Rebekah comes to draw water, A. M. 2148. W B. C. 1856. 13 Behold, I stand here by the 19 And when she had done giving A. M. 2148. well of water; and the daughters him drink, she said, I will draw of the men of the city come out to draw water: water for thy camels also, until they have 14 And let it come to pass, that the damsel done drinking. to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also; let the same be she that thou hast appointed for thy servant Isaac: and thereby shall I know that thou hast showed kindness unto my master. 15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder. 16 And the damsel a was very fair to look upon, a virgin, neither had any man known her and she went down to the well, and filled her pitcher, and came up. 17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher. 20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels. 21 And the man, wondering at her, held his peace, to wit, whether the LORD had made his journey prosperous or not. e d 22 And it came to pass, as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; 23 And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in? 24 And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor. 25 She said moreover unto him, We have both straw and provender enough, and room to lodge in. 26 And the man h bowed down his head, and worshipped the LORD. 1 Pet. iii. 8; iv. 9.- Ver. 12, 56. Exod. xxxii. 2, 3; Isa. iii. 19, 20, 21; Ezek. xvi. 11, 12; 1 Pet. iii. 3. Or, jewel for the forehead. - Chap. xxii. 23. Ver. 52; Exod. iv. 31. which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated eippiviov, an ornament for the nose, by Symmachus. Half a shekel] For the weight of a shekel, see chap. xx. 16. Verse 19. I will draw water for thy camels also] Had Rebekah done no more than Eliezer had prayed for, we might have supposed that she acted not as a And two bracelets] D'TDY' usheney tsemidim. free agent, but was impelled to it by the absolutely con- As tsemidim comes from TDY tsamad, to join or couple trolling power of God; but as she exceeds all that was together, it may very properly mean bracelets, or whatrequested, we see that it sprang from her native be-ever may clasp round the arms or legs; for rings and nevolence, and sets her conduct in the most amiable point of view. Verse 21. The man, wondering at her] And he was so lost in wonder and astonishment at her simplicity, innocence, and benevolence, that he permitted this delicate female to draw water for ten camels, without ever attempting to afford her any kind of assistance! I know not which to admire most, the benevolence and condescension of Rebekah, or the cold and apparently stupid indifference of the servant of Abraham. Surely they are both of an uncommon cast. ornaments are worn round both by females in India and Persia. The small part of the leg is generally decorated in this way, and so is the whole arm from the shoulder to the wrist. As these tsemidim were given to Rebekah for her hands, it sufficiently distinguishes them from a similar ornament used for the ankles. In different parts of the sacred writings there are allusions to ornaments of various kinds still in use in different Asiatic countries. They are of seven different sorts: 1. for the forehead; 2. for the nose; 3. for the ears; 4. for the arms; 5. for the fingers; 6. for the Verse 22. The man took a golden ear-ring] n Dineck and breast; 7. for the ankles. See ver. 22, 47; nezem zahab. That this could not be an ear-ring is also Ezek. xvi. 12; Prov. xi. 22; Isa. iii. 21; Gen. very probable from its being in the singular number. xxxv. 4; Exod. xxxii. 2, 3; Job xlii. 11; Judg. viii. The margin calls it a jewel for the forehead; but it 24. The principal female ornaments are enumerated most likely means a jewel for the nose, or nose-ring, in the third chapter of Isaiah, which are very nearly ( 11 ) a 146 27 And he said, i Blessed be the LORD God of my master Abraham, who hath not left destitute my master of k his mercy and his truth: I being in the way, the LORD' led me to the house of my master's brethren. The servant delivers his message. B. C. 1856. eat: but he said, I will not eat A. M. 2148. until I have told mine errand. And he said, Speak on. 34 And he said, I am Abraham's servant. 35. And the LORD hath blessed my master greatly; and he is become great and he hath 28 And the damsel ran, and told them of given him flocks, and herds, and silver, and her mother's house these things. 29 And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well. 30 And it came to pass, when he saw the ear-ring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me, that he came unto the man; and, behold, he stood by the camels at the well. n 31 And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels. And I said unto my master, Peradventure the woman will not follow me. 40 And he said unto me, The LORD, * before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house. the same that are in use in Persia and India to the present time. Verse 26. Bowed down his head, and worshipped] Two acts of adoration are mentioned here; 1. Bowing the head, pyikkod; and, 2. Prostration upon the earth, inn'ı vaiyishtachu. The bowing of the head was to Rebekah, to return her thanks for her kind invitation. The prostration was to Jehovah, in gratitude for the success with which he had favoured him. Verse 27. The Lord led me] By desire of his master he went out on this journey; and as he acknowledged God in all his ways, the Lord directed all his steps. Verse 28. Her mother's house] Some have conjectured from this that her father Bethuel was dead; and the person called Bethuel, verse 50, was a younger brother. This is possible, but the mother's house might be mentioned were even the father alive; for in Asiatic countries the women have apartments entirely separate from those of the men, in which their little children and grown-up daughters reside with them. This was probably the case here, though it is very likely that Bethuel was dead, as the whole business appears to be conducted by Rebekah's brothers. Chap. xliii. 24; Judg. xix. 21.-P Job xxiii. 12; John iv. Verse 32. Provender for the camels] These were the first objects of his care; for a good man is merciful to his beast. Water to wash his feet] Thus it thus appears that he had servants with him; and as the fatigues of the journey must have fallen as heavily upon them as upon himself, so we find no distinction made, but water is provided to wash their feet also. Verse 33. I will not eat until I have told] In Hindoostan it is not unusual for a Brahmin to enter a house and sit down, and when meat is offered, refuse to eat till he has obtained the object of his errand. Here is a servant who had his master's interest more at heart than his own. He refuses to take even necessary refreshment till he knows whether he is likely to accomplish the object of his journey. Did not our blessed Lord allude to the conduct of Abraham's servant, John iv. 34: My meat is to do the will of him that sent me, and to finish his work? Verse 36. Unto him hath he given all that he hath.] He has made Isaac his sole heir. These things appear to be spoken to show the relatives of Verse 31. Thou blessed of the Lord] Probably a Rebekah that his master's son was a proper match for usual mode of wishing prosperity, as he that is blessed her; for even in those primitive times there was reof the Lord is worthy of all respect; for, enjoying the Di-gard had to the suitableness of station and rank in life, vine favour, he is in possession of the sum of happiness. as well as of education, in order to render a match Abraham's servant repeats the A. M. 2148. 41 B. C. 1856. B. C. 1856. Then shalt thou be clear | Bethuel, Nahor's son, whom Milcah A.M.2148. from this my oath, when thou-bare unto him: and I put the earcomest to my kindred; and if they give not ring upon her face, and the bracelets upon thee one, thou shalt be clear from my oath. her hands. 42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go; 43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink ; 44 And she say to me, Both drink thou, and I will also draw for thy camels; let the same be the woman whom the LORD hath appointed out for my master's son. 45 And before I had done speaking in mine heart, behold, Rebekah came forth, with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee. 46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. 47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of 48. And I bowed down my head, and wor shipped the LORD; and blessed the LORD God of my master Abraham, which had led me in the right way, to take my master's brother's daughter unto his son. 49 And now 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. 50 Then Laban and Bethuel answered and said, h The thing proceedeth from the LORD: we cannot speak unto thee bad or good. 51 Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken. 52 And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth. n 53 And the servant brought forth TM jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things. y Ver. 8.- z Ver. 12. La Ver. 13.- b Ver, 15, &c. Matt. xxi. 42; Mark xii. 11.- i Chap. xxxi, 24.- k Chap. xx. 1 Sam. i. 13.d Ezek. xvi. 11, 12.- Ver. 26. Chap. 15.- Ver. 26.- m Heb. vessels.- Exod. iii. 22; xi. 2; xii. xxii. 23.- - Chap. xlvii. 29; Josh. ii. 14.- -h Psa. cxviii. 23; 35.- 2 Chron. xxi. 3; Ezra i. 6. comfortable. Persons of dissimilar habits, as well as circumstantially related verses 12-14, and again of dissimilar religious principles, are never likely to be 42-44, was mental, and heard only by that God to very happy in a married life. Even the poor and the whom it was directed. It would have been improper rich may better meet together in matrimonial-alliances to have used public prayer on the occasion, as his serthan the religious and the profane, the well-bred and vants could have felt no particular interest in the acthe vulgar. A person may be unequally yoked in a complishment of his petitions, because they were not great variety of ways: Bear ye one another's burdens concerned in them, having none of the responsibility is the command of God; but where there is unsuitable- of this mission. ness in the dispositions, education, mental capacity, &c., of the persons, then one side is obliged to bear the whole burden, and endless dissatisfaction is the result. See at the end. Verse 42. O Lord God of my master] As Abraham was the friend of God, Eliezer makes use of this to give weight and consequence to his petitions. Verse 43. When the virgin] hyn haalmah, from Dhy alam, to hide, cover, or conceal; a pure virgin, a woman not uncovered, and in this respect still concealed from man. The same as bina bethulah, ver. 16, which, from the explanation there given, incontestably means a virgin in the proper sense of the word-a young woman, not that is covered or kept at home, the common gloss, but who was not uncovered in the delicate sense in which the Scripture uses this word. See this interpretation vindicated on Isa. vii. 14. Verse 49. That I may turn to the right hand or to the left.] That is, That I may go elsewhere and seek a proper match for the son of my master. Some have imagined that Eliezer intimated by these expressions that if he did not succeed in obtaining Rebekah, he would go and seek for a wife either among the descendants of Ishmael or the descendants of Lot. interpretation is fanciful. This Verse 50. Laban and Bethuel] These seem both to be brothers, of whom Laban was the eldest and chief; for the opinion of Josephus appears to be very correct, viz., that Bethuel, the father, had been some time dead. See ver. 28. Bad or good.] We can neither speak for nor against; it seems to be entirely the work of trud, and we cordially submit: consult Rebekah; if she be willing, take her and go. See ver. 58. Verse 53. Verse 45. Before I had done speaking in mine Jewels of silver, and jewels of gold] heart] So we find that the whole of this prayer, so The word keley, which we here translate jewels He departs with Rebekah. A. M. 2148. B. C. 1856. CHAP. XXIV. 54 And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master. 55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. 56 And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master. 57 And they said, We will call the damsel, and inquire at her mouth. 58 And they called Rebekah, and said unto ner, Wilt thou go with this man? And she said, I will go. 59 And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. P Ver. 56, 59. Or, a full year, or, ten months; Judg. xiv. 8. -q Chap. xxxv. 8.- Chap. xvii. 16.- Chap. xxii. 17. signifies properly vessels or instruments; and those presented by 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. Precious things.] Amigdanoth. This word is used to express exquisite fruits or delicacies, Deut. xxxiii. 13-16; precious plants or flowers, Cant. iv. 16; vii. 13. But it may mean gifts in general, though rather of an inferior kind to those mentioned above. Verse 54. And they did eat and drink] When Eliezer had got a favourable answer, then he and his servants sat down to meat; this he had refused to do till he had told his message, ver. 33. Verse 55. Let the damsel abide with us a few days, at the least ten] The original is very abrupt and obscure, because we are not acquainted with the precise meaning of the form of speech which is here used; Nyamim or asor DAYS or TEN, probably meaning a year or ten months, as the margin reads it, or a week or ten days. This latter is the most likely sense, as there would be no propriety after having given their consent that she should go, in detaining her for a year or ten months. In matters of simple phraseology, or in those which concern peculiar customs, the Septuagint translation, especially in the Pentateuch, where it is most accurate and pure, may be considered a legitimate judge; this translation renders the words huepas woet deкa, about ten days. Houbigant contends strongly that instead of the words IN D'D' yamim o asor, days or ten, we should read '' chodesh yamim, a month of days, i. e., a full month; without which emendation he asserts, locus explicari non possit, "the passage cannot be explained." This emendation is supported by the Syriac version, which reads here yerach yomin, a month of days, or a full month. The reader They are met by Isaac. B. C. 1856. 60 And they blessed Rebekah, A. M. 2148. and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them. 61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man and the servant took Rebekah, and went his way. 62 And Isaac came from the way of the "well Lahai-roi; for he dwelt in the south country. 63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and behold, the camels were coming. 64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. - Josh. i. 8; Psa. - Josh. xv. 18. Chap. xvi. 14; xxv. 11. Or, to pray. í. 2; lxxvii. 12; cxix. 15; cxliii. 5.may adopt the Syriac or the Septuagint, as he judges best. Verse 58. Wilt thou go with this man?] So it appears it was left ultimately to the choice of Rebekah whether she would accept the proposals now made to her, unless we suppose that the question meant, Wilt thou go immediately, or stay with us a month longer? She said, I will go.] It fully appears to be the will of God that it should be so, and I consent. This at once determined the whole business. Verse 59. And her nurse] Whose name, we learn from chap. xxxv. 8, was Deborah, and who, as a second mother, was deemed proper to accompany Rebekah. This was a measure dictated by good sense and prudence. Rebekah had other female attendants. See ver. 61. Verse 60. Be thou the mother of thousands of millions] na lealphey rebabah, for thousands ten thousand, or for myriads of thousands, a large family being ever considered, in ancient times, as a proof of the peculiar blessing and favour of God. Similar addresses to a daughter, when she is going from her father's house to live with her husband, are very common among the Hindoos; such as, "Be thou the mother of a son," "Be thou the wife of a king," &c. See Ward. Verse 62. And Isaac came] Concerning this well see chap. xvi. 13, &c. As it appears from chap. xxv. 11, that Isaac dwelt at the well Lahai-roi, it has been conjectured that he had now come on a visit to his aged father at Beer-sheba, where he waited in expec tation of his bride. For he dwelt in the south country.] The southern part of the land of Canaan. See chap. xii. 9. Verse 63. Isaac went out to meditate] n lasuach, to bend down the body, or the mind, or both. He was probably in deep thought, with his eyes fixed upon Rebekah veils herself. B. C. 1856. A. M. 2148. 65 For she had said unto the 66 And the servant told Isaac A. M. 2148. B. C. 1856. servant, What man is this that all things that he had done. walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself. y Chap. xx. 16; 1 Cor. xi. 1, 6, 10. the ground. What the subject of his meditation was it is useless to inquire; he was a pious man, and could not be triflingly employed. Verse 65. She took a veil] yn hatstsaaif. This is the first time this word occurs, and it is of doubtful signification; but most agree to render it a veil or a cloak. The former is the most likely, as it was generally used by women in the east as a sign of chastity, modesty, and subjection. 67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac a was comforted after his mother's death. Chap. xviii. 6, 9, 10. Chap. xxxviii. 12; 1 Thess. iv. 15. whole economy of providence and grace is ever at work. Abraham's solicitude to get a suitable wife for his son is worthy of the most serious regard. He was well aware that if Isaac formed a matrimonial alliance with the Canaanites it might be ruinous to his piety, and prevent the dissemination of the true religion; therefore he binds his most trusty servant by a solemn oath not to take a wife for his son from the daughters of Canaan, but from his own kindred, among whom the knowledge of the true God was best preserved. Others had different rays of the light of truth, but Abraham's family alone had тHɛ truth; and to the Verse 67. Sarah's tent] Sarah being dead, her tent became now appropriated to the use of Rebekah. And took Rebekah, &c.] After what form this was done we are not told; or whether there was any form | used on the occasion, more than solemnly receiving descendants of this family were the promises made. her as the person whom God had chosen to be his wife; for it appears from ver. 66 that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, chap. ii. 23, 24, which, it is likely, as far as form was attended to, was that which was commonly used in all the раtriarchal times. In this chapter we have an affecting and edifying display of that providence by which God disposes and governs the affairs of the universe, descending to the minutest particulars, and managing the great whole by directing and influencing all its parts. This particular or especial providence we see is not confined to work by general laws; it is wise and intelligent, for it is the mind, the, will, and energy of God; it steps out of common ways, and takes particular directions, as endlessly varied human necessities may need, or the establishment and maintenance of godliness in the. earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit! As Abraham's servant has God's glory only in view in the errand on which he is going, he may well expect the Divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the Divine choice and approbation shall be made known; and God honours the purity of his motives and his pious faith, by giving him precisely the answer he wished. How honourable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for; whereas a spirit warped by self-interest and worldly views is always uncertain and gitated, as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God; his heart acknowledges his Maker, and his Maker acknowledges him; for such a one the The How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depend on this circumstance! But alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. Divine institution of marriage is left out of sight; and the persons are united, not properly to each other, in the love, fear, and according to the ordinance of God, but they are wedded to so many thousand pounds sterling, and to so many houses, fields, &c. goes to like, metal to metal, earth to earth. Marriages formed on such principles are mere licensed adulteries. Let such contractors hear these awful words of God: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" James iv. 4. See on ver. 36. Thus like Although under the patriarchal dispensation parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases, yet it appears that in matrimonial connections they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parent's choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times we cannot absolutely say they were times of great simplicity; and probably connections on the mere principle |