Gen. 24 Abraham’s age and prosperity, Gen. 24:1. He makes his eldest servant swear not to take a wife for his son Isaac of the Canaanites, but of his own kindred, Gen. 24:2–4. The servant inquires into the nature and condition of the oath, Gen. 24:5. Abraham expresses his faith in the promise, Gen.

He was one hundred and forty years old, comparing Gen. 21:5, with Gen. 25:20.

His eldest servant of his house; viz. Eliezer, Gen. 15:2. This ceremony was used in swearing, as now, so anciently in the eastern parts, as Gen. 47:29, either as a testimony of subjection, and promise of faithful service, for this rite was used only by inferiors towards superiors; or, as some…

i.e. Not persuade nor engage my son to take; for Isaac, though forty years old, was not only willing to be governed by his father in this affair, but also to hearken to the counsel of this wise and faithful servant, of whom both his father and himself had such long and large experience.

My country, i.e. Mesopotomia, Gen. 24:10, which being largely taken for the country between those two famous rivers Euphrates and Tigris, from which situation it hath that name; so Chaldea, whence Abraham came, Gen. 11:31, Gen. 12:1, was a part of it.

Note here the prudence and piety of this good man, who, before he would take an oath, doth diligently inquire into the nature and conditions of it, and expressly mentioneth that exception which might seem to be of course supposed in it.

In case she will not come hither, do not thou engage that he shall go thither. Why so? 1. Because there was more danger of infection from his wife and her kindred, because of their friendly, and familiar, and constant converse with him, than from the Canaanites, who were strangers to him, and lived…

He shall send his angel before thee, to direct and succeed thee in this enterprise. Compare Ex. 14:19, Ex. 23:20. Thou shalt take a wife unto my son from thence; I doubt not of the success.

Thou shalt be clear from the obligation of this oath, and from the penalties of the violation of it.

The goods of his master were in his hand, i.e. in his power to take, without particular orders, what he thought fit and necessary, either for his own use, or for the promotion of the present business. The city of Nahor was Haran, by comparing Gen. 28:10, Gen. 29:4.

Or, mercy. He makes no mention of himself, nor of the merits of his master, but he ascribes even temporal blessings, and much more eternal salvation, merely to God’s mercy.

That this was not a rash and vain fancy, but a special expectation and confidence wrought in him by God’s Spirit, appears both by the eminent prudence and godliness of this person, and by the exact correspondency of the event with his prayer, and by parallel examples, as Judg. 6:36, 1 Sam.

According to the manner of the first and purest ages of the world, wherein humility and diligence, not, as in this degeneration of the world, pomp and idleness, were the ornaments of that sex and age. See Gen. 18:6, Gen. 29:9, Gen. 29:18, Gen. 29:20, Ex. 2:16, Prov. 31:27.

She was a virgin not only in title and show, but in truth, for no man had known her, i.e. corrupted her.

She said, Drink, my lord; for his retinue showed him to be a person of more than ordinary quality.

The man wondered at her, i.e. at the wonderful providence of God, and the eminent answer of his prayer.

The man took, i.e. gave to her, (as that word of taking, or receiving, is oft used, as Gen. 12:19, Ex. 18:12, Ex. 29:25, Ps. 68:18, compared with Eph. 4:8), a golden earring; so the word signifies, Gen. 35:4, Ex. 32:2–3.

And said, or, for he had said; for it is probable he inquired who she was before he gave her those presents.

So she signifies that she was Nahor’s daughter, not by his concubine, but by his lawful and principal wife.

Giving thanks to God for his marvellous assistance hitherto, and begging the continuance of his presence and blessing.

His mercy and his truth, i.e. who hath showed his mercy in promising all manner of blessings, and his truth in performing his promises at this day. Or, it is a figure called hendyadis, for true mercy: q. d.

Not of her father’s house; either because her father was now dead, and Bethuel, who is hereafter mentioned, was not Laban’s father, but his brother so called; or because the women had distinct apartments in the houses, and she went first thither according to her custom.

Come in, thou blessed of the Lord, i.e. whom God hath so eminently favoured and blessed.

Of which custom, see Gen. 18:4.

i.e. Hath purposed and promised, and doth by me engage that he will give. Things are oft said to be done, in Scripture language, when they will certainly and shortly be done.

Before whom I walk, in obedience to all his commands, and in hearty trust in his promises and gracious providence towards me and mine.

Clear from this my oath; Heb. from my curse, denounced against thee if thou shouldst violate thine oath. The words oath and curse are ofttimes indifferently used, because they commonly go together, and sometimes they are both expressed, as Num. 5:21.

i.e. The design or course in which I am engaged, as the word way is frequently used.

First he asks who she was, then he gives the gifts to her; which is the right order, and is here observed in the repetition; which was inverted in the first relation, Gen. 24:22–23.

If you will show true kindness and real friendship to him in giving your daughter to his son, tell me; and if not, tell me, that I may look out a wife for him elsewhere. It is a proverbial expression, Num. 20:17, Num. 22:26, Deut. 2:27.

Laban is put first, either because this Bethuel was not his father, but his younger brother, as Josephus thinks; or because Laban was the chief manager of this business, to whom his father seems to have committed the care of his family, being himself unfit for it through age or infirmity.

Rebekah is before thee, i.e. in thy power and disposal; as this phrase is taken, Gen. 20:15, and elsewhere.

The precious fruits of the land from which he came; see Deut. 33:13;c. or in general, other rare and excellent things. In those days men gave portions for their wives, as now they have portions with them.

Others thus, a year, or at the least ten months, the word days being put for a year, as elsewhere. But it is very improbable that they would demand or expect such a thing from this man, whom they saw bent so much upon expedition.

i.e. Understand her mind by her words, not so much concerning the marriage itself, in which she resigned up herself to the disposal of her parents and friends, and to which she had given an implicit consent by her acceptance of those presents which were made to her for that end, as concerning the…

Her nurse was Deborah, by comparing Gen. 35:8. In this corrupt family, the mother and the nurse are two distinct persons; but in Abraham’s pious family there was no such principle or practice. See Gen. 21:7.

Thou art our sister, i.e. our near kinswoman; distance of place shall not alienate our affections from thee, but we shall still own thee as our sister, and, as far as we can, be ready to perform all the duties of brethren to thee.

In the southern parts of Canaan, as Gen. 12:9, at Beer-sheba, whither it seems, Abraham returned after Sarah’s death.

To meditate; to converse with God, and with himself, by pious and profitable thoughts and ejaculations, and fervent prayers, as for other things, so particularly for God’s blessing upon this great affair, and so his prayers are eminently answered.

As a testimony of her respect to him, whom by the servant she understood to be her lord and husband. Compare Josh. 15:18, 1 Sam. 25:23.

In token of modesty, reverence, and subjection. See Gen. 20:16, 1 Cor. 11:10.

Isaac brought her into his mother Sarah’s tent, partly to give her possession of it, and partly to consummate the marriage. Women then had their tents apart from men. See Gen. 18:10, Gen. 24:67, Gen. 31:33.