CRITICAL NOTES.—
Genesis 24:50. The thing proceedeth from the Lord: we cannot speak unto the bad or good.] Heb. “The word cometh forth from Jehovah; we are not able to speak unto thee bad or good.” That is, we cannot say anything at all against the measure. (Genesis 31:24.)
Genesis 24:59. Her nurse.] The name of this nurse was Deborah. (Genesis 35:8.)
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 24:50-60
THE SUCCESS OF THE MARRIAGE TREATY
I. Due to the manifest interposition of Providence. The impression made upon the mind of the father and brother of Rebekah was, that the hand of God was clearly evident in this matter. They felt as if they could not interfere. They could not utter a word by way of expressing an independent opinion or wish. “The thing proceedeth from the Lord: we cannot speak unto thee bad or good” (Genesis 24:50.)
II. Acknowledged by suitable acts of devotion. We find we are dealing all along with a history which is continually looking towards God. The actors in it are ready to refer all success to God, and to acknowledge every benefit with pious gratitude.
1. By acts of worship. Abraham’s servant “worshipped the Lord, bowing himself to the earth” (Genesis 24:52.) This is the supreme act of religion—prostration before that Being who is holier, greater, and higher than we are. The sense of the Divine goodness in favouring his mission was uppermost in the mind of this man. But it is the assurance of that Goodness which is the confidence and comfort of devotion. Without the conviction of His goodness, His greatness would overpower us and make us afraid.
2. By faith and ready obedience. The brother and mother of the damsel naturally plead for a few day’s delay (Genesis 24:55.) But the servant is so convinced that the hand of God is in this matter that he urges haste. If this was the bride selected by Providence, surely there was no need for any further delay. When the matter is mentioned to Rebekah, she makes up her mind in a moment, and declares her willingness at once to go with the servant (Genesis 24:58.) Her obedience is instant and cheerful. A clear message from heaven leads to sudden changes in conduct. Such was the case with St. Paul. “Immediately I conferred not with flesh and blood” (Galatians 1:16.)
3. By human benedictions. God had already blessed, and now man must bless (Genesis 24:60.) It is the dignity and privilege of man that he can both act and think after God. Thus there is human forgiveness as well a Divine. The brightest discoveries of the human intellect are but the thoughts that have dwelt from eternity in the mind of God at length revealed to man. These benedictions were given in faith. There was faith in a great future for the family of God (Genesis 24:60.) There would be a witness for God throughout human history—a final victory for his people. “Let thy seed possess the gate of those which hate them.”
III. Followed by a grateful sense of relief. The servant can now eat and drink, for his duty is discharged and God has now shown him that his mission is a success (Genesis 24:54.) There is repose and satisfaction when we are conscious of duty faithfully done; but while the duty is impending, the thought of it swallows up all else—every idea of personal comfort or safety. It is the mark of a pious mind when we esteem the commandments of God more than our necessary food.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 24:50. The affect of the appeal which, with such unadorned simplicity, Abraham’s servant addressed to the family whose acquaintance he had so strangely made, is not merely an instance of the primitive and confiding hospitality of these times, but a proof of the same Divine interposition in which this whole procedure originated being continued down to its close. The Divine Spirit is very unequivocally at work, giving efficacy to the Divine message, moving and inclining the hearts of those to whom it comes, and making them willing in the day of the Lord’s power. The brother and father—the latter in all probability being now, in his old age, represented to a large extent by his son, who in the whole of this affair seems to act for him as the head of the house,—the relatives, in short, of the woman thus strangely courted as the bride of a Prince Royal, whose person and whose kingly heritage are alike unknown,—cannot withstand the evidence of a Divine warrant, which the whole transaction bears. They frankly own their conviction. It is the Lord; what can we say or do?—(Candlish).
God’s will, when clearly made known.
1. Puts an end to all doubt. There is no longer room for any question. We walk in the light.
2. Determines our duty, which is unquestioning obedience.
3. It should be accepted with resignation. Even when something which is grievous for the present is imposed upon us, it is enough to know that such is God’s will.
This simple belief in the presence and energy of a living God working in human affairs was the soul of the Patriarchal religion.
Here they acknowledge,
1. Jehovah’s authority in managing the affairs of men.
2. That the actual progress of this matter was brought about by Him. Though they lived in corrupt times and places, yet they acknowledge God in the ways of His providence. So God did preserve some discoveries of Himself outside His Church.
3. That no opposition should be offered to this providence. “We shall not be able to gainsay, evil or good” (so the Heb.) In which passage they acknowledge such clear discovery of God’s will in this matter, that they take it as irresistible. Therefore the meaning of this expression is well paraphrased by the lxx., “we cannot gainsay thee anything in this matter, either in pretence of evil or good, to urge anything against God’s mind which seemeth to be so dear to us that we are included in it.”—(Hughes).
Genesis 24:51. So plain an interposition of Providence admits of no refusal on the part of those who revere the Lord. Bethuel now appears as a concurring party. Laban, as the full brother of Rebekah, has a voice in the disposal of her hand; but the father only has the power to ratify the contract.—(Murphy.)
The whole conduct of this affair is calculated to surprise an European reader. A servant is sent on a distant journey, with full powers to select a wife, and conclude a marriage for his master’s son. The servant addresses himself to the lady’s father and brother, and they agree to his proposals without consulting Rebekah. The agent makes valuable presents to the lady and her relations, and carries her away, and Isaac and Rebekah meet as man and wife without having ever seen each other before; but all this is most precisely analagous to uses which still prevail in the East, with some small diversity in different nations. We will state the process of a marriage of a young couple in Persia, which seems, on the whole, to present a very close parallel to this patriarchal procedure. When a young man becomes marriageable, his parents begin to look about among their kindred and acquaintance for a suitable partner for him, frequently assisting their inquiries or leaving the matter entirely to a confidential servant—generally the young man’s old nurse—who goes about from house to house, and having found a suitable object, endeavours to create a mutual prepossession, by speaking to each of the other. Very often, however, the whole matter is concluded without any reference to the parties most immediately interested. When the parents have found a suitable female, they proceed to the house of her father, and make their overtures to him; and if they are acceptable, he denotes his acquiescence by ordering sweetmeats to be brought. A few days after, another meeting is held at the same place, and then it is finally settled what the parents of the young man are to give in his behalf to the bride.—(Bush.)
Genesis 24:52. With this simple, but interesting account, the whole family is overcome; one sentiment bows every mind. Rebekah says nothing; but her heart is full. It is an affair in which little or nothing is left for creatures to decide. Such was the happy result of this truly religious courtship; and the good man, who saw God in all things, still keeps up his character. Hearing their words, he bowed himself to the earth, and worshipped God! How sweet would all our temporal concerns be rendered if they were thus intermixed with godliness!—(Fuller.)
This act of worship implies—
1. Faith. He was convinced that there was a living God working throughout all this affair, and that events were so shaped as clearly to indicate what the will of the Lord was.
2. Gratitude. He felt that he had received favour from the Lord for himself and for his master. It is the good God that we worship, and gratitude should be the uppermost feeling in our mind towards Him.
3. Reverence. He bowed himself to the earth as worshipping the Highest. It is this feeling of reverence for the one great God which ennobles such histories as these recorded in the Bible.
Genesis 24:53. The main things being settled, he, according to the customs of those times, “presents the bride elect with jewels of silver, jewels of gold, and raiment” suited to the occasion; and further to conciliate the esteem of the family “he gave also to her brother and to her mother precious things.” Presents when given from sincere affection are very proper, and productive of good effects. It is by a mutual interchange of kind offices that love is often kindled, and always kept alive. Our Saviour accepted the presents which were offered Him, not only of food, but raiment, and even the anointing of His feet. Where love exists it is natural and grateful to express it in acts of kindness.—(Fuller.)
She is treated as the great King, the Church’s Bridegroom, treats everyone whom He espouses to Himself;—as He will treat thee, whoever thou art, to whom the message of His mercy comes. He invites thee, by His ambassadors pleading with thee,—by His providence waiting for thee,—by His word dwelling in thee,—by His Spirit striving with thee,—He invites thee to become His. From the very first He enforces His invitation by substantial tokens of His earnestness in seeking thee. Thou hast ample proof given to thee of His love in the cross He bore for thee, in the Gospel He sends to thee, in the blessed peace, and free pardon, and full renewal He holds out to thee. Even the opening of His treaty of espousals with thee is not without many a sweet and precious gift of grace, such as may well suffice to give thee confidence in closing with His overtures, and casting thyself into His arms. For whatever ministry or immediate embassy he may employ, He is nearer to thee by far than was the suitor for Rebekah’s love to the damsel whom by proxy he wooed. He who wooes thee knows thee by name. He is not going in search of the objects of His regard at a venture. Nor does He send His messengers to grope in the dark. This, so far as they themselves are concerned, may be the condition of their embassy. But “the Lord knoweth them that are His.” And to thee, O meek and contrite soul! to thee He comes,—through human instrumentality perhaps, but with unerring wisdom and kindness,—demanding thee as His own. The instant thou consentest to be His, He causes all the treasures of His wisdom and knowledge,—all the riches of His grace and glory,—to be opened up to thee. Of all that is His there is nothing that He will withold, or refuse to share with thee.—(Candlish.)
Genesis 24:54-55. When our duty is done, we can best enjoy ease and refreshment.
Very natural is the remonstrance which the brother, and especially the mother of the bride, addressed to the impatient servant of Abraham. And whether they asked for a respite of ten days, or, as some say, of ten months, or even years, before the mother bids her daughter her last adieu—it is a touch of genuine tenderness such as we would not willingly lose in this narrative. For it is a narrative which proves its own truth by its being so thoroughly, and all throughout, true to nature.—(Candlish.)
Genesis 24:56-58. Nor is it a trifling evidence of the chosen virgin’s faith, that she is enabled to withstand the pleading for delay which has nothing but instinctive fondness to support it, in deference to the solemn appeal of one so unequivocally under the direction of heaven as the messenger to whom her friends have already consented to surrender her. She has taken the decisive step when, in the dark as some might think, she has resolved to peril all upon the truth of the singular embassy that has come to seek her. And now, when it is left to herself to say how soon the step shall become irrevocable, her reply is prompt. She balances the fond reluctance of her family to part with her—a reluctance which, however grateful to her feelings, has no force at all as an argument addressed to her faith—against the clear appeal which the holy man who has called her makes to the God whose very favour urges him to haste. And she cannot hesitate for a moment. Having made up her mind to a very painful sacrifice and a very serious risk, she feels that to doubt or to deliberate any longer would be to be lost. “Now,” with her, is the accepted time; “now is the day of salvation.” What is to be done had best be done quickly. Let there be no halting between two opinions; no hesitancy—no yielding to the impulse that would gain time and prompt dangerous delay. Having put her hand to the plough, she will not draw back. She hears a voice powerfully speaking to her, and saying, “Go forward.”—(Candlish.)
The Church promptly obeys the call of her Lord, and listens to no other voice. She is persuaded that in Him alone all her joy and prosperity are to be found.
This does not seem to be a question as to Rebekah’s consent to the marriage. The contract was lawfully concluded by the parent. It was understood to be right and proper. Besides, it could easily be seen that in this case Rebekah’s heart had been won by the proposal. She acted plainly from a high principle of faith in the proposal as directed so manifestly by God. “A prudent wife is from the Lord.” (Proverbs 19:14.)—(Jacobus.)
Genesis 24:59. How beautiful! The old maid-servant of the house, who had cared for her and brought her up, must go with her. This is a custom still to be found in that land. The nurse’s name was Deborah. (Ch. Genesis 35:8.) She died before her mistress, and in the service of the family. The one who, even more than the mother, knew all about her and could best do for her, and meet her wants, she was to her a choice memorial of home.—(Jacobus.)
It was a beautiful characteristic of ancient manners thus to care for faithful servants in their old age. This is one of those lessons of kindness which the Gospel should only the more impress upon us.
How often have scenes like this led my mind to the patriarchal age! The daughter is about, for the first time, to leave the paternal roof; the servants are all in confusion; each refers to things long gone by—each wishes to do something to attract the attention of his young mistress. One says, “Ah! do not forget him who nursed you when an infant;” another, “How often did I bring you the beautiful lotus from the distant tank.” “Did I not always conceal your faults?” The mother comes to take leave; she weeps, and tenderly embraces her, saying, “My daughter, I shall see you no more: forget not your mother.” The brother enfolds his sister in his arms, and promises soon to come and see her. The father is absorbed in thought, and is only aroused by the sobs of the party. He then affectionately embraces his daughter, and tells her not to fear. The female domestics must each smell of the poor girl, and the men touch her feet. As Rebekah had her nurse to accompany her, so at this day the aya (the nurse), who has from infancy brought up the bride, goes with her to the new scene. She is her adviser, her assistant, and friend; and to her she will tell all her hopes and all her fears.—(Roberts.)
Genesis 24:60. Thus the history of Abraham is repeated in Rebekah. Like him, she went forth in faith; and the family invoke upon her the blessings promised to him (Genesis 23:17).
From the numerous instances which are recorded in the Scriptures of those who were aged or holy giving their blessing, may be seen the importance which was attached to such benedictions. Has a son or daughter to leave a father, an aged friend, or a priest, a blessing is always given. To be the mother of a numerous progeny is considered a great honour. Hence parents often say to their daughters, “Be thou the mother of thousands.” Beggars also, when relieved, say to the mistress of the house, “Ah, madam, millions will come from you!”—(Roberts.)