Chapter 24

1 Abraham sweareth his servant. 10 The servant’s journey: 12 His prayer: 14 His sign. 15 Rebekah meeteth him, 18 fulfilleth his sign, 22 receiveth jewels, 23 sheweth her kindred, 25 and inviteth him home. 26 The servant blesseth God. 29 Laban entertaineth him. 34 The servant sheweth his message. 50 Laban and Bethuel approve it. 58 Rebekah consenteth to go. 62 Isaac meeteth her.

1. Abraham was old. The events narrated in this chapter took place 3 years after Sarah’s death (ch. 23:1), since Sarah was 90 years old at the birth of Isaac, and Isaac was 40 at the time of his marriage with Rebekah (ch. 25:20). Abraham was about 140 years of age at the time (ch. 17:17).

2. Eldest servant. The most trusted servant of Abraham’s house was Eliezer (PP 173), who half a century previously had been tentatively selected by Abraham as his prospective heir (ch. 15:2). He was now summoned by Abraham for a most important mission.

Thy hand under my thigh. This ancient ceremony accompanying a solemn oath is mentioned again only in ch. 47:29. In both instances the circumstances suggest a promise to deal faithfully after the death of the one to whom the promise was made, that is, with his posterity. The death of the one would not release the other from his oath. Explanations of the custom vary somewhat among commentators. As the source of posterity (see Gen. 35:11; 46:26; Ex. 1:5), the word “thigh” or “loins” (same word in the Hebrew) has been considered as pointing to Abraham’s future descendants, in particular to Christ, the promised Seed. If so, the oath was, as it were, sworn by, in particular to Christ, the promised Seed. If so, the oath was, at it were, sworn by, or in the name of, the One that was to come. Other interpreters have considered the thigh as symbolic of lordship or authority, and the placing of the hand beneath it an oath of allegiance to a superior.

3. Take a wife. Although Abraham was to live another 35 years (cf. ch. 25:7, 20), he seems to have felt rather feeble at this time (v. 1). The authority given Eliezer in the selection of a wife implies a commendable submissiveness on the part of Isaac, who was already 40 years of age. In ancient times, as in the Orient today, parents selected marriage partners and made wedding arrangements for their children. This in no way implied that the wishes of the young people themselves were ignored (see vs. 58, 67; PP 171). The long delay in planning for Isaac’s marriage was probably due to Abraham’s desire to avoid taking a Canaanite wife for him, and to the fact that heretofore he had not found it convenient to arrange for one from Haran (see vs. 3–6). The death of Sarah had perhaps added a sense of urgency to the matter.

Of the Canaanites. Aware of the growing licentiousness and idolatry of the Canaanites, and of their impending doom, Abraham desired to preserve the purity of the promised seed. His own experience with Hagar, and the experiences of Lot and Ishmael, had taught him the danger of alliances with people of heathen background (PP 174). Furthermore, God had already forbidden intermarriage with the Canaanites, a prohibition later incorporated into the Mosaic legislation (Ex. 34:16; Deut. 7:3).

4. Unto my country. Not to Ur of the Chaldees but to Haran, both of which were in Mesopotamia. Though not free from idolatry, Abraham’s relatives there preserved to some extent the knowledge and worship of the true God (see Gen. 31:19; Joshua 24:2; PP 171). Therefore a daughter-in-law from among them seemed far preferable to one form among the degraded Canaanites.

6. Bring not my son thither. Abraham solemnly charged Eliezer not to permit Isaac to go to Mesopotamia. He left that neither he nor his son was at liberty to return, even for a visit. This, together with his advanced age (v. 1), probably influenced him not to return in person to obtain a wife for his son.

7. He shall send his angel. This tender expression of confidence in divine guidance reveals Abraham’s abiding conviction that he and his affairs were under the direction and protection of God. The same assurance of divine leadership given to Eliezer was afterward promised the people of Israel (Ex. 23:20) and the Christian church (Heb. 1:14).

8. Thou shalt be clear. In view of the of sacred and binding nature of his oath, Eliezer felt justifiable concern as to his responsibility in case no woman would return with him to Canaan. Abraham assured Eliezer that God, who had led thus far, could be counted on not to desert him now. Eliezer could set out confident in the successful conclusion of his mission. But if for any reason the contrary should prove true, he was to consider himself free from further obligation with respect to the oath, except that under no circumstance was Isaac to be permitted to go to Mesopotamia to seek a wife. Abraham no doubt feared that Isaac might be tempted to remain in Mesopotamia, and so thwart the divine purpose.

Eliezer’s Journey, Beersheba to Haran, to Obtain a Wife for Isaac

10. Ten camels. On the use of domesticated camels in Abraham’s time, see on ch. 12:16. Abraham left the entire planning and execution of this mission to the discretion of his trusted servant Eliezer. The statement that “all the goods of his master were in his hand” shows him to have been a man of experience and sound judgment. He had now been with Abraham for more than half a century (see chs. 15:2; 16:3).

Went to Mesopotamia. The Hebrew term here translated Mesopotamia is ХAramРnaharayim, literally, “Aram of the two rivers.” This land, where the Mitanni flourished at the time of Moses, was called naharina by the Egyptians. It is in northern Mesopotamia between the upper Euphrates and Chabur rivers.

The city of Nahor. Until about 1930 this was thought to be only another name for Haran (see chs. 27:43; 28:10). However, cuneiform tablets of the 18th century b.c., brought to light in Mari, an Amorite city on the central Euphrates, mention TilРNahiri, “the city of Nahor,” as a town of the Haran region. The “city of Nahor” was therefore not Haran itself, but a separate settlement founded by Nahor and called after him (see on ch. 11:31).

11. The time that women go out. Nothing is said about the journey itself, which must have taken many days, and Moses continues the narrative when Eliezer reaches his destination. The caravan of ten camels had arrived at the well outside the town of Nahor, and they knelt down to rest and to await a drink. From remote antiquity it was the Oriental custom for women to draw water and to carry it home, in either jars or skins (Ex. 2:16; 1 Sam. 9:11). Eliezer considered such an occasion a good opportunity to observe the marriageable young women of the city and to decide upon a suitable wife for his master’s son.

12. O Lord God. Brought up in the religion of his master and being himself a firm believer in the true God, Eliezer silently prayed for wisdom, guidance, and success. This praying servant is a cheering example of the fruits of Abraham’s devoted care for the souls of his household (ch. 18:19). This, the first recorded prayer in the Bible, is expressive of childlike faith. Eliezer was well aware of the great responsibility which was his, of returning with a woman who would bring blessing and not a curse upon Abraham’s house, one who would be a helpmeet for her husband rather than a contributor to his downfall. He therefore asked for a sign to guide him in his choice. Since it was no easy task to draw water sufficient for ten thirsty camels, the proposal posed a real test of character. Eliezer wished to be sure that the woman he would escort back to Abraham was naturally friendly, ready to help, and able to work.

15. Rebekah came. Not by accident but by providence, his prayer was answered before it had been completed. This was not the only occasion upon which God’s answer came so promptly (Dan. 9:23; Isa. 65:24). He is always ready to hear a sincere prayer uttered in faith. The meaning of Rebekah’s name is obscure. Concerning her relationship, see on Gen. 22:23.

Her pitcher upon her shoulder. It is the habit among some Eastern peoples to carry water jars on their heads, but Palestinian and Syrian women do so upon their shoulders.

16. Very fair. Moses acquaints his readers with Rebekah immediately upon her appearance in the narrative. Like Sarah (ch. 12:11) and Rachel (ch. 29:17), Rebekah was very attractive. Her virginity is also emphasized, by repetition. This was truly an important virtue for her who should become the mother of an entire nation.

She went down to the well. The well was a natural spring, as the Hebrew word Фayin indicates. Springs were usually to be found in a wadi, the dry bed of a seasonal stream, whereas towns were built on mounds. People therefore of necessity went “down” to the source of water supply.

19. Water for thy camels also. Rebekah, who had been asked only for a drink of water for a weary traveler, immediately manifested her kindly disposition. Her offer to draw water for the camels was voluntary and not a requirement of custom. It demonstrated a genuine desire to help those who were in need of assistance. It should not be forgotten, however, that her kindness was utilized in the providence of God as evidence that He had chosen her to be Isaac’s wife. Her offer could be the full answer to Eliezer’s prayer only if it came as a natural reflection of character.

21. Wondering at her. Eliezer was so fascinated by Rebekah’s unaffected willingness to be of help that he allowed her to draw water for his ten camels without so much as offering assistance (see Gen. 29:10; Ex. 2:17). He was startled by the precision and dispatch with which Providence had answered his prayer for guidance. Momentarily he hesitated; could it be true? Thus the disciples wondered when Peter, after his release from prison by an angel, stood suddenly before them. Though engaged in prayer for his safety, it was difficult for them, to accept the answer when it came (Acts 12:12–17).

22. A golden earring. This present, it should be noted, was not her dowry but a token of Eliezer’s gratitude. Though suspecting that she was to become Isaac’s wife, Eliezer did not as yet even know her name, much less her family relationship to Abraham. The word translated “earring,” “jewel for the forehead,” is from the Heb. nezem, a ring for the nose. Since ancient times Bedouin women have worn nose rings, either in the cartilage of one side or in the central wall of the nose (see Isa. 3:21; Eze. 16:11, 12). Among Bedouins the nose ring is still the customary engagement gift. The golden ring probably weighed about one fifth of an ounce, and the two golden bracelets 4 or 5 oz. At the current price for gold their combined value would be about $169. Little wonder that Laban was surprised (v. 30)!

25. Room to lodge in. Eliezer was convinced that the young woman whose acquaintance he had made in so remarkable a way was the one chosen by God to accompany him back to Canaan. Hospitality seems to have been the common practice at Rebekah’s home; otherwise she would not have felt at liberty to invite a stranger to stay with them.

26. Bowed down his head. The faithful servant of Abraham was one of those happy individuals who not only pray for help but also express gratitude upon receiving it. He gave God the glory for the success that had attended his mission. Eliezer is a noteworthy example of the value of family worship. Abraham had never considered his religion to be merely a personal possession, but had lived it, taught it (ch. 18:19), and made his vast family participants in the requirements and privileges of the divine covenant (ch. 17:23). They had come to believe in the true God and to imitate Abraham’s example of faithful devotion to Him. Eliezer’s two prayers at the well of Nahor’s city emphasize the value of missionary work in the home.

28. Her mother’s house. Several explanations have been given to account for Rebekah’s going to “her mother’s house” rather than to her father’s: (1) Her mother was head of the family. This cannot be correct, because the men of the family decided the question (vs. 31, 50–59). (2) Her father, Bethuel, was dead, and the person by that name in v. 50 was a younger brother. (3) In many Oriental countries the women have separate quarters, and Rebekah naturally went there first to tell of her experience. (4) The expression “mother’s house” really means “grandmother’s house,” according to a common Semitic custom by which a grandmother may be called mother. Since Rebekah’s grandmother Milcah is mentioned repeatedly (vs. 15, 24, 47), whereas her mother is not mentioned at all, the latter may have been dead. Thus Rebekah may have resided with her grandmother Milcah, who, being a widow, kept a separate household. The third suggestion appears to offer the best explanation.

29. Laban. The “blond one,” probably Rebekah’s younger brother (see on ch. 22:23). His somewhat inglorious character, evident later in his dealings with Jacob, is reflected in the fact that upon seeing the rich gifts his sister had received he ran out immediately to meet Eliezer.

31. Thou blessed of the Lord. Though an idolater (ch. 31:30), Laban also knew and cherished the worship of Jehovah (PP 171). Rebekah’s account of her providential encounter with Eliezer at the well no doubt reminded the brothers of Abraham’s divinely appointed migration to Canaan and reports of his success there.

33. I will not eat. Oriental politeness would normally postpone the transaction of business until after the meal (see Homer Odyssey. iii. 69). Eliezer, however, felt his errand to be so pressing that he could not pause even to eat so long as the matter continued to weigh upon his heart and its outcome remained uncertain. His diligence, here manifested, testifies to the fact that Abraham’s trust in him was fully justified.

49. Tell me. After recounting the story of his master’s prosperity, of the birth of Isaac, of his own oath to seek a wife for Isaac among his master’s relatives, and of the providential way in which he had been led to Rebekah’s home, Eliezer, with solemn earnestness, pressed for an immediate decision.

50. Proceedeth from the Lord. In harmony with normal Oriental custom, Laban and Bethuel must approve of Rebekah’s proposed marriage to Isaac. Since the Lord had already decided the matter, however, they had no alternative but to concur. So far as they were concerned, Jehovah’s decision was not subject to further debate on their part, and Eliezer was free to take Rebekah to Canaan.

52. Worshipped the Lord. This is Eliezer’s third prayer during his brief stay at the city of Nahor (see vs. 12, 26). It seems that every incident of life was to him an occasion for prayer, either for guidance or for thanksgiving. Others can well trust a man who in his turn trusts God. How much more successful we would be in all our temporal affairs if we, like Eliezer, would recognize God in everything we do!

54. Send me away. Eliezer was impatient to complete his mission by reporting its success to Abraham, lest delay should become a cause of concern to him. As might be expected, Rebekah’s relatives were disturbed at the thought of so sudden a separation from her. Their concern was for adequate time to prepare for her departure, and also that they might bid her an appropriate farewell. According to Oriental custom this would no doubt include several days of feasting and merrymaking.

56. Hinder me not. Eliezer’s insistence and their consideration for Rebekah led Laban to put the decision up to her. Would she be willing to forgo the pleasure of a few more days in her girlhood home, in order to please her husband-to-be, and his father? Her ready and willing response reflects maturity of judgment, an unselfish spirit, and recognition that henceforth her first duty was to be toward her husband.

60. Be thou the mother. Rebekah’s family invoked upon her the blessings promised by God to Abraham. A numerous posterity is still considered by Orientals to be the greatest of blessings, and was the main object of their wish for her. For the expressed desire that her seed should possess the gate of their enemies, see on ch. 22:17.

62. Isaac came from the way. As with the journey to Mesopotamia, nothing is said of the return trip to Canaan. Moses passes immediately to the scene of welcome to her future home. This event occurred at the well Hagar had named Lahai-roi (ch. 16:14), in the Negeb to the south of Beersheba (see on ch. 12:9). Since Sarah’s death, which had occurred at Hebron (ch. 23:2), Abraham had apparently once more changed his place of abode.

63. Went out to meditate. The exact meaning of the Hebrew word sЊuach, translated “meditate” in the KJV (margin, “to pray”) and the RSV, is not certain. The idea of meditation is found in the oldest non-Semitic versions of this text, the LXX and the Vulgate. The oldest Semitic versions, the Samaritan Pentateuch and the Targum of Onkelos, render it “to pray.” This was adopted by the great Hebrew grammarian Kimchi of the Middle Ages, the Reformer Luther, and certain other expositors. The fact that Rebekah became a comfort to Isaac while he was still mourning the death of his mother (v. 67) has led some commentators to explain the word sЊuach as meaning “to lament.” The precise meaning of this word being as yet uncertain, it would seem best to accept for the time being that of the oldest available translations, as the KJV and RSV have done. Isaac may have been meditating upon, or praying for, Eliezer’s safe return with his bride-to-be. He was, to be sure, anticipating their imminent return from Mesopotamia. His future happiness would depend in large measure upon the kind of wife Eliezer should bring back with him. Appropriate indeed it would be for Isaac to kneel and pray for the blessing of God upon his new home! Those husbands and wives whose union comes in answer to prayer will prove to be the greatest blessing to each other.

65. She took a vail. Rebekah was eager with anticipation to greet Isaac, but the custom of her country did not allow the groom to see his bride’s face until the marriage had been concluded (see ch. 29:23, 25). Her modesty, furthermore, was revealed in yet another way. To meet her future husband for the first time she chose to descend from the camel to the ground.

66. Told Isaac. Although nothing is said of Abraham, he doubtless received his daughter-in-law in the most gracious manner and with many benedictions. The account of Eliezer’s finding of Rebekah must have afforded him much satisfaction. It is easy to think of this occasion being solemnized by Abraham in a thanksgiving service.

67. Into his mother Sarah’s tent. Perhaps that same day, or the day following, Isaac led Rebekah into his mother’s tent. Empty for three years, it now became quarters for Rebekah and her maids. This implies that Rebekah took the important place of Sarah in the household of Abraham. Isaac’s marriage ceremony itself probably consisted of a simple declaration, before witnesses, of his intention to take Rebekah as his wife (cf. Ruth 4:10–13).

And he loved her. Isaac had every reason to love Rebekah. She was not only most beautiful (v. 16) but of a kind, cheerful, and considerate disposition. She seems to have been, generally speaking, a paragon of feminine virtue (see Prov. 31:10–31; 1 Peter 3:1–6; Titus 2:3–5). Isaac’s careful training and submissive spirit have already been noted (see on ch. 22:9). Their home must have been a very happy one.

Ellen G. White comments

1-67PP 171-176; SR 84-86

2-9PP 172

10 PP 188

10-21PP 172

22-24, 26-51PP 173

35 CS 139

49-52SR 85

58 PP 173; SR 85

63-67PP 173

67 PP 175