And the servant took ten camels of the camels of his master, and departed; for all the goods of his master [were] in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.
10 28. Rebekah at the Well
10. ten camels ] The largeness of this retinue is intended (1) to impress strangers with the reality and value of the proposed connexion by marriage: (2) to provide for the adequate means of conveying the bride and her attendant hand-maidens, cf. Gen 24:61.
having all hand ] R.V. marg. for all the goods of his master were in his hand. See Gen 25:5. A slightly different turn is given to the sentence by the versions, LXX , Lat. ex omnibus bonis ejus portans secum.
The servant carried with him gifts for the bride and for her family on behalf of the bridegroom: see Gen 24:22 ; Gen 24:53.
Mesopotamia ] Aram-naharaim, that is, Aram of the two rivers. This is the region watered by the Upper Euphrates which appears in the Tel-el-Amarna tablets with the name Naharina, or “the river land.” The termination -aim denotes the dual number; and hence the proposed rendering “Aram of the two rivers.” If so, the two rivers are the Euphrates and its confluent the Habor; not the Tigris and the Euphrates. Another explanation supposes that the two sides of the river Euphrates are implied by the dual. But it is doubtful whether the sound of the dual termination is anything more than an accident: compare other proper names with the same termination, e.g. Ephraim, Mahanaim, Jerusalaim; and see note on Mizraim (= Egypt) in Gen 10:6.
The name “Mesopotamia” is derived from a later time, and is really applicable to a somewhat different region. For other mention of Mesopotamia, cf. Deu 23:4; Jdg 3:8 ; 1Ch 19:6. Instead of Aram-naharaim, P writes Paddan-aram. Cf. Gen 25:20; Gen 28:2.
the city of Nahor ] The city where Nahor dwelt after Abraham’s departure. The name, not mentioned here, appears as Haran in Gen 27:43, Gen 28:10, Gen 29:4: cf. Gen 11:31, Act 7:2.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 24:10-14
And the servant . . . departed.
The embassy of Abrahams servant
I. HE USES ALL POSSIBLE HUMAN MEANS OF SUCCESS.
II. HE EXPECTS DIVINE HELP.
1. His prayer to God for success (Gen 24:12).
2. Prayer for special Divine guidance (Gen 24:13-14).
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. (T. H. Leale.)
The mission of Abrahams servant
I. THE MISSION.
1. This delicate mission was delegated to a servant, because Isaac was too inexperienced to go himself; but the choice was left to God.
2. Observe the touching confidence between master and servant.
3. The servant was enjoined by oath. Allowable in Judaism; but Christ says, Swear not at all. The word of a Christian is to be so true that no oath could add to its security.
II. THE DISCHARGE OF THE MISSION.
1. The servants expectation of Divine help.
2. The principle on which the selection was made. The qualities required were amiability, sincerity, modesty.
III. REBEKAHS ARRIVAL.
1. She found Isaac engaged in prayer and meditation; two things from which we have sadly fallen.
2. As soon as Rebekah knew her husband was coming, she veiled herself. And this, brethren, is what we so much want; I know it to be the bane of domestic life, the want of modesty and delicacy; without Rebekahs veil affection becomes alienated, and often turns to hatred; love, to be constant, must be kept pure. (F. W. Robertson, M. A.)
Eliezers mission, journey, and suit
I. ELIEZERS MISSION.
1. Representative.
2. Delicate.
3. Important.
4. Successful.
II. ELIEZERS JOURNEY.
1. His company consisted of the men who went with him, and the ten camels laden with presents, &c. The ten camels were intended, doubtless, not only to express the circumstances and wealth of his master, but also to convey the bride and her personal possessions to her husband. The men needful to look after the camels, and also to protect Eliezer and the presents.
2. His destination. Many days journey across a wilderness inhabited by warlike tribes, to the city of Nahor. Great skill required in making a safe journey.
3. His arrival, Rests outside the town, where was a well (11). His reliance on God. Here he offered a prayer (12-14). God heard the prayer and conducted to the spot a damsel who in all things fulfilled Abrahams desire
4. and his own wish (14).
III. ELIEZERS SUIT.
1. The approach of Rebekah. Her coming providentially ordered in answer to prayer. Though beautiful (16), she seems not to have been vain. And whatever the circumstances of her family, she conformed to the primitive habits of the people. Went to draw water for household purposes.
2. The request of Eliezer. Putting her to the test. Was the sign to be fulfilled by her? She cheerfully complied. Told the story of her kindred.
3. The presents. Such as a bride might expect to receive. Her acceptance of them promised a favourable compliance with the suit.
4. Eliezers gratitude to God. He worshipped (26). Learn:
1. Faithful servants a great blessing in households.
2. All undertakings should be conducted in the fear of God.
3. God gives journeying mercies to the faithful.
4. God is to be praised for all our successes. (J. C. Gray.)
Lessons
1. Faithfulness in making vows will be diligent in the performing them.
2. Prudence will teach men to suit provisions unto undertakings (verse10).
3. Providence makes stops to creatures where it hath more to discover to them.
4. It is better staying in the field by a little water with God, than to go into cities without Him.
5. Rest for man and beast is but reasonable after labour and travel.
6. Honest labours become the greatest ladies even in household affairs; it was an honour among the saints of old (Gen 24:11). (G. Hughes, B. D.)
Good speed for the day
Matthew Henry wrote: I forgot, when I began my work to-day, explicitly and expressly to seek help from God, and the chariot-wheels have driven heavily. God forgive my omissions, and keep me in the way of duty.
I pray Thee send me good speed
The prayer of Abrahams servant beside the well at Nahor
We have here–
I. PRAYER IN ITS ESSENTIAL NATURE.
II. PRAYER IN ITS RIGHTFUL PLACE.
III. PRAYER WITH ITS NEEDFUL ASSOCIATE. He puts himself in the way.
IV. PRAYER, WITH ITS FITTING SEQUEL. Praise (Gen 24:27). (J. F.Poulter, B. A.)
An admirable prayer
Truly he had not lived with Abraham in vain! Observe–
1. The character under which he addresses the great Supreme: Oh, Jehovah, God of my master Abraham. He well knew that Jehovah had entered into covenant with Abraham, and had given him exceeding great and precious promises. 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.
2. The limitation of the prayer to the present time: Send me good speed this day. We may in a general way ask for grace for our whole lives; but our duty is more especially to seek direction at the time we want it. Our Lord teaches us to pray for daily bread as the day occurs.
3. The sign which he presumed to ask for; that the damsel to whom he should say so and so, and who should make such and such answers, should be the person whom the Lord had appointed for his servant Isaac. In this he might be under extraordinary influence, and his conduct therefore afford no example to us. The sign he asked, however, was such as would manifest the qualifications which he desired and expected to find in a companion who should be worthy of his masters son; namely, industry, courtesy, and kindness to strangers.
4. The faith in which the prayer was offered. He speaks all along under a full persuasion that the providence of God extended to the minutest events, to the free actions of creatures, and even to their behaviour, of which at the time they are scarcely conscious. His words are also full of humble confidence that God would direct him in a matter of so much consequence to his Church in all future ages. (A. Fuller.)
Lessons
1. In hard undertakings it is best to call in God by prayer upon mans endeavours. He helps to purpose.
2. God in His being, power, grace, and covenant with his, is to be conceived by petitioners in their address by prayer to Him.
3. Good success in events desired, depend only upon God.
4. The success of faithful servants is mercy to their masters, which they should desire.
5. It is likely to prove best when matters are committed by masters to the care of praying servants.
6. God doth indulge sometimes visible signs to be asked, to assure His favour to His own.
7. It becomes man to wait when he desires God to appear.
8. In desiring any visible sign of Gods respect, God must not be limited.
9. God doth appoint and determine wives eminently, for His own specially.
10. Ingenuity and courtesy to strangers is a good guess for one to make a good wife.
11. Observation of Gods mercies unto faith and prayer is the true use of His signal manifestations. So did Abrahams servant. (G. Hughes, D. D.)
The sign sought by Abrahams servant
It is important to observe in what sense and to what extent this capable servant asked a sign. He did not ask for a bare, intrinsically insignificant sign. He might have done so. He might have proposed as a test, let her who stumbles on the first step of the well be the designed wife of Isaac; or, Let her who comes with a certain-coloured flower in her hand–or so forth. But the sign he chose was significant, because dependent on the character of the girl herself; a sign which must reveal her good-heartedness and readiness to oblige and courteous activity in the entertainment of strangers–in fact, the outstanding Eastern virtue. So that he really acted very much as Isaac himself must have done. He would make no approach to any one whose appearance repelled him; and when satisfied in this particular, he would test her disposition. And of course it was these qualities of Rebekah which afterwards caused Isaac to feel that this was the wife God had designed for him. It was not by any arbitrary sign that he or any man could come to know who was the suitable wife for him, but only by the love she aroused within him. God has given this feeling to direct choice in marriage; and where this is wanting, nothing else whatever, no matter how astoundingly providential it seems, ought to persuade a man that such and such a person is designed to be his wife. (M. Dods, D. D.)
A sign of duty
If you are at present engaged in something that is to your own conscience doubtful, and if you are not hiding this from God, but would very willingly, so far as you know your own mind, do in the matter which He pleases–if no further light is coming to you, and you feel a growing inclination to put it to God in this way: Grant, O Lord, that something may happen by which I may know Thy mind in this matter–this is asking from God a kind of help which He is very ready to give, often leading men to clearer views of duty by events which happen within their knowledge, and which, having no special significance to persons whose minds are differently occupied, are yet most instructive to those who are waiting for light on some particular point. The danger is not here, but in fixing God down to the special thing which shall happen as a sign between Him and you; which, when it happens, gives no fresh light on the subject, leaves your mind still morally undecided, but only binds you, by an arbitrary bargain of your own, to follow one course rather than another. This matter that you would so summarily dispose of may be the very thread of your life which God means to test you by; this state of indecision which you would evade, God may mean to continue until your moral character grows strong enough to rise above it to the right decision. (M. Dods, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Took ten camels] It appears that Abraham 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The goods of his master were in his hand, i.e. in his power to take, without particular orders, what he thought fit and necessary, either for his own use, or for the promotion of the present business.
The city of Nahor was Haran, by comparing Gen 28:10; 29:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. the servant took ten camels,c.So great an equipage was to give the embassy an appearanceworthy of the rank and wealth of Abraham to carry provisions; to bearthe marriage presents, which as usual would be distributed overseveral beasts; besides one or two spare camels in case of emergency.
went to Mesopotamia,&c.A stranger in those regions, who wishes to obtaininformation, stations himself at one of the wells in the neighborhoodof a town, and he is sure to learn all the news of the place from thewomen who frequent them every morning and evening. Eliezer followedthis course, and letting his camels rest, he waited till the eveningtime of water drawing.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the servant took ten camels, of the camels of his master,
and departed,…. Camels were much in use in the eastern countries; where, as Pliny o says, they were brought up among their herds of cattle, and their riches much consisted in them. Arabia abounded with them; Job had three thousand of them, Job 1:3; how many Abraham had is not said, only ten of them his servant took, being sufficient for his present purpose, and which he took with his master’s leave, and by his order. These creatures are very strong and fit for carrying great burdens, even a thousand pound weight, as is affirmed; and for riding, especially such as have two humps on their backs, for some have but one; and for long journeys, being very swift, and will travel without water many days, and so very proper to take on such journeys in hot and desert countries, [See comments on Le 11:4];
for all the goods of his master [were] in his hand; which agrees with what is before said, that he was the steward of his house, and ruled over all that he had; this in our version, and others, is put in a parenthesis, and given as a reason why the servant took, as it may seem of himself, so many camels as he did, and then set forward on his journey: though it may be rendered, “and of all the goods of his master in his hand”; that is, he took some of the choicest and most valuable things his master had, and carried them along with him as presents to the damsel and her friends; to which sense the Septuagint and Vulgate Latin versions interpret the words, as well as some others, and which may receive confirmation from Ge 24:22, Jarchi thinks that Abraham’s servant carried a schedule of all his master’s goods and substance, which he had under his hand given to his son, whereby it would appear how rich he was, and how good a match Isaac would be to the woman, and which might the more incline her and her friends to listen to the proposal. Other Jewish writers p say, it was his testament or will that he carried:
and he arose, and went to Mesopotamia; or Aram Naharaim, Syria of the rivers, which lay between the two rivers Tigris and Euphrates, called therefore by the Greeks Mesopotamia; the three Targums render it Aram or Syria, which is by Euphrates:
unto the city of Nahor; this was the brother of Abraham, and his city was Haran, whither he came, either with his father, or with Abraham, out of Ur of the Chaldees, or followed them thither, and where he and his family stayed and settled. From Hebron, where Abraham now was, to Haran, is reckoned a journey of seventeen days; the distance between them, according to Ptolemy, as Drusius observes, were eight degrees, which make one hundred and twenty German miles; the journey Abraham’s servant took is computed to be four hundred and sixty eight miles q.
o Nat. Hist. l. 7. c. 18. p Bereshit Rabba, sect. 59. fol. 52. 2. q Bunting’s Travels, p. 69.
Fuente: John Gill’s Exposition of the Entire Bible
The servant then went, with ten camels and things of every description belonging to his master, into Mesopotamia to the city of Nahor, i.e., Haran, where Nahor dwelt (Gen 11:31, and Gen 12:4). On his arrival there, he made the camels kneel down, or rest, without the city by the well, “ at the time of evening, the time at which the women come out to draw water, ” and at which, now as then, women and girls are in the habit of fetching the water required for the house (vid., Robinson’s Palestine ii. 368ff.). He then prayed to Jehovah, the God of Abraham, “ Let there come to meet me to-day, ” sc., the person desired, the object of my mission. He then fixed upon a sign connected with the custom of the country, by the occurrence of which he might decide upon the maiden ( puella, used in the Pentateuch for both sexes, except in Deu 22:19, where occurs) whom Jehovah had indicated as the wife appointed for His servant Isaac. (Gen 24:14) to set right, then to point out as right; not merely to appoint. He had scarcely ended his prayer when his request was granted. Rebekah did just what he had fixed upon as a token, not only giving him to drink, but offering to water his camels, and with youthful vivacity carrying out her promise. Niebuhr met with similar kindness in those regions (see also Robinson, Pal. ii. 351, etc.). The servant did not give himself blindly up to first impressions, however, but tested the circumstances.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Journey of Abraham’s Servant. | B. C. 1857. |
10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. 11 And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water. 12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and show kindness unto my master Abraham. 13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water: 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 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 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. 18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink. 19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking. 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. 22 And it came to pass, as the camels had done drinking, that the man took a golden earring 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. 27 And he said, Blessed be the LORD God of my master Abraham, who hath not left 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. 28 And the damsel ran, and told them of her mother’s house these things.
Abraham’s servant now begins to make a figure in this story; and, though he is not named, yet much is here recorded to his honour, and for an example to all servants, who shall be honoured if, by faithfully serving God and their masters, they adorn the doctrine of Christ (compare Pro 27:18; Tit 2:10); for there is no respect of persons with God, Col 3:24; Col 3:25. A good servant that makes conscience of the duty of his place, and does it in the fear of God, though he make not a figure in the world nor have praise of men, yet shall be owned and accepted of God and have praise of him. Observe here,
I. How faithful Abraham’s servant approved himself to his master. Having received his charge, he with all expedition set out on his journey, with an equipage suitable to the object of his negotiation (v. 10), and he had all the goods of his master, that is, a schedule or particular account of them, in his hand, to show to those with whom he was to treat; for, from first to last, he consulted his master’s honour. Isaac being a type of Christ, some make this fetching of a wife for him to signify the espousing of the church by the agency of his servants the ministers. The church is the bride, the Lamb’s wife, Rev. xxi. 9. Christ is the bridegroom, and ministers are the friends of the bridegroom (John iii. 29), whose work it is to persuade souls to consent to him, 2 Cor. xi. 2. The spouse of Christ must not be of the Canaanites, but of his own kindred, born again from above. Ministers, like Abraham’s servant, must lay out themselves with the utmost wisdom and care to serve their master’s interest herein.
II. How devoutly he acknowledged God in this affair, like one of that happy household which Abraham had commanded to keep the way of the Lord, c., <i>ch. xviii. 19. He arrived early in the evening (after many days’ journeying) at the place of his destination, and reposed himself by a well of water, to consider how he might manage his business for the best. And,
1. He acknowledges God by a particular prayer (v. 12-14), wherein, (1.) He petitions for prosperity and good success in this affair: Send me good speed, this day. Note, We have leave to be particular in recommending our affairs to the conduct and care of the divine Providence. Those that would have good speed must pray for it. This day, in this affair; thus we must, in all our ways, acknowledge God, Prov. iii. 6. And, if we thus look up to God in every undertaking which we are in care about, we shall have the comfort of having done our duty, whatever the issue be. (2.) He pleads God’s covenant with his master Abraham: O God of my master Abraham, show kindness to him. Note, As the children of good parents, so the servants of good masters, have peculiar encouragement in the prayers they offer to God for prosperity and success. (3.) He proposes a sign (v. 14), not by it to limit God, nor with a design to proceed no further if he were not gratified in it; but it is a prayer, [1.] That God would provide a good wife for his young master, and this was a good prayer. He knew that a prudent wife is from the Lord (Prov. xix. 14), and therefore that for this he will be enquired of. He desires that his master’s wife might be humble and industrious woman, bred up to care and labour, and willing to put her hand to any work that was to be done; and that she might be of a courteous disposition, and charitable to strangers. When he came to seek a wife for his master, he did not go to the playhouse or the park, and pray that he might meet one there, but to the well of water, expecting to find one there well employed. [2.] That he would please to make his way, in this matter, plain and clear before him, by the concurrence of minute circumstances in his favour. Note, First, It is the comfort, as well as the belief, of a good man, that God’s providence extends itself to the smallest occurrences and admirably serves its own purposes by them. Our times are in God’s hand; not only events themselves, but the times of them. Secondly, It is our wisdom, in all our affairs, to follow Providence, and folly to force it. Thirdly, It is very desirable, and that which we may lawfully pray for, while in the general we set God’s will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind it. Thus he guides his people with his eye (Ps. xxxii. 8), and leads them in a plain path, Ps. xxvii. 11.
2. God owns him by a particular providence. He decreed the thing, and it was established to him, Job xxii. 28. According to his faith, so was it unto him. The answer to this prayer was, (1.) Speedy–before he had made an end of speaking (v. 15), as it is written (Isa. lxv. 24), While they are yet speaking, I will hear. Though we are backward to pray, God is forward to hear prayer. (2.) Satisfactory: the first that came to draw water was, and did, in every thing, according to his own heart. [1.] She was so well qualified that in all respects she answered the characters he wished for in the woman that was to be his master’s wife, handsome and healthful, humble and industrious, very courteous and obliging to a stranger, and having all the marks of a good disposition. When she came to the well (v. 16), she went down and filled her pitcher, and came up to go home with it. She did not stand to gaze upon the strange man and his camels, but minded her business, and would not have been diverted from it but by an opportunity of doing good. She did not curiously nor confidently enter into discourse with him, but modestly answered him, with all the decorum that became her sex. What a degenerate age do we live in, in which appear all the instances of pride, luxury, and laziness, the reverse of Rebekah’s character, whose daughters few are! Those instances of goodness which were then in honour are now in contempt. [2.] Providence so ordered it that she did that which exactly answered to his sign, and was wonderfully the counterpart of his proposal: she not only gave him drink, but, which was more than could have been expected, she offered her services to give his camels drink, which was the very sign he proposed. Note, First, God, in his providence, does sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people, even in little things, that he may show the extent of his care, and may encourage them at all times to seek to him and trust in him; yet we must take heed of being over-bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. Secondly, It is good to take all opportunities of showing a humble, courteous, charitable, disposition, because, some time or other, it may turn more to our honour and benefit than we think of; some hereby have entertained angels, and Rebekah hereby, quite beyond her expectation at this time, was brought into the line of Christ and the covenant. Thirdly, There may be a great deal of obliging kindness in that which costs but little: our Saviour has promised a reward for a cup of cold water, Matt. x. 42. Fourthly, The concurrence of providences and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed, with wonder and thankfulness, to the glory of God: The man wondered, v. 21. We have been wanting to ourselves, both in duty and in comfort, by neglecting to observe Providence. [3.] Upon enquiry he found, to his great satisfaction, that she was a near relation to his master, and that the family she was of was considerable, and able to give him entertainment, v. 23-25. Note, Providence sometimes wonderfully directs those that by faith and prayer seek direction from heaven in the choice of suitable yoke-fellows: happy marriages those are likely to be that are made in the fear of God; and these, we are sure, are made in heaven.
3. He acknowledges God in a particular thanksgiving. He first paid his respects to Rebekah, in gratitude for her civility (v. 22), obliging her with such ornaments and attire as a maid, especially a bride, cannot forget (Jer. ii. 32), which yet, we should think, ill suited the pitcher of water; but the ear-rings and bracelets she sometimes wore did not make her think herself above the labours of a virtuous woman (Prov. xxxi. 13), who works willingly with her hands; nor the services of a child, who, while under age, differs nothing from a servant, Gal. iv. 1. Having done this, he turns his wonder (v. 21) into worshipping: Blessed be the Lord God of my master Abraham,Gen 24:26; Gen 24:27. Observe here, (1.) He had prayed for good speed (v. 12), and now that he had sped well he gives thanks. Note, What we win by prayer we must wear with praise; for mercies in answer to prayer lay us under particular obligations. (2.) He had as yet but a comfortable prospect of mercy, and was not certain what the issue might prove; yet he gives thanks. Note, When God’s favours are coming towards us we must meet them with our praises. (3.) He blesses God for success when he was negotiating for his master. Note, We should be thankful for our friend’s mercies as for our own. (4.) He gives thanks that, being in the way, at a loss what course to steer, the Lord had led him. Note, In doubtful cases, it is very comfortable to see God leading us, as he led Israel in the wilderness by the pillar of cloud and fire. (5.) He thinks himself very happy, and owns God in it, that he was led to the house of his master’s brethren, those of them that had come out of Ur of the Chaldees, though they had not come to Canaan, but remained in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham’s family. Note, God is to be acknowledged in providing suitable yoke-fellows, especially such as are agreeable in religion. (6.) He acknowledges that God, herein, had not left his master destitute of his mercy and truth. God had promised to build up Abraham’s family, yet it seemed destitute of the benefit of that promise; but now Providence is working towards the accomplishing of it. Note, [1.] God’s faithful ones, how destitute soever they may be of worldly comforts, shall never be left destitute of God’s mercy and truth; for God’s mercy is an inexhaustible fountain, and his truth an inviolable foundation. [2.] It adds much to the comfort of any blessing to see in it the continuance of God’s mercy and truth.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 10-14:
Abraham’s servant set out on his journey. He took from Abraham’s possessions the choicest of gifts, and loaded them upon ten camels. It is unlikely that he undertook such a mission alone. One lone man with ten camels laden with valuable gifts would be an open invitation to bandits. Likely he had several companions, though only he is mentioned.
The distance traveled was considerable, about six hundred miles in a direct line. The journey likely required at least a month. The destination: Mesopotamia, Aram-Naharaim, the Aram of the two rivers. The city was that of Nahor, named Haran or Charran (Ge 11:31). It was located in the fertile delta land between the Tigris and Euphrates Rivers.
Eleazar arrived in Haran in the evening, near the time when the women were wont to come to the well to draw water. In Oriental lands, water is scarce and valuable. The location of a city may be determined by the location of a well of good water. First the well is dug, then the city is built nearby. It is the custom that women come to the well each morning and evening to draw water for the family use. Eleazar proposed to Jehovah God that He would guide the selection of the bride for Isaac. This would be determined by the young woman who would answer his request for a drink of water, by offering to draw water not only for him, but for the camels as well. This would be an important test, for it would reveal her nature, whether or not she was generous, hospitable, and industrious.
Fuente: Garner-Howes Baptist Commentary
10. And the servant took ten camels. He takes the camels with him, to prove that Abraham is a man of great wealth, in order that he may the more easily obtain what he desires. For even an open-hearted girl would not easily suffer herself to be drawn away to a distant region, unless on the proposed condition of being supplied with the conveniences of life. Exile itself is sad enough, without poverty as its attendant. Therefore, that the maid might not be deterred by the apprehension of want, but rather invited by the prospect of affluence, he ladens ten camels with presents, to give sufficient proof to the inhabitants of Chaldea of the domestic opulence of Abraham. What follows, namely, that “all the substance of Abraham was in the hand of his servant,” some of the Hebrews improperly explain as meaning that the servant took with him an account of all Abraham’s wealth, described and attested in written documents. It is rather the assigning of the reason of the fact, which might appear improbable, that the servant assumed so much power to himself. Therefore Moses, having said that a man who was but a servant set out on a journey with such a sumptuous and splendid equipage, immediately adds, that he did this of his own accord, because he had all the substance of Abraham in his hand. In saying that he came to the city of Nahor, he neither mentions the name of the city nor the part of Chaldea, or of any other region, where he dwelt, but only says, in general terms, that he came to “Syria of the rivers,” concerning which term I have said something above.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 24:10. Mesopotamia.] The Heb. term is Aram (or Syria) of the two riversthe 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. Gen. 11:31.
Gen. 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.
Gen. 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. Gen. 27:20 : Because the Lord thy God brought it to me, i.e., made it to happen.
Gen. 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.Gen. 24:10-14
THE EMBASSY OF ABRAHAMS 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 Gods 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 masters kinsmen, concerning whom tidings had been received before he left home. He could have made his way to the dwellings of Nahors children, and introduce himself as the representative of Nahors brother. He could then, with some propriety, demand the daughter as a wife for Abrahams son. He had a strong casesufficient 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 worlda 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 Gods choice. This man evidently expected Divine help. Consider,
1. His prayer to God for success (Gen. 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 (Gen. 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, kindall 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. (Gen. 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
Gen. 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 masters 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 masters 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.)
Gen. 24:11. The camels were made to kneel down for repose. A good man is merciful to his beast. (Pro. 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 Abrahams 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.)
Gen. 24:12. Prayerneedful at all times, and in the smallest things of lifewas 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 promisea 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. Gods 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 cloudthose 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.)
Gen. 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 Isaacs 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(10) And the servant.Why did not Isaac go himself in search of a wife? We must not conclude from his inactivity that the matter had not his full concurrence; but he was the heir, and according to Oriental manners it was fit that the choice should be left to a trusty deputy. What is peculiar in the narrative is the distance to which the servant was sent, and the limitation of his choice to a particular family; but both these peculiarities arose from the religious considerations involved. Jacob subsequently went in person on a similar errand, but we must remember that Rebekah was also seeking for him a place of safety. But for this, and had he been the sole heir, she would probably have sent an embassy to her brothers house to ask for him a wife.
For all the goods of his master were in his hand.Rather, with every good thing of his masters in his hand. It was necessary not only that the servant should take with him such a convoy as would ensure his safety and that of the bride on their return, but also such rich presents as would adequately represent Abrahams wealth and power.
Mesopotamia.Heb., Aram-Naharaim: that is, Aram of the two rivers. Aram means highland, but it became the title of the whole Syrian race; and here Aram-Naharaim means that part of Syria which lies between the Tigris and Euphrates. It was a mountainless region, except towards the north. For Padan-aram, see Note on Gen. 25:20.
The city of Nahor.This was Charran (Gen. 27:43). Nahor had probably migrated thither from Ur when Terah was growing old, that he might occupy the pastures which Abraham was about to abandon.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Ten camels A considerable caravan would be necessary for a safe and comfortable journey from Beer-sheba to Haran and back . Besides, presents for the bride and her family, (Gen 24:53,) and suitable accommodation for bringing the bride to her husband, were to be taken along . The careful and accomplished steward, who had charge of all the goods of his master, would not fail to see that his important mission was carried out with every possible propriety.
Mesopotamia This is the Greek and Roman name of the great region lying between the rivers Tigris and Euphrates, and called in Hebrew Aram-Naharaim, or Aram of the two rivers. The same region is called Padan-Aram in Gen 25:20, and frequently elsewhere; though, perhaps, the latter term designates a more limited portion of Aram-Naharaim, in which Haran, the city of Nahor, was located . See on Gen 11:31. To this city Nahor had probably migrated soon after his father and brother had settled there .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the servant took ten camels of the camels of his master and departed, having all the goodly things of his master in his hand, and he arose and went to Aram Naharaim (‘Aram of the two rivers’ – Mesopotamia), to the city of Nahor.’
Camels were known in the area around this time but were the possessions of the very wealthy. This was therefore a deliberate attempt to impress those to whom he is going. It would be a rich caravan that went forth, loaded with valuables and well protected by armed guards.
“Ten camels.” This may be a round number to indicate a small group, but more than two or three.
“All the goodly things.” This may mean as many as he chose to take, or signify that he was steward over all having control over all and that he could take what he liked.
“The city of Nahor.” Probably not the name of the city which was probably Haran (Gen 11:31; Gen 27:43). The point is that the steward went to the city where Nahor dwelt. Haran was situated on the river Balikh, a tributary of the Upper Euphrates and was a centre of moon worship.
Fuente: Commentary Series on the Bible by Peter Pett
The arrival at Haran and the prayer at the well
v. 10. And the servant took ten camels of the camels of his master and departed; for all the goods of his master were in his hand. And he arose and went to Mesopotamia, unto the city of Nahor. v. 11. And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water. v. 12. And he said, O Lord-God of my master Abraham, I pray Thee, send me good speed this day, and show kindness unto my master Abraham. v. 13. Behold, I stand here by the well of water, and the daughters of the men of the city come out to draw water; v. 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 showed kindness unto my master.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 24:10
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 Gen 12:16and departed. Either from Hebron (Gen 23:19), or from the south country, near Beer-lahai-roi (Gen 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 mastercf. 2Ki 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, Rosenmller, ‘Speaker’s Commentary’). And he arose, and wentif 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 thenceto Mesopotamia,Aram-Naharaim, i.e. the Aram of the two rivers; Aram meaning the high region, from aram, to be highan 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; 1Ki 10:29; 1Ki 11:25; 1Ki 15:18), and especially Syria of Damascus (2Sa 8:6; Isa 7:1, Isa 7:8; Amo 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 Gen 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 Nahori.e. Haran, or Charran (Gen 28:10; vide Gen 11:31). Nahor must have migrated thither either along with or shortly after Torah.
Gen 24:11
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”.
Gen 24:12-14
And he said,commencing his search for the maiden by prayer, as he closes it with thanksgiving (Gen 24:26)a beautiful example of piety and of the fruits of Abraham’s care for the souls of his household, Gen 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 , 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 Gen 18:11, and cf. Gen 29:9; Exo 2:16): and let it come to pass that the damsel, with the vowels of the Keri; the word used for Abraham’s young men (cf. Gen 14:24; Gen 18:7; q.v.). In the Pentateuch it occurs twenty-two times, without the feminine termination, meaning a girl (vide Gen 24:16, Gen 24:28, Gen 24:55; Gen 34:3, Gen 34:12; Deu 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 being appended when a girl is intended (‘Speaker’s Commentary’); but this happens at least once in the Pentateuch (Deu 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 (Gen 18:7) before setting out on his important missionlet 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 (LXX.), per hoc (Vulgate); but rather, by her, i.e. the damselshall I know that thou hast showed kindness unto my master.
Gen 24:15
And it came to pass (not certainly by accident, but by Divine arrangement), before he had done speaking, that,his prayer was answered (cf. Isa 65:24; Dan 9:20, Dan 9:21). From Gen 24:45 it appears that the servant’s prayer was not articulately spoken, but offered “in his heart;” whence the LXX. add behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother (vide Gen 22:23), with her pitcherthe cad (cf. , 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 (Jdg 7:20)upon her shoulderin exact correspondence with Oriental customthe Egyptian and the Negro carrying on the head, the Syrian on the shoulder or the hip.
Gen 24:16
And the damsel was very fair to look upon. Literally, good of countenance, like Sarah (Gen 12:11) and Rachel (Gen 29:17; cf. Gen 26:7 of Rebekah). A virgin. Bethulah, i.e. one separated and secluded from intercourse with men; from batik, to seclude (cf. Deu 22:23, Deu 22:28; 2Sa 13:2, 2Sa 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 (Joe 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 upprobably wholly unconscious of the old man’s admiration, though by no means unprepared for his request, which immediately followed.
Gen 24:17-19
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 drinkingthus 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).
Gen 24:20
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”.
Gen 24:21
And the man wondering at hergazing with attention on her (LXX; Vulgate, Gesenius, Furst); amazed and astonished at her (Rosenmller, Delitzsch, Keil, Lange, Calvin)held his peace, to witi.e. that he might knowsilence being the customary attitude for the soul in either expecting or receiving a Divine communication (cf. Le Gen 10:3; Psa 39:2; Act 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 eyesthe 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.
Gen 24:22-27
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 , was neither a pendant for the ear (LXX; Vulgate) nor a jewel for the forehead, but a ring for the nose (Gen 24:47), the side cartilage, and sometimes the central wall, of which was pierced for the purpose of admitting it (cf. Eze 16:11, Eze 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 , or half (sc. shekel), from , to divideand two bracelets for her hands of ten shekels weight of gold;the , from , 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. Gen 24:15)which she bare unto Nahor. This appears to have been the stage at which the jewels were presented (Gen 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 vide Gen 2:1-25 :26), 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 Exo 8:8, Exo 8:25, Exo 8:26; Gesenius) my master (cf. Psa 57:3; Psa 115:1; Pro 20:28)I being in the way, the Lord led (or, hath led) me to the house of my master’s brethren.
Gen 24:28
And the damsel (vide on Gen 24:16)ran (leaving the venerable stranger in the act of devotion), and told them of her mother’s housea 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 establishmentthese thingsin particular of the arrival of a messenger from Abraham. Perhaps also the nose-jewel would tell its own tale.
HOMILETICS
Gen 24:10-28
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 masterattended 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 giftsthe 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 (Gen 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 (Gen 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 (Gen 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
Gen 24:21
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 Gen 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” (Gen 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 Dan 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.
Fuente: The Complete Pulpit Commentary
Gen 24:10. Servant took ten camels, &c. Abraham dismissed his servant with a train suitable to the commission wherewith he was charged; loading his camels with proper presents for the dowry of the intended spouse of Isaac; it being the custom in those days for the husband to pay, not to receive, a dowry for the wife. Moses passed over the journey, and only informs us, that when Eliezer was arrived at the city of Nahor, he caused his camels to kneel down, that is, to rest, near a well of water, where the young women of the city used to come, according to the primitive simplicity of those times; and where he piously requested from that God, under whose immediate protection his master was, that he would condescend to point out the woman destined for Isaac. The conduct of this servant appears full of faith; and yet, at the same time, no less rational than pious. By supplicating for a sign, he acknowledges God to be the great Superintendant and Director of the Universe, and of that event, in particular, which so nearly concerned the holy patriarch: and at the same time by asking a natural sign, such as betokened humanity, condescension, and other qualifications which promised a discreet, virtuous wife, he puts his prayer upon such a 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 determining by a proper use of their rational faculties.
REFLECTIONS.How great a blessing is a trusty servant. We have here,
1. His expeditious journey, and safe arrival in Mesopotamia, where Nahor had dwelt. It is mentioned to his honour; for that servant who makes conscience of his duty, will find favour with him who is no respecter of persons.
2. His earnest address to God, for a blessing and direction in this important business. Note; Where servants learn to pray and fear God, the business of that family will prosper. He begs he may have good success that day. Note; Those who begin the day with prayer, may hope to end it with praise. The particular mercy he seeks, is a suitable partner for his master’s son; and he mentions those best qualifications, humility of temper, and industry in her station; begging that God would by these signs point out the person at the well where, his camels rested. Note; (1.) In difficult cases (yea, in all cases) it is wisest to begin with prayer for direction. (2.) It is a great mark of spiritual prudence, to look for and follow the leadings of God’s Providence. (3.) Those who are found most industrious and gentle in the house of their father, will prove most amiable and useful in the house of their husband.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 24:10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master [were] in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.
Ver. 10. Took ten camels. ] Creatures that are famous for their swiftness, strength, hardiness; for they will travel, they say, three days together, without water, which, in those hot countries, is in many places hard to come by. Sir Francis Drake in his travels a tells us of certain sheep in America as large as a cow, and replacing horses for burden or travel. The mule, they say, must have the bag hang by his mouth; so must some, the pipe or the pot at their elbows.
a World Encomp., p. 55.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 24:10-14
10Then the servant took ten camels from the camels of his master, and set out with a variety of good things of his master’s in his hand; and he arose and went to Mesopotamia, to the city of Nahor. 11He made the camels kneel down outside the city by the well of water at evening time, the time when women go out to draw water. 12He said, “O LORD, the God of my master Abraham, please grant me success today, and show lovingkindness to my master Abraham. 13Behold, I am standing by the spring, and the daughters of the men of the city are coming out to draw water; 14now may it be that the girl to whom I say, ‘Please let down your jar so that I may drink,’ and who answers, ‘Drink, and I will water your camels also’ -may she be the one whom You have appointed for Your servant Isaac; and by this I will know that You have shown lovingkindness to my master.”
Gen 24:10 “Then the servant took ten camels” There has been much discussion among historians concerning the date when camels were domesticated. It is true that they were not widely used for commercial purposes (i.e., caravans) until 1200 B.C., but they seem to have been domesticated much earlier for private use.
“Mesopotamia” This is the Hebrew term “Aram-na-harain” (BDB 74 and 625, cf. Deu 23:4), which seems to mean “Aram of the two rivers.” This phrase refers to northern central Mesopotamia.
“the city of Nahor” Nahor (BDB 637, the meaning is uncertain) is the name of Terah, Abraham’s father’s father (cf. Gen 11:22-25; 1Ch 1:26). It is also the name of one of Terah’s sons (Gen 11:26-27; Gen 11:29). Apparently, Abraham is telling the servant to return to the city where his brother Nahor lives (Gen 22:20-24). It may have been known by another name, possibly even Ur of the Chaldees, Abrahams’ original home or to the place where many of his family moved, Haran (cf. Gen 11:31). The NIV Study Bible note mentions that a city by the name Nahor appears in clay tablets found at Mari (p. 41). In this sense “Haran” refers to a district, not just a city in north central Mesopotamia.
Gen 24:12 “And he said, ‘O LORD, the God of my master Abraham'” This is not a disparaging comment on the faith of the servant, but a recognition of the source of the covenant promise (cf. Gen 24:26). His prayer contains two entreaties.
1. “grant” (lit. “cause to occur”), BDB 899, KB 1137, Hiphil IMPERATIVE
2. “show,” BDB 793, KB 889, Qal IMPERATIVE
The term “lovingkindness” is the powerful covenant NOUN (cf. Gen 19:19; Gen 20:13; Gen 21:23; Gen 24:12; Gen 24:14; Gen 24:27; Gen 24:49; Gen 32:10; Gen 39:21; Gen 40:14; Gen 47:29). See Special Topic: Lovingkindness (Hesed) . This servant was surely addressing in prayer the covenant God of Abraham.
Gen 24:12; Gen 24:16 Several characteristics of Rebekah are highlighted.
1. willingness and strength to help, Gen 24:12 (prayer of Abraham’s servant)
2. very beautiful, Gen 24:16
3. a virgin, Gen 24:16
4. hospitable, Gen 24:18-25
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
arose = amounted.
Mesopotamia Hebrew. Aram-naharaim, i.e. Aram of the two rivers (the Tigris and Euphrates). The country of Haran. Gen 11:31.
Fuente: Companion Bible Notes, Appendices and Graphics
Rebekah Meets Abrahams Servant
Gen 24:10-27
As we enter upon a new day, or a fresh undertaking, it is always wise and right to ask for good-speed. Good-speed is God-speed. Praying times are not lost times. The reaper saves time when he stops to whet his scythe. Eliezer had learned a sincere respect for his masters piety, and felt that his name was a sure talisman with God. How much more may we ask in the name of Jesus! Joh 14:13. What a concentration of heaven-contrived circumstances gathered around this event! Abraham planning, the servant praying and waiting expectantly, the Angel of God leading, the very camels kneeling patiently beside the well as though they counted on the troughs being filled, the damsel coming at the precise hour! It is thus that all our daily life might be aglow with the presence and help of God. Such things take place, but, alas, our eyes are holden! Compare prosper in Gen 24:21; Gen 24:40; Gen 24:42; Gen 24:56, with Psa 1:3. See Act 10:17.
Fuente: F.B. Meyer’s Through the Bible Commentary
for: or, and
all the: Gen 24:2, Gen 39:4-6, Gen 39:8, Gen 39:9, Gen 39:22, Gen 39:23
Mesopotamia: Deu 23:4, Jdg 3:8-10, 1Ch 19:6, Act 2:9
city: Gen 11:31, Gen 27:43, Gen 29:1, Gen 29:4, Gen 29:5
Reciprocal: Gen 15:2 – the Gen 16:6 – in Gen 22:20 – Nahor Gen 22:21 – Aram Gen 23:10 – his Gen 28:2 – Padanaram Gen 31:17 – upon camels Gen 45:23 – good things 1Ki 16:9 – steward of 1Ki 18:3 – the governor of his house
Fuente: The Treasury of Scripture Knowledge
FIDELITY
All the goods of his master were in his hand.
Gen 24:10
Eliezer would have constantly before him the example of Abrahams fidelity to his divine Master, and that would be a pattern and an encouragement to him. Observe how the example of fidelity to conscience, truth, God, set by one in a household may operate on the minds and conduct of others. Note
I. The relation of Eliezer.A servant, only a servant! A subordinate position in the great mans household. Visitors would take little note of him. How much of the comfort, and economy, and success of home life, depends on those who serve. Like master, like man. Whatever others might think, Abraham knew the value of his good servant, Eliezer. Trusted himtrusted him, not in small matters only, but in great and confidential concerns. The servants joy on being trusted by his employer. A masters confidence gives to the servant dignity of character. He tries to prove himself worthy of trust. Trust begets trust. Dr. Arnolds scholars at Rugby said they could not deceive the doctor because he trusted them so. Show that there is a sense in which we are all servants. There is some principle or person to whom me owe fidelity. Conscience has a claim upon us, so has the Bible, so has God. Do we try to render ourselves worthy of trust? We have all of us to give account.
II. How Eliezer sought to be faithful.He gets a clear understanding of the work to be done into his mind; promises his master that he will faithfully discharge his duty; makes the result a matter of earnest prayer; does not lean to his own understanding, yet was a man of experience and years. Past successes did not make him confident.
Note, he prayed to God as the God of his master. Probable reason of this. Did not pray for success for his own sake, that he might stand higher in his masters favour, but for his masters sake.
Note, a good servant will depend on Providence, in answer to prayer, for his success.
III. How he proved the sincerity of his prayer.The spirit in which he prayed was the spirit in which he worked. He did not pray and leave his work. There was a spirit of self-denial. He did not mention himself in his prayer, so he forgot his bodily needs till his message was delivered. I will not eat till I have told my errand. The first thing in fidelity is to forget self, the next is to seek help of God, and the third is to act in harmony with that spirit of piety and unselfishness. He then proceeds to the delivery of the message; speaks in glowing terms of the riches of his master; does his best for his master, behind his masters back; he adorned Rebecca with jewels, and so sought to win her heart for his masters son. Picture him striving to be faithful, and to carry his point. Not an easy one, to induce a loving daughter to leave her home, and commit herself to hisa strangersguidance.
IV. How he succeeded in his mission.He produced his arguments, and those who heard him weighed their import. No doubt their minds were influenced by the apparent piety of the man. He kept to his point, and he carried his point. Even if he had not succeeded, he would have done his duty. There would have been satisfaction even then. Bring out the fact that we do wrong when we praise only success, and that the honest and faithful effort deserves our commendation. There is a great deal of unsuccessful fidelity in the world; the fidelity that meets with only reproaches. Many servants are disheartened by non-success, but they have a Master in heaven who knows all.
V. Eliezers lesson for us.Some of us may be servants literally. They are not overlooked in the Bible. Accounts of many such; some good, some bad. Moses, Jesus, all were servants. Some were faithful in their house, some unfaithful. Fidelity in service is a thing that at any rate the Heavenly Master can see, and appreciate. Picture the servant, the apprentice, etc., doing his duty when no earthly eye rests upon him; his motives and conduct misunderstood by fellow-servants,but there is one who sees and knows all. There was an eye that followed Gehazi when he went after Naaman for the silver. There is an eye that constantly follows us in all our ways and works. Pray for the spirit of fidelity.
Illustration
(1) In one of Mrs. Gaskells stories, an old servant is made to say: There is a right and wrong way of setting about everything; and to my thinking, the right way is to take up a thing heartily, if it is only making a bed. Why, deary me! making a bed may be done after a Christian fashion, I take it, or else whats to come of such as me in heaven, whove had little time enough on earth for clapping ourselves down on our knees for set prayers. Just try, she continued, for a day, to think of all the odd jobs as to be done well and truly in Gods sight, not just slurred over anyhow, and youll go through them twice as cheerfully.
(2) The diligent use of the likeliest means may be termed being in the way of success in whatever we have to do. Abrahams servant is an illustration of this. The man has an important commission to do for his master; but how he was to do it was left entirely to himself. It certainly does make one feel how noble a man a servant may be, how perfect an equality there may be in principle, to see the way in which he accomplished his work. He made it his own; he evidently believed that God helped those who helped themselves. In appealing to heavens judgment in such a matter, he was rational to the backbone; for so he read the successful result: I being in the way, the Lord led me to the house of my masters brethren. There is such a thing as being in the way of success.
Fuente: Church Pulpit Commentary
24:10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master [were] in his hand: and he arose, and went to Mesopotamia, unto the {e} city of Nahor.
(e) That is, to Charran.
Fuente: Geneva Bible Notes
Camels were relatively rare in this era, so the fact that Abraham owned 10 of them reflects his great wealth (Gen 24:10; cf. Job 1:3). [Note: Wenham, Genesis 16-50, pp. 142-43, 146.] Gen 24:12 is the first recorded instance of prayer for specific guidance in Scripture. Since camels could drink 25 gallons, the servant’s sign was sagacious (Gen 24:14). It tested Rebekah’s kindness, hospitality, industry, and willingness to help a stranger.
"Although the Lord elects both Abraham and Rebekah, his mode of revelation to them is strikingly different. To Abraham he speaks (Gen 12:7) in visions and auditions, to Rebekah he communicates through answered prayer and providential acts (Gen 24:27; Gen 24:48; Gen 24:50)." [Note: Waltke, Genesis, p. 326.]