Text -- Genesis 24:22 (NET)

24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka and two gold bracelets weighing ten shekels and gave them to her.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Gen 24:22

The ring was not for the ear, but the nose; the armlets, such as young women in Syria and Arabia still appear daily at wells decked in. They are worn from the elbow to the wrist, commonly made of silver, copper, brass, or horn.

Clarke: Gen 24:22

The man took a golden ear-ring - נזם זהב nezem zahab . That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated επιρῥινιον, an ornament for the nose, by Symmachus

Clarke: Gen 24:22

Half a shekel - For the weight of a shekel, See note Gen 20:16

Clarke: Gen 24:22

And two bracelets - ושני צמידים usheney tsemidim . As tsemidim comes from צמד tsamad , to join or couple together, it may very properly mean bracelets, or whatever may clasp round the arms or legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg is generally decorated in this way, and so is the whole arm from the shoulder to the wrist. As these tsemidim were given to Rebekah for her hands, it sufficiently distinguishes them from a similar ornament used for the ankles

In different parts of the sacred writings there are allusions to ornaments of various kinds still in use in different Asiatic countries. They are of seven different sorts. 1. for the forehead; 2. for the nose; 3. for the ears; 4. for the arms; 5. for the fingers; 6. for the neck and breast; 7. for the ankles. See Gen 24:22, Gen 24:47; also Eze 16:12; Pro 11:22; Isa 3:21; Gen 35:4; Exo 32:2, Exo 32:3; Job 42:11; Jdg 8:24. The principal female ornaments are enumerated in the third chapter of Isaiah, which are very nearly the same that are in use in Persia and India to the present time.

Calvin: Gen 24:22

22.The man took a golden ear-ring. His adorning the damsel with precious ornaments is a token of his confidence. For since it is evident by many proofs that he was an honest and careful servant, he would not throw away without discretion the treasures of his master. He knows, therefore, that these gifts will not be ill-bestowed; or, at least, relying on the goodness of God, he gives them, in faith, as an earnest of future marriage. But it may be asked, Whether God approves ornaments of this kind, which pertain not so much to neatness as to pomp? I answer, that the things related in Scripture are not always proper to be imitated. Whatever the Lord commands in general terms is to be accounted as an inflexible rule of conduct; but to rely on particular examples is not only dangerous, but even foolish and absurd. Now we know how highly displeasing to God is not only pomp and ambition in adorning the body, but all kind of luxury. In order to free the heart from inward cupidity, he condemns that immoderate and superfluous splendor, which contains within itself many allurements to vice. Where, indeed, is pure sincerity of heart found under splendid ornaments? Certainly all acknowledge this virtue to be rare. It is not, however, for us expressly to forbid every kind of ornament; yet because whatever exceeds the frugal use of such things is tarnished with some degree of vanity; and more especially, because the cupidity of women is, on this point, insatiable; not only must moderation, but even abstinence, be cultivated as far as possible. Further, ambition silently creeps in, so that the somewhat excessive adorning of the person soon breaks out into disorder. With respect to the earrings and bracelets of Rebekah, as I do not doubt that they were those in use among the rich, so the uprightness of the age allowed them to be sparingly and frugally used; and yet I do not excuse the fault. This example, however, neither helps us, nor alleviates our guilt, if, by such means, we excite and continually inflame those depraved lusts which, even when all incentives are removed, it is excessively difficult to restrain. The women who desire to shine in gold, seek in Rebekah a pretext for their corruption. Why, therefore, do they not, in like manner, conform to the same austere kind of life and rustic labor to which she applied herself? But, as I have just said, they are deceived who imagine that the examples of the saints can sanction them in opposition to the common law of God. Should any one object that it is abhorrent to the modesty of a virtuous and chaste maiden to receive earrings and bracelets from a man who was a stranger, and whom she had never before seen. In the first place, it may be, that Moses passes over much conversation held on both sides, by which it is probable she was induced to venture on the reception of them. It may also be, that he relates first what was last in order. For it follows soon afterwards in the context, that the servant of Abraham inquired whose daughter she was. We must also take into account the simplicity of that age. Whence does it arise that it was not disreputable for a maid to go alone out of the city, unless that then the morals of mankind did not require so severe a guard for the preservation of modesty? Indeed, it appears from the context, that the ornaments were not given her for a dishonorable purpose; ⁷ but a portion is offered to the parents to facilitate the contract for marriage. Interpreters are not agreed respecting the value of the presents. Moses estimates the earrings at half a shekel, and the bracelets at ten shekels. Jerome, instead of half a shekel, reads two shekels. I conceive the genuine sense to be, that the bracelets were worth ten shekels, and the frontal ornament or earrings worth half that sum, or five shekels. For since nothing is added after the word בקע ( bekah,) it has reference to the greater number. ⁸ Otherwise here is no suitable proportion between the bracelets and the ornaments for the head. Moreover, if we take the shekel for four Attic drachms, the value is trifling; therefore I think the weight of gold is indicated, which makes the sum much greater than the piece of money called a shekel.

Defender: Gen 24:22

Large golden earrings and intricate golden necklaces and bracelets dating well before Abraham's time have been found at Ur. Ancient craftsmen were highly skilled artisans."

TSK: Gen 24:22

took : Gen 24:30; Exo 32:2, Exo 32:3; Est 5:1; Jer 2:32; 1Ti 2:9, 1Ti 2:10; 1Pe 3:3, 1Pe 3:8

earring : or, jewel for the forehead, Exo 32:2, Exo 32:3; Isa 3:19-23; Eze 16:11, Eze 16:12; From the word being in the singular number, it is not likely to have been an ear-ring, or a ""jewel for the forehead,""but ""a jewel for the nose, a nose-ring,""which is in use throughout Arabia and Persia, particularly among young women. It is very properly translated επιρρινον , ""an ornament for the nose,""by Symmachus; and Sir John Chardin informs us, that ""it is a custom in almost all the East, for the women to wear rings in their noses, in the left nostril, which is bored low down in the middle. These rings are of gold, and have commonly two pearls and one ruby between, placed in the ring. I never saw a girl or young woman in Arabia or in all Persia, who did not wear a ring after this manner in her nostril."

of half : Gen 23:15, Gen 23:16

bracelets : The word rendered ""bracelet,""from a root which signifies ""to join or couple together,""may imply whatever may clasp round the arms and legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg, and the whole arm, from the shoulder to the wrist, are generally decorated in this way. As these were given to Rebekah for ""her hands,""it sufficiently distinguishes them from similar ornaments for the ankles.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 24:1-67

- The Marriage of Isaac

26. קרד qādad , "bow the head." השׁתחוה shâchâh , "bow the body."

29. לבן lābān , "Laban, white."

In this circumstantial account of the marriage of Isaac, we have a beautiful picture of ancient manners in the East, the living original of which the present customs of that cradle of mankind are a striking copy.

Gen 24:1-9

Abraham binds the chief servant of his house to seek a wife for his son Isaac among his kindred. The first movement in this matrimonial arrangement is on the part of the father, who does not consult his son, but the chief manager of his household affairs. Abraham is now a hundred and forty years of age, and Sarah has been three years dead. Isaac seems to have been of an easy, sedate turn of mind, and was not in circumstances to choose a partner for life such as his father would approve. The promise of a numerous offspring by the son of Sarah is before the mind of the patriarch. All these considerations impel him to look out for a suitable wife for his son, and the blessing of the Lord encourages him to proceed. The person whom Abraham intrusted with this delicate task has a threefold designation. First, he is "his servant"or minister. Secondly, he is the old man, ancient, or elder of his house. Here the term "elder"approaches its official signification. In early times age was taken into account, along with good conduct and aptitude, as the qualification for services of trust. Thirdly, he "ruled over all that he had."He was therefore a master as well as a minister. If this be Eliezer of mascus Gen 15:2, he was the steward of Abraham before the birth of Ishmael fifty-four Years ago. "Under my thigh."The thigh was the seat of generative power, and the region of sacramental consecration, and to put the hand under the thigh was to acknowledge and pledge obedience to him who requires the oath.

Gen 24:3-4

The appeal is to God as "Yahweh, God of heaven and God of the earth."Yahweh is the personal name of God, which is properly used by those who are in fellowship with him. He is the Author of all being, and therefore of heaven and earth; and hence the arbiter of the destiny of the oath-taker, both in spiritual and material things, both in this life and in what is to come. "Not of the daughters of the Kenaanite,"a race sinking fast into ungodliness and unrighteousness, doomed to extirpation, to whom the promised seed is to succeed. The kindred of Abraham were Shemites, Hebrews, and still retained some knowledge of the true God, and some reverence for him and his will. The experienced elder of Abraham’ s house does not wish to bind himself by an oath to what it may be impossible to fulfill. He makes the supposition of the unwillingness of the bride whom he may select, and obtains a quittance from his oath in that ease. The patriarch, however, charges him not to bring his son back to the land of his fathers, and expresses his confidence in the God of promise, that he will direct his servant to the suitable wife for his son. "His angel"Gen 16:7. This is the Lord in the function of an angel or messenger opening the way for the servant of Abraham. He does not make any appearance to the servant, though a superintending Providence is strikingly displayed in the whole affair. The faithful elder now understands and takes the required oath.

Gen 24:10-14

He proceeds on his journey. "Took ten camels."These are designed for conducting the bride and her companions home to his master. "All the best belonging to his master in his hand."This refers to the presents for the bride and her friends, and to the accommodations for her comfort on the journey. "Aram-Naharaim."Aram was an extensive area, embracing not only the country west of the Frat and north of Palestine, but the northern part of Mesopotamia, or the country between the Frat and the Dijlah. The latter region is for the sake of distinction called Aram of the two rivers. It did not include the southern part of Mesopotamia, which was called Shinar Gen 11:2, and probably extended only to the Chaboras, Khabour. The part of it in which Haran was situated was called Padan-aram Gen 28:2. "The city of Nahor."It is probable that Nahor accompanied his father, Terah, to Haran Gen 11:31. If not, he must have followed him very soon.

Gen 24:11

Made the camels kneel, - for repose. "The time when the maidens that draw water come out."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 neighboring town. The prayer of the aged servant is conceived in a spirit of earnest, childlike faith. The matter in hand is of extraordinary importance. A wife is to be found for the heir of promise. This was a special concern of God, and so the single-hearted follower of Abraham makes it. He takes upon himself the choice of a maiden among those that come to draw, to whom he will make the request of a particular act of kindness to a stranger, and he prays God that the intended bride may be known by a ready compliance with his request. The three qualifications, then, in the mind of the venerable domestic for a bride for his master’ s son, are a pleasing exterior, a kindly disposition, and the approval of God.

Gen 24:15-21

The answer is immediate and direct. "He had not yet done speaking,"when the answer came. A damsel "very fair to look upon,"satisfying the taste of the old man, appears. He thereupon prefers his request, with which she promptly complies. The old man waits in wonder and silence to see if the Lord’ s approval will follow.

Gen 24:22-28

Rebekah makes herself known in reply to his inquiries. "A ring of gold."The single ring was worn in the nose, the side cartilage of which was pierced for the purpose. This is a custom of the East. "A beka"was half a shekel, somewhat less than a quarter of an ounce. "Ten of gold in weight."Ten bekas would be about two ounces and a quarter. If shekels, however, be understood, the weight will be double. These were merely a reward for her kindness and courtesy to a stranger. Two questions are now asked by the stranger - the one relating to her kindred, and the other to the means and the inclination they had to entertain a stranger, when inns were not yet in existence. She announces herself to be the daughter of his master’ s nephew, and assures him of the requisite accommodation.

Gen 24:26-27

Bowed his head and worshipped. - The bowing of the head and of the body are here combined to indicate the aged servant’ s deep thankfulness for the guidance of the Lord. The utterance of the mouth accompanies the external gesture of reverence. "Her mother’ s house;"those who were in the department of the females. We may imagine with what excitement and alacrity Rebekah would communicate the extraordinary intelligence.

Gen 24:29-33

The reception of Abraham’ s servant. Laban now comes on the scene. He is ready to run with his sister to find the man, and invite him, as a matter of course, to his father’ s house. "When he saw the ring."The presents to his sister assure him that this is the envoy of some man of wealth and position. "Thou blessed of the Lord."The name of Yahweh was evidently not unfamiliar to Laban’ s ears. He calls this stranger "blessed of Yahweh,"on account of his language, demeanor, and manifest prosperity. The knowledge and worship of the living God, the God of truth and mercy, was still retained in the family of Nahor. Being warmly invited, the man enters the house. "And he ungirded the camels."Laban is the actor here, and in the following duties of hospitality. "The men’ s feet that were with him."It comes out here, incidentally, as it was reasonable to infer from the number of camels, that Abraham’ s steward had a retinue of servants with him. The crowning act of an Eastern reception is the presenting of food. But the faithful servant must deliver his message before partaking of the friendly meal.

Verse 34-49

The servant’ s errand is told. He explains his business in a singularly artless and pleasing manner. He then leaves the matter in the hands of the family. "Given unto him all that he hath."His children by Hagar and Keturah were dismissed with portions during his life, and the main bulk of his property was conveyed to Isaac.

Gen 24:50-61

The servant’ s return with Rebekah. So plain an interposition of Providence admits of no refusal on the part of those who revere the Lord. Bethuel now appears as a concurring party. Laban, as the full brother of Rebekah, has a voice in the disposal of her hand; but the father only has the power to ratify the contract. The patriarch’ s servant first bows in acknowledgment to the Lord, who had now manifested his approval of the choice he had made, and then proceeds to distribute costly gifts to the bride, and to her brother and mother. Now at length the thankful guest partakes of the fare set before him along with his entertainers, and after the night’ s repose requests to be dismissed. "A few days;"perhaps a week or ten days. The mother and brother naturally plead for a little time to prepare for parting with Rebekah. They could not expect the servant, however, to stay months.

"Inquire at her mouth."This is the only free choice in the matter that seems to be given to Rebekah. Her consent may have been modestly indicated, before her family ratified the contract. It is plain, however, that it was thought proper that the parents should receive and decide upon a proposal of marriage. The extent to which the maiden’ s inclinations would be consulted would depend very much on the custom of the country, and the intelligence and good feeling of the parents. In later times the custom became very arbitrary. Rebekah’ s decision shows that she concurred in the consent of her relatives. "And her nurse."Her name, we learn afterward Gen 35:8, was Deborah. The nurse accompanied the bride as her confidential adviser and faithful attendant, and died in her service; a beautiful trait of ancient manners. The blessing consists in a boundless offspring, and the upper hand over their enemies. These are indicative of a thin population, and a comparatively rude state of society. "And her damsels."We here learn, again, incidentally, that Rebekah had more female attendants than her nurse.

Gen 24:62-67

Isaac receives his bride. He had been at Beer-lahai-roi, the scene of the interview of Hagar with the angel of the Lord - a spot calculated to awaken thoughts of an overruling Providence. "To meditate."This is a characteristic of Isaac’ s retiring, contemplative mood. Abraham was the active, authoritative father; Isaac was the passive, submissive son. To meditate was to hold converse with his own thoughts, to ponder on the import of that never-to-be-forgotten scene when he was laid on the altar by a father’ s hand, and a ram caught in the thicket became his substitute, and to pour out his soul unto the God of his salvation. In this hour of his grave reflection comes his destined bride with her faithful escort upon his view. Rebekah lights off the camel. Doubtless the conversation by the way with the elder of Abraham’ s house had made her aware of their approach to the residence of her future husband.

She concludes at once that this must be he, and, alighting, asks if it be. On being informed by the servant that this is his young master, she puts on the veil, which covers the head, and hangs down gracefully both behind and before. The aged servant reports the success of his mission, and presents Rebekah. Isaac brings his cousin’ s daughter into the apartments formerly occupied by his mother, and accepts her as his wife. The formalities of the interview, and of her presentation to Abraham as his daughter-in-law, are all untold. "And he loved her."This is the first mention of the social affections. It comes in probably because Isaac had not before seen his bride, and now felt his heart drawn toward her, when she was presented to his view. All things were evidently done in the fear of God, as became those who were to be the progenitors of the seed of promise. We have here a description of the primeval marriage. It is a simple taking of a woman for a wife before all witnesses, and with suitable feelings and expression of reverence toward God, and of desire for his blessing. It is a pure and holy relation, reaching back into the realms of innocence, and fit to be the emblem of the humble, confiding, affectionate union between the Lord and his people.

Poole: Gen 24:22

The man took i.e. gave to her, (as that word of taking, or receiving, is oft used, as Gen 12:19 Exo 18:12 29:25 Psa 68:18 , compared with Eph 4:8 ),

a golden earring so the word signifies, Gen 35:4 Exo 32:2,3 . Or, jewels for the forehead, which hung down from the forehead to the nose, or between the eyes. So the word is used, Gen 24:47 Eze 16:12 .

Gill: Gen 24:22

And it came to pass, as the camels had done drinking,.... Having had enough to abate their thirst and satisfy them, by means of Rebekah's drawing water for them:

that the man took a golden earring; out of his pocket, or out of a box or parcel that was upon the camels; it is in the margin of our Bibles, "a jewel for the forehead"; or, as some render it, a "nose jewel" ^y; and so in Gen 24:47, "an earring upon her face", or "nose"; and this was a jewel that hung from the forehead upon a lace or ribbon between the eyes down upon the nose; and such the daughters of Sion wore in later times, Isa 3:21; see Eze 16:12; and nose jewels are still in use with the Levant Arabs, as Dr. Shaw ^z relates. Rauwolff ^a, who travelled through Mesopotamia and the parts adjacent in 1574, says of the women in those parts that are of greater substance, and have a mind to be richer and finer in their dress, that they wear silver and gold rings in one of their nostrils, wherein are set garnets, turquoise, rubies, and pearls: and in Egypt they wear nose jewels ^b and small gold rings in their right nostrils, with a piece of coral set in them ^c and this earring or jewel was

of half a shekel weight; which was eighty barley corns, for a whole shekel weighed one hundred and sixty. The Targum of Jonathan is,"the weight of a drachma, which was the half of a didrachma or common shekel:"

and two bracelets for her hands, of ten shekels weight of gold; a shekel of gold, according to Calmet ^d, was worth eighteen shillings and three pence of English money, so that ten of them amount to nine pounds two shillings and six pence; according to Waserus ^e, these made twenty Hungarian pieces of gold, which were worth upwards of ninety pounds of Swiss money. A handsome present this was, and suitable to a virgin. Jarchi and Jonathan allegorize the two bracelets of the two tables of the law, and the ten shekels of the ten commands on them.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 24:22

¹ sn A beka weighed about 5-6 grams (0.2 ounce).

² sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).

³ tn The words “and gave them to her” are not in the Hebrew text, but are implied.

Geneva Bible: Gen 24:22

And it came to pass, as the camels had done drinking, that the man took a golden ^{( k )} earring of ^{( l )} half a shekel weight, and two bracelets for her hands of ten [shekels] weight of gold;

^{( k )} God permitted many things both in apparel and other things which are now forbidden especially when they do not suit our humble estate.

^{( l )} The golden shekel is meant here, not silver.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 24:1-67

1 Abraham swears his servant.

10 The servant's journey.

12 His prayer.

14 His sign.

15 Rebekah meets him;

18 fulfils his sign;

22 receives jewels;

23 shows her kindred;

25 and invites him home.

26 The servant blesses God.

29 Laban entertains him.

34 The servant shows his message.

50 Laban and Bethuel approve it.

58 Rebekah consents to go, and departs.

62 Isaac meets and marries her.

MHCC: Gen 24:10-28

Abraham's servant devoutly acknowledged God. We have leave to be particular in recommending our affairs to the care of Divine providence. He proposes a sign, not that he intended to proceed no further, if not gratified in it; but it is a prayer that God would provide a good wife for his young master; and that was a good prayer. She should be simple, industrious, humble, cheerful, serviceable, and hospitable. Whatever may be the fashion, common sense, as well as piety, tells us, these are the proper qualifications for a wife and mother; for one who is to be a companion to her husband, the manager of domestic concerns, and trusted to form the minds of children. When the steward came to seek a wife for his master, he did not go to places of amusement and sinful pleasure, and pray that he might meet one there, but to the well of water, expecting to find one there employed aright. He prayed that God would please to make his way in this matter plain and clear before him. Our times are in God's hand; not only events themselves, but the times of them. We must take heed of being over-bold in urging what God should do, lest the event should weaken our faith, rather than strengthen it. But God owned him by making his way clear. Rebekah, in all respects, answered the characters he sought for in the woman that was to be his master's wife. When she came to the well, 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 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 or confidently enter into discourse with him, but answered him modestly. Being satisfied that the Lord had heard his prayer, he gave the damsel some ornaments worn in eastern countries; asking at the same time respecting her kindred. On learning that she was of his master's relations, he bowed down his head and worshipped, blessing God. His words were addressed to the Lord, but being spoken in the hearing of Rebekah, she could perceive who he was, and whence he came.

Matthew Henry: Gen 24:10-28

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 with 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 (Gen 24:10), 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 21:9. Christ is the bridegroom, and ministers are the friends of the bridegroom (Joh 3:29), whose work it is to persuade souls to consent to him, 2Co 11:2. 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, etc., Gen 18:19. 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 (Gen 24:12-14), 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, Pro 3:6. 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 (Gen 24:14), 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 (Pro 19:14), 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 (Psa 32:8), and leads them in a plain path, Psa 27:11.

2. God owns him by a particular providence. He decreed the thing, and it was established to him, Job 22:28. 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 (Gen 24:15), as it is written (Isa 65:24), 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 (Gen 24:16), 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, Mat 10:42. 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, Gen 24:21. 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, Gen 24:23-25. 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 (Gen 24:22), obliging her with such ornaments and attire as a maid, especially a bride, cannot forget (Jer 2:32), 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 (Pro 31:13), who works willingly with her hands; nor the services of a child, who, while under age, differs nothing from a servant, Gal 4:1. Having done this, he turns his wonder (Gen 24:21) 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 (Gen 24:12), 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.

Keil-Delitzsch: Gen 24:22-28

After the watering of the camels was over, the man took a golden nose-ring of the weight of a beka, i.e., half a shekel (Exo 38:26), and two golden armlets of 10 shekels weight, and (as we find from Gen 24:30 and Gen 24:47) placed these ornaments upon her, not as a bridal gift, but in return for her kindness. He then asked her about her family, and whether there was room in her father's house for him and his attendants to pass the night there; and it was not trill after Rebekah had told him that she was the daughter of Bethuel, the nephew of Abraham, and had given a most cheerful assent to his second question, that he felt sure that this was the wife appointed by Jehovah for Isaac. He then fell down and thanked Jehovah for His grace and truth, whilst Rebekah in the meantime had hastened home to relate all that had occurred to " her mother's house, "i.e., to the female portion of her family. חסד the condescending love, אמת the truth which God had displayed in the fulfilment of His promise, and here especially manifested to him in bringing him to the home of his master's relations.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 11:27--25:12

A. What became of Terah 11:27-25:11

A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3 and 7 are the fountainhead from which the rest of the Pentateuch flows.³⁹⁷ Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance.³⁹⁸ David Clines called them posterity, relationship with God, and land.³⁹⁹ J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land.⁴⁰⁰

God progressively revealed more information about each of these promises. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7; 26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18; 21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of seed' were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God's temporal and spiritual gifts. Consequently, seed' was always a collective singular noun; never did it appear as a plural noun (e.g., as in sons'). Thereby the seed' was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena or an accident of careless editing; it was part and parcel of its doctrinal intention."⁴⁰¹

The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac); and 28:14 (to Jacob).⁴⁰²

"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis, we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing."⁴⁰³

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus center on the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, rest).

In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram's life. How will Abram obtain the land, and who will be Abram's heir? These are the great questions that the thoughtful reader continually asks himself as he reads the story of Abram. At least one of them is central in every incident in his life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative.⁴⁰⁴

One writer called the form in which Moses revealed the Abram cycle of stories an "obstacle story."

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d'etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story."⁴⁰⁵

Twelve crises arise as the story of Abram's life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram's descendants. Each of these problems constituted a challenge to Abram's faith. Is God faithful and powerful enough to provide what He has promised? In the end we can see that He is.

Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram's life teaches us something about God's power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel's benefit.

The problems Abram's faith encountered were these.

1. Sarai was barren (11:30).

2. Abram had to leave the Promised Land (12:10).

3. Abram's life was in danger in Egypt (12:11-20).

4. Abram's nephew, Lot, strove with him over the land (ch. 13).

5. Abram entered a war (14:1-16).

6. Abram's life was in danger in the Promised Land (15:1).

7. God ruled Eliezer out as Abram's heir (15:2-3).

8. Hagar, pregnant with Abram's son (heir?), departed (16:6).

9. Abimelech threatened Sarai's reputation and child (heir?) in Gerar (ch. 20).

10. Abram had two heirs (21:8-11).

11. God commanded Abram to slay his heir (ch. 22).

12. Abram could not find a proper wife for his heir (24:5).

". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises."⁴⁰⁶

Constable: Gen 24:1-67

17. The choice of a bride for Isaac ch. 24

Abraham's servant returned to Paddan-aram charged with the duty of finding a suitable bride for Isaac. He faithfully and resolutely fulfilled his task relying on God's faithfulness to prosper his journey and God's providence to guide him. God directed him to Rebekah.

The length of this story and the amount of detail included suggests that this incident played an important part in the fulfillment of the Author's purpose. The details show how God provided a wife and seed-bearer for Isaac and thus remained faithful to His promises to Abraham. God's working providentially through the natural course of events to accomplish His purposes clarifies His ways with humankind.

"The key idea in the passage is in the word hesed, loyal love' or loyalty to the covenant'--from both God's perspective and man's."⁶⁰³

"This . . . narrative is the most pleasant and charming of all the patriarchal stories."⁶⁰⁴

The structure of the four sections (1-9, 10-28, 29-61, 62-67) is again palistrophic (chiastic). The first and fourth sections take place in Abraham's household in Canaan, and the second and third record events in Rebekah's household in Aram.

The thigh may be a euphemism for the genitals (v. 2).⁶⁰⁵ The ancients considered it to be the source of posterity and the seat of power (cf. 47:29).

"By putting his hand under Abraham's thigh, the servant was touching his genitals and thus giving the oath a special solemnity. In the ancient Orient, solemn oaths could be taken holding some sacred object in one's hand, as it is still customary to take an oath on the Bible before giving evidence in court. Since the OT particularly associates God with life (see the symbolism of the sacrificial law) and Abraham had been circumcised as a mark of the covenant, placing his hand under Abraham's thigh made an intimate association with some fundamental religious ideas. An oath by the seat of procreation is particularly apt in this instance, when it concerns the finding of a wife for Isaac."⁶⁰⁶

"That act would be significantly symbolic in this instance, for success of the mission would make possible propagation of posterity and fulfillment of the Abrahamic Covenant."⁶⁰⁷

"Isaac was not regarded as a merely pious candidate for matrimony, but as the heir of the promise, who must therefore be kept from any alliance with the race whose possessions were to come to his descendants, and which was ripening for the judgment to be executed by those descendants."⁶⁰⁸

Camels were relatively rare in this era, so the fact that Abraham owned 10 of them reflects his great wealth (v. 10; cf. Job 1:3).⁶⁰⁹

"Another striking feature of this story is that after introducing the new characters of Laban and his household, the writer allows the servant again to retell the narrative (vv. 34-39). But as with most repetitions in biblical narrative, the retelling is not a mere repeating. It is rather a reassertion of the central points of the first narrative. . . . As we overhear the servant recount more details, we see that the miracle of God's provision was even more grand than that suggested in the narrative itself."⁶¹⁰

It was customary in Hurrian society to consult the bride before completing the marriage plans (vv. 58-60). Also the brother took the lead in giving his sister in marriage. Note that Laban, Rebekah's brother, was the principle negotiator who represented the family rather than Bethuel, her father (cf. v. 50), or her mother (vv. 53, 55). Another view is that Bethuel was simply too old or was under his wife's thumb, as Rebekah later "organized" Isaac.⁶¹¹ The description of the family farewell also reflects Laban's leadership (vv. 59-60).⁶¹²

Beer-lahai-roi, where Isaac lived and meditated (v. 62), was a place where God had previously answered prayer (cf. 16:14). This suggests that he may have been praying for God's will to be done in the choice of his wife.

"The final remarks (v. 67) again show that God's guidance in the mundane areas of life is good for those who put their trust in him. When Isaac took Rebekah as his wife, he loved her and was comforted with her after the death of his mother. In other words, Rebekah had taken the place of Sarah in the line of the descendants of Abraham."⁶¹³

The significance of this long story in the larger context of special revelation is fourfold at least.

1. Primarily it demonstrates God's faithfulness to His promise to provide descendants for Abraham and, therefore, His trustworthiness. Along with this is the assurance that even though Abraham was about to die God would fulfill His promises in the future.

2. It reveals that God guides people who are seeking His will so they discover it.

3. It illustrates God's selecting a bride for His Son out of the world through the agency of His Spirit, which the New Testament teaches.

4. It provides a good model, in the servant, of one who responded properly to the work of God. Abraham's servant prayed before he acted, praised when God answered his prayers, and lived believing that God controls all the affairs of life.

"There are two themes, one more central, one more auxiliary, which are highlighted by the example story [in Genesis 24]: the faithful, prudent and selfless steward acting on behalf of his master as messenger, and the good wife as a gift from the LORD, the theme underlying much of the steward's action."⁶¹⁴

Guzik: Gen 24:1-67

Genesis 24 - Isaac and Rebekah

A. Abraham's commission to his servant.

1. (1-4) Abraham sends out a servant to seek out a bride for his son.

Now Abraham was old, well advanced in age; and the LORD had blessed Abraham in all things. So Abraham said to the oldest servant of his house, who ruled over all that he had, "Please, put your hand under my thigh, and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell; but you shall go to my country and to my family, and take a wife for my son Isaac."

a. The oldest servant of his house, who ruled over all that he had: This is the servant named Eliezer (Genesis 15:2), or at least he was some 60 years before this. If it was someone else, the Holy Spirit didn't want us to know it.

b. Put your hand under my thigh: According to ancient custom, this describes a very serious oath. Abraham is extremely concerned that Isaac not be married to a Canaanite bride.

2. (5-9) The commission clearly defined.

And the servant said to him, "Perhaps the woman will not be willing to follow me to this land. Must I take your son back to the land from which you came?" But Abraham said to him, "Beware that you do not take my son back there. The LORD God of heaven, who took me from my father's house and from the land of my family, and who spoke to me and swore to me, saying, 'To your descendants I give this land,' He will send His angel before you, and you shall take a wife for my son from there. And if the woman is not willing to follow you, then you will be released from this oath; only do not take my son back there." So the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.

a. Abraham said to him: Apparently, Abraham anticipated that he might die while his servant was gone, so the instructions were made perfectly clear.

b. Beware that you do not take my son back there: Isaac, the son of promise, never once left the Promised Land.

B. The servant's mission fulfilled.

1. (10-14) Eliezer's prayer to God.

Then the servant took ten of his master's camels and departed, for all his master's goods were in his hand. And he arose and went to Mesopotamia, to the city of Nahor. And he made his camels kneel down outside the city by a well of water at evening time, the time when women go out to draw water. Then he said, "O LORD God of my master Abraham, please give me success this day, and show kindness to my master Abraham. Behold, here I stand by the well of water, and the daughters of the men of the city are coming out to draw water. Now let it be that the young woman to whom I say, 'Please let down your pitcher that I may drink,' and she says, 'Drink, and I will also give your camels a drink'; let her be the one You have appointed for Your servant Isaac. And by this I will know that You have shown kindness to my master."

a. O LORD God of my master Abraham, please give me success this day: Essentially, Eliezer asks God to guide through providential circumstances, which is not always a bad way to discern God's will.

i. However, generally speaking, circumstances alone can be a dangerous way to discern God's will. We have a way of ignoring circumstances which speak against what we want (or attributing them to the devil), while focusing on the circumstances that speak for what we want.

ii. But in this case, Eliezer establishes what he will look for before anything happens. He isn't making up the rules as he goes along.

b. Drink, and I will also give your camels a drink: Eliezer was wise enough to ask for a sign that was remarkable, but (in human terms) possible. He didn't tempt God by asking for fire to fall from heaven or for protection as he leapt from the pinnacle of the temple.

c. Let her be the one: In praying this prayer, there is a sense in which Eliezer "stacked the deck" against finding someone. It would take a remarkable woman to volunteer for this tedious task.

i. Considering that a camel may drink up to 20 gallons, watering ten camels meant at least an hour of hard work.

d. By this I will know: Eliezer cares nothing about what the woman will look like. He wants a woman of character, a woman whom God has chosen.

2. (15) God answers the servant's prayer before it was finished.

And it happened, before he had finished speaking, that behold, Rebekah, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, came out with her pitcher on her shoulder.

a. Before he had finished speaking: Isaiah 65:24 speaks of this kind of gracious answer to prayer: It shall come to pass that before they call, I will answer; and while they are still speaking, I will hear.

b. Rebekah . . . came out with her pitcher on her shoulder: The servant did not yet know the prayer was answered, only time would prove it.

3. (16-21) The servant, though surprised, waits for complete confirmation of his prayer.

Now the young woman was very beautiful to behold, a virgin; no man had known her. And she went down to the well, filled her pitcher, and came up. And the servant ran to meet her and said, "Please let me drink a little water from your pitcher." So she said, "Drink, my lord." Then she quickly let her pitcher down to her hand, and gave him a drink. And when she had finished giving him a drink, she said, "I will draw water for your camels also, until they have finished drinking." Then she quickly emptied her pitcher into the trough, ran back to the well to draw water, and drew for all his camels. And the man, wondering at her, remained silent so as to know whether the LORD had made his journey prosperous or not.

a. The young woman was very beautiful to behold: We generally regard the Bible as being given to understatement. When we read Rebekah was very beautiful to behold, we should understand Rebekah was indeed very beautiful.

b. The servant ran to meet her: The servant did not think it was unspiritual to introduce himself to Rebekah; yet, he certainly did not do anything to suggest she provide water for the camels. Prayer is no substitute for action.

c. And drew for all his camels: As Rebekah began the hard work of watering all the camels, the servant did not stop her. He wanted a woman who would not only say she would water the camels, but who would actually do it.

i. Perhaps Eliezer knew that for some, it is much easier to talk like a servant than to actually serve. He wanted to see if she had a servant's heart, not only a servant's talk.

4. (22-28) The servant, when the bride has been chosen, gives her rich gifts even before the marriage to the father's son.

So it was, when the camels had finished drinking, that the man took a golden nose ring weighing half a shekel, and two bracelets for her wrists weighing ten shekels of gold, and said, "Whose daughter are you? Tell me, please, is there room in your father's house for us to lodge?" So she said to him, "I am the daughter of Bethuel, Milcah's son, whom she bore to Nahor." Moreover she said to him, "We have both straw and feed enough, and room to lodge." Then the man bowed down his head and worshiped the LORD. And he said, "Blessed be the LORD God of my master Abraham, who has not forsaken His mercy and His truth toward my master. As for me, being on the way, the LORD led me to the house of my master's brethren." So the young woman ran and told her mother's household these things.

a. A golden nose ring: Some think it gross that Rebekah would wear a nose ring, but there was certainly nothing strange, shocking, or rebellious about it in that culture.

b. Being on the way, the LORD led me: It is hard to steer a parked car. If we want to be guided by the LORD, we should be on our way.

5. (29-33) Laban entertains the servant.

Now Rebekah had a brother whose name was Laban, and Laban ran out to the man by the well. So it came to pass, when he saw the nose ring, and the bracelets on his sister's wrists, and when he heard the words of his sister Rebekah, saying, "Thus the man spoke to me," that he went to the man. And there he stood by the camels at the well. And he said, "Come in, O blessed of the LORD! Why do you stand outside? For I have prepared the house, and a place for the camels." Then the man came to the house. And he unloaded the camels, and provided straw and feed for the camels, and water to wash his feet and the feet of the men who were with him. Food was set before him to eat, but he said, "I will not eat until I have told about my errand." And he said, "Speak on."

a. When he saw the nose ring, and the bracelets on his sister's wrists: Laban's eyes are very much on the riches the servant brings; yet, he also shows appropriate hospitality.

6. (34-49) The servant tells his story and what he is there for.

So he said, "I am Abraham's servant. The LORD has blessed my master greatly, and he has become great; and He has given him flocks and herds, silver and gold, male and female servants, and camels and donkeys. And Sarah my master's wife bore a son to my master when she was old; and to him he has given all that he has. Now my master made me swear, saying, 'You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell; but you shall go to my father's house and to my family, and take a wife for my son.' And I said to my master, 'Perhaps the woman will not follow me.' But he said to me, 'The LORD, before whom I walk, will send His angel with you and prosper your way; and you shall take a wife for my son from my family and from my father's house. You will be clear from this oath when you arrive among my family; for if they will not give her to you, then you will be released from my oath.' And this day I came to the well and said, 'O LORD God of my master Abraham, if You will now prosper the way in which I go, behold, I stand by the well of water; and it shall come to pass that when the virgin comes out to draw water, and I say to her, "Please give me a little water from your pitcher to drink," and she says to me, "Drink, and I will draw for your camels also,"; let her be the woman whom the LORD has appointed for my master's son.' But before I had finished speaking in my heart, there was Rebekah, coming out with her pitcher on her shoulder; and she went down to the well and drew water. And I said to her, 'Please let me drink.' And she made haste and let her pitcher down from her shoulder, and said, 'Drink, and I will give your camels a drink also.' So I drank, and she gave the camels a drink also. Then I asked her, and said, 'Whose daughter are you?' And she said, 'The daughter of Bethuel, Nahor's son, whom Milcah bore to him.' So I put the nose ring on her nose and the bracelets on her wrists. And I bowed my head and worshiped the LORD, and blessed the LORD God of my master Abraham, who had led me in the way of truth to take the daughter of my master's brother for his son. Now if you will deal kindly and truly with my master, tell me. And if not, tell me, that I may turn to the right hand or to the left."

C. Rebekah is brought to Isaac.

1. (50-53) The family agrees to give Rebekah to Isaac. The father's servant gives more gifts.

Then Laban and Bethuel answered and said, "The thing comes from the LORD; we cannot speak to you either bad or good. Here is Rebekah before you; take her and go, and let her be your master's son's wife, as the LORD has spoken." And it came to pass, when Abraham's servant heard their words, that he worshiped the LORD, bowing himself to the earth. Then the servant brought out jewelry of silver, jewelry of gold, and clothing, and gave them to Rebekah. He also gave precious things to her brother and to her mother.

a. He also gave precious things to her brother and to her mother: When an agreement of marriage had been made, it was customary for the bridegroom (or his representative) to give the family of the bride gifts as a dowry to demonstrate his financial ability to provide for the bride.

2. (54-60) The servant intends to depart quickly; Rebekah agrees.

And he and the men who were with him ate and drank and stayed all night. Then they arose in the morning, and he said, "Send me away to my master." But her brother and her mother said, "Let the young woman stay with us a few days, at least ten; after that she may go." And he said to them, "Do not hinder me, since the LORD has prospered my way; send me away so that I may go to my master." So they said, "We will call the young woman and ask her personally." Then they called Rebekah and said to her, "Will you go with this man?" And she said, "I will go." So they sent away Rebekah their sister and her nurse, and Abraham's servant and his men. And they blessed Rebekah and said to her: "Our sister, may you become the mother of thousands of ten thousands; and may your descendants possess the gates of those who hate them."

a. I will go: One of the most remarkable things about Rebekah is her total willingness to leave all to be with a bridegroom she has never seen. Her words "I will go" are worthy words of faith.

b. "Do not hinder me" . . . "I will go": "If the world does not succeed in persuading the believer to abide in the world, it will seek to delay his exit . . . When you decide to go with the Lord, the world will applaud your devotion but will say, 'Don't rush. Abide a few days, at least ten, and then go.'" (Barnhouse)

3. (61-67) Rebekah is brought unto Isaac; they marry.

Then Rebekah and her maids arose, and they rode on the camels and followed the man. So the servant took Rebekah and departed. Now Isaac came from the way of Beer Lahai Roi, for he dwelt in the South. And Isaac went out to meditate in the field in the evening; and he lifted his eyes and looked, and there, the camels were coming. Then Rebekah lifted her eyes, and when she saw Isaac she dismounted from her camel; for she had said to the servant, "Who is this man walking in the field to meet us?" The servant said, "It is my master." So she took a veil and covered herself. And the servant told Isaac all the things that he had done. Then Isaac brought her into his mother Sarah's tent; and he took Rebekah and she became his wife, and he loved her. So Isaac was comforted after his mother's death.

a. So the servant took Rebekah and departed: We can well imagine the conversations Rebekah and Eliezer would have on the journey. She would want to know all she could about Isaac, whom she loved without ever seeing, and he would be delighted to tell her.

i. Rebekah would never dream of telling Eliezer the best way to get her to the home of her bridegroom, but many of us will reject the Holy Spirit's guidance in our life.

b. She took a veil and covered herself: The covering with a veil signified chastity, modesty, and submission. This is how Rebekah wants to meet her bridegroom.

c. Isaac went out to meditate in the field in the evening: This is the first mention of Isaac since he was left on top of Mount Moriah (Genesis 22:19). We see nothing of Isaac from the time of his "resurrection" to the time he is united with his bride.

i. In all this, we see the coming together of Isaac and Rebekah as a remarkable picture of the coming together of Jesus and the church.

· A father desires a bride for his son

· A son was just accounted as "dead" and "raised from the dead" A nameless servant is sent forth to get a bride for the son

· The servant's name is actually Eliezer, meaning "God of help" or "helper"

· The lovely bride is divinely met, chosen, and called, and then lavished with gifts

· She is entrusted to the care of the servant until she meets her bridegroom

ii. The way Isaac and Rebekah came to each other is also instructive. Neither were "dating" or any such thing. They were serving God and seeking Him (Isaac did meditate in the field), and God brought them together. They obviously were more concerned with the will of God than with modern notions of romantic love.

4. Summarizing the pictures of Isaac, Rebekah, Jesus, and the Church.

a. Both Rebekah and the church:

1 Chosen for marriage before they knew it (Ephesians 1:3-4).

2 Necessary for the accomplishment of God's eternal purpose (Ephesians 3:10-11).

3 Destined to share in the glory of the son (John 17:22-23).

4 Learn of the son through his representative.

5 Must leave all with joy to be with the son.

6 Are loved and cared for by the son.

b. Both Isaac and Jesus:

8 Were promised before their coming.

9 Finally appeared at the appointed time.

10 Were conceived and born miraculously.

11 Given a special name before birth.

12 Offered up in sacrifice by the father.

13 Brought back from the dead.

14 Head of a great company to bless all people.

15 Prepared a place for their bride.

16 Had a ministry of prayer while the bride comes.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 24 (Chapter Introduction)

Overview

Gen 24:1, Abraham swears his servant; Gen 24:10, The servant’s journey; Gen 24:12, His prayer; Gen 24:14, His sign; Gen 24:15, Rebekah meets him; Gen 24:18, fulfils his sign; Gen 24:22, receives jewels; Gen 24:23, shows her kindred; Gen 24:25, and invites him home; Gen 24:26, The servant blesses God; Gen 24:29, Laban entertains him; Gen 24:34, The servant shows his message; Gen 24:50, Laban and Bethuel approve it; Gen 24:58, Rebekah consents to go, and departs; Gen 24:62, Isaac meets and marries her.

Poole: Genesis 24 (Chapter Introduction)

CHAPTER 24

Abraham’ s age and prosperity, Gen 24:1 . He makes his eldest servant swear not to take a wife for his son Isaac of the Canaanites, but of his own kindred, Gen 24:2-4 . The servant inquires into the nature and condition of the oath, Gen 24:5 . Abraham expresses his faith in the promise, Gen 24:7 ; explains the oath, Gen 24:8 . The servant swears, Gen 24:9 . He goes to the city of Nahor, Gen 24:10 ; prays for success, Gen 24:12 ; and direction, Gen 24:13,14 . An immediate and particular answer, Gen 24:15-20 . He wonders at the providence, Gen 24:21 ; makes a present to Rebekah, Gen 24:22 . Inquires of what family she was, Gen 24:23 . Her answer, Gen 24:24,25 . He blesseth the Lord, Gen 24:26,27 . Rebekah acquaints her friends with it, Gen 24:28 . They provide for him, &c. and invite him in, Gen 24:31,32 . He goes in, but refuses to eat till he had told his errand, Gen 24:33 . He acquaints them with his business, and God’ s providence towards him, Gen 24:34-49 . They consent to his proposal, Gen 24:50,51 . He praises God, Gen 24:52 ; makes presents to them all, Gen 24:53 ; desires to return to his master, Gen 24:54-56 . Rebekah being content to go with him, they consent and bless her, Gen 24:57-60 . They depart, and meet Isaac meditating in the field, Gen 24:61-65 ; who marries her, Gen 24:67 .

1857 He was one hundred and forty years old, comparing Gen 21:5 , with Gen 25:20 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 24 (Chapter Introduction)

(Gen 24:1-9) Abraham's care for Isaac's marriage.

(v. 10-28) The journey of Abraham's servant to Mesopotamia, His meeting with Rebekah.

(v. 29-53) Rebekah and her relatives consent to her marriage.

(Gen 24:54-67) The happy meeting and marriage of Isaac and Rebekah.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 24 (Chapter Introduction)

Marriages and funerals are the changes of families, and the common news among the inhabitants of the villages. In the foregoing chapter we had Abraham burying his wife, here we have him marrying his son. These stories concerning his family, with their minute circumstances, are largely related, while the histories of the kingdoms of the world then in being, with their revolutions, are buried in silence; for the Lord knows those that are his. The subjoining of Isaac's marriage to Sarah's funeral (with a particular reference to it, Gen 24:67) shows us that as " one generation passes away another generation comes;" and thus the entail both of the human nature, and of the covenant, is preserved. Here is, I. Abraham's care about the marrying of his son, and the charge he gave to his servant about it (Gen 24:1-9). II. His servant's journey into Abraham's country, to seek a wife for his young master among his own relations (Gen 24:10-14). III. The kind providence which brought him acquainted with Rebekah, whose father was Isaac's cousin-german (Gen 24:15-28). IV. The treaty of marriage with her relations (v. 29-49). V. Their consent obtained (Gen 24:50-60). VI. The happy meeting and marriage between Isaac and Rebekah (Gen 24:61, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 24 (Chapter Introduction)

INTRODUCTION TO GENESIS 24

This chapter shows Abraham's concern to get a suitable wife for his son Isaac, for which purpose he commits the affair into the hands of his eldest servant, and makes him swear that he will not take one from among the Canaanites, but out of his own country, and from among his own kindred, Gen 24:1; which his servant agreed to, after having the nature of his charge, and of the oath, explained to him, Gen 24:5; upon which he departed to Mesopotamia, and coming to the city of Nahor, and to a well near it, he prayed for success, and desired direction by a token, which was granted him, Gen 24:10; and inquiring of the damsel, who answered to the token, whose daughter she was, and whether they had room for him and his in their house; and an agreeable answer being returned, he gave thanks to God that had directed him, and had so far made his journey prosperous, Gen 24:23; the damsel acquainting her parents whom and what she met with at the well, a brother of her steps out, and invites the servant in, and makes him welcome, Gen 24:28; but before he would eat anything, he tells his errand he was come upon, at the instance of his master; how, he had prayed for direction, and was heard, and for which he had given thanks, Gen 24:34; and then treats with the relations of the damsel about her marriage to his master's son, to which they agreed, Gen 24:49; and after having blessed God, and given his presents he brought with him to the damsel, and her family, and ate and drank with them, was for departing the next morning, Gen 24:52; but the friends of the damsel being desirous of her stay with them some few days, and he urgent to be gone, the affair was referred to her, and she agreed to go with him directly, Gen 24:55; upon which they dismissed her with their blessing, Gen 24:59; who being met by Isaac in the way, was received and introduced into his mother's tent, and married by him, Gen 24:61.