CRITICAL NOTES.—
Genesis 24:10. Mesopotamia.] The Heb. term is Aram (or Syria) of the two rivers—the name for the district lying between the Euphrates and the Tigris. The Gr. name, Mesopotamia, has the same meaning, midst of the rivers. City of Nahor.] Haran, (Charran), see ch. Genesis 11:31.
Genesis 24:11. At the time of the evening, even the time that women go out to draw water.] The women in the East still draw water from the wells at evening, and use the occasion for holding conversations and exchanging news, as the men were accustomed to do at the gate. This duty devolves upon the females without distinction of rank.
Genesis 24:12. Send me good speed this day.] Heb. “Bring it to pass, or cause it to happen,” i.e., the object of the journey. The same word is used in ch. Genesis 27:20: “Because the Lord thy God brought it to me,” i.e., made it to happen.
Genesis 24:13. The well of water.] Or fountain of water. The two words are often used interchangeably. The Heb. word for well or fountain is ayin, the primary signification of which is “eye.” The eye is the source from which the tears flow, and therefore the same term is applied to an opening in the earth from which waters gush forth.
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 24:10-14
THE EMBASSY OF ABRAHAM’S SERVANT
I. He uses all possible human means of success. He took ten camels with him for the purpose of carrying sufficient provisions for the journey and presents for the bride. He felt bound to put in an appearance worthy of the rank of his master. A sufficient number of camels would be necessary for bringing home the bride and her suite. The means to be used must in themselves have a natural fitness for gaining the desired end. Even under the guidance of the highest religious faith, and the most comfortable assurance of God’s favour, we must rightly use our human reason and sense of the fitness of things. There are certain facts of social life which we must acknowledge, and act accordingly. It is presumption to trust that to Providence which we can determine and arrange ourselves. True faith is a living and energetic thing, and diligent in the use of means. Faith and duty are one in essence, and they cannot be really separated.
II. He expects Divine Help. He did not entirely trust to human means, but looked to God for help and success. Human prudence, of itself, would have suggested a most natural course to him. When he had reached the end of his journey he could have enquired after his master’s kinsmen, concerning whom tidings had been received before he left home. He could have made his way to the dwellings of Nahor’s children, and introduce himself as the representative of Nahor’s brother. He could then, with some propriety, demand the daughter as a wife for Abraham’s son. He had a strong case—sufficient ground for making such a demand. According to the ordinary ways of the world, this design was proper and likely to succeed. This would be held to be a princely style of matrimonial negociation. But we are here studying a history which is overshadowed by the spiritual world—a history, not of nations as such, but rather a history of the kingdom of God. The choice appeared to be left to the servant, but in reality it was God’s choice. This man evidently expected Divine help. Consider,
1. His prayer to God for success (Genesis 24:12.) In a large portion of a lifetime spent with his master he had seen evident signs of a Divine Providence ordering the steps of a good man in a most remarkable manner. He had learned that it was true wisdom to rely upon the God of his master Abraham. His mode of conducting this treaty is truly primitive, but at the same time pervaded by a spirit of genuine piety. Now that he is near the end of his proposed journey, and confident that he had done everything in his power for its success, he pauses to know the will of God and to invoke his aid. Before entering upon so great a work he must needs collect his thoughts for prayer. This incident throws light upon his character as a religious man. He knew that whatever the wisdom of man might design, success must come from God.
2. Prayer for special Divine guidance. He appeared to lay down the method in which Providence should bring about the desired end (Genesis 24:13-14.) He prayed that the woman, of whom he was to make choice, might appear at the well. We are not to imitate him in every exact particular of this conduct, for Christ condemned the use of signs. The time, place, and manner, should be left to the will of God. To depend upon signs seems like an appeal to chance. But this man did it in faith. His suggestion was not unreasonable in itself. It was most natural and likely that what he expected should come to pass. When he presented himself at the well where the women of the neighbourhood were wont to assemble he would have an opportunity of observing the behaviour of the damsels, and of forming a judgment upon their kindness and goodwill. Therefore he prays that God would bless the design which he had thus formed in his own mind. The principle is sound that when we have formed our plans with due care we may ask God to bless and encourage us. The providence of God often fits in to the providence of man. But we should be very careful in seeking signs.
(1) Our plan should be formed upon the lines of duty.
(2) Should be prompted by a spirit of faith and love. We should be ready to leave all to the choice of a kind and loving Father.
(3) Should not take the form of a challenge, as if we should cease to trust in God were He to act in a different way from what we expected. However confident we may be in our own wisdom and integrity, we should be still meek and trustful, not as claiming from God, but rather as seeking for His pure favour. This servant forms his plan in the spirit of piety, and, as it were, spreads it out before the Lord. There are also occasions in the life of a believer when faith, as by a kind of Divine instinct, possesses the gift of prophecy.
3. Prayer for what was good in itself.
(1) He looks for the best qualities in the bride. She was to be amiable, modest, kind—all qualities of the heart, and without which all other endowments were vain.
(2) He desires the Divine confirmation of his choice,—“She that Thou hast appointed.” (Genesis 24:14.) The approbation of God was the chief thing. He went as far as he could in making the choice, leaving all the rest to God. We are not guilty of presumption when we pray for what is good in itself, and are ready to leave the whole matter ultimately to the will of God.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 24:10. This delicate mission was delegated to a servant or slave, because Isaac, according to the notions of those days, was too inexperienced to go himself. A touching confidence subsisted between master and servant. And in this we learn in what true liberty consists: this man was a servant,—a slave if you will,—and yet he enjoyed far greater liberty than our modern servants, who are free to go where they please; his freedom consisted in that glorious principle of obedience through love, which makes a man free at once, and which we have so grievously forgotten.—(Robertson.)
He did not trouble his aged master in things of inferior moment, but having all his affairs entrusted to him, adjusts those matters himself. Taking with him ten camels, and of course a number of attendants, partly for accommodation, and partly, we may suppose, to give a just idea of his master’s substance, he set off for Mesopotamia, to the city of Nahor.—(Fuller.)
When we are thoughtful, energetic, and faithful in doing our own part, then we have the best reason for trusting in Providence.
The large treasure thus borne to the land of the bride, this splendid outfit, considered together with the evident piety of the servant, would all produce the impression that Abraham was greatly blessed by God.
Had the servant gone alone, without any evidences of his master’s wealth, it is clear that he could not reasonably have expected to obtain the same credence for his assertions on the subject. The measure, therefore, was in every view politic and wise, although we cannot question that both Abraham and his servant, as habitually pious men, placed more dependence on a secret Divine interposition than upon any devices, however well chosen, of their own.—(Bush.)
Genesis 24:11. The camels were made to kneel down for repose. “A good man is merciful to his beast.” (Proverbs 12:10.)
The evening was the cool part of the day. The simple maidens of primitive days attended personally to domestic affairs. The experienced steward might therefore naturally expect to see the high-born damsels of the land at the public well, which had probably given rise to the neighbouring town.—(Murphy.)
The women contrive to draw an enjoyment even out of this irksome duty, as it affords the best opportunity they have of meeting and talking together, and of displaying their finery to each other. They by no means appear to the worst advantage as to dress at the wells; and this circumstance shows that Abraham’s servant might, there, without any incongruity, invest Rebekah with the ornaments he had brought. To a traveller in the East; the best opportunities of making his observations on the females will occur in the evening at the wells. Eliezar was aware of this, and regarded the opportunity as favourable for his purpose.—(Bush.)
Genesis 24:12. Prayer—needful at all times, and in the smallest things of life—was specially needed in this instance.
1. The object of this embassy was of extraordinary importance. A wife had to be found for the heir of promise—a mother for the kingdom of God.
2. This was a special concern of God. The Covenant God was about to found a great nation to preserve the knowledge of Himself in the world, and to be the means of salvation. Messiah was to come of these, according to the flesh. God’s own glory was specially concerned in this marriage.
“Lord, God of my master, Abraham.” The piety of the servant speaks well for the godly example set by the master.
The goodness and faithfulness of God to other saints of His should encourage us. In living the life of faith we are not solitary, but belong to a numerous company in all ages who trusted in God. They form a “great cloud”—those witnesses of His grace.
The prayer is remarkable for—
1. The faith in which it is offered. He speaks all along under a full persuasion that the providence of God extended to the minutest events, and that there was no presumption in appealing to Him on the present occasion. His words are full of confidence that God would direct him in a matter of so much importance to His Church in all future ages.
2. The correct views of the character of Jehovah which he expresses. He addresses Him as the Covenant God of Abraham, who had given him exceeding great and precious promises. In approaching Him in this character, he would occupy the best possible ground for urging his request, as any promise made to Abraham would furnish a plea which could scarcely fail to be effectual.—(Bush.)
By approaching Him as a God in covenant, he would find matter for faith to lay hold upon; every promise to Abraham would thus furnish a plea, and turn to a good account. Surely this may direct us in our approaches to a throne of grace, to make mention of a greater than Abraham, with whom also God is in covenant, and for whose sake the greatest of all blessings may be expected. The God and Father of our Lord Jesus Christ is to us what the God of Abraham was to Eliezer; and in the name of our Redeemer we may pray and hope for everything that is great and good.—(Fuller.)
Genesis 24:13-14. This entreaty for a sign is not presumption, for—
1. The expedient he uses was rational. The circumstances he looked for were likely in themselves.
2. He leaves all issues to God, and looks to Him alone for success.
3. He does not stand upon conditions of his own with God. He does not suspend his own conduct upon the granting of what he desires. He rather humbly seeks the countenance and co-operation of God.
When we have done our best in rightly using our discretion and human wisdom, we may with all the more confidence look to God for direction and success.
He now proposes a sign by which he shall receive the Divine intimation of the person intended for Isaac’s bride. He will use the means. He will do his best as to a choice, but he will submit the decision to God. He must have the Divine confirmation of his choice, else he dares not proceed. The whole matter is of utmost importance, to choose a wife for the son of promise, and God will surely give direction at his humble request.
1. He was to go so far as he could in making the choice.
2. She must be such an one as will respond cordially to his application for water. She would then have the marks of a good temper, besides the personal attractions which he could only judge at first sight. Form and feature and healthful aspect, and charms for the eye of which a stranger could judge, were to be seconded by a prompt and hearty response to the request of a stranger for water. How a little act of kindness will display the disposition! The politeness and culture which will give water to the stranger will speak volumes in regard to the character. How indispensable in a good wife is a good disposition, beyond any mere outward charms. How requisite, above all, is the approbation of God in so momentous a choice.—(Jacobus.)
“She that thou hast appointed.” The will and design of God is the ultimate aim of prayer.