, thou blessed of the Lord. Whom God favoureth, and I pray may still continue in his favour. For it refers both to the time past and future.

Genesis 24:32

Water to wash his feet, &c. As the custom was in those countries. (Seo xviii. 4.)

Genesis 24:33

Iwillnot eat, &c. An excellent servant; who preferred his master’s profit to his own pleasure.

Genesis 24:35

Tlte Lord hath blest my master greatly, &c. Enriched him exceedingly; so that he is become a person of great eminence, (xxiii. G.)

Genesis 24:40

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, (ver. 7.) " The God which brought me from my father’s house," &c. If ye will deal kindly and truly.] Be really and sincerely kind. That I may turn to the right haud y or to the left.] A kind of proverbial speech; signifying, " that I may take some other course (which way God shall direct) to fulfil 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

Genesis 24:41

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 falsely.

Genesis 24:42

O Lord God of my master Abraham, &c. He’doth not relate just the very words which he said; but the sense of them, and most of the words. Prosper my way which I go.] The design in which I am engaged.

Genesis 24:48

My master’s brother’s daughter. The granddaughter of his brother Nahor.

Genesis 24:50

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 consents 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.

Genesis 24:51

Rebekahis 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 hathspoken.] Declared, by those signs which thou hast related to us.

Genesis 24:52

Worshipped the Lord to the earth. Gave the most humble thanks unto Almighty God, for his goodness to him.

Genesis 24:53

Gave to her brother and mother. Here is no mention of the lather: which hath made some think, as Josephus did, that the father was dead; and Bethuel, mentioned, ver. 50. was her younger brother. But I take it to be more likely, that her father beirjj infirm had committed the care of his daughter to Laban and his wife: and so appeared no moro 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.

Genesis 24:55

Let the damsel abide withus afeiu 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 montlts: (See iv. 3. Lev. xxv. 29. 1 Sam. i. 3. compared with ver. 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 shew their love to Rebekah, as it was for him to shew 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, hefore 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 (en months, that they might not depart too far from the common usage, and that she might have the longer time to fit herself with the usual nuptial ornaments. Thus Onkelos it is certain understood it, and the paraphrase of Uzielides, and the Mauritanian Jews, as Mr. Selden observes, lib. v. de Jure N. et G. cap. 5.

Genesis 24:56

That I may go to my master. Whom he would have to rejoice with him.

Genesis 24:57

Inquire 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 complete it. Upon which occasion he quotes the words of Hermione when she was courted by Orestes (in Euripides’ Andromacha), which he thinks were taken from hence, Nvju^cvjuartov jl^v rwv Ijuwv TlaTrjp i/ioc Mipipvav tfk, k? ovk Ifxbv Kpivuv ™Se. My father will take care of my marriage: these things do not belong to my determination. (Lib. i. de Abrahamo Patriarcha, cap. ult.)

Genesis 24:58

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 ivill] I agree to go, without any delay: which, no doubt, very much endeared her to Isaac.

Genesis 24:59

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 apiece 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.)

Genesis 24:60

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 deshred in those days. The Hebrews look upon