in at the gate, i. e. the inhabitants coming from or going to their ordinary occupations in the country, witness the transaction, and thus the conveyance to Abraham is made sure, without the intervention of those puzzlers of civil affairs by whose tricks and chicanery property often becomes insecure, and right and succession precarious and uncertain. But this censure does not fall on lawyers properly so called, who are men of honour, and whose office, in every well regulated state, is as useful as it is respectable. But the accumulation and complex nature of almost all modern systems of law puzzle even justice herself, and often induce decisions by which truth falls in the streets, and equity goes backwards. In the first ages of mankind, suspicion, deceit, and guile seem to have had a very limited influence. Happy days of primitive simplicity! When shall they return? 3. We often hear of the rudeness and barbarity of the primitive ages, but on what evidence? Every rule of politeness that could be acted upon in such a case as that mentioned here, is brought into full practice. Is it possible to read the simple narration in this place without admiring the amiable, decent, and polite conduct displayed on both sides? Had even Lord Chesterfield read this account, his good | sense would have led him to propose it as a model in all transactions between man and his fellows. There is neither awkward, stiff formality on the one hand, nor frippery or affectation on the other. Decent respect, good sense, good nature, and good breeding, are all prominently displayed. And how highly the preceding chapter. laudable and useful is all this! A pedant or a boor on either side might have destroyed the simplicity of the whole transaction; the one by engendering caution and suspicion, and the other by exciting disgust. In all such transactions the beau and the boor are equally to be avoided. From the first no sincerity can be expected, and the manners of the latter render him intolerable. The religion of the Bible recommends and inculcates orderly behaviour, as well as purity of heart and life. They who, under the sanction of religion, trample under foot the decent forms of civil respect, supposing that because they are religious they have a right to be rude, totally mistake the spirit of Christianity, for love or charity (the soul and essence of that religion) behaveth not itself unseemly. Every attentive reader of the thirteenth chapter of St. Paul's first epistle to the Corinthians, will clearly discern that the description of true religion given in that place applies as forcibly to good breeding as to inward and outward holiness. What lessons of honesty, decent respect, and good manners could a sensible man derive from Abraham treating with the sons of Heth for the cave of Machpelah, and William Penn treating with the American Indians for the tract of land now called Pennsylvania! I leave others to draw the parallel, and to show how exactly the conduct and spirit of patriarch the first were exemplified in the conduct and spirit of patriarch the second. Let the righteous he had in everlasting remembrance! CHAPTER XXIV. Abraham, being solicitous to get his son Isaac properly married, calls his confidential servant, probably Eliezer, and makes him swear that he will not take a wife for Isaac from among the Canaanites, 1-3, but from among his own kindred, 4. The servant proposes certain difficulties, 5, which Abraham removes by giving him the strongest assurances of God's direction in the business, 6, 7, and then specifies the conditions of the oath, 8. The form of the oath itself, 9. The servant makes preparations for his journey, and sets out for Mesopotamia, the residence of Abraham's kindred, 10. Arrives at a well near to the place, 11. His prayer to God, 12-14. Rebekah, the daughter of Bethuel, son of Nahor, Abraham's brother, comes to the well to draw water, 15. She is described, 16. Conversation between her and Abraham's servant, in which every thing took place according to his prayer to God, 17-21. He makes her presents, and learns whose daughter she is, 22—24. She invites him to her father's house, 25. He returns thanks to God for having thus far given him a prosperous journey, 26, 27. Rebekah runs home and informs her family, 28; on which her brother Laban comes out, and invites the servant home, 29–31. His reception, 32, 33. Tells his errand, 34, and how he had proceeded in executing the trust reposed in him, 35-48. Requests an answer, 49. The family of Rebekah consent that she should become the wife of Isaac, 50, 51. The servant worships God, 52, and gives presents to Milcah, Laban, and Rebekah, 53. He requests to be dismissed, 54-56. Rebekah being consulted consents to go, 57, 58. She is accompanied by her nurse, 59; and, having received the blessing of her parents and relatives, 60, she departs with the servant of Abraham, 61. They are met by Isaac, who was on an evening walk for the purpose of meditation, 62-65. The servant relates to Isaac all that he had done, 66. Isaac and Rebekah are married, 67. AND Abraham was old, and bwell stricken in age: and the LORD had blessed Abraham in all things. 2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: 3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: 1 k 4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. 5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? a Ch. xviii. 11. xxi. 5.- b Heb. gone into days.- - Ch. xiii. 2. Ver. 35. Ps. cxii. 3. Prov. x. 22.- Ld Ch. xv. 2. Ver. 10. Ch. xxxix. 4, 5, 6.- f Ch. xlvii. 29. 1 Chron. xxix. 24. Lam. v. 6. -5 Ch. xiv. 22. Deut. vi. 13. Josh. ii. 12. h Ch. xxvi. 35. xxvii. 46. xxviii. 2. Exod. xxxiv. NOTES ON CHAP. XXIV. Verse 1. And Abraham was old] He was now about one hundred and forty years of age, and consequently Isaac was forty, being born when his father was one hundred years old. See chap. xxi. 5, xxv. 20. Verse 2. Eldest servant] As this eldest servant is stated to have been the ruler over all that he had, it is very likely that Eliezer is meant. See chap. xv. 2, 3. Put, I pray thee, thy hand] See on ver. 9. Verse 3. I will make thee swear] See on ver. 9. Of the Canaanites] Because these had already been devoted to slavery, &c., and it would have been utterly inconsistent as well with prudence as with the design of God to have united the child and heir of the promise with one who was under a curse, though that curse might be considered to be only of a political nature. See the curse of Canaan, chap. ix. 25. Verse 4. My country] Mesopotamia, called here Abraham's country, because it was the place where the family of Haran, his brother, had settled; and where himself had remained a considerable time with his father Terah. In this family, as well as in that of Nahor, the true religion had been in some sort preserved, though afterwards considerably corrupted; see chap. xxxi. 19. And take a wife unto my son] A young man in Bengal is precisely in the same circumstances as Isaac; he has nothing to do in the choice of a wife, parents employ others to seek wives for their sons. Those who leave their homes in search of employment always marry their children in their own country, and among their acquaintance at home; never among the people with whom they reside. In Asiatic countries this custom has prevailed from the infancy of the human race. See Ward's Hindoo Customs. to procure a wife for Isaac. 6 And Abraham said unto him, Beware thou that thou bring not my son thither again. m A. M. 2148 B. C. 1856. 7 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. 8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again. 9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter. 10 And the servant took ten camels of the Verse 5. Peradventure the woman will not be willing] We may see, says Calmet, by this and other passages of scripture, Josh. ix. 18, what the sentiments of the ancients were relative to an oath. They believed they were bound precisely by what was spoken, and had no liberty to interpret the intentions of those to whom the oath was made. Verse 7. The Lord God, &c.] He expresses the strongest confidence in God, that the great designs for which he had brought him from his own kindred to propagate the true religion in the earth would be accomplished; and that therefore, when earthly instruments failed, heavenly ones should be employed. He shall send his angel, probably meaning the Angel of the Covenant, of whom see chap. xv. 7. Verse 9. Put his hand under the thigh of Abraham] This form of swearing has greatly puzzled the commentators; but it is useless to detail opinions which I neither believe myself, nor would wish my readers to credit. I believe the true sense is given in the Targum of Jonathan ben Uzziel, and that called the Jerusalem Targum. In the former it is said, Put now thy hand bigzirath mehulathi, in sectione circumcisionis meæ; in the latter, techoth yerech keyami, sub femore fœderis mei. When we put the circumstances mentioned in this and the third verse together, we shall find that they fully express the ancient method of binding by oath in such transactions as had a religious tendency. 1. The rite or ceremony used on the occasion: the person binding himself put his hand under the thigh of the person to whom he was to be bound; i. e. he put his hand on the part that bore the mark of circumcision, the sign of God's covenant, which is tantamount to our kissing the book or laying the hand upon the New Testament or covenant of our Lord Jesus He departs for Mesopotamia. A. M. 2148. B. C. 1856. camels of his master, and departed; | water; and the daughters of the A. M. 2148. B. C. 1856. 14 And let it come to pass, that the damsel 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 shewed kindness unto my master. 15 And it came to pass, before he had done 13 Behold, I stand here by the well of speaking, that, behold, Rebekah came out, Ver. 2-b Or, and.- e Ch. xxvii. 43.- d Heb. that women which draw water go forth.- -e Exod. ii. 16. 1 Sam. 11. Ver. 27. Ch. xxvi. 24. xxviii. 13. xxxii. 9. Crist. 2. The form of the oath itself: the person >wore by Jehovah, the God of heaven and the God of the earth. Three essential attributes of God are here Destioned: 1. His self-existence and eternity in the came Jehovah. 2. His dominion of glory and blessedness in the kingdom of heaven. 3. His providence and bounty in the earth. The meaning of the oath Seems to be this: "As God is unchangeable in his rature and purposes, so shall I be in this engagement, der the penalty of forfeiting all expectation of temporal prosperity, the benefits of the mystical covenant, and future glory." An oath of this kind, taken at such a time, and on such an occasion, can never be deemed irreligious or profane. Thou shalt var by his name-shalt acknowledge and bind thysemto the true God, as the just judge of thy motives and actions, is a command of the Most High; such an oath as the above is at once (on such an casion) both proper and rational. The person ding himself proposes for a pattern the unchange'e and just God; and as He is the avenger of wrong, and the punisher of falsehood, and has all power in the heavens and in the earth, so he can punish perjury by privation of spiritual and temporal blessings, by the loss of life, and by inflicting the perdition due to ungodly men, among whom liars and perjured persons occupy the most distinguished rank. Our ideas of delicacy may revolt from the rite used on s occasion; but when the nature of the covenant is considered, of which circumcision was the sign, we shall at once perceive that this rite could not be ed without producing sentiments of reverence and y fear, as the contracting party must know that the God of this covenant was a consuming fire. Verse 10. Took ten camels] It appears that Abrahan had left the whole management of this business to the discretion of his servant, to take with him what retinue and what dowry he pleased; for it is added, All the goods of his master were in his hand; and in those times it was customary to give a dowry for a wife, and not to receive one with her. Verse 11. He made his camels to kneel down] To rest themselves, or lie down, as the Septuagint has very properly expressed it, Και εκοίμισε τας καμήλους. Exod. iii. 6, 15. Neh. i. 11. Ps. xxxvii. 5.h Ver. 43. i Ch. xxix. 9. Exod. ii. 16.- k See Judg. vi. 17, 37. 1 Sam. vi. 7. xiv. 8. xx. 7. 1 Mac. v. 40. The time that women go out to draw water.] In Bengal it is the universal practice for the women to go to pools and rivers to fetch water. Companies of four, six, ten, or more, may be seen in every town daily going to fetch water, with the pitchers resting upon their sides; and on their return from bathing women frequently bring water home.--WARD. Verse 12. And he said, O Lord God, &c.] "The conduct of this servant," says Dr. Dodd, "appears no less pious than rational. By supplicating for a sign, he acknowledges God to be the great superintendant and director of the universe, and of that event in particular; and at the same time, by asking a natural sign, such as betokened humanity, condescension, and other qualities which promised a discreet and virtuous wife, he puts his prayer upon such a discreet, rational footing, as to be a proper example for all to imitate who would not tempt the providence of God, by expecting extraordinary signs. to be given them for the determination of cases which they are capable of deciding by a proper use of their rational faculties." This is all very good : but certainly the case referred to here is such an one as required especial direction from God; a case which no use of the rational faculties, without divine influence, could be sufficient to determine. It is easy to run into extremes, and it is very natural so to do. In all things the assistance and blessing of God are necessary, even where human strength and wisdom have the fullest and freest sphere of action; but there are numberless cases, of infinite consequence to man, where his strength and prudence can be of little or no avail, and where the God of all grace must work all things according to the counsel of his own will. To expect the accomplishment of any good end, without a proper use of the means, is the most reprehensible enthusiasm; and to suppose that any good can be done or procured without the blessing and mercy of God, merely because proper means are used, is not less reprehensible. Plan, scheme, and labour, like Eliezer, and then, by earnest faith and prayer, commit the whole to the direction and blessing of God. Verse 15. Behold, Rebekah came out] How ad who was born to Bethuel, son of a Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder. She invites the servant home. e peace, to wit, whether the LORD f A. M. 2:48. 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 bowed down his head, and worshipped the LORD. a Ch. xi. 29. xxii. 23.- b Ch. xxvi. 7.- - Heb. good of 1 Pet. iii. 3.- - Or, jewel for the forehead. b Ch. xxii, countenance- d1 Pet. iii. 8. iv. 9. e Ver. 12, 56. | 23.- iVer. 52. Exod. iv. 31. k Exod. xviii. 10. Ruth Exod. xxxii. 2, 3. Isai. iii. 19, 20, 21. Ezek. xvi. 11, 12. iv. 14. 1 Sam. xxv. 32, 39. 2 Sam. xviii. 28. Luke i. 68. mirably had the providence of God adapted every circumstance to the necessity of the case, and so as in the most punctual manner to answer the prayer which his servant had offered up! 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 free agent, but was impelled to it by the absolutely controlling power of God; but as she exceeds all that was requested, we see that it sprang from her native benevolence, 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. Verse 22. The man took a golden ear-ring] 31 01 nezem zahab. That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, 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 rippuviov, an ornament for the nose, by Symmachus. Half a shekel] For the weight of a shekel, sec chap. xx. 16. And two bracelets] Yusheney tsemidim. As tsemidim comes from Ty tsamad, to join or couple together, it may very properly mean bracelets, or whatever may clasp round the arms or legs; for rings and 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 neck and breast; 7. for the ankles. See ver. 22, 47; also Ezek. xvi. 12; Prov. xi. 22; Isai. iii. 21; Gen. xxxv. 4; Exod. xxxii. 2, 3; Job xlii. 11; Judg. viii. 24. The principal female ornaments are enumerated in the third chapter of Isaiah, which are very nearly 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, p yikkod; and 2. Prostration upon the earth, nw 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. 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. The servant delivers his message. 34 And he said, I am Abraham's servant. A. M. 2148. B. C. 1856. 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 gold, and men-servants, and maid-servants, and camels, and asses. her mother's house these things. 9 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 that he came unto the man; and, behold, he stood by the camels at the well. me, Ch xxxii. 10. Ps. xcviii. 3.b Ver. 48.- — Ch. xxix. Ch. xxvi. 29. Judg. xvii. 2. Ruth iii. 10. Ps. cxv. 15 Ch. xliii. 24. Judg. xix. 21.- Job xxiii. 12. Verse 28. Her mother's house] Some have conjecured 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 entily 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 asiness appears to be conducted by Rebekah's brothers. Verse 31. Thou blessed of the Lord] Probably a al mode of wishing prosperity, as he that is blessed of the Lord is worthy of all respect; for, ening the divine favour, he is in possession of the s of happiness. Verse 32. Provender for the camels] These were the first objects of his care; for a good man is mertfal to his beast. Water to wash his feet] Thus it 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 Hindostan it is not unusual for a Brahmin to enter a 37 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell: 38 But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son. 39 m And I said unto my master, Peradventure the woman will not follow me. n 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: 41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if John iv. 34. Eph. vi. 5, 6, 7. - Ver. 1. Ch. xiii. 2. h Ch. xxi. 2. Ch. xxi. 10. xxv. 5.- k Ver. 3.Ver. - Ver. 7. -- Ch. xvii. 1.- -P Ver. 8. 4. m Ver. 5. house and sit down, and when meat is offered refuse to cat 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 Abra-ham'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 Rebekah that his master's son was a proper match for her; for even in those primitive times there was regard had to the suitableness of station and rank in life, as well as of education, in order to render a match comfortable. Persons of dissimilar habits, as well as of dissimilar religious principles, are never likely to be very happy in a married life. Even the poor and the rich may better meet together in matrimonial alliances than the religious and the profane, the well-bred and the vulgar. A person may be unequally yoked in a great variety of ways: Bear ye one another's burdens is the command of God; but where there is unsuitableness 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. |