Holy Bible

Thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: but thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. Genesis 24:1-9 Abraham's provision for the marriage of his son T. H. Leale. I. HUMAN PRUDENCE. 1. He accepts the fact that his time for making such a provision is short (ver. 1). 2. He is careful about the family from whence his son's wife is to spring (ver. 3). 3. He relies upon human faithfulness. II. RELIGIOUS FAITH. 1. He gratefully recognizes the hand of God in all his past life (ver. 1). 2. He recognizes the supreme control of God over all things. 3. He acts upon the known will of God. 4. While he trusts in human faithfulness, he recognizes the importance of binding men by a sense of religious fear and duty (vers. 3, 9). ( T. H. Leale. ) Isaac's marriage Homilist. I. THE SELECTION OF THE BRIDE. Abraham gave this command — 1. Because the Canaanites differed from Isaac in their taste. They were steeped in vile sins and disgusting depravity. 2. Because a bad influence might be exerted on Isaac's mind. 3. Because the Canaanites were to be destroyed. II. THE MEANS EMPLOYED TO ENSURE SUCCESS. 1. Human instrumentality. 2. Trust in God. 3. Self-renunciation. III. THE SPIRIT IN WHICH THIS MARRIAGE WAS CONSUMMATED. 1. In a modest spirit (ver. 65). 2. In a confident spirit (ver. 58). 3. In a loving spirit (ver. 67). ( Homilist. ) How Isaac got his wife W. S. Smith, B. D. I. THE CAREFUL FATHER. 1. Abraham's godliness (ver. 3). 2. Abraham's steadfast faith in God's promises and God's providence (vers. 7, 8). 3. Abraham's prudent precautions. II. THE PRAYERFUL SERVANT. 1. His prayer. 2. His patience. 3. His praise, 4. His prudence. III. THE WISHED-FOR WIFE. 1. Her beauty. 2. Her graciousness. 3. Her energy. 4. Her resoluteness. IV. THE ISSUE. 1. What Abraham desired. 2. What Eliezer prayed for. 3. What Isaac wanted. ( W. S. Smith, B. D. ) Abraham's conduct in this matter A. Fuller. In this domestic concern of Abraham we see several of the most prominent features of his character. 1. His decided aversion to idolatry (ver. 3). Had Abraham then contracted a prejudice against his neighbours? This does not appear by what occurred between them in the last chapter. He does not complain of their treatment of him, but of his God. He has no objection to an exchange of civilities with them; but to take their daughters in marriage was a sure way to corrupt his own family. The great design of God in giving the land to Abraham's posterity was the eventual overthrow of idolatry, and the establishment of His true worship on earth. To what purpose, then, was he called from amongst Chaldean idolaters, if his son join affinity with those of Canaan? 2. His godliness. There does not appear in all this concern the least taint of worldly policy, or any of those motives which usually govern men in the settlement of their children. No mention is made of riches, or honours, or natural accomplishments; but merely of what related to God. Let not the woman be a daughter of Canaan, but of the family of Nahor, who had forsaken Chaldean idolatry, and with Milcah his wife had settled in Haran, and who was a worshipper of the true God. 3. His faith and obedience. The servant being about to bind himself by oath, is tenderly concerned he should engage in more than he should be able to accomplish. "Peradventure," saith he, "the woman will not follow me into this land: must I needs bring thy son again into the land whence thou camest?" No; as Isaac must not marry a daughter of Canaan, neither must he leave Canaan to humour a daughter of Haran; for though Canaan!' daughters are to be shunned, yet Canaan itself is to be chosen as the Lord's inheritance bestowed on the promised seed. Nor do these supposed difficulties at all deter Abraham; "The Lord God of heaven," saith he, "who took me from my father's house, and from the land of my kindred, and who spake unto me, and sware unto me, saying, Unto thy seed will I give this land, He shall send His angel before thee, and thou shalt take a wife unto my son from thence." ( A. Fuller. ) A worthy servant Melancthon's friends were astonished at his liberality, and wondered how, with his small means, he could afford to give so much in charity. It is said to have been principally owing to the care and good management of an excellent and faithful servant named John, a native of Sweden. The whole duty of provisioning the family was entrusted to this domestic, whose care, assiduity, and prudence amply justified the unbounded confidence reposed in him. He made the concerns of the family his own, avoiding all needless expenditure, and watching with a jealous eye his master's property. He was also the first instructor of the children during their infancy. John grew old in his master's service, and expired in his house amidst the affectionate regrets of the whole family. Melancthon invited the students of the university to attend the funeral of his faithful servant, delivered an oration over his grave, and composed a Latin epitaph for his tombstone. A sympathetic servant Colton. They that are in power should be extremely cautious to commit the execution of their plans, not only to those who are able, but to those who are willing. As servants and instruments it is their duty to do their best, but their employers are never so sure of them as when their duty is also their pleasure. To commit the execution of a purpose to one who disapproves of the plan of it is to employ but one-third of the man; his heart and his head are against you, you have commanded only his hands. ( Colton. ) A marriage contracted in the Lord R. S. Candlish, D. D. I. Abraham, in this matter, is evidently guided by a higher wisdom than his own; although he is left apparently to consult and act for himself. Both Abraham and his servant regard the transaction in which they are now engaged as essentially connected with the covenant of which Isaac, or rather Isaac's seed, was to be the heir. They look upon the arrangement of this marriage as an important step in the way of the fulfilment of the covenant. And hence, by an appeal to the covenant and to its seal, they hallow it. II. Such being the spirit in which this commission is given by the aged patriarch, and undertaken by his confidential servant — the execution of it is in entire harmony with its commencement. The preparation for the journey is simple; the execution of it is safe. He forms his plan of conduct — the most expedient and most likely to be successful that could well be devised. He spreads it out before God. And he humbly seeks Divine countenance and co-operation. III. It is a striking and singular thing that now presents itself. The incident at the well, &c. IV. The preliminaries of this affair having passed off so auspiciously — so manifestly, as all the parties concerned acknowledge, under the immediate and supernatural providence of God — the negotiation proceeds happily to its issue, and the marriage-treaty is simply and satisfactorily concluded. V. Thus, as to all that is essential to it, the treaty of marriage is fully ratified, according to all the usages of Eastern hospitality, and in a sense, too, with all the munificence of princely state. It is now merely a question of time and circumstance — as to when and how the treaty is to be carried out. VI. And now the strange embassy is well ended. The journey back to Canaan is without adventure or interruption. The caravan, with its attendant camels and bands of servants, is drawing near to the place where Abraham's tents are pitched. What tumultuous thoughts are filling the bosom of the young stranger! Her venerable friend is not unmoved himself. The first glimpse of his master's encampment, in the distance afar off, stirs his soul to its warmest depths. He has right joyous news to impart to the aged pilgrim; he has a gracious daughter to present to him. And that daughter — may she not well be agitated as she approaches the unknown scene of the great crisis of her life, in profoundest darkness as to what the colour of that life is to be? What a meeting on that calm summer's night! It is faith meeting faith — faith venturous and bold, meeting faith meditative and meek! ( R. S. Candlish, D. D. ) A bride for the heir J. O. Dykes, D. D. On the mother's funeral there followed, after an interval, the wedding of her son. The sequence is according to nature. As one generation goes, the next succeeds; and life is made up of just such contrasts. There was no unseemly haste. With that leisurely disregard for time which characterized the age, three whole years were given to mourning. A connection can be traced, notwithstanding, between the funeral and the marriage. For one thing, the loss of his wife must have warned Abraham of the passing away of his own generation, and recalled him to the duty of providing for the permanence of the chosen line. Already Isaac was verging on the age of forty; yet he does not appear of his own accord to have contemplated marriage or taken any steps towards it. His placid and inactive temper seemed likely to cling to memories of the past rather than provide for the future. One can well believe how tender must have been Sarah's affection for a son long waited for, divinely bestowed, and worthy of her love. With not less warmth did the son return his mother's fondness. As the months grew into years, his grief for her loss seems to have grown more settled. There came to be some risk of its sapping the healthy vitality of his manhood. For Isaac's own sake, it was time to rouse him by a fresh interest, and fill up the blank over which he was disposed to brood. ( J. O. Dykes, D. D. ) And the servant .... departed. Genesis 24:10-14 The embassy of Abraham's servant T. H. Leale. I. HE USES ALL POSSIBLE HUMAN MEANS OF SUCCESS. II. HE EXPECTS DIVINE HELP. 1. His prayer to God for success (ver. 12). 2. Prayer for special Divine guidance (ver. 13, 14). 3. Prayer for what was good in itself.(1) He looks for the best qualities in the bride. She was to be amiable, modest, kind — all qualities of the heart, and without which all other endowments were vain.(2) He desires the Divine confirmation of his choice. ( T. H. Leale. ) The mission of Abraham's servant F. W. Robertson, M. A. I. THE MISSION. 1. This delicate mission was delegated to a servant, because Isaac was too inexperienced to go himself; but the choice was left to God. 2. Observe the touching confidence between master and servant. 3. The servant was enjoined by oath. Allowable in Judaism; but Christ says, "Swear not at all." The word of a Christian is to be so true that no oath could add to its security. II. THE DISCHARGE OF THE MISSION. 1. The servant's expectation of Divine help. 2. The principle on which the selection was made. The qualities required were amiability, sincerity, modesty. III. REBEKAH'S ARRIVAL. 1. She found Isaac engaged in prayer and meditation; two things from which we have sadly fallen. 2. As soon as Rebekah knew her husband was coming, she veiled herself. And this, brethren, is what we so much want; I know it to be the bane of domestic life, the want of modesty and delicacy; without Rebekah's veil affection becomes alienated, and often turns to hatred; love, to be constant, must be kept pure. ( F. W. Robertson, M. A. ) Eliezer's mission, journey, and suit J. C. Gray. I. ELIEZER'S MISSION. 1. Representative. 2. Delicate. 3. Important. 4. Successful. II. ELIEZER'S JOURNEY. 1. His company consisted of the men who went with him, and the ten camels laden with presents, &c. The ten camels were intended, doubtless, not only to express the circumstances and wealth of his master, but also to convey the bride and her personal possessions to her husband. The men needful to look after the camels, and also to protect Eliezer and the presents. 2. His destination. Many days' journey across a wilderness inhabited by warlike tribes, to the city of Nahor. Great skill required in making a safe journey. 3. His arrival, Rests outside the town, where was a well (11). His reliance on God. Here he offered a prayer (12-14). God heard the prayer and conducted to the spot a damsel who in all things fulfilled Abraham's desire 4. and his own wish (14). III. ELIEZER'S SUIT. 1. The approach of Rebekah. Her coming providentially ordered in answer to prayer. Though beautiful (16), she seems not to have been vain. And whatever the circumstances of her family, she conformed to the primitive habits of the people. Went to draw water for household purposes. 2. The request of Eliezer. Putting her to the test. Was the sign to be fulfilled by her? She cheerfully complied. Told the story of her kindred. 3. The presents. Such as a bride might expect to receive. Her acceptance of them promised a favourable compliance with the suit. 4. Eliezer's gratitude to God. He worshipped (26).Learn: 1. Faithful servants a great blessing in households. 2. All undertakings should be conducted in the fear of God. 3. God gives " journeying mercies" to the faithful. 4. God is to be praised for all our successes. ( J. C. Gray. ) Lessons G. Hughes, B. D. 1. Faithfulness in making vows will be diligent in the performing them. 2. Prudence will teach men to suit provisions unto undertakings (ver 10). 3. Providence makes stops to creatures where it hath more to discover to them. 4. It is better staying in the field by a little water with God, than to go into cities without Him. 5. Rest for man and beast is but reasonable after labour and travel. 6. Honest labours become the greatest ladies even in household affairs; it was an honour among the saints of old (ver. 11). ( G. Hughes, B. D. ) Good speed for the day Matthew Henry wrote: "I forgot, when I began my work to-day, explicitly and expressly to seek help from God, and the chariot-wheels have driven heavily. God forgive my omissions, and keep me in the way of duty." I pray Thee send me good speed. — The prayer of Abraham's servant beside the well at Nahor J. F. Poulter, B. A. We have here — I. PRAYER IN ITS ESSENTIAL NATURE. II. PRAYER IN ITS RIGHTFUL PLACE. III. PRAYER WITH ITS NEEDFUL ASSOCIATE. He puts himself "in the way." IV. PRAYER, WITH ITS FITTING SEQUEL. Praise (ver. 27). ( J. F. Poulter, B. A. ) An admirable prayer A. Fuller. Truly he had not lived with Abraham in vain! Observe — 1. The character under which he addresses the great Supreme: "Oh, Jehovah, God of my master Abraham." He well knew that Jehovah had entered into covenant with Abraham, and had given him exceeding great and precious promises. By approaching Him as a God in covenant, he would find matter for faith to lay hold upon; every promise to Abraham would thus furnish a plea, and turn to a good account. Surely this may direct us in our approaches to a throne of grace, to make mention of a greater than Abraham, with whom also God is in covenant, and for whose sake the greatest of all blessings may be expected. The God and Father of our Lord Jesus Christ is to us what the God of Abraham was to Eliezer; and in the name of our Redeemer we may pray and hope for everything that is great and good. 2. The limitation of the prayer to the present time: "Send me good speed this day." We may in a general way ask for grace for our whole lives; but our duty is more especially to seek direction at the time we want it. Our Lord teaches us to pray for daily bread as the day occurs. 3. The sign which he presumed to ask for; that the damsel to whom he should say so and so, and who should make such and such answers, should be the person whom the Lord had appointed for his servant Isaac. In this he might be under extraordinary influence, and his conduct therefore afford no example to us. The sign he asked, however, was such as would manifest the qualifications which he desired and expected to find in a companion who should be worthy of his master's son; namely, industry, courtesy, and kindness to strangers. 4. The faith in which the prayer was offered. He speaks all along under a full persuasion that the providence of God extended to the minutest events, to the free actions of creatures, and even to their behaviour, of which at the time they are scarcely conscious. His words are also full of humble confidence that God would direct him in a matter of so much consequence to his Church in all future ages. ( A. Fuller. ) Lessons G. Hughes, D. D. 1. In hard undertakings it is best to call in God by prayer upon man's endeavours. He helps to purpose. 2. God in His being, power, grace, and covenant with his, is to be conceived by petitioners in their address by prayer to Him. 3. Good success in events desired, depend only upon God. 4. The success of faithful servants is mercy to their masters, which they should desire. 5. It is likely to prove best when matters are committed by masters to the care of praying servants. 6. God doth indulge sometimes visible signs to be asked, to assure His favour to His own. 7. It becomes man to wait when he desires God to appear. 8. In desiring any visible sign of God's respect, God must not be limited. 9. God doth appoint and determine wives eminently, for His own specially. 10. Ingenuity and courtesy to strangers is a good guess for one to make a good wife. 11. Observation of God's mercies unto faith and prayer is the true use of His signal manifestations. So did Abraham's servant. ( G. Hughes, D. D. ) The sign sought by Abraham's servant M. Dods, D. D. It is important to observe in what sense and to what extent this capable servant asked a sign. He did not ask for a bare, intrinsically insignificant sign. He might have done so. He might have proposed as a test, let her who stumbles on the first step of the well be the designed wife of Isaac; or, Let her who comes with a certain-coloured flower in her hand — or so forth. But the sign he chose was significant, because dependent on the character of the girl herself; a sign which must reveal her good-heartedness and readiness to oblige and courteous activity in the entertainment of strangers — in fact, the outstanding Eastern virtue. So that he really acted very much as Isaac himself must have done. He would make no approach to any one whose appearance repelled him; and when satisfied in this particular, he would test her disposition. And of course it was these qualities of Rebekah which afterwards caused Isaac to feel that this was the wife God had designed for him. It was not by any arbitrary sign that he or any man could come to know who was the suitable wife for him, but only by the love she aroused within him. God has given this feeling to direct choice in marriage; and where this is wanting, nothing else whatever, no matter how astoundingly providential it seems, ought to persuade a man that such and such a person is designed to be his wife. ( M. Dods, D. D. ) A sign of duty M. Dods, D. D. If you are at present engaged in something that is to your own conscience doubtful, and if you are not hiding this from God, but would very willingly, so far as you know your own mind, do in the matter which He pleases — if no further light is coming to you, and you feel a growing inclination to put it to God in this way: "Grant, O Lord, that something may happen by which I may know Thy mind in this matter" — this is asking from God a kind of help which He is very ready to give, often leading men to clearer views of duty by events which happen within their knowledge, and which, having no special significance to persons whose minds are differently occupied, are yet most instructive to those who are waiting for light on some particular point. The danger is not here, but in fixing God down to the special thing which shall happen as a sign between Him and you; which, when it happens, gives no fresh light on the subject, leaves your mind still morally undecided, but only binds you, by an arbitrary bargain of your own, to follow one course rather than another. This matter that you would so summarily dispose of may be the very thread of your life which God means to test you by; this state of indecision which you would evade, God may mean to continue until your moral character grows strong enough to rise above it to the right decision. ( M. Dods, D. D. ) And it came to pass, before he had done speaking, that, behold, Rebekah came out. Genesis 24:15-31 The finger of Providence in the appointment of a bride for Isaac T. H. Leale. I. IN THE PROMPT AND COMPLETE ANSWER GIVEN TO HIS PRAYER. The maiden appeared on the scene which he had pictured to his mind's eye, and displayed all the qualities which he had looked for in a bride for Isaac. She was civil and courteous, open and sincere, kind, simple, and unaffected. II. IN THE CONTROL OF APPARENT ACCIDENTS. III. IN THE IMPRESSION MADE UPON THE STEWARD HIMSELF. 1. He pauses to see whether Divine Providence is still leading on (ver. 21). 2. He acts upon the favours of Providence already received (ver. 22). 3. He engages in an act of praise (vers. 26, 27). IV. IN THE RECOGNITION OF GOD BY ALL CONCERNED (vers. 27, 28, 31). ( T. H. Leale. ) The advantages of being found in the path of duty Essex Remembrancer. I. THE PROMISES OF GOD LEAD US TO EXPECT HIS BLESSING IN THE PATH OF DUTY. II. BY ATTENDING THE MEANS OF GRACE, WE ENJOY COMMUNION WITH THE PEOPLE OF GOD. We should attend the means of grace too. III. BECAUSE BY THIS WE SHOW TO THE WORLD OUR ATTACHMENT TO THE CAUSE OF CHRIST, AND SET THEM AN EXAMPLE FOR IMITATION. IV. ANOTHER ADVANTAGE ARISING FROM THUS "BEING IN THE WAY" IS, THAT IT LEADS US OFTEN TO INDULGE IN THE DELIGHTFUL ANTICIPATION OF ENGAGING IN THE PERFECT AND NEVER-ENDING WORSHIP OF THE REDEEMED BEFORE THE THRONE ABOVE. ( Essex Remembrancer. ) Lessons G. Hughes, B. D. 1. God sometimes answers His in the instant of prayer. 2. Providence orders motions for time and place in fitting persons for marriage according to His will. 3. The fittest wives and husbands are such who are the answer of prayer. 4. Goodness of family, honesty of calling, comeliness of person, purity of conversation, industry in labour, concur sweetly to make a good consort (vers. 15, 16). 5. After praying to God, there must be acting by man to find God's answer. 6. Humble addresses become strangers in desiring courtesies as answers from God's mercy (ver. 17). 7. Ingenuity is quick and active in doing courtesy unto strangers. 8. Much kindness sometimes is shown in giving but a little water (ver. 18). 9. Ingenuous spirits are free to do good to beasts as well as men (ver. 19). 10. It is a sweet disposition to satisfy man and beast until they be full. 11. Providence makes good the signs He gives to His to the uttermost (ver. 20). 12. Wonderful are God's providences many times in answering prayer, and so to be admired. 13. A silent and serious consideration there should be about the rare events of God's providence. 14. The knowledge of God's mind in all providences is to be laboured after for man's duty and God's glory (ver. 21). ( G. Hughes, B. D. ) Lessons G. Hughes, B. D. 1. Ingenuous spirits perform what kindness they do offer. 2. Courtesies being finished, it is time to prepare for thanks. 3. Ornaments best suit with them that are of pure minds and ingenuous conversations. 4. Gifts are not unlawful, being justly bestowed in gratefulness, and in pursuance of lawful desires (ver. 22). 5. Prudence finds out by queries such as are appointed unto marriage by God's providence. 6. Inquiry for a night's lodging may conduce under Providence to further great affairs (ver. 23). 7. Providence ordereth the desired answer concerning persons sought for to them whom God sends. 8. Answers of abundant provision God maketh unto strangers sent about His business. All suits well (vers. 24, 25). 9. Whatever answers of good men have from creatures, they should produce worship to God (ver. 26). 10. Gracious hearts bless God by praising when He blesseth them by prospering. 11. Good servants bless God for mercy and truth to their masters as for guidance to themselves. 12. Though angels minister to us, God alone must have the glory of all good events (ver. 27). 13. In such returns God speeds instruments to further on His own designs of good to His servants (ver 28). ( G. Hughes, B. D. ) Children to be brought up to all honest employments J. Spencer. The patriarchs of old were principal men and princes in their generations, yet their tender daughters were brought up in doing household business. Rebekah went, with her pitcher on her shoulders, to give drink to her father's camels; and the seven daughters of the Priest of Midian accustomed themselves to draw water and fill the troughs to water their father's sheep; and some say — how true is uncertain-that Christ Himself wrought as a carpenter at His father's trade. Such was the harmless simplicity of those days, and such was the obedience of children, that even she that was appointed to be the mother of patriarchs, prophets, and kings, refused not to set her hand to ordinary employments. But how is the case altered in these days of ours! Our delicate damsels are ready to urge Rebekah's example for the wearing of bracelets and jewels about their necks, but they will not hear of Rebekah's carrying the pitcher upon her shoulders; they would be clothed like the lilies of the field, but they cannot endure to spin nor work at all; so that, whereas Solomon's good housewife laid her hands to the wheel, they, for want of taking pains — especially if once married — set all upon wheels, and, while they do nothing, they undo themselves and bring all to nothing. ( J. Spencer. ) Golden trinkets for presents M. M. Malisch, Ph. D. Golden trinkets were abundantly used among most of the Asiatic nations from early times; and those which Abraham's servant offered to Rebekah (ver. 22) belong to the most common ornaments. The nose-ring, chiefly, though not exclusively, worn by men, and applied by American tribes also, is inserted in the cartilage of the nose, either in the middle or in one side; it is often of considerable size, reaches generally beneath the mouth, and not always contributes to enhance the beauty of the face. It is here stated as having the weight of a beka, which is half a shekel, or a Greek drachm. The nose-rings worn at present by the Oriental women are often of ivory, or of gold; they are hollow, to render them less inconveniently heavy, and sometimes set with jewels — mostly a ruby between two pearls. Bracelets are such favourite ornaments with Oriental ladies, that they are not only worn by them in an unusual quantity, but are promised by Mohammed among the rewards of piety. Sometimes the whole arm, from the wrist of the hand to the elbow, is covered with them; sometimes two or more are worn, one above the other; and they are not unfrequently so heavy that they almost appear to be a burden to the fair owners. Two of them are here stated to have weighed ten shekels of gold — certainly a liberal present. Men also liked to adorn their wrist or upper arm with bracelets. On the Assyrian sculptures scarcely any person of wealth or station, or even any deity, appears without them. They were generally worn on one arm, and sometimes on both. Those who were unable to purchase gold or silver bracelets, contented themselves with procuring them of copper, ivory, horn, or glass. They were not always made with great skill or taste; they had not in all cases a lock, and often consisted merely of a large broad ring, through which the wearer forced the hand. The Egyptian bracelets, however, are in many instances not without elegance; and those represented on the Assyrian monuments, or found in the excavations of Mesopotamia, are scarcely inferior to them either in taste or in costliness. ( M. M. Malisch, Ph. D. ) Blessed be the Lord God. — The servant's thanksgiving 1. The piety of it. He does not ascribe his success to chance or fortune, but to God. Moreover, he adores God by His covenant name as the Redeemer. 2. The confidence of it.(1) Founded upon God's dealings in the past. He had never failed in His mercy and His truth to Abraham. Therefore He might be thanked for the past with that confidence which is encouraged to hope much for the future. It is safe to trust Divine mercy and truth.(2) Founded upon a consciousness of his own integrity. I being in the way, the Lord led me to the house of my master's brethren. Genesis 24:27 Home coming J. Reid Howatt. Where did this man want to go? To "the house of his master's brethren." Then he had a master! We all have. No one is his own master. There are two great masters — Jesus and Satan. Can we serve both? No; for they work against one another. The one pulls up what the other plants, and plants what the other pulls up; and no one can serve two masters whose ways are so contrary. Which is your master? If it is not Jesus, it must be Satan. A master you must have; oh, let it be Jesus I This master has many brothers. "I being in the way, the Lord led me to the house of my master's brethren." A rich little boy was boasting one day to a poor little boy about his, great relatives, and said at last, "My uncle is a lord." "So is my brother," said the poor boy. "Your brother a lord!" said the other, scornfully; "pray, what is he called?" "He is called the Lord Jesus," was the answer. Yes; Jesus is the Brother of every one who has the same spirit, the same heart, that He has. You can be His brother, or His sister; and oh! is it not grand to think that our elder Brother is the King of earth and heaven! These brothers of Jesus have a house. "The Lord led me to the house of my master's brethren." Where is that house? It is the church. Every church is a house of the Master's brethren; and if you are in the Lord's way, you will most surely be led there very often. Yes, but they do not stay there always. There is another, a greater house and a finer one, into which they are led by and by. It is like this: When people are invited to go to the palace and be presented to the queen, they come up from all parts of the country and from beyond the seas; but they do not go straight to the palace. No; they first take up their abode in some house in the city, and there they wait till the day comes when they are to be presented to the queen, and then they leave the house they stayed in for the time, and go into the palace and see the queen. It is the same with the Master's brethren — with the Lord's brothers; they wait first in the earthly house of God, and then, when the time comes, one after another is called to go and see the King — and the King is Jesus! They find, as Joseph's brothers found, that He is their very own Brother who has all the power! How did this man the text speaks of get to the house of his master's brethren? It was by putting himself in the way. "I being in the way." That is the great thing, to get into the way. If I want to find out the road that leads to a distant place, I look up the map, and make inquiries as to whether there is a ferry at this river or a bridge at that, and so try to find out all I can about the road. But does that bring me any nearer to the place I want to go to? No; I am just as far from it as ever. There is but one way I ever can get there, and that is by putting myself on the road and going forward! It is the same with the way to the Master's house on high. The Bible is the map, and it shows us all we need to learn about the way. But we must do something more than study the map; we must go on the way ourselves. What is the way? It is doing what the Bible tells us; it is loving Jesus, and trusting Jesus, and doing things for His sake. It is trying to look on things as Jesus would look on them, and trying to do things as Jesus would do them. That is getting on the way. The way to Jesus is trying to be like Jesus. But how did this man keep the way? You know, many get on the right road at the first, but afterwards, when they come to cross-roads, and roads that lead out of roads, they often go astray. How did this man keep the right way? Because the Lord led him! "I being in the way, the Lord feel me." Yes; and when we are on the way to the house of the Master's brethren, the Lord Himself goes with us, and leads us. We may not see Him, but He sees us. How does He lead us? Oh, in a thousand different fashions! When you do wrong, is not there something inside you that tells you you have done wrong? That is the Lord trying to lead you right. It is the Lord who whispers in your heart sometimes, saying, "Do not do that!" or, "Do not go there, it is wrong!" or, "Do this!" or, "Go there, that is right!" He is then leading you. And so this man got to the house of his master's brethren; and so will you, by putting yours

Benson Commentary Genesis 24:1 And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things. Genesis 24:1 . Abraham was old — One hundred and forty years of age, as appears by comparing Genesis 21:5 , with Genesis 25:20 . This was about three years after Sarah’s death, and when Isaac was forty years old. So that, although a numerous progeny was so much desired, no great haste was made to get Isaac married. The Lord had blessed Abraham in all things — And yet Abraham had many and severe trials; but even these were blessings in disguise. Genesis 24:2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: Genesis 24:2 . His eldest servant — Probably Eliezer of Damascus. Abraham spake of him, sixty years before this, as the steward of his house. He was, therefore, far advanced in years; and he appears, in this chapter, to have been a person of singular wisdom and piety. Thy hand under my thigh — A ceremony used in swearing by inferiors toward superiors, as a testimony of subjection, and a promise of faithful service; see also Genesis 47:29 . Genesis 24:3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: Genesis 24:3 . I will make thee swear — This was both for Abraham’s own satisfaction, and to engage his servant to all possible care and diligence in this important business. Thus God swears his servants to their work, that, having sworn, they may perform it. By the Lord, (Hebrews Jehovah, ) the God of heaven and the God of earth — Observe with what reverence Abraham speaks of God, and with what solemnity this oath is administered and taken! And see how careful Abraham is that his son should not marry one of corrupt principles and manners. He was in such high esteem among the Canaanites, that, undoubtedly, he could have married Isaac to a daughter of one of the princes of the land. But he saw that the Canaanites were degenerating into great wickedness, and knew that they were designed for ruin; and he would not marry his son among them, lest they should be a snare to his soul. To obtain for him, as a partner in life, a person of piety and virtue, is his chief, if not his sole concern, and therefore he sends even to a distant country for such a one. Alas! how different is this from the conduct of many! Wealth and dignity are the chief objects they fix their thoughts on in marrying their children. They seek not in their choice those that are sincere and devout worshippers of God, but those who have the largest possessions; not those rich in good works, but those rich in the world. And this, perhaps, is one chief and principal cause of the great corruption of manners among us. Genesis 24:4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. Genesis 24:5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? Genesis 24:6 And Abraham said unto him, Beware thou that thou bring not my son thither again. Genesis 24:7 The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. Genesis 24:7 . He shall send his angel before thee — God’s angels are ministering spirits, sent forth, not only for the protection, but guidance of the heirs of promise, Hebrews 1:14 . And they who are thus guided are sure to speed well. Genesis 24:8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again. Genesis 24:9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter. Genesis 24:10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. Genesis 24:11 And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water . Genesis 24:11 . He made his camels to kneel down — Probably to unload them; kneeling, however, is the posture in which they take their rest. Dr. Shaw, giving an account of his journeys between Cairo and mount Sinai, says, “Our camels were made to kneel down in a circle round about us; and in this situation, as they are very watchful, and awake with the least noise, they served us instead of a guard.” Genesis 24:12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham. Genesis 24:12 . Send me good speed — What a noble example is here for all servants to imitate their masters in all goodness! Abraham’s servant, we find, had not lived in his master’s house without profiting by his example; he shows the like faith and dependance upon God as his master manifested; and this being a business of great consequence about which he is sent, he does not rest upon his own prudence and wisdom, but begs the blessing and direction of God in it. And what can be more desirable in our undertakings than to be under the guidance of infinite wisdom? And we have leave to be particular in recommending our affairs to the care of Divine Providence. Those that would have good speed must pray for it this day, in this affair. Thus we must, in all our ways, acknowledge God, and then he will direct our paths. Genesis 24:13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water: Genesis 24:14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master. Genesis 24:14 . Let it come to pass — He prays that God would be pleased to make his way plain and clear before him, by the concurrence of minute circumstances in his favour. It is the comfort, as well as the belief, of a good man, that God’s providence extends itself to the smallest occurrences, and admirably serves its own purposes by them. Genesis 24:15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder. Genesis 24:15 . And before he had done speaking, behold, Rebekah came out — Who, in all respects, answered the characters he wished for in the woman that was to be his master’s wife; handsome and healthful, humble and industrious, courteous and obliging to a stranger. And Providence so ordered it, that she did that which exactly answered his sign. God, in his providence, doth sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people, even in little things, that he may show the extent of his care, and may encourage them at all times to seek him, and trust in him; yet we must take heed of being over bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. And the concurrence of providences, and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed with wonder and thankfulness to the glory of God. We have been wanting to ourselves, both in duty and comfort, by neglecting to observe providence. Genesis 24:16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up. Genesis 24:17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher. Genesis 24:18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink. Genesis 24:19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking. Genesis 24:19 . She said, I will draw water for thy camels also — What amiable qualities does Rebekah show! What condescension! what good-nature! what humanity! The servant asks only to drink a little water out of her pitcher, and she not only gives this with the most obliging courtesy, but hastens to draw water for all his camels. Well might the servant wonder with pleasure, and conclude that God had made his journey prosperous. The only thing that kept him in doubt about it was his not knowing whether she was of Abraham’s kindred. One of so much condescension, good-nature, humanity, courtesy, and readiness to oblige, he concluded, would certainly make his master’s son happy in the marriage state; and therefore he had requested of God that the person whom he had appointed for Isaac’s wife should act in such a manner. Genesis 24:20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water , and drew for all his camels. Genesis 24:21 And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not. Genesis 24:22 And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; Genesis 24:22 . Two bracelets of ten shekels weight of gold — That is, about six ounces. According to Sir J. Chardin, the women wear rings and bracelets of as great weight as this through all Asia, and even much heavier. St. Paul and St. Peter have directed Christians to a more excellent way of adorning themselves; “not with gold, or pearls, or costly array, but (which becometh women professing godliness) with good works;” “whose adorning, let it not be that outward plaiting of the hair, and of wearing of gold, but in that which is not corruptible, the ornament of a meek and quiet spirit, which, in the sight of God, is of great price.” Genesis 24:23 And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in? Genesis 24:24 And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor. Genesis 24:25 She said moreover unto him, We have both straw and provender enough, and room to lodge in. Genesis 24:26 And the man bowed down his head, and worshipped the LORD. Genesis 24:27 And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren. Genesis 24:27 . Blessed be the Lord God of my master — Here again this servant shows a noble example in returning thanks to God, as soon as he finds that his errand is likely to succeed. He had prayed for good speed, and, having sped well so far, he blesses God, although, as yet, he is not certain what the issue may be. Thus ought we to do: when God’s favours are coming toward us, we ought to meet them with our praises; giving thanks for all our successes in business, for all our prosperous and safe journeys, for our being comfortably situated in life, our being happily married, our having obedient children, our being placed among, and in favour with good men. For all these things we ought to give God the glory, and return him continual thanks and praise from grateful hearts, truly sensible that it is he that giveth us all good things. The Lord hath led me to the house of my master’s brethren — Those that were come out of Ur of the Chaldees, though they were not come to Canaan, but stayed in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham’s family. Genesis 24:28 And the damsel ran, and told them of her mother's house these things. Genesis 24:29 And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well. Genesis 24:30 And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well. Genesis 24:31 And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels. Genesis 24:31 . Come in, thou blessed of the Lord — Such was the beautiful language of those ancient times, whereby a sense of God was constantly kept up in their minds. How little is this language used in our day! Perhaps, because they heard from Rebekah of the gracious words which proceeded out of his mouth, they concluded that he was a good man, and therefore blessed of the Lord. Genesis 24:32 And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him. Genesis 24:33 And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on. Genesis 24:33 . I will not eat till I have told my errand — What a fine picture of diligence and zeal for a master’s service is this! How worthy to be imitated by all servants! Though it was after a long journey, and much fatigue, yet so impatient is he to do his master’s business, that he will not eat till he has proceeded in it. Genesis 24:34 And he said, I am Abraham's servant. Genesis 24:34 . I am Abraham’s servant — Abraham’s name, no doubt, was well known among them, and respected; and we may suppose them not altogether ignorant of his state; for Abraham knew theirs, Genesis 22:20 . Genesis 24:35 And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses. Genesis 24:36 And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath. Genesis 24:37 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell: Genesis 24:38 But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son. Genesis 24:39 And I said unto my master, Peradventure the woman will not follow me. Genesis 24:40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house: Genesis 24:41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one , thou shalt be clear from my oath. Genesis 24:42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go: Genesis 24:43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water , and I say to her, Give me, I pray thee, a little water of thy pitcher to drink; Genesis 24:44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son. Genesis 24:45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water : and I said unto her, Let me drink, I pray thee. Genesis 24:45 . Before I had done speaking in my heart — Which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer, and designedly complied with it; no, saith he, I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from whom the answer came. Genesis 24:46 And she made haste, and let down her pitcher from her shoulder , and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. Genesis 24:47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands. Genesis 24:48 And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son. Genesis 24:49 And now if ye 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. Genesis 24:50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good. Genesis 24:50 . The thing proceedeth from the Lord — He, in his providence, evidently favoured it, and therefore they properly concluded that it was his will; which is the only safe rule of conduct in all cases. And in those which are of peculiar importance, as the proper choice of a partner in marriage certainly is, we should use every prudent means to know God’s will, especially the means used by Abraham’s servant, fervent prayer, and observing the openings of providence. A marriage is then likely to be comfortable, when it appears to proceed from the Lord. Genesis 24:51 Behold, Rebekah is before thee, take her , and go, and let her be thy master's son's wife, as the LORD hath spoken. Genesis 24:52 And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth. Genesis 24:52 . He worshipped the Lord — As his good success went on, he went on to bless God. Those that pray without ceasing, should in every thing give thanks, and own God in every step of mercy. Genesis 24:53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things. Genesis 24:54 And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master. Genesis 24:55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. Genesis 24:55 . Let her abide a few days, at least ten — The words in the Hebrew here, ???? ?? ????? , are rather equivocal, and may be rendered, as in the margin, a full year, or ten months, the word translated days being sometimes put for a year. And if we may credit Jewish writers, it was customary for a virgin to have twelve months allowed her to furnish herself with ornaments. But it is very improbable that Rebekah’s friends should desire or expect such a thing from this man, considering how anxious he was to return immediately. Genesis 24:56 And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master. Genesis 24:57 And they said, We will call the damsel, and inquire at her mouth. Genesis 24:57 . Call the damsel, and inquire — 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 concerned, and therefore ought to be principally consulted. Genesis 24:58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. Genesis 24:59 And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. Genesis 24:59 . Rebekah and her nurse — Deborah, as appears from chap. Genesis 35:8 ; where we learn that she was held in great esteem, as indeed nurses in general were in ancient times, both in Asia and in Greece. Genesis 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 gate of those which hate them. Genesis 24:60 . They blessed Rebekah — The meaning of this verse is, that they prayed God to make her very fruitful, and to render her posterity victorious over their enemies. They said, Thou art our sister — Our near kinswoman; distance of place shall not alienate our affections from thee; but we will still own thee as our sister, and be ready to perform all the duties of brethren to thee. Genesis 24:61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. Genesis 24:61 . And her damsels — 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 these instances of humanity and industry. Genesis 24:62 And Isaac came from the way of the well Lahairoi; for he dwelt in the south country. Genesis 24:63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. Genesis 24:63 . He went out to meditate (or pray) in the field at the even-tide — 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 meditation 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 be 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. It is probable 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 watchtower, to see what God would answer him, he sees the camels coming. Genesis 24:64-65 . She lighted off her camel, and took a veil, &c. — In token of humility, modesty, and subjection. The bride was wont to be veiled when she was introduced to her husband. Among the Arabs the women never appear in public without veils. Genesis 24:64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. Genesis 24:65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself. Genesis 24:66 And the servant told Isaac all things that he had done. Genesis 24:67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death . Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Genesis 24:1 And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things. ISAAC’S MARRIAGE Genesis 24:1-67 "Favour is deceitful, and beauty is vain; but a woman that feareth the Lord, she shall be praised."- Proverbs 31:30 . "WHEN a son has attained the age of twenty years, his father, if able, should marry him, and then take his hand and say, I have disciplined thee, and taught thee, and married thee; I now seek refuge with God from thy mischief in the present world and the next." This Mohammedan tradition expresses with tolerable accuracy the idea of the Eastern world, that a father has not discharged his responsibilities towards his son until he finds a wife for him. Abraham no doubt fully recognised his duty in this respect, but he had allowed Isaac to pass the usual age. He was thirty-seven at his mother’s death, forty. when the events of this chapter occurred. This delay was occasioned by two causes. The bond between Isaac and his mother was an unusually strong one; and alongside of that imperious woman a young wife would have found it even more difficult than usual to take a becoming place. Besides, where was a wife to be found? No doubt some of Abraham’s Hittite friends would have considered any daughter of theirs exceptionally fortunate who should secure so good an alliance. The heir of Abraham was no inconsiderable person even when measured by Hittite expectations. And it may have taxed Abraham’s sagacity to find excuses for not forming an alliance which seemed so natural, and which would have secured to him and his heirs a settled place in the country. This was so obvious, common, easily accomplished a means of gaining a footing for Isaac among somewhat dangerous neighbours, that it stands to reason Abraham must often have weighed its advantages. But as often as he weighed the advantages of this solution of his difficulty, so often did he reject them. He was resolved that the race should be of pure Hebrew blood. His own experience in connection with Hagar had given this idea a settled prominence in his mind. And, accordingly, in his instructions to the servant whom he sent to find a wife for Isaac, two things were insisted on-1st, that she should not be a Canaanite; and, 2d, that on no pretext should Isaac be allowed to leave the land of promise and visit Mesopotamia. The steward, knowing something of men and women, foresaw that it was most unlikely that a young woman would forsake her own land and preconceived hopes and go away with a stranger to a foreign country. Abraham believes she will be persuaded. But in any case, he says, one thing must be seen to; Isaac must on no account be induced to leave the promised land even to visit Mesopotamia. God will furnish Isaac with a wife without putting him into circumstances of great temptation, without requiring him to go into societies in the slightest degree injurious to his faith. In fact, Abraham refused to do what countless Christian mothers of marriageable sons and daughters do without compunction. He had an insight into the real influences that form action and determine careers which many of us sadly lack. And his faith was rewarded. The tidings from his brother’s family arrived in the nick of time. Light, he found, was sown for the upright. It happened with him as it has doubtless often happened with ourselves, that though we have been looking forward to a certain time with much anxiety, unable even to form a plan of action, yet when the time actually came, things seemed to arrange themselves, and the thing to do became quite obvious. Abraham was persuaded God would send His angel to bring the affair to a happy issue. And when we seem drifting towards some great upturning of our life, or when things seem to come all of a sudden and in crowds upon us, so that we cannot judge What we should do, it is an animating thought that another eye than ours is penetrating the darkness, finding for us a way through all entanglement and making crooked things straight for us. But the patience of Isaac was quite as remarkable as the faith of Abraham. He was now forty years old, and if, as he had been told. the great aim of his life, the. great service he was to render to the world, was bound up with the rearing of a family, he might with some reason be wondering why circumstances were so adverse to the fulfilment of this vocation. Must he not have been tempted, as his father had been, to take matters into his own hand? Fathers are perhaps too scrupulous about telling their sons instructive passages from their own experience; but when Abraham saw Isaac exercised and discomposed about this matter, he can scarcely have failed to strengthen his spirit by telling him something of his own mistakes in life. Abraham must have seen that everything depended on Isaac’s conduct, and that he had a very difficult part to play. He himself had been supernaturally encouraged to leave his own land and sojourn in Canaan; on the other hand, by the time Jacob grew up, the idea of the promised land had become traditional and fixed; though even Jacob, had he found Laban a better master, might have permanently renounced his expectations in Canaan. But Isaac enjoyed the advantages neither of the first nor of the third generation. The coming into Canaan was not his doing, and he saw how little of the land Abraham had gained. He was under strong temptation to disbelieve. And when he measured his condition with that of other young men, he certainly required unusual self-control. And to every one who would urge, Youth is passing, and I am not getting what I expected at God’s hand; I have not received that providential leading I was led to expect, nor do I find that my life is made simpler; it is very well to tell me to wait, but life is slipping away, and we may wait too long-to every one whose heart urges such murmurs, Abraham through Isaac would say: But if you wait for God you get something, some positive good, and not some mere appearance of good; you at last do get begun, you get into life at the right door; whereas, if you follow some other way than that which you believe God wishes to lead you in, you get nothing. Isaac’s continence had its reward. In the suitableness of Rebekah to a man of his nature, we see the suitableness of all such gifts of God as are really waited for at His hand. God may keep us longer waiting than the world does, but He gives us never the wrong thing. Isaac had no idea of Rebekah’s character: he could only yield himself to God’s knowledge of what he needed; and so there came to him, from a country he had never seen, a help-meet singularly adapted to his own character. One cannot read of her lively, bustling, almost forward, but obliging and generous conduct at the well, nor of her prompt, impulsive departure to an unknown land, without seeing, as no doubt Eliezer very quickly saw, that this was exactly the woman for, Isaac. In this eager, ardent, active, enterprising spirit, his own retiring and contemplative, if not sombre disposition found its appropriate relief and stimulus. Hers was a spirit which might indeed, with so mild a lord, take more of the management of affairs than was befitting; and when the wear and tear of life had tamed down the girlish vivacity with which she spoke to Eliezer at the well, and leapt from the camel to meet her lord, her active-mindedness does appear in the disagreeable shape of the clever scheming of the mother of a family. In her sons you see her qualities exaggerated: from her, Esau derived his activity and openhandedness; and in Jacob, you find that her self-reliant and unscrupulous management has become a self-asserting craft which leads him into much trouble, if it also sometimes gets him out of difficulties. But such as Rebekah was, she was quite the woman to attract Isaac and supplement his character. So in other cases where you find you must leave yourself very much in God’s hand, what He sends you will be found more precisely adapted to your character than if you chose it for yourself. You find your whole nature has been considered.-your aims, your hopes, your wants, your position, whatever in you waits for something unattained. And as in giving to Isaac the intended mother of the promised seed, God gave him a woman who fitted in to all the peculiarities of his nature, and was a comfort and a joy to him in his own life; so we shall always find that God, in satisfying His own requirements, satisfies at the same time our wants-that God carries forward His work in the world by the satisfaction of the best and happiest feelings of our nature, so that it is not only the result that is blessedness, but blessing is created along its whole course. Abraham’s servant, though not very sanguine of success, does all in his power to earn it. He sets out with an equipment fitted to inspire respect and confidence. But as he draws nearer and nearer to the city of Nahor, revolving the delicate nature of his errand, and feeling that definite action must now be taken, he sees so much room for making an irreparable mistake that he resolves to share his responsibility with the God of his master. And the manner in which he avails himself of God’s guidance is remarkable. He does not ask God to guide him to the house of Bethuel; indeed, there was no occasion to do so, for any child could have pointed out the house to him. But he was a cautious person, and he wished to make his own observations on the appearance and conduct of the younger women of the household, before in any way committing himself to them. He was free to make these observations at the well; while he felt it must be very awkward to enter Laban’s house with the possibility of leaving it dissatisfied. At the same time, he felt it was for God rather than for him to choose a wife for Isaac. So he made an arrangement by which the interposition of God was provided for. He meant to make his own selection, guided necessarily by the comparative attractiveness of the women who came for water, possibly also by some family likeness to Sarah or Isaac he might expect to see in any women of Bethuel’s house; but knowing the deceitfulness of appearances, he asked God to confirm and determine his own choice by moving the girl he should address to give him a certain answer. Having arranged this, "Behold! Rebekah came out with her pitcher upon her shoulder, and the damsel was very fair to look upon." In the Bible the beauty of women is frankly spoken of without prudery or mawkishness as an influence in human affairs. The beauty of Rebekah at once disposed Eliezer to address her, and his first impression in her favour was confirmed by the obliging, cheerful alacrity with which she did very much more than she was asked, and, indeed, took upon herself, through her kindness of disposition, a task of some trouble and fatigue. It is important to observe then in what sense and to what extent this capable servant asked a sign. He did not ask for a bare, intrinsically insignificant sign. He might have done so. He might have proposed as a test, Let her who stumbles on the first step of the well be the designed wife of Isaac; or, Let her who comes with a certain-coloured flower in her hand-or so forth. But the sign he chose was significant. because dependent on the character of the girl herself: a sign which must reveal her good-heartedness and readiness to oblige and courteous activity in the entertainment of strangers-in fact, the outstanding Eastern virtue. So that he really acted very much as Isaac himself must have done. He would make no approach to any one whose appearance repelled him; and when satisfied in this particular, he would test her disposition. And of course it was these qualities of Rebekah which afterwards caused Isaac to feel that this was the wife God had designed for him. It was not by any arbitrary sign that he or any man could come to know who was the suitable wife for him, but only by the love she aroused within him. God has given this feeling to direct choice in marriage; and where this is wanting, nothing else whatever, no matter how astoundingly providential it seems, ought to persuade a man that such and such a person is designed to be his wife. There are turning points in life at once so momentous in their consequence, and affording so little material for choice, that one is much tempted to ask for more than providential leading. Not only among savages and heathen have omens been sought. Among Christians there has been manifest a constant disposition to appeal to the lot, or to accept some arbitrary way of determining which course we should follow. In very many predicaments we should be greatly relieved were there some one who could at once deliver us from all hesitation and mental conflict by one authoritative word. There are, perhaps, few things more frequently and determinedly wished for, nor regarding which we are so much tempted to feel that such a thing should be, as some infallible guide before whom we could lay every difficulty; who would tell us at once what ought to be done in each case, and whether we ought to continue as we are or make some change. But only consider for a moment what would be the consequence of having such a guide. At every important step of your progress you would, of course, instantly turn to him; as soon as doubt entered your mind regarding the moral quality of an action, or the propriety of a course you think of adopting, you would be at your counsellor. And what would be the consequence? The consequence would be, that instead of the various circumstances, experiences, and temptations of this life being a training to you, your conscience would every day become less able to guide you, and your will less able to decide, until, instead of being a mature son of God, who has learned to conform his conscience and will to the will of God, you would be quite imbecile as a moral creature. What God desires by our training here is, that we become like to Him; that there be nurtured in us a power to discern between good and evil: that by giving our own voluntary consent to His appointments, and that by discovering in various and perplexing circumstances what is the right thing to do, we may have our own moral natures as enlightened, strengthened, and fully developed every way as possible. The object of God in declaring His will to us is not to point out particular steps, but to bring our wills into conformity with His, so that, whether we err in any particular step or no, we shall still be near to Him in intention. He does with us as we with children. We do not always at once relieve them from their little difficulties, but watch with interest the working of their own conscience regarding the matter, and will give them no sign till they themselves have decided. Evidently, therefore, before we may dare to ask a sign from God, the case must be a very special one. If you are at present engaged in something that is to your own conscience doubtful, and if you are not hiding this from God, but would very willingly, so far as you know your own mind, do in the matter what He pleases-if no further light is coming to you, and you feel a growing inclination to put it to God in this way: "Grant, O Lord, that something may happen by which I may know Thy mind in this matter"-this is asking from God a kind of help which He, is very. ready to give, often leading men to clearer views of duty by events which happen within their knowledge, and which having no special significance to persons whose minds are differently occupied, are yet most instructive to those who are waiting for light on some particular point. The danger is not here, but in fixing God down to the special thing which shall happen as a sign between Him and you; which, when it happens, gives no fresh light on the subject, leaves your mind still morally undecided, but only binds you, by an arbitrary bargain of your own, to follow one course rather than another. This matter that you would so summarily dispose of may be the very thread of your life which God means to test you by; this state of indecision which you would evade, God may mean to continue until your moral character grows strong enough to rise above it to the right decision. No one will suppose that Rebekah’s readiness to leave her home was due to mere light-mindedness. Her motives were no doubt mixed. The worldly position offered to her was good, and there was an attractive spice of romance about the whole affair which would have its charm. She may also be credited with some apprehension of the great future of Isaac’s family. In after life she certainly showed a very keen sense of the value of the blessings peculiar to that household. And, probably above all, she had an irresistible feeling that this was her destiny. She saw the hand of God in her selection, and with a more or less conscious faith in God she passed to her new life. Her first meeting with her future husband is not the least picturesque passage in this most picturesque narrative. Isaac had gone out on that side of the encampment by which he knew his father’s’ messenger was most likely to approach. He had gone out "to meditate at eventide"; his meditation being necessarily directed and intensified by his attitude of critical expectancy. The evening light, in our country hanging dubiously between the glare of noon and the darkness of midnight, invites to that condition of mind which lies between the intense alertness of day and the deep oblivion of sleep, and which seems the most favourable for the meditation of divine things. The dusk of evening seems interposed between day and night to invite us to that reflection which should intervene betwixt our labour and our rest from labour, that we may leave our work behind us satisfied that we have done what we could, or, seeing its faultiness, may still lay us down to sleep with God’s forgiveness. It is-when the bright sunlight has gone, and no more reproaches our inactivity, that friends can enjoy prolonged intercourse and can best unbosom to one another, as if the darkness gave opportunity for a tenderness which would be ashamed to show itself during the twelve hours in which a man shall work. And all that makes this hour so beloved by the family circle, and so conducive to friendly intercourse, makes it suitable also for such intercourse with God as each human soul can attempt. Most of us suppose we have some little plot of time railed off for God morning and evening, but how often does it get trodden down by the profane multitude of this world’s cares, and quite occupied by encroaching secular engagements. But evening is the time when many men are, and when all men ought to be, least hurried; when the mind is placid, but not yet prostrate; when the body requires rest from its ordinary labour, but is not yet so oppressed with fatigue as to make devotion a mockery; when the din of this world’s business is silenced, and as a sleeper wakes to consciousness when some accustomed noise is checked, so the soul now wakes up to the thought of itself and of God. I know not whether those of us who have the opportunity have also the resolution to sequester ourselves evening by evening, as Isaac did; but this I do know, that he who does so will not fail of his reward, but will very speedily find that his Father who seeth in secret is manifestly rewarding him. What we all need above all things is to let the mind dwell on divine things-to be able to sit down knowing we have so much clear time in which we shall not be disturbed, and during which we shall think directly under God’s eye-to get quite rid of the feeling of getting through with something, so that without distraction the soul may take a deliberate survey of its own matters. And so shall often God’s gifts appear on our horizon when we lift up our eyes, as Isaac "lifted up his eyes and saw the camels coming" with his bride. Twilight, "nature’s vesper-bell," or the light shaded at evening by the hills of Palestine, seems, then, to have called Isaac to a familiar occupation. This long-continued mourning for his mother, and his lonely meditation in the fields, are both in harmony with what we know of his character, and of his experience on Mount Moriah. Retiring and contemplative, willing to conciliate by concession rather than to assert and maintain his rights against opposition, glad to yield his own affairs to the strong guidance of some other hand, tender and deep in his affections, to him this lonely meditation seems singularly appropriate. His dwelling, too, was remote, on the edge of the wilderness, by the well which Hagar had named Lahairoi. Here he dwelt as one consecrated to God, feeling little desire to enter deeper into the world, and preferring the place where the presence of God was least disturbed by the society of men. But at this time he had come from the south, and was awaiting at his father’s encampment the result of Eliezer’s mission. And one can conceive the thrill of keen expectancy that shot through him as he saw the female figure alighting from the camel, the first eager exchange of greetings, and the gladness with which he brought Rebekah into his mother Sarah’s tent and was comforted after his mother’s death. The readiness with which he loved her seems to be referred in the narrative to the grief he still felt for his mother; for as a candle is never so easily lit as just after it has been put out, so the affection of Isaac, still emitting the sad memorial of a past love, more quickly caught at the new object presented. And thus was consummated a marriage which shows us how thoroughly interwrought are the plans of God and the life of man, each fulfilling the other. For as the salvation God introduces into the world is a practical, everyday salvation to deliver us from the sins which this life tempts us to, so God introduced this salvation by means of the natural affections and ordinary arrangements of human life. God would have us recognise in our lives what He shows us in this chapter, that He has made provision for our wants, and that if we wait upon Him He will bring us into the enjoyment of all we really need. So that if we are to make any advance in appropriating to ourselves God’s salvation, it can only be by submitting ourselves implicitly to His providence, and taking care that in the commonest and most secular actions of our lives we are having respect to His will with us, and that in those actions in which our own feelings and desires seem sufficient to guide us, we are having regard to His controlling wisdom and goodness. We are to find room for God everywhere in our lives, not feeling embarrassed by the thought of His claims even in our least constrained hours, but subordinating to His highest and holiest ends everything that our life contains, and acknowledging as His gift what may seem to be our own most proper conquest or earning. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.