Text -- Genesis 24:60-67 (NET)

24:60 They blessed Rebekah with these words: “Our sister, may you become the mother of thousands of ten thousands! May your descendants possess the strongholds of their enemies.” 24:61 Then Rebekah and her female servants mounted the camels and rode away with the man. So Abraham’s servant took Rebekah and left. 24:62 Now Isaac came from Beer Lahai Roi, for he was living in the Negev. 24:63 He went out to relax in the field in the early evening. Then he looked up and saw that there were camels approaching. 24:64 Rebekah looked up and saw Isaac. She got down from her camel 24:65 and asked Abraham’s servant, “Who is that man walking in the field toward us?” “That is my master,” the servant replied. So she took her veil and covered herself. 24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah into his mother Sarah’s tent. He took her as his wife and loved her. So Isaac was comforted after his mother’s death.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 24:61

It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in the instances of humanity and industry.

Wesley: Gen 24:63

Some think he expected his servants about this time, and went out on purpose to meet them. But it should seem he went out to take the advantage of a silent evening, and a solitary field, for mediation and prayer. Our walks in the field are then truly pleasant, when in them we apply ourselves to meditation and prayer we there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both, by the view of which we should he led to the contemplation of the Maker and Owner of all. Merciful providences are then doubly comfortable, when they find us in the way of our duty: some think Isaac was now praying for good success in this affair, and meditating upon that which was proper to encourage his hope in God concerning it; and now when he sets himself, as it were, upon his watch - tower, to see what God would answer him, he sees the camels coming.

Wesley: Gen 24:64

In token of humility, modesty and subjection.

JFB: Gen 24:64

If Isaac were walking, it would have been most unmannerly for her to have continued seated; an inferior, if riding, always alights in presence of a person of rank, no exception being made for women.

JFB: Gen 24:65

The veil is an essential part of female dress. In country places it is often thrown aside, but on the appearance of a stranger, it is drawn over the face, as to conceal all but the eyes. In a bride it was a token of her reverence and subjection to her husband.

JFB: Gen 24:67

Thus establishing her at once in the rights and honors of a wife before he had seen her features. Disappointments often take place, but when Isaac saw his wife, "he loved her."

Clarke: Gen 24:60

Be thou the mother of thousands of millions - לאלפי רבבה lealphey rebabah , for thousands ten thousand, or for myriads of thousands, a large family being ever considered, in ancient times, as a proof of the peculiar blessing and favor of God. Similar addresses to a daughter, when she is going from her father’ s house to live with her husband, are very common among the Hindoos; such as, "Be thou the mother of a son,""Be thou the wife of a king,"etc. See Ward.

Clarke: Gen 24:62

And Isaac came - Concerning this well see Gen 16:13, Gen 16:14, etc. As it appears from Gen 25:11, that Isaac dwelt at the well Lahai-roi, it has been conjectured that he had now come on a visit to his aged father at Beersheba, where he waited in expectation of his bride

Clarke: Gen 24:62

For he dwelt in the south country - The southern part of the land of Canaan. See Gen 12:9.

Clarke: Gen 24:63

Isaac went out to meditate - לשוח lasuach , to bend down the body, or the mind, or both. He was probably in deep thought, with his eyes fixed upon the ground. What the subject of his meditation was it is useless to inquire; he was a pious man, and could not be triflingly employed.

Clarke: Gen 24:65

She took a veil - הצעיף hatstsaaif . This is the first time this word occurs, and it is of doubtful signification; but most agree to render it a veil or a cloak. The former is the most likely, as it was generally used by women in the east as a sign of chastity, modesty, and subjection.

Clarke: Gen 24:67

Sarah’ s tent - Sarah being dead, her tent became now appropriated to the use of Rebekah

Clarke: Gen 24:67

And took Rebekah, etc. - After what form this was done we are not told; or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from Gen 24:66 that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, Gen 2:23, Gen 2:24, which, it is likely, as far as form was attended to, was that which was commonly used in all the patriarchal times

In this chapter we have an affecting and edifying display of that providence by which God disposes and governs the affairs of the universe, descending to the minutest particulars, and managing the great whole by directing and influencing all its parts. This particular or especial providence we see is not confined to work by general laws; it is wise and intelligent, for it is the mind, the will, and energy of God; it steps out of common ways, and takes particular directions, as endlessly varied human necessities may need, or the establishment and maintenance of godliness in the earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit

As Abraham’ s servant has God’ s glory only in view in the errand on which he is going, he may well expect the Divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the Divine choice and approbation shall be made known; and God honors the purity of his motives and his pious faith, by giving him precisely the answer he wished. How honorable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for; whereas a spirit warped by self-interest and worldly views is always uncertain and agitated, as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God; his heart acknowledges his Maker, and his Maker acknowledges him; for such a one the whole economy of providence and grace is ever at work

Abraham’ s solicitude to get a suitable wife for his son is worthy of the most serious regard. He was well aware that if Isaac formed a matrimonial alliance with the Canaanites it might be ruinous to his piety, and prevent the dissemination of the true religion; therefore he binds his most trusty servant by a solemn oath not to take a wife for his son from the daughters of Canaan, but from his own kindred, among whom the knowledge of the true God was best preserved. Others had different rays of the light of truth, but Abraham’ s family alone had The truth; and to the descendants of this family were the promises made

How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depend on this circumstance! But alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. The Divine institution of marriage is left out of sight; and the persons are united, not properly to each other, in the love, fear, and according to the ordinance of God, but they are wedded to so many thousand pounds sterling, and to so many houses, fields, etc. Thus like goes to like, metal to metal, earth to earth. Marriages formed on such principles are mere licensed adulteries. Let such contractors hear these awful words of God: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?"Jam 4:4. See note on Gen 24:36

Although under the patriarchal dispensation parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases, yet it appears that in matrimonial connections they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parent’ s choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times we cannot absolutely say: they were times of great simplicity; and probably connections on the mere principle of affection, independently of all other considerations, seldom existed. And it must be allowed that matches formed on the sole principle of convenience might as well be formed by the parents as by any others; and in Asiatic countries it was generally so, for there the female seldom presumes to have a choice of her own

In all cases of this kind the child should invariably consult the experience and wisdom of the parents; and the parents should ever pay much respect to the feelings of the child, nor oppose an alliance which may be in all other respects suitable, because there may be a lack of property on one side of the intended match. If parents would proceed in this way, God would pour his blessing on their seed, and his Spirit upon their offspring.

Calvin: Gen 24:63

63.And Isaac went out. It appears that Isaac dwelt apart from his father; either because the family was too large, or because such was the custom. And perhaps Abraham had already married another wife; so that, for the sake of avoiding contentions, it would seem more convenient for him to have a house of his own. Thus great wealth has its attendant troubles. Doubtless, of all earthly blessings granted by God, none would have been sweeter to Abraham than that of living with his son. However, I by no means think that he was deprived of his society and assistance. For such was the piety of Isaac, that he undoubtedly studied to discharge every duty towards his father: this alone was wanting, that they did not live in the same house. Moses also relates how it happened that Isaac met with his wife before she reached his home. For he says, that Isaac went out in the evening to meditate or to pray. For the Hebrew word שוח ( soach) may mean either. It is probable that he did this according to his custom, and that he sought a place of retirement for prayer, in order that his mind, being released from all avocations, might be the more at liberty to serve God. Whether, however, he was giving his mind to meditation or to prayer, the Lord granted him a token of his own presence in that joyful meeting.

Calvin: Gen 24:64

64.And Rebekah lifted up her eyes. We may easily conjecture that Isaac, when he saw the camels, turned his steps towards them, from the desire of seeing his bride; this gave occasion to the inquiry of Rebekah. Having received the answer, she immediately, for the sake of doing honor to her husband, dismounted her camel to salute him. For that she fell, struck with fear, as some suppose, in no way agrees with the narrative. She had performed too long a journey, under the protection of many attendants, to be so greatly afraid at the sight of one man. But these interpreters are deceived, because they do not perceive, that in the words of Moses, the reason is afterwards given to this effect, that when Rebekah saw Isaac, she alighted from her camel; because she had inquired of the servant who he was, and had been told that he was the son of his master Abraham. It would not have entered into her mind to make such inquiry respecting any person whom she might accidentally meet: but seeing she had been informed that Abraham’s house was not far distant, she supposes him at least to be one of the domestics. Moses also says that she took a veil: which was a token of shame and modesty. For hence also, the Latin word which signifies “to marry,” ¹² is derived, because it was the custom to give brides veiled to their husbands. That the same rite was also observed by the fathers, I have no doubt. ¹³ So much the more shameful, and the less capable of excuse, is the licentiousness of our own age; in which the apparel of brides seems to be purposely contrived for the subversion of all modesty.

Calvin: Gen 24:67

67.And Isaac brought her into his mother Sarah’s tent. He first brought her into the tent, then took her as his wife. By the very arrangement of his words, Moses distinguishes between the legitimate mode of marriage and barbarism. And certainly the sanctity of marriage demands that man and woman should not live together like cattle; but that, having pledged their mutual faith, and invoked the name of God, they might dwell with each other. Besides, it is to be observed, that Isaac was not compelled, by the tyrannical command of his father, to marry; but after he had given his mind to her he took her freely, and cordially gave her the assurance of conjugal fidelity.

And Isaac was comforted after his mother’s death. Since his grief for the death of his mother was now first assuaged, we infer how great had been its vehemence; for a period sufficiently long had already elapsed. ¹⁴ We may also hence infer, that the affection of Isaac was tender and gentle: and that his love to his mother was of no common kind, seeing he had so long lamented her death. And the knowledge of this fact is useful to prevent us from imagining that the holy patriarchs were men of savage manners and of iron hardness of heart, and from becoming like those who conceive fortitude to consist in brutality. Only care must be taken that grief should be duly mitigated; lest it burst forth in impious murmurings, or subvert the hope of a future resurrection. I do not however entirely excuse the sorrow of Isaac; I only advise, that what belongs to humanity, ought not to be altogether condemned. And although it was culpable not to be able to efface grief from the mind, until the opposite joy of marriage prevailed over it; Moses still reckons it among the benefits conferred by God, that he applies a remedy of any kind to his servant.

Defender: Gen 24:67

Although the New Testament does not specifically say that Isaac and Rebekah constitute a "type" of Christ and His Church, the numerous parallels are more than coincidental, and do follow naturally from the clear identification of Isaac himself as a type of Christ (Gal 3:16; Heb 11:17-19). In the symbolic parallel, the servant dispatched by Abraham to seek a bride for his son becomes the Holy Spirit, sent by the Heavenly Father to find and bring the heavenly Bride, the Church, to His Son (Joh 14:26; Joh 16:13, Joh 16:14; Act 15:14). After she accepts the invitation, the Spirit, like Abraham's servant, guides the Bride through the wilderness to join the Bridegroom when he comes out to meet her at the end of the journey. There are numerous detailed parallels one can discern as the passage is studied in depth."

TSK: Gen 24:60

they : Gen 1:28, Gen 9:1, Gen 14:19, Gen 17:16, Gen 28:3, Gen 48:15, Gen 48:16, Gen 48:20; Rth 4:11, Rth 4:12

be thou the mother : Or, ""be thou for thousands of myriads;""a large family being always considered, in ancient times, as a proof of the peculiar blessing and favour of God.

thousands : Dan 7:10

thy seed : Gen 22:17; Lev 25:46; Deu 21:19

TSK: Gen 24:61

they rode : Gen 31:34; 1Sa 30:17; Est 8:10, Est 8:14

followed : Gen 2:24; Psa 45:10

TSK: Gen 24:62

Lahairoi : Gen 16:14, Gen 25:11

south : Gen 12:9

TSK: Gen 24:63

to meditate : or, to pray, They who acknowledge God in all their ways, will find him present to direct their paths, and make their way prosperous; and when the prayer of faith meets with an immediate answer, the glory ought as speedily to be rendered to God in solemn praise and thanksgiving. Jos 1:8; Psa 1:2, Psa 77:11, Psa 77:12, Psa 104:34, Psa 119:15, Psa 139:17, Psa 139:18, Psa 143:5, Psa 143:6

TSK: Gen 24:64

lighted : Jos 15:18; Jdg 1:14

TSK: Gen 24:65

a veil : Gen 20:16; 1Co 11:5, 1Co 11:6, 1Co 11:10; 1Ti 2:9

TSK: Gen 24:66

Mar 6:30

TSK: Gen 24:67

his mother : Gen 18:6, Gen 18:9, Gen 18:10; Son 8:2; Isa 54:1-5

Sarah’ s tent : Sarah, being dead, her tent, which, according to the custom of the east, was distinct from that of Abraham, became now appropriated to the use of Rebekah.

and took : Gen 2:22-24; 2Co 11:1, 2Co 11:2; Eph 5:22-33

comforted : Gen 37:35, Gen 38:12; 1Th 4:13, 1Th 4:15

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 24:60

Thou art our sister i.e. our near kinswoman; distance of place shall not alienate our affections from thee, but we shall still own thee as our sister, and, as far as we can, be ready to perform all the duties of brethren to thee.

Poole: Gen 24:62

In the southern parts of Canaan, as Gen 12:9 , at Beer-sheba, whither it seems, Abraham returned after Sarah’ s death.

Poole: Gen 24:63

To meditate to converse with God, and with himself, by pious and profitable thoughts and ejaculations, and fervent prayers, as for other things, so particularly for God’ s blessing upon this great affair, and so his prayers are eminently answered. He chooseth a solitary place, wherein he might more freely attend upon God without any interruption or distraction,

in the field at the eventide that as he had begun the day with God, so he might close it with him, and commit himself to his protection. Compare Psa 55:17 .

Poole: Gen 24:64

As a testimony of her respect to him, whom by the servant she understood to be her lord and husband. Compare Jos 15:18 1Sa 25:23 .

Poole: Gen 24:65

In token of modesty, reverence, and subjection. See Gen 20:16 1Co 11:10 .

Poole: Gen 24:67

Isaac brought her into his mother Sarah’ s tent partly to give her possession of it, and partly to consummate the marriage. Women then had their tents apart from men. See Gen 18:10 24:67 31:33 .

Isaac was comforted after his mother’ s death a sorrowful sense whereof he yet had retained, though she died three years before this time.

Haydock: Gen 24:62

The well of Agar, not far from Bersabee.

Haydock: Gen 24:63

To meditate on the obligations of the state on which he was about to enter, and on other pious subjects, free from noise and distraction. (Haydock) ---

In profane authors, the word used by the Septuagint means to talk about trifles, &c. (Calmet) ---

But the known piety of Isaac, and the authority of that version, forbid that we should take it here in that sense. (Haydock)

Haydock: Gen 24:65

Cloak, or summer veil, covering the whole body, and having an opening only for the eyes; such as the Eastern ladies use. St. Jerome in Isai. iii, Rebecca does this out of modesty. (Haydock) ---

She prefigures the Gentiles, whom Jesus calls by his servants laden with his gifts, to become his spouse, or his Church, (Calmet) at the fountain of baptism. He adorns her with the ear-rings of obedience, and the bracelets of good works. (Du Hamel)

Haydock: Gen 24:67

Mother's death, which happened about three years before. (Menochius) ---

Isaac was now forty years old, and yet he does not pretend to take a wife for himself; leaving the choice to his good father, and to God. (Du Hamel)

Gill: Gen 24:60

And they blessed Rebekah,.... That is, her parents and her friends, they wished the best and choicest of blessings might descend upon her:

and said unto her, thou art our sister; the Targum of Jonathan is,"hitherto thou hast been our sister,''as if the relation now ceased, having entered into another; and especially as she was going away from them into a distant country, and might never see her more, it was as if she was no more to them or to be enjoyed by them:

be thou the mother of thousands of millions; as she was, the Edomites and Israelites both springing from her:

and let thy seed possess the gate of those that hate them; exercise dominion and authority over their enemies: let them not only be numerous, but powerful and victorious, as both the nations were at times, and especially the latter; and particularly this had its accomplishment in Christ, who sprung from her in the line of Jacob, Mat 1:2; some respect seems to be had to the promise made to Abraham, Gen 22:17; of which this family might have knowledge from Abraham's servant, who might report not only how great his master was, but what promises were made to him with respect to his posterity.

Gill: Gen 24:61

And Rebekah arose, and her damsels,.... Her maids that were given her by her parents to wait upon her, as was usual in those times and countries:

and they rode upon the camels; that Abraham's servant had brought with him:

and followed the man; who rode before and directed the way; the sense is only, that she went along with him:

and the servant took Rebekah, and went his way; took her under his care, and to be the wife of his master's son, at the hands of her friends, and then set forward on his journey.

Gill: Gen 24:62

And Isaac came from the way of the well Lahairoi,.... The well at which the angel met with Hagar, when she fled from her mistress, Gen 16:7. The Targums of Jonathan and Jerusalem say, that Isaac came from the school of Shem the great:

for he dwelt in the south country: at Beersheba, to which Abraham, it seems, was returned again; for that they dwelt together as yet, is clear from his mother Sarah's tent, into which he introduced Rebekah, Gen 24:67; see Gen 22:19.

Gill: Gen 24:63

And Isaac went out to meditate in the field at eventide,.... Both the time and place were very proper for meditation: the place, "in the field": where he might view the works of nature, and be led to the Creator of them, and the praise of him, and where he might be alone, and nothing to disturb his thoughts: and the time, "at evening"; after the labour, care, and hurry of the day were over, and before repose at night, and when the air was cool and refreshing, and everything was assisting to, and served to compose the mind, and help thought and contemplation. Onkelos and Jonathan render the word "to pray", and the time and place he chose were very fit for that service; and perhaps his thoughts in prayer might be directed to, and greatly employed in desiring success to his father's servant in the business he was gone on his account, and that he might safely and speedily arrive, and if so, his prayers were quickly answered:

and he lifted up his eyes, and saw, and, behold, the camels were coming; which his servant had took with him in his journey, and was now returning with them, and which Isaac knew full well.

Gill: Gen 24:64

And Rebekah lifted up her eyes,.... And looked about:

and when she saw Isaac; whom she suspected him to be, and therefore inquired of the servant, who told her who he was:

she lighted off the camel; or "fell" ^w from it, not accidentally, or through surprise, but willingly, and in honour to Isaac, as was customary; for had she sat on her camel when she met him, it would not have seemed respectful enough to him; though Jarchi thinks she did not get off, but only bowed herself upon the camel, when she came near him.

Gill: Gen 24:65

For she had said unto the servant,.... As soon as she saw a man walking towards them, who she thought with herself might be Isaac:

what man is this that walketh in the field to meet us? for by the course he steered, she perceived that he was coming towards them, and so concluded it must be one of the family, and probably the person she was to be married to; for otherwise, had he not by his look and motion discovered that he knew the servant, and was coming towards them, she would have took no notice of him

and the servant had said, it is my master: meaning not Abraham, but his son, who also was his master:

therefore she took a veil, and covered herself; both out of modesty, and as a token of subjection to him: for the veil was put on when the bride was introduced to the bridegroom, as among the Romans ^x in later times. The Arab women always have veils when they appear in public, so that their faces cannot be seen; and though in the summer months they walk abroad with less caution, yet then, upon the approach of a stranger, they put on their veils ^y.

Gill: Gen 24:66

And the servant told Isaac all things that he had done. By what means he found out the person designed for his wife, and got knowledge of her father's house, to which he was introduced, and where he was made welcome; and what agreement he had made with the parents and relations of Rebekah to be his wife, whom he had brought with him.

Gill: Gen 24:67

And Isaac brought her into his mother Sarah's tent,.... The apartment in which she dwelt when living; for women in those times and places had separate apartments from their husbands; this was done after many other things had passed, not here recorded; a conversation with her, an espousal of her, and an introduction of her to Abraham, with whose consent, no doubt, she had his wife's apartment allotted to her:

and took Rebekah, and she became his wife; consummated the marriage, first contracted by his servant, then confirmed by himself, and now finished:

and he loved her; as a man ought to love his wife, even as his own body, Eph 5:28; and she was a person to be beloved, being very fair, and of a goodly countenance, Gen 24:16. The Jews say ^z she was but fourteen years of age at this time:

and Isaac was comforted after his mother's death; which was three years ago; see Gill on Gen 25:20; and had made such impressions upon his spirit, that at times he was very sorrowful, and much distressed on that account; but now being blessed with so agreeable a yokefellow, his sorrow for his mother subsided, and he became cheerful and comfortable.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 24:60

¹ tn Heb “and said to her.”

² tn Heb “become thousands of ten thousands.”

sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).

³ tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.

NET Notes: Gen 24:61

¹ tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”

² tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.

NET Notes: Gen 24:62

¹ tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.

² tn Heb “from the way of.”

³ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.

⁴ tn This disjunctive clause is explanatory.

⁵ tn Or “the South [country].”

sn Negev is the name for the southern desert region in the land of Canaan.

NET Notes: Gen 24:63

¹ tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

² tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).

³ tn Heb “at the turning of the evening.”

⁴ tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.

⁵ tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.

NET Notes: Gen 24:64

¹ tn Heb “lifted up her eyes.”

NET Notes: Gen 24:65

¹ tn Heb “and she said to.”

² tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.

³ tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

NET Notes: Gen 24:67

¹ tn Heb “her”; the referent has been specified here in the translation for clarity.

² tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

³ tn Heb “and he took Rebekah and she became his wife and he loved her.”

⁴ tn Heb “after his mother.” This must refer to Sarah’s death.

Geneva Bible: Gen 24:60

And they blessed Rebekah, and said unto her, Thou [art] our sister, be thou [the mother] of thousands of millions, and let thy seed possess the ^{( d )} gate of those which hate them.

^{( d )} That is, let them be victorious over their enemies: a blessing that is fully accomplished through Jesus Christ.

Geneva Bible: Gen 24:63

And Isaac went out to ^{( e )} meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels [were] coming.

^{( e )} This was the habit of the godly fathers to meditate on God's promises, and to pray for the accomplishment of it. The custom was that the bride was brought to her husband, her head covered, a token of humbleness and purity.

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 24:54-67

Abraham's servant, as one that chose his work before his pleasure, was for hastening home. Lingering and loitering no way become a wise and good man who is faithful to his duty. As children ought not to marry without their parents' consent, so parents ought not to marry them without their own. Rebekah consented, not only to go, but to go at once. The goodness of Rebekah's character shows there was nothing wrong in her answer, though it be not agreeable to modern customs among us. We may hope that she had such an idea of the religion and godliness in the family she was to go to, as made her willing to forget her own people and her father's house. Her friends dismiss her with suitable attendants, and with hearty good wishes. They blessed Rebekah. When our relations are entering into a new condition, we ought by prayer to commend them to the blessing and grace of God. Isaac was well employed when he met Rebekah. He went out to take the advantage of a silent evening, and a solitary place, for meditation and prayer; those divine exercises by which we converse with God and our own hearts. Holy souls love retirement; it will do us good to be often alone, if rightly employed; and we are never less alone than when alone. Observe what an affectionate son Isaac was: it was about three years since his mother died, and yet he was not, till now, comforted. See also what an affectionate husband he was to his wife. Dutiful sons promise fair to be affectionate husbands; he that fills up his first station in life with honour, is likely to do the same in those that follow.

Matthew Henry: Gen 24:54-61

Rebekah is here taking leave of her father's house; and 1. Abraham's servant presses for a dismission. Though he and his company were very welcome, and very cheerful there, yet he said, Send me away (Gen 24:54), and again, Gen 24:56. He knew his master would expect him home with some impatience; he had business to do at home which wanted him, and therefore, as one that preferred his work before his pleasure, he was for hastening home. Note, Lingering and loitering no way become a wise and good man; when we have despatched our business abroad we must not delay our return to our business at home, nor be longer from it than needs must; for as a bird that wanders from her nest so is he that wanders from his place, Pro 27:8. 2. Rebekah's relations, from natural affection and according to the usual expression of kindness in that case, solicit for her stay some time among them, Gen 24:55. They could not think of parting with her on a sudden, especially as she was about the remove so far off and it was not likely that they would ever see one another again: Let her stay a few days, at least ten, which makes it as reasonable a request as the reading in the margin seems to make it unreasonable, a year, or at least ten months. They had consented to the marriage, and yet were loth to part with her. Note, It is an instance of the vanity of this world that there is nothing in it so agreeable but it has its alloy. Nulla est sincera voluptas - There is no unmingled pleasure. They were pleased that they had matched a daughter of their family so well, and yet, when it came to the last, it was with great reluctance that they sent her away. 3. Rebekah herself determined the matter. To her they appealed, as it was fit they should (Gen 24:57): Call the damsel (who had retired to her apartment with a modest silence) and enquire at her mouth. Note, As children ought not to marry without their parents' consent, so parents ought not to marry them without their own. Before the matter is resolved on, "Ask at the damsel's mouth;"she is a party principally concerned, and therefore ought to be principally consulted. Rebekah consented, not only to go, but to go immediately: I will go, Gen 24:58. We may hope that the notice she had taken of the servant's piety and devotion gave her such an idea of the prevalence of religion and godliness in the family she was to go to made her desirous to hasten thither, and willing to forget her own people and her father's house, where religion had not so much the ascendant. 4. Hereupon she is sent away with Abraham's servant; not, we may suppose, the very next day after, but very quickly: her friends see that she has a good heart on it, and so they dismiss her, (1.) With suitable attendants - her nurse (Gen 24:59), her damsels, Gen 24:61. It seems, then, that when she went to the well for water it was not because she had not servants at command, but because she took a pleasure in works of humble industry. Now that she was going among strangers, it was fit she should take those with her with whom she was acquainted. Here is nothing said of her portion. Her personal merits were a portion in her, she needed none with her, nor did that ever come into the treaty of marriage. (2.) With hearty good wishes: They blessed Rebekah, Gen 24:60. Note, When our relations are entering into a new condition, we ought by prayer to recommend them to the blessing and grace of God. Now that she was going to be a wife, they prayed that she might be a mother both of a numerous and of a victorious progeny. Perhaps Abraham's servant had told them of the promise God had lately made to his master, which it is likely, Abraham acquainted his household with, that God would multiply his seed as the stars of heaven, and that they should possess the gate of their enemies (Gen 22:17), to which promise they had an eye in this blessing, Be thou the mother of that seed.

Matthew Henry: Gen 24:62-67

Isaac and Rebekah are, at length, happily brought together. Observe,

I. Isaac was well employed when he met Rebekah: He went out to meditate, or pray, in the field, at the even-tide, Gen 24:62, Gen 24:63. Some think he expected the return of his servants about this time, and went out on purpose to meet them. But, it should seem, he went out on another errand, to take the advantage of a silent evening and a solitary field for meditation and prayer, those divine exercises by which we converse with God and our own hearts. Note, 1. Holy souls love retirement. It will do us good to be often left alone, walking alone and sitting alone; and, if we have the art of improving solitude, we shall find we are never less alone than when alone. 2. Meditation and prayer ought to be both our business and our delight when we are alone; while we have a God, a Christ, and a heaven, to acquaint ourselves with, and to secure our interest in, we need not want matter either for meditation or prayer, which, if they go together, will mutually befriend each other. 3. Our walks in the field are then truly pleasant when in them we apply ourselves to meditation and prayer. We there have a free and open prospect of the heavens above us and the earth around us, and the host and riches of both, by the view of which we should be led to the contemplation of the Maker and owner of all. 4. The exercises of devotion should be the refreshment and entertainment of the evening, to relieve us from the fatigue occasioned by the care and business of the day, and to prepare us for the repose and sleep of the night. 5. Merciful providences are then doubly comfortable when they find us well employed and in the way of our duty. Some think Isaac was now praying for good success in this affair that was depending, and meditating upon that which was proper to encourage his hope in God concerning it; and now, when he sets himself, as it were, upon his watch-tower, to see what God would answer him, as the prophet (Hab 2:1), he sees the camels coming. Sometimes God sends in the mercy prayed for immediately, Act 12:12.

II. Rebekah behaved herself very becomingly, when she met Isaac: understanding who he was, she alighted off her camel (Gen 24:64), and took a veil, and covered herself (Gen 24:65), in token of humility, modesty, and subjection. She did not reproach Isaac for not coming himself to fetch her, or, at least, to meet her a day's journey or two, did not complain of the tediousness of her journey, or the difficulty of leaving her relations, to come into a strange place; but, having seen Providence going before her in the affair, she accommodates herself with cheerfulness to her new relation. Those that by faith are espoused to Christ, and would be presented as chaste virgins to him, must, in conformity to his example, humble themselves, as Rebekah, who alighted when she saw Isaac on foot, and must put themselves into subjection to him who is their head (Eph 5:24), as Rebekah, signifying it by the veil she put on, 1Co 11:10.

III. They were brought together (probably after some further acquaintance), to their mutual comfort, Gen 24:67. Observe here, 1. What an affectionate son he was to his mother: it was about three years since her death, and yet he was not, till now, comforted concerning it; the wound which that affliction gave to his tender spirit bled so long, and was never healed till God brought him into this new relation. Thus crosses and comforts are balances to each other (Ecc 7:14), and help to keep the scale even. 2. What an affectionate husband he was to his wife. Note, Those that have approved themselves well in one relation, it may be hoped, will do so in another: She became his wife, and he loved her; there was all the reason in the world why he should, for so ought men to love their wives even an themselves. The duty of the relation is then done, and the comfort of the relation is then enjoyed, when mutual love governs; for there the Lord commands the blessing.

Keil-Delitzsch: Gen 24:54-60

The next morning he desired at once to set off on the journey home; but her brother and mother wished to keep her with them עשׁור או ימים , " some days, or rather ten; "but when she was consulted, she decided to so, sc., without delay. " Then they sent away Rebekah their sister (Laban being chiefly considered, as the leading person in the affair) and her nurse "(Deborah; Gen 35:8), with the parting wish that she might become the mother of an exceedingly numerous and victorious posterity. " Become thousands of myriads "is a hyperbolical expression for an innumerable host of children. The second portion of the blessing ( Gen 24:60 ) is almost verbatim the same as Gen 22:17, but is hardly borrowed thence, as the thought does not contain anything specifically connected with the history of salvation.

Keil-Delitzsch: Gen 24:61-67

When the caravan arrived in Canaan with Rebekah and her maidens, Isaac had just come from going to the well Lahai-Roi (Gen 16:14), as he was then living in the south country; and he went towards evening ( ערב לפנות , at the turning, coming on, of the evening, Deu 23:12) to the field "to meditate."It is impossible to determine whether Isaac had been to the well of Hagar which called to mind the omnipresence of God, and there, in accordance with his contemplative character, had laid the question of his marriage before the Lord ( Delitzsch ), or whether he had merely travelled thither to look after his flocks and herds ( Knobel ). But the object of his going to the field to meditate , was undoubtedly to lay the question of his marriage before God in solitude. שׂוּח , meditari , is rendered " to pray "in the Chaldee , and by Luther and others, with substantial correctness. The caravan arrived at the time; and Rebekah, as soon as she saw the man in the field coming to meet them, sprang ( נפל signifying a hasty descent, 2Ki 5:21) from the camel to receive him, according to Oriental custom, in the most respectful manner. She then inquired the name of the man; and as soon as she heard that it was Isaac, she enveloped herself in her veil, as became a bride when meeting the bridegroom. צעיף , θέπιστρον , the cloak-like veil of Arabia (see my Archäologie , §103, 5). The servant then related to Isaac the result of his journey; and Isaac conducted the maiden, who had been brought to him by God, into the tent of Sarah his mother, and she became his wife, and he loved her, and was consoled after his mother, i.e., for his mother's death. האהלה , with ה local, in the construct state, as in Gen 20:1; Gen 28:2, etc.; and in addition to that, with the article prefixed (cf. Ges. Gram . §110, 2 bc ).

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.