Genesis 24:39–61

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.

The thing proceedeth from the Lord. Whereas they are convinced by the discourse of the man, that God was the Author of this marriage, they avow that it would be unlawful for them to offer anything in the way of contradiction. They declare that the thing proceedeth from the Lord; because he had, by the clearest signs, made his will manifest. Hence we perceive, that although the true religion was in part observed among them, and in part infected with vicious errors, yet the fear of God was never so utterly extinguished, but this axiom remained firmly fixed in all their minds, that God must be obeyed. If, then, wretched idolaters, who had almost fallen away from religion, nevertheless so subjected themselves to God, as to acknowledge it to be unlawful for them to swerve from his will, how much more prompt ought our obedience to be? Therefore, as soon as the will of God is made known to us, not only let our tongues be silent, but let all our senses be still; because it is an audacious profanation to admit any thought which is opposed to that will.

He worshipped. Moses again repeats that Abraham's servant gave thanks to God; and it is not without reason that he so often inculcates this religious duty; because, since God requires nothing greater from us, the neglect of it betrays the most shameful indolence. The acknowledgment of God's kindness is a sacrifice of sweet-smelling savor; yea, it is a more acceptable service than all sacrifices. God is continually heaping innumerable benefits upon men. Their ingratitude, therefore, is intolerable, if they fail to exercise themselves in celebrating those benefits.

And they rose up in the morning. On this point Moses insists the more particularly; partly, for the purpose of commending the faithful industry of the servant in fulfilling his master's commands; partly, for that of teaching, that his mind was inflamed by the Spirit of God, for he is so ardent as to allow no truce to others, and no relaxation to himself. Thus, although he conducted himself as became an honest and prudent servant, it is still not to be doubted that the Lord impelled him, for Isaac's sake, to act as he did. So the Lord watches over his own people while they sleep, expedites and accomplishes their affairs in their absence, and influences the dispositions of all, so far as is expedient, to render them assistance. It is by a forced interpretation, that some would explain the ten days, during which Laban and his mother desire the departure of Rebekah to be deferred, as meaning years or months. For it was merely the tender wish of the mother, who could ill bear that her daughter should thus suddenly be torn away from her bosom.

We will call the damsel. Bethuel, who had before unreservedly given his daughter in marriage, now seems to adhere, with but little constancy, to his purpose. When, however, he had previously offered his daughter, without making any exception, he is to be understood as having done it, only so far as he was able. But now, Moses declares that he did not exercise tyranny over his daughter, so as to thrust her out reluctantly, or to compel her to marry against her will, but left her to her own free choice. Truly, in this matter, the authority of parents ought to be sacred: but a middle course is to be pursued, so that the parties concerned may make their contract spontaneously, and with mutual consent. It is not right to understand that Rebekah in answering so explicitly, showed contempt for the paternal roof, or too anxiously desired a husband; [11] but since she saw that the affair was transacted by the authority of her father, and with the consent of her mother, she also herself acquiesced in it.

And they sent away Rebekah. Moses first relates, that Rebekah was honorably dismissed; because her nurse was given unto her. Moreover, I doubt not that they had domestic nurses, who were their handmaidens; not that mothers entirely neglected that duty, but that they committed the care of education to one particular maid. They therefore who assisted mothers with subsidiary service were called nurses. Moses afterwards adds, that Rebekah's relatives "blessed her," (Genesis 24:60,) by which expression he means, that they prayed that her condition might be a happy one. We know that it was a solemn custom, in all ages, and among all people, to accompany marriages with all good wishes. And although posterity has greatly degenerated from the pure and genuine method of celebrating marriages used by the fathers; yet it is God's will that some public testimony should stand forth, by which men may be admonished, that no nuptials are lawful, except those which are rightly consecrated. Now, the particular form of benediction which is here related, was probably in common use, because nature dictates that the propagation of offspring is the special end of marriage. Under the notion of victory (Genesis 24:60) is comprehended a prosperous state of life. The Lord, however, directed their tongues to utter a prophecy of which they themselves were ignorant. To possess the gates of enemies, means to obtain dominion over them; because judgment was administered in the gates, and the bulwarks of the city were placed there.

Then Laban and Bethuel answered--The brothers conduct all the marriage negotiations, their father being probably dead, and without consulting their sister. Their language seems to indicate they were worshippers of the true God.

And the servant brought forth jewels of silver, and . . . gold--These are the usual articles, with money, that form a woman's dowry among the pastoral tribes. Rebekah was betrothed and accompanied the servant to Canaan.

And I came this day unto the well,.... Hither he was come at length by several days' journey; not on the same day he came from Abraham, as the Jewish writers say (n), by means of a miracle: and said, O Lord God of my master Abraham; being come to the well, he prayed as follows: if now thou do prosper the way which I go; his meaning is, that if it was the pleasure of God that he should succeed in what he was come about, that he would let him know it by a token; and in Genesis 24:42 he relates the token he desired, which was granted him, and his success, as before recorded, from Genesis 24:21. (n) T. Bab. Sanhedrin, fol. 95. 1. Bereshit Rabba, sect. 59. fol. 52. 2. Jarchi in loc.

And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder,.... See Gill on Genesis 24:15. and she went down unto the well, and drew water: See Gill on Genesis 24:16. and I said unto her, Let me drink, I pray thee. See Gill on Genesis 24:17.

And she made haste, and let down her pitcher from her shoulder,.... See Gill on Genesis 24:18. And said, drink, and I will give thy camels drink also. See Gill on Genesis 24:19. so I drank, and she made the camels drink also. See Gill on Genesis 24:20.

And I asked her, and said, Whose daughter art thou?.... See Gill on Genesis 24:23. And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: See Gill on Genesis 24:24. and I put the earring upon her face, and the bracelets upon her hands. See Gill on Genesis 24:22.

And I bowed down my head, and worshipped the Lord,.... See Gill on Genesis 24:26. 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. See Gill on Genesis 24:27.

And now, if you deal kindly and truly with my master, tell me,.... The servant directs himself to more than one, to the whole family, especially to Laban and Bethuel; if you will do my master a kindness, and grant him the favour he requests, that a damsel of this family may be given for a wife to his son; and, if you are hearty and sincere in granting this, tell me at once: and if not, tell me: if you do not choose to gratify my master, and are not hearty in this matter, let me know: that I may turn to the right hand or to the left; look out elsewhere among the daughters of some of the other sons of Nahor; for he had seven more which Milcah bare to him besides Bethuel, as well as four others by a concubine, Genesis 22:20; though some of the Jewish writers (o) by "the right hand" understand the daughters of Ishmael, that dwelt to the right, and by "the left hand" the daughters of Lot, who were to the left, which is not likely: it seems to be only a proverbial expression, that, if they did not choose to attend to his proposal in his master's name, he must take some other method, as he might be directed; he knew not for the present which way, whether he should steer his course to the right or left, but some way he must take. The Targum of Jonathan paraphrases it,"to the south or to the north;''because when a man stands with his face to the east, the south is on his right hand, and the north on his left. (o) Bereshit Rabba, sect. 60. fol. 53. 1. Jarchi in loc.

Then Laban and Bethuel answered,.... The order of the words in the original is, "then answered Laban and Bethuel"; the word for "answered" is in the singular number, from whence it may be concluded, that Laban gave the answer in the name of Bethuel, he consenting to it, who might be an old man, and left the management of his family affairs to his son, who, Aben Ezra thinks, excelled his father in wisdom and honour; but Jarchi represents him as a wicked and impudent man, who took upon him to speak before his father: but some have thought that this Bethuel was not old Bethuel, the father of Rebekah, but young Bethuel his son, the younger brother of Laban and Rebekah, their father Bethuel being dead, as Josephus says, before observed; and this seems to be countenanced by Genesis 24:59, where they are represented as blessing Rebekah, and calling her their sister: and said, the thing proceedeth from the Lord: that Rebekah should be given to Isaac, as the Targum of Jonathan adds: this matter appears to be according to his will and pleasure, he seems to have appointed it in his decree, and to be bringing it about by his providence; for these men, though they were in part idolaters yet had some good notions of the true God, and of his government of the world, and of his ordering all things in it according to the counsel of his will: we cannot speak unto thee good or bad; cannot deny the request; the thing was so plain that they had not anything to object to it.

Behold, Rebekah is before thee,.... Not only was present, but she was delivered to him, or his request was granted: take her, and go, and let her be thy master's son's wife; not that they meant he should go away directly with her; for they afterwards solicit her stay with them some time; but they agreed that he should bare her and conduct her to Isaac, to be taken by him for his wife: as the Lord hath spoken; for so they understood the token given to the servant to know her by, as the determination of God.

And it came to pass, that when Abraham's servant heard these words,.... That Laban and Bethuel said; and no doubt but the mother of Rebekah, and she herself consented that she should be the wife of Isaac, believing it was agreeable to the will of God: he worshipped the Lord, bowing himself to the earth; in the most humble manner he prostrated himself before the Lord, acknowledging his kindness, and goodness, his faithfulness and truth, his power and his providence in this affair.

And the servant brought forth jewels of silver, and jewels of gold,.... Ornaments for women, which he had brought along with him for presents, and which were a proof of the riches of his master, and of his generosity and liberality, who had furnished him with such a profusion of rich things to bestow on the person that should be got for his son's wife: and raiment, and gave them to Rebekah; costly suits of clothes such as in those times were given to persons at their marriage, or in order to it; and which custom still continues among the Arabs, who, as Dr. Shaw says (p), have the marriage contract previously made between the parents, wherein is express mention made not only of the "saddock", as they call that particular sum which the bridegroom settles on the bride; but of the several changes of raiment, and the quantity of jewels, and the number of slaves that the bride is to be attended with when she first waits upon her husband; a gold and silver "sarmah", he says (q), which is a thin flexible plate of gold or silver, of a triangular shape, artfully cut through and engraven in imitation of lace; one or two sets of earrings bracelets and shekels, a gold chain to hang over their breasts, with half a dozen vests, some of brocades, others of rich silk, were usually the wedding clothes of a lady of fashion. And so in Barbary, the man buys his bride a suit of apparel, earrings, bracelets, a chest, &c. and gives the father a considerable sum of money, according to the qualities and circumstances of the parties (r): and he gave also to her brother, and to her mother, precious things; things of worth and value, which were part of the good things he brought with him from Abraham, Genesis 24:10; the word being sometimes used for fruit, Jarchi interprets it of various kinds of the fruits (s) of the land of Israel; but it is not likely that these should be carried by him on so long a journey; much better Aben Ezra understands by them honourable and costly raiment; and it is observed by some (t), that the word in general signifies everything valuable and excellent, as gold, silver, &c. no mention being made of her father, only of her brother Laban, and of her mother, seems to confirm the notion of Josephus that he was dead; or however he concerned himself no further in this affair than to give his consent to the marriage, and left everything else to his wife and son to take care of, and therefore the presents are only made to them. (p) Travels, p. 239. (q) Ib. No. 9. p. 229. (r) Ockley's Account of Southwest Barbary, c. 6. p. 76. (s) So R. Sol. Urbin. Ohel Moed. fol. 76. 1. Aruch in voce (t) Ib.

And they did eat and drink, he, and the men that were with him,.... Every thing being settled with respect to the affair he came about, he then sat down at table, and ate of the provisions set before him; he and the men that came along with him; and refreshed themselves: and tarried all night; lodged there all night: and they rose up in the morning; the servant and his men: and he said, send me away to my master; either to Abraham, who was waiting to hear what success his servant would have; or to Isaac, who also was solicitous about the matter: the sense is, that he desired leave to go away, and begged he might not be detained any longer, having now done the business he came about; still showing himself a diligent faithful servant, heartily and sincerely attached to his master's interest, and not consulting his own ease and pleasure, which might have been indulged by staying longer in a family, where he would have been entertained in a sumptuous manner.

And her brother and her mother said,.... Here her brother Laban is set before his mother, as above before his father, being the chief speaker and the principal manager of business: let the damsel abide with us a few days, at the least ten; which was but a reasonable request; and if no more time is intended, it is much the servant should object, and not readily agree to it; but in the margin it is, "a full year" or "ten months"; and so Onkelos and Jonathan, and other Jewish writers (u), who say it was customary for a virgin to have twelve months allowed her to furnish herself with ornaments; and therefore if a full year could not be admitted of, it is requested that at least ten months would be granted: this by many is thought to be unreasonable, that a servant should be desired to stay so long from his master, and especially it would not be asked, when it was perceived he was in such haste to be gone directly; but when it is observed that it was the usual custom of those times for virgins espoused to continue in their father's house a considerable time before the marriage was consummated, and that Rebekah was going into a distant country, and very likely she and her friends would never see each other, the motion will not appear so very extravagant: after that she shall go; when that time is elapsed, but cannot think of it before. (u) Bereshit Rabba, sect. 60. fol. 53. 2. Jarchi, Ben Gersom & Ben Melech in loc.

And he said unto them, hinder me not,.... Do not detain me, let me set forward on my journey: seeing, the Lord hath prospered my way; succeeded him in what he came about; and by his being succeeded so well, and so soon, it seemed to be the mind of the Lord that he should hasten his journey homeward: send me away, that I may go to my master; and carry him the good news of his success, and attend his domestic affairs, over which he was set.

And they said, we will call the damsel,.... Who perhaps through modesty had withdrawn herself to her own apartment, while the man and her friends were discoursing on this subject: and inquire at her mouth; what she says to it, whether willing to go directly or not; the matter in question was referred to her, and left to her decision.

And they called Rebekah,.... Or ordered her to be called by one of the servants: and said unto her, wilt thou go with this man? that is, directly; the question was not about her marriage of Isaac, that was agreed upon, and she had doubtless given her consent, and which she tacitly did by accepting of the presents, but about taking the journey immediately: and she said, I will go; the note of Jarchi is,"of myself, and even if you are not willing,''which seems to make her answer rude, as well as resolute; but it must be interpreted consistent with her decent and modest behaviour, and as expressive of her agreeing to go with the man directly, having no manner of objection on her mind to it; but on the contrary found a strong inclination to it, and was determined on it; and perhaps was under a divine impulse, which strongly wrought upon her, and caused her to be so willing to leave her own people, and her father's house.

And they sent away Rebekah their sister,.... Not in a pet or angry humour, but with good will; they agreed she should go, and took their leave in a very honourable and affectionate manner. This is to be understood of her brother Laban, and of other brethren and sisters she might have; though by the connection of the words with the preceding, they seem to design her brother and mother, who spoke last; and probably all her relations are meant, who call her their sister, because so nearly related to them: and her nurse: who had been her nurse in former times, as Aben Ezra observes, in her infancy, for whom she had a particular affection, as is often the case; her name was Deborah, as appears from Genesis 35:8, and Abraham's servant, and his men; who were dismissed in an handsome manner by the family.

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, Matthew 1:2; some respect seems to be had to the promise made to Abraham, Genesis 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.

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.

We have here the making up of the marriage between Isaac and Rebekah. It is related very largely and particularly, even to the minute circumstances, which, we should think, might have been spared, while other things of great moment and mystery (as the story of Melchizedek) are related in few words. Thus God conceals that which is curious from the wise and prudent, reveals to babes that which is common and level to their capacity (Mat 11:25), and rules and saves the world by the foolishness of preaching, Co1 1:21. Thus also we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence and other graces; for the scripture was not intended for the use of philosophers and statesmen only, but to make us all wise and virtuous in the conduct of ourselves and families. Here is, I. The very kind reception given to Abraham's servant by Rebekah's relations. Her brother Laban went to invite and conduct him in, but not till he saw the ear-rings and the bracelets upon his sister's hands, Gen 24:30. "O," thinks Laban, "here is a man that there is something to be got by, a man that is rich and generous; we will be sure to bid him welcome!" We know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertainment if he had not hoped to be well paid for it, as he was, Gen 24:53. Note, A man's gift maketh room for him (Pro 18:16), which way soever it turneth, it prospereth, Pro 17:8. 1. The invitation was kind: Come in, thou blessed of the Lord, Gen 24:31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (Gen 24:28) or the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. Note, Those that are blessed of God should be welcome to us. It is good owning those whom God owns. 2. The entertainment was kind, Gen 24:32, Gen 24:33. Both the house and stable were well furnished, and Abraham's servant was invited to the free use of both. Particular care was taken of the camels; for a good man regardeth the life of his beast, Pro 12:10. If the ox knows his owner to serve him, the owner should know his ox to provide for him that which is fitting for him. II. The full account which he gave them of his errand, and the court he made to them for their consent respecting Rebekah. Observe, 1. How intent he was upon his business; though he had come off a journey, and come to a good house, he would not eat, till he had told his errand, Gen 24:33. Note, The doing of our work, and the fulfilling of our trusts, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, Joh 4:34. 2. How ingenious he was in the management of it; he approved himself, in this matter, both a prudent man and a man of integrity, faithful to his master by whom he was trusted, and just to those with whom he now treated. (1.) He gives a short account of the state of his master's family, Joh 4:34-36. He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, Gen 22:20-24. Two things he suggests, to recommend his proposal: - [1.] That his master Abraham, through the blessing of God, had a very good estate; and, [2.] That he had settled it all upon Isaac, for whom he was now a suitor. (2.) He tells them the charge his master had given him, to fetch a wife for his son from among his kindred, with the reason of it, Gen 24:37, Gen 24:38. Thus he insinuates a pleasing hint, that, though Abraham had removed to a country at so great a distance, yet he still retained the remembrance of his relations that he had left behind, and a respect for them. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection, That, if Isaac were deserving, he needed not send so far off for a wife: why did he not marry nearer home? "For a good reason," says he; "my master's son must not match with a Canaanite." He further recommends his proposal, [1.] From the faith his master had that it would succeed, Gen 24:40. Abraham took encouragement from the testimony of his conscience that he walked before God in a regular course of holy living, and thence inferred that God would prosper him; probably he refers to that covenant which God had made with him (Gen 17:1), I am God, all-sufficient, walk before me. Therefore, says he the God before whom I walk will send his angel. Note, While we make conscience of our part of the covenant, we may take the comfort of God's part of it; and we should learn to apply general promises of particular cases, as there is occasion. [2.] From the care he himself had taken to preserve their liberty of giving or refusing their consent, as they should see cause, without incurring the guilt of perjury (Gen 24:39-41), which showed him, in general, to be a cautious man, and particularly careful that their consent might not be forced, but be either free or not at all. (3.) He relates to them the wonderful concurrence of providences, to countenance and further the proposal, plainly showing the finger of God in it. [1.] He tells them how he had prayed for direction by a sign, Gen 24:42-44. Note, It is good dealing with those who be prayer take God along with them in their dealings. [2.] How God had answered his prayer in the very letter of it. Though he did but speak in his heart (Gen 24:45), which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer and designedly humoured it. "No," says he, "I spoke it in my heart, so that none heard it but God, to whom thought are word, and from him the answer came," Gen 24:46, Gen 24:47. [3.] How he had immediately acknowledged God's goodness to him therein, leading him, as he here expresses it, in the right way. Note, God's way is always the right way (Psa 107:7), and those are well led whom he leads. (4.) He fairly refers the matter to their consideration, and waits their decision (Gen 24:49): "If you will deal kindly and truly with my master, well and good: if you will be sincerely kind, you will accept the proposal, and I have what I came for; if not, do not hold me in suspense." Note, Those who deal fairly have reason to expect fair dealing. (5.) They freely and cheerfully close with the proposal upon a very good principle (Gen 24:50): "The thing proceedeth from the Lord, Providence smiles upon it, and we have nothing to say against it." They do not object distance of place, Abraham's forsaking them, or his having no land in possession, but person estate only: they do not question the truth of what this man said; but, [1.] They trust much to his integrity. It were well if honesty did so universally prevail among men that it might be as much an act of prudence as it is of good nature to take a man's word. [2.] They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by Infinite Wisdom. Note, A marriage is then likely to be comfortable when it appears to proceed from the Lord. (6.) Abraham's servant makes a thankful acknowledgment of the good success he had met with, [1.] To God: He worshipped the Lord, Gen 24:52. Observe, First, 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. Secondly, God sent his angel before him, and so gave him success, Gen 24:7, Gen 24:40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Rev 22:9. [2.] He pays his respects to the family also, and particularly to the bride, Gen 24:53. He presented her, and her mother, and brother, with many precious things, both to give a real proof of his master's riches and generosity and in gratitude for their civility to him, and further to ingratiate himself with them.

And I said unto my master, Peradventure the woman will not follow me. See Gill on Genesis 24:5.

And he said unto me, the Lord, before whom I walk, will send his angel with thee. See Gill on Genesis 24:7.

Then shalt thou be clear from this my oath,.... See Gill on Genesis 24:8.

Behold, I stand by the well of water, and it shall come to pass,.... See Gill on Genesis 24:14.

And she say to me, both drink thou, and I will also draw for thy camels,.... See Gill on Genesis 24:14.