EXPOSITION
And the servant took ten camels of the camels of his master,—to bear the presents for the bride, to enhance the dignity of his mission, and to serve as a means of transport for the bride and her companions on the return journey. On the word Gamal vide Genesis 12:16—and departed. Either from Hebron (Genesis 23:19), or from the south country, near Beer-lahai-roi (Genesis 24:62). For all the goods of his master were in his hand. Literally, and every good thing of his master in his hand; meaning that he selected (sc. as presents for the bride) every best thing that belonged to his master—cf. 2 Kings 8:9 (LXX; Vulgate, Murphy, Kalisch), though some regard it as explaining how he, the servant, was able to start upon his journey with such an equipage, viz; because, or for, he had supreme command over his master's household (Calvin, Rosenmüller, 'Speaker's Commentary'). And he arose, and went—if along the direct route, then "through Palestine along the west side of the Jordan and the lakes, into the Buk'ah, and out through the land of Hamath to the Euphrates, and thence—to Mesopotamia,—Aram-Naharaim, i.e. the Aram of the two rivers; Aram meaning the high region, from aram, to be high—an ancient and domestic name for Syria, not altogether unknown to the Greeks; vide Hom; 'Il; 2:783; Hes; 'Theog.,' 304; Strabo, 13.4 (Gesenius). Standing alone it signifies Western Syria (Jdg 3:10; 1 Kings 10:29; 1 Kings 11:25; 1 Kings 15:18), and especially Syria of Damascus (2 Samuel 8:6; Isaiah 7:1, Isaiah 7:8; Amos 1:5); when Mesopotamia is intended it is conjoined with Naharaim, the two rivers being the Tigris and the Euphrates, or Padan, the field or plain, as in Genesis 25:20. The latter is not an Elohistic expression as distinguished from the former, which some ascribe to the Jehovist (Knobel, et al.), but a more exact description of a portion of Mesopotamia, viz; of that where Laban dwelt. Unto the city of Nahor—i.e. Haran, or Charran (Genesis 28:10; vide Genesis 11:31). Nahor must have migrated thither either along with or shortly after Torah.
And he made his camels to kneel down—"a mode of expression taken from actual life. The action is literally kneeling; not stooping, sitting, or lying down on the side like a horse, but kneeling on his knees; and this the camel is taught to do from his youth"—without the city by a well of water. "In the East, where wells are scarce and water indispensable, the existence of a well or fountain determines the site of the village. The people build near it, but prefer to have it outside the city, to avoid the noise, dust, and confusion always occurring at it, especially if the place is on the highway (Ibid.). At the time of the evening, even the time that women go out to draw water. Literally, that women that draw go forth. "It is the work of females in the East to draw water both morning and evening; and they may be seen going in groups to the wells, with their vessels on the hip or on the, shoulder". "About great cities men often carry, water, both on donkeys and on their own backs; but in the country, among the unsophisticated natives, women only go to the well or the fountain; and often, when traveling, have I seen long files of them going and returning with their pitchers "at the time when women go out to draw water".
And he said,—commencing his search for the maiden by prayer, as he closes it with thanksgiving (Genesis 24:26)—a beautiful example of piety and of the fruits of Abraham's care for the souls of his household, Genesis 18:19 (Wordsworth)—O Lord God of my master Abraham, I pray thee, send me good speed this day. Literally, cause to meet (or come before) me, i.e. what I wish, the maiden of whom I am in quest; hence εὐόδεσον ἐναντίον ἐμοῦ, make the way prosperous before me (LXX.); less accurately, occurre obsecro mihi (Vulgate). And show kindness unto my master Abraham. The personal humility and fidelity displayed by this aged servant are only less remarkable than the fervent piety and childlike faith which discover themselves in the method he adopts for finding the bride. Having cast the matter upon God by prayer, as a concern which specially belonged to him, he fixes upon a sign by which God should enable him to detect the bride designed for Isaac. Behold, I stand here by the well of water; literally, Behold me standing (cf. verse 43)—and the daughters of the men of the city come out to draw water (vide on Genesis 18:11, and cf. Genesis 29:9; Exodus 2:16): and let it come to pass that the damsel—הַגַּעַרָ, with the vowels of the Keri; the word used for Abraham's young men (cf. Genesis 14:24; Genesis 18:7; q.v.). In the Pentateuch it occurs twenty-two times, without the feminine termination, meaning a girl (vide Genesis 24:16, Genesis 24:28, Genesis 24:55; Genesis 34:3, Genesis 34:12; Deuteronomy 20:15, &c.); a proof of the antiquity of the Pentateuch, and of this so-called Jehovistic section in particular, since in the latter books the distinction of sex is indicated by the affix ה being appended when a girl is intended ('Speaker's Commentary'); but this happens at least once in the Pentateuch (Deuteronomy 22:19)—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:—the sign fixed upon was the kindly disposition of the maiden, which was to be evinced in a particular way, viz; by her not only acceding with promptitude to, but generously exceeding, his request It is probable that the servant was led to choose this sign not by his own natural tact and prudence, but by that Divine inspiration and guidance of which he had been assured (Genesis 18:7) before setting out on his important mission—let the same be she that thou hast appointed for thy servant Isaac. "The three qualifications in the mind of this venerable domestic for a bride for his master's son are a pleasing exterior, a kindly disposition, And the approval of God" (Murphy). And thereby—ἐν τούτῳ (LXX.), per hoc (Vulgate); but rather, by her, i.e. the damsel—shall I know that thou hast showed kindness unto my master.
And it came to pass (not certainly by accident, but by Divine arrangement), before he had done speaking, that,—his prayer was answered (cf. Isaiah 65:24; Daniel 9:20, Daniel 9:21). From Genesis 24:45 it appears that the servant's prayer was not articulately spoken, but offered "in his heart;" whence the LXX. add ἐν τῇ διανοίᾳ αὐτοῦ—behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother (vide Genesis 22:23), with her pitcher—the cad (cf. κάδος, cadus) was a pail for drawing water, which women were accustomed to carry on their shoulders; it was this sort of vessel Gideon's men employed (Judges 7:20)—upon her shoulder—in exact correspondence with Oriental custom—the Egyptian and the Negro carrying on the head, the Syrian on the shoulder or the hip.
And the damsel was very fair to look upon. Literally, good of countenance, like Sarah (Genesis 12:11) and Rachel (Genesis 29:17; cf. Genesis 26:7 of Rebekah). A virgin. Bethulah, i.e. one separated and secluded from intercourse with men; from batik, to seclude (cf. Deuteronomy 22:23, Deuteronomy 22:28; 2 Samuel 13:2, 2 Samuel 13:18). Neither had any man known her. A repetition for the sake of emphasis, rather than because bethulah sometimes applies to a married woman (Joel 1:8). And she went down to the well,—"nearly all wells in the East are in wadys, and have steps down to the water"—and filled her pitcher, and came up—probably wholly unconscious of the old man's admiration, though by no means unprepared for his request, which immediately followed.
And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher (a request which was at once complied with). And she said, Drink (and with the utmost politeness), my lord (and with cheerful animation): and she hasted, and let down her pitcher upon her hand, and gave him drink. "Rebekah's address to the servant will be given you in the exact idiom by the first gentle Rebekah you ask water from; but I have never found any young lady so generous as this fair daughter of Bethuel". And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking—thus proving that the kindly disposition within her bosom was "not simply the reflex of national customs, but the invisible sun beaming through her mind, and freely bringing forward the blossoms of sterling goodness" (Kalisch).
And she hasted, and emptied her pitcher into the trough (or gutter made of stone, with which wells were usually provided, and which were filled with water when animals required to drink), and ran again unto the well to draw water, and drew for all his camels. "At one point we came upon a large village of nomad Bedouins dwelling in their black tents. For the first time we encountered a shepherd playing on his reeden pipe, and followed by his flock. He was leading them to a fountain, from which a maiden was meanwhile drawing water with a rope, and pouring it into a large stone trough. She was not so beautiful as Rebekah".
And the man wondering at her—gazing with attention on her (LXX; Vulgate, Gesenius, Furst); amazed and astonished at her (Rosenmüller, Delitzsch, Keil, Lange, Calvin)—held his peace, to wit—i.e. that he might know—silence being the customary attitude for the soul in either expecting or receiving a Divine communication (cf. Le Genesis 10:3; Psalms 39:2; Acts 11:18)—whether the Lord had made his journey prosperous or not. This inward rumination obviously took place while the whole scene was being enacted before his eyes—the beautiful young girl filling the water-troughs, and the thirsty camels sucking up the cooling drink. The loveliness of mind and body, both which he desired in Isaac's bride, was manifestly present in Rebekah; but still the questions remained to be determined, Was she one of Abraham's kindred, was she single? and would she follow him to Canaan?—points of moment to the solution of which he now proceeds.
And it came to pass, as the camels had done drinking,—"If it is remembered that camels, though endowed in an almost marvelous degree with the power of enduring thirst, drink, when an opportunity offers, an enormous quantity of water, it will be acknowledged that the trouble to which the maiden cheerfully submitted required more than ordinary, patience" (Kalisch)—that the man took a golden earring of half a shekel weight,—the נֶזֶם, was neither a pendant for the ear (LXX; Vulgate) nor a jewel for the forehead, but a ring for the nose (Genesis 24:47), the side cartilage, and sometimes the central wall, of which was pierced for the purpose of admitting it (cf. Ezekiel 16:11, Ezekiel 16:12). Such rings are still worn by Oriental women, and in particular "the nose-ring is now the usual engagement present among the Bedouins" (Delitzsch). The weight of that presented to Rebekah was one בֶקַע, or half (sc. shekel), from בָקַע, to divide—and two bracelets for her hands of ten shekels weight of gold;—the עָמִיר, from צָמַר, to bind or fasten, meant a circle of gold for the wrist or arm. So favorite an ornament is this of Oriental ladies, that sometimes the whole arm from wrist to elbow is covered with them; some- times two or more are worn one above the other; and not infrequently are they so numerous and heavy as almost to appear burdensome to the fair owners (Kalisch)—and said, Whose daughter art thou! tell me, I pray thee: is there room in thy father's house for us to lodge in? The production of the bridal presents, and the tenor of the old man's inquiries, indicate that already he entertained the belief that he looked upon the object of his search. All dubiety was dispelled by Rebekah's answer. And she said unto him, I am the daughter of Bethuel the son of Milcah,—to show that she was not descended from Nahor's concubine (cf. Genesis 24:15)—which she bare unto Nahor. This appears to have been the stage at which the jewels were presented (Genesis 24:47). She said moreover unto him, We have both straw and provender enough, and room to lodge in. It was now conclusively determined, by her answering all the pre-arranged criteria, that the Lord had heard his prayer and prospered his way, and that the heaven-appointed bride stood before him. And the man bowed down his head, and worshipped the Lord. The first verb expressing reverent inclination of the head, and the second complete prostration of the body, and both combining "to indicate the aged servant's deep thankfulness for the guidance of the Lord." And he said, Blessed be the Lord God of my master Abraham (on the import of בָּרוּךְ vide Genesis 2:1), who hath not left destitute my master of his mercy and his truth:—literally, who hath not taken away his grace (i.e. the free favor which bestows) and ale truth (i.e. the faithfulness which implements promises) from (= from the house of, as in Exodus 8:8, Exodus 8:25, Exodus 8:26; Gesenius) my master (cf. Psalms 57:3; Psalms 115:1; Proverbs 20:28)—I being in the way, the Lord led (or, hath led) me to the house of my master's brethren.
And the damsel—הַגַּעַרָ (vide on Genesis 24:16)—ran (leaving the venerable stranger in the act of devotion), and told them of her mother's house—a true touch of nature. With womanly instinct, discerning the possibility of a love-suit, she imparts the joyful intelligence neither to her brother nor to her father, but to her mother and the other females of the household, who lived separately from the men of the establishment—these things—in particular of the arrival of a messenger from Abraham. Perhaps also the nose-jewel would tell its own tale.
HOMILETICS
A bride for the heir.-2. Eliezer and Rebekah, or the finding of the bride.
I. THE MATRIMONIAL EMBASSY.
1. The departure from Hebron. With promptitude and alacrity, as became a servant executing the instructions of a master—attended by a cavalcade of ten camels and their drivers, as ambassadors of princes are wont to signalize their dignity by ample retinues; and laden with the choicest of his master's goods as presents for the bride, since they who go to woo must not neglect to carry gifts—the venerable steward issued forth upon his mission.
2. The journey northwards. Up the Jordan valley towards "the Eye of the East" would probably be the route followed by Eliezer of Damascus; thence closely skirting the spot where in after years Tadmor in the wilderness arose with its palaces and tern-pies, now magnificent in their ruins, till at length, crossing the Euphrates, he would reach Aram of the Two Rivers.
3. The arrival at Haran. If the time at which the patriarchal envoy reached the city of Nahor, viz; at sunset, when the maidens sally forth to draw, was an indication of the guiding hand of Providence, perhaps the spot at which he halted and partially unloaded his weary camels, viz; at the well, was a testimonial to his own shrewd sagacity, which discerned that for meeting with the virgins of the district, and in particular the females of Nahor's family, no better place could be selected than the city well, which was besides the customary resting-place for travelers.
II. THE PRAYER AT THE WELL.
1. Its reverent humility. Not only does he adore the Divine greatness, but, leaving himself altogether out of account, he bespeaks an interest in the Divine favor entirely as an act of kindness to his master.
2. Its childlike simplicity. He proposes a test by which he may. be able to recognize the bride whom God has selected for his master's son. In doing so he practically casts the matter over upon God, asking him in the fashion indicated to point out the object of his search, thus exemplifying the very spirit of the Christian rule, "In everything by prayer and supplication let your requests be made known unto God."
3. Its immediate answer. "Before he had done speaking, Rebekah came out" to the well, and acted precisely as he had desired that the bride should do. It was a striking illustration of the promise, "Whiles they are yet speaking I will hear."
III. THE MEETING WITH REBEKAH.
1. A description of her person. As to parentage, the daughter of Bethuel; in respect of condition, of virgin purity; with regard to appearance, very fair to look upon; concerning education, trained to domestic duties.
2. An account of her kindness. Coming up from the well, she graciously complies with the servant's request to be allowed to take a draught from her pitcher. Then with winning sweetness she promptly offers to fill the stone troughs for his wearied animals. And finally, when asked her name, she with ingenuous frankness tells it, adding, in reply to a request for lodging, that in Bethuel's house there was not only room for himself and camels, but sumptuous hospitality for both. Such spontaneous acts of kindness to an unknown and aged stranger bespoke a tender and susceptible heart within the breast of the fair Rebekah.
3. The impression which she made on, Eliezer.
(1) Her appearance arrested him and made him run to meet her (Genesis 24:17) with his pre-arranged request. Clearly this old man had a singular discernment of character as well as a quick eye for beauty.
(2) Her kindness touched him, and made him silent in wonder (Genesis 24:21), struck dumb with amazement at her minute fulfillment of every one of his stipulated conditions.
(3) Her invitation overpowered him, causing him to bow his head and worship (Genesis 24:26), acknowledging God's goodness in so quickly leading him to the house of his master's brethren, and so unmistakably pointing out the bride.
Learn—
1. The fidelity and devotion to the interests of masters and mistresses which should be evinced by servants.
2. The spirit of prayer and supplication which Christians should display in all the perplexing and difficult paths of life.
3. The kind of brides which young men should select, viz; maidens distinguished by Rebekah's amiable and obliging disposition, even should they not be gifted with Rebekah's grace of form.
HOMILIES BY F. HASTINGS
Eliezer, or a wife-seeker.
"And the man wondering at her held his peace, to wit whether the Lord had made his way prosperous or not." "The man" spoken of was probably the Eliezer of Damascus mentioned in Genesis 15:2. He had been selected by Abraham to be his heir, but of course when Isaac was born he could not hold that position. He became honored and trusted as "the eldest servant of (Abraham's) house, who ruled over all that be had" (Genesis 24:2). To him was committed the delicate business recorded in this chapter; and the way in which it was executed was just that which would be expected from one who had so won the confidence of Abraham as to be selected as heir. We cannot but admire the thoughtfulness of Abraham for his son. He sought to prevent Isaac from being brought under the polluting influence of the Canaanitish people in the midst of whom he dwelt. He also desired to prevent Isaac from going back to the country from which he had himself been Divinely led. Hence he sends his steward to select from among his kindred one who shall be a suitable life-companion for his son. He takes an oath of his steward that he will in no wise permit a wife to be taken from among the Canaanites, or lead Isaac to Mesopotamia again. The mission of Eliezer was indeed difficult and delicate. We must not think of it according to the customs of our land. In Oriental nations to this day it is the practice to employ a third person to negotiate a marriage between those who seem by report to be suitable for such relationship. Eliezer undertook the affair with every desire to gratify his master, and to serve well even the one who had supplanted him in heirship. We cannot too highly praise "the man" for his unselfishness, or too warmly admire the devoutness which characterized his whole conduct.
I. HE SEEKS BY PRAYER SUCCESS FROM GOD. The prayer recorded here was probably not the first offered with respect to the subject. His mission was not only delicate, but rather indefinite. He is sent to the relations of his master to choose from among them a wife for Isaac. He knows that much of the satisfaction of Abraham and welfare of Isaac will depend on his right performance of the duty. He feels the responsibility resting upon him, and makes every needful preparation for discharging it. He starts on the camels prepared, and carries with him presents suitable. After a long journey he arrives at a city in Mesopotamia where dwelt Nahor, his master's brother. It is eventide when he reaches the well outside the city. The graceful daughters of the city, with pitchers poised on their shoulders, are just coming forth to draw water for their households. The camels turn their long necks and weary eyes in the direction of the approaching maidens. They know that on their arrival the dry troughs, which only tantalized thirst, will be filled. The shade from the palms avails not now to break the fierce rays of the sun setting so rapidly in the west. Long shadows are over the landscape. Eliezer stands with the golden light about him. He feels that this may be the moment of great import. Clasping firmly his hands, and lifting fervently his face heavenward, he breathes the beautiful prayer, "O Lord God of my master Abraham, I pray thee, send me good speed this day, and show kindness unto my master Abraham." It was—
1. Brief prayer, because there was not time to say much more, but it was most appropriate. He asked for what he felt he needed. He did not use prayer as a mere mystical method of pleasing God, but as the expression of a felt need. This is true prayer. God does not want fine words, long sentences, and wearying repetitions. None are heard for their much speaking. That is a heathenish notion. God is not glorified by the length of time we remain on our knees, or the number of things we can crowd into a certain time. The longest prayers are often the most unmeaning. This is true of prayers in the home and in the Church. Brief, earnest, sincere prayer is that which wings its way to heaven. When Peter was sinking in the waters his cry was brief and pointed enough: "Lord, save; I perish."
2. Eliezer did not hesitate to ask God's guidance in respect to a subject which many would have accounted as quite within the scope of their own judgment to decide. Many also would have thought it beneath the notice of God. Many would have made their way direct into the city to Nahor's house to choose for themselves. And many would have left the matter to be decided by chance; but Eliezer seeks guidance from God. Only those who are ignorant of the value of trifles, of their relative power, or who are ignorant of the fact that there are no trifles but which may become all-important circumstances, would think of such an affair as that Eliezer had in hand, as beneath God's notice. If not beneath God's notice, it may be the subject of prayer. Many who contemplate forming relationships might with the greatest advantage imitate the example of Eliezer in this case, and seek direction from God. Were this the practice there would be fewer unhappy marriages. Eliezer, in carrying out his master's wish, seeks success from God.
II. NOTICE HOW GOD OVERTAKES OUR PRAYERS. At the most opportune time the steward prays. He committed his way unto the Lord at the juncture when he felt he needed the guidance. God honors the man's trust. "It came to pass that before he had done speaking Rebekah came out." She was the very one whom God had appointed. She knew not that she was moving to fulfill the intention of God. In her acts and in her words she was doing that which was in harmony with the sign the man had asked. Courteously, on being asked for a draught from her vessel, she had offered even to draw for the camels also. In the first one addressed Eliezer had the answer to his prayer. Cf. Isa 60:1-22 :54: "Before ye call I will answer," &c.; and Daniel 9:23 : "At the beginning of thy supplication the commandment came forth." We lose much of the comfort of prayer because, after having put up a petition, we either forget to look for the answer, or because we have but a semi- belief in the power of prayer. If prayer be a reality to us, it is no less so in God's sight. Some put up prayers in the spirit which seems to say, "Now I will see whether God will answer that." God is not to be subject to mere testings. Christ showed that, when on earth he refused to gratify the curiosity or submit to the testings the Pharisees prepared for him. Where God is perfectly trusted the answer will, in some way or other, overtake, or even anticipate, the prayer.
III. SEE HOW THE RAPIDITY OF THE ANSWER STAGGERS BELIEF. "He, wondering at her, held his peace," waiting to know whether the "Lord had made his journey prosperous or not." God had not only answered speedily, but in the manner desired. Sometimes he sends the answer, but in away so different from that we expected, that we discern not the fact that we have an answer. But what heavenly telegraphy is here! No sooner the petition sent than the answer is given. The very correspondence between the sign desired and its rapid fulfillment only sets Eliezer speculating as to whether it may not have been simply a very remarkable coincidence rather than a Divine response. Meanwhile he acts as though he believed. He offers to Rebekah the gifts which indicated already his business. He offers such as shall become the character of his master, who was princely in his possessions as well as position. He offers and waifs. The man "held his peace." He knows that if God has answered in part be will also answer fully. God's dealings should always induce awe and patient waiting. He will often surprise us with the blessings of goodness. In our lives we have probably known like surprisingly-rapid answers to prayer. We have even disbelieved in the answer. What if God had withdrawn the help or blessing given because received in such unbelief! There are times when we, like Eliezer, and like the Israelites on the shores of the Red Sea, have to be still and know that the Lord is God. Then God's action staggers belief.
IV. SEE HOW GRACIOUSLY GOD CONFIRMS HIS SERVANT'S WONDERING HOPE. Eliezer inquires of the maiden whether there is room in her father's house for him to lodge. After the manner of the Orientals, she readily replies, "We have both straw and provender enough, and room to lodge in." He follows Rebekah. Laban acts as host in place of his father Bethuel. He welcomes Eliezer heartily. "Come in, thou blessed of the Lord," &c. Eliezer enters and attends to the Wants of his men and camels, but will not attend to his own until he has unburdened his mind. He tells of his errand, of the meeting with Rebekah at the well, of his praying, of the speedy answer, and of the sign fulfilled. Laban and Bethuel are surprised, and see in it God's hand. They say, "The thing proceedeth from the Lord; we cannot speak unto thee good or ill." Then the man "bowed his head and worshipped." Rebekah consented to accompany him and become the wife of Isaac, his master's son. Everything fell out better than the steward could have expected; he could only see in it God's hand, God's mercy in guiding him and in confirming his hope.
1. God is as willing to answer us as to answer Eliezer of Damascus.
2. Prayer can overcome difficulties that seem insurmountable. When the cup of sorrow is not removed the strength is given to bear it, and so prayer is answered. If the way we expected does not open up in answer to our supplication, another and better is sure to be made plain. Prayer also "makes the darkened cloud withdraw."
3. When in the other world we look at our past life, we shall all see that God had answered all prayers that it would have been for our good to have answered, and that in others the withholdment has been kindliest response. There we shall "bow our heads and worship." him who made our earthly journey prosperous, and who had brought us to the "city which hath foundations." Whatever, then, our anxiety, trial, perplexity, let us lay all before God. If we are earnestly trying for the salvation of members of our own family, or for the advancement of God's kingdom, let us by prayer and supplication make our requests known to God, and he will send us an answer of peace, even as he did to Eliezer.—H.