--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 32 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/32/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 32. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/32/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 32. Genesis · 32 of 67 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/32/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/32/#p-N ### Verse 11 [¶1] He made his camels to kneel down - To rest themselves, or lie down, as the Septuagint has very properly expressed it, Και εκοιμισε τας καμηλους. [¶2] The time that women go out to draw water - In Bengal it is the universal practice for the women to go to pools and rivers to fetch water. Companies of four, six, ten, or more, may be seen in every town daily going to fetch water, with the pitchers resting upon their sides; and, on their return from bathing, women frequently bring water home - Ward. ### Verse 12 [¶4] And he said, O Lord God, etc. - "The conduct of this servant," says Dr. Dodd, "appears no less pious than rational. By supplicating for a sign, he acknowledges God to be the great superintendent and director of the universe, and of that event in particular; and at the same time, by asking a natural sign, such as betokened humanity, condescension, and other qualities which promised a discreet and virtuous wife, he puts his prayer upon such a discreet, rational footing, as to be a proper example for all to imitate who would not tempt the providence of God, by expecting extraordinary signs to be given them for the determination of cases which they are capable of deciding by a proper use of their rational faculties." This is all very good; but certainly the case referred to here is such a one as required especial direction from God; a case which no use of the rational faculties, without Divine influence, could be sufficient to determine. It is easy to run into extremes, and it is very natural so to do. In all things the assistance and blessing of God are necessary, even where human strength and wisdom have the fullest and freest sphere of action; but there are numberless cases, of infinite consequence to man, where his strength and prudence can be of little or no avail, and where the God of all grace must work all things according to the counsel of his own will. To expect the accomplishment of any good end, without a proper use of the means, is the most reprehensible enthusiasm; and to suppose that any good can be done or procured without the blessing and mercy of God, merely because proper means are used, is not less reprehensible. Plan, scheme, and labor like Eliezer, and then, by earnest faith and prayer, commit the whole to the direction and blessing of God. ### Verse 15 [¶6] Behold, Rebekah came out - How admirably had the providence of God adapted every circumstance to the necessity of the case, and so as in the most punctual manner to answer the prayer which his servant had offered up! ### Verse 19 [¶8] I will draw water for thy camels also - Had Rebekah done no more than Eliezer had prayed for, we might have supposed that she acted not as a free agent, but was impelled to it by the absolutely controlling power of God; but as she exceeds all that was requested, we see that it sprang from her native benevolence, and sets her conduct in the most amiable point of view. ### Verse 21 [¶10] The man, wondering at her - And he was so lost in wonder and astonishment at her simplicity, innocence, and benevolence, that he permitted this delicate female to draw water for ten camels, without ever attempting to afford her any kind of assistance! I know not which to admire most, the benevolence and condescension of Rebekah, or the cold and apparently stupid indifference of the servant of Abraham. Surely they are both of an uncommon cast. ### Verse 22 [¶12] The man took a golden ear-ring - נזם זהב nezem zahab. That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated επιρῥινιον, an ornament for the nose, by Symmachus. [¶13] Half a shekel - For the weight of a shekel, See note [Gen 20:16]. [¶14] And two bracelets - ושני צמידים usheney tsemidim. As tsemidim comes from צמד tsamad, to join or couple together, it may very properly mean bracelets, or whatever may clasp round the arms or legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg is generally decorated in this way, and so is the whole arm from the shoulder to the wrist. As these tsemidim were given to Rebekah for her hands, it sufficiently distinguishes them from a similar ornament used for the ankles. [¶15] In different parts of the sacred writings there are allusions to ornaments of various kinds still in use in different Asiatic countries. They are of seven different sorts. 1. for the forehead; 2. for the nose; 3. for the ears; 4. for the arms; 5. for the fingers; 6. for the neck and breast; 7. for the ankles. See [Gen 24:22], [Gen 24:47]; also [Eze 16:12]; [Pro 11:22]; [Isa 3:21]; [Gen 35:4]; [Exo 32:2], [Exo 32:3]; [Job 42:11]; [Jdg 8:24]. The principal female ornaments are enumerated in the third chapter of Isaiah, which are very nearly the same that are in use in Persia and India to the present time. ### Verse 26 [¶17] Bowed down his head, and worshipped - Two acts of adoration are mentioned here; [¶18] 1. Bowing the head, יקד yikkod; and [¶19] 2. Prostration upon the earth, וישתחו vaiyishtaehu. [¶20] The bowing of the head was to Rebekah, to return her thanks for her kind invitation. The prostration was to Jehovah, in gratitude for the success with which he had favored him. ### Verse 27 [¶22] The Lord led me - By desire of his master he went out on this journey; and as he acknowledged God in all his ways, the Lord directed all his steps. ### Verse 28 [¶24] Her mother's house - Some have conjectured from this that her father Bethuel was dead; and the person called Bethuel, [Gen 24:50], was a younger brother. This is possible, but the mother's house might be mentioned were even the father alive; for in Asiatic countries the women have apartments entirely separate from those of the men, in which their little children and grown-up daughters reside with them. This was probably the case here, though it is very likely that Bethuel was dead, as the whole business appears to be conducted by Rebekah's brothers. ### Verse 31 [¶26] Thou blessed of the Lord - Probably a usual mode of wishing prosperity, as he that is blessed of the Lord is worthy of all respect; for, enjoying the Divine favor, he is in possession of the sum of happiness. ### Verse 32 [¶28] Provender for the camels - These were the first objects of his care; for a good man is merciful to his beast. [¶29] Water to wash his feet - Thus it thus appears that he had servants with him; and as the fatigues of the journey must have fallen as heavily upon them as upon himself, so we find no distinction made, but water is provided to wash their feet also. ### Verse 33 [¶31] I will not eat until I have told - In Hindoostan it is not unusual for a Brahmin to enter a house and sit down, and when meat is offered, refuse to eat till he has obtained the object of his errand. Here is a servant who had his master's interest more at heart than his own. He refuses to take even necessary refreshment till he knows whether he is likely to accomplish the object of his journey. Did not our blessed Lord allude to the conduct of Abraham's servant, [Joh 4:34] : My meat is to do the will of him that sent me, and to finish his work? ### Verse 36 [¶33] Unto him hath he given all that he hath - He has made Isaac his sole heir. These things appear to be spoken to show the relatives of Rebekah that his master's son was a proper match for her; for even in those primitive times there was regard had to the suitableness of station and rank in life, as well as of education, in order to render a match comfortable. Persons of dissimilar habits, as well as of dissimilar religious principles, are never likely to be very happy in a married life. Even the poor and the rich may better meet together in matrimonial alliances than the religious and the profane, the well-bred and the vulgar. A person may be unequally yoked in a great variety of ways: Bear ye one another's burdens is the command of God; but where there is unsuitableness in the dispositions, education, mental capacity, etc., of the persons, then one side is obliged to bear the whole burden, and endless dissatisfaction is the result. See at the end, [Gen 24:67] (note). ### Verse 42 [¶35] O Lord God of my master - As Abraham was the friend of God, Eliezer makes use of this to give weight and consequence to his petitions. ### Verse 43 [¶37] When the virgin - העלמה haalmah, from עלם alam, to hide, cover, or conceal; a pure virgin, a woman not uncovered, and in this respect still concealed from man. The same as בתולה bethulah, [Gen 24:16], which, from the explanation there given, incontestably means a virgin in the proper sense of the word - a young woman, not that is covered or kept at home, the common gloss, but who was not uncovered in the delicate sense in which the Scripture uses this word. See this interpretation vindicated on [Isa 7:14] (note). ### Verse 45 [¶39] Before I had done speaking in mine heart - So we find that the whole of this prayer, so circumstantially related [Gen 24:12-14], and again [Gen 24:42-44], was mental, and heard only by that God to whom it was directed. It would have been improper to have used public prayer on the occasion, as his servants could have felt no particular interest in the accomplishment of his petitions, because they were not concerned in them, having none of the responsibility of this mission. ### Verse 49 [¶41] That I may turn to the right hand or to the left - That is, That I may go elsewhere and seek a proper match for the son of my master. Some have imagined that Eliezer intimated by these expressions that if he did not succeed in obtaining Rebekah, he would go and seek for a wife either among the descendants of Ishmael or the descendants of Lot. This interpretation is fanciful. ### Verse 50 [¶43] Laban and Bethuel - These seem both to be brothers, of whom Laban was the eldest and chief; for the opinion of Josephus appears to be very correct, viz., that Bethuel, the father, had been some time dead. See note [Gen 24:28]. [¶44] Bad or good - We can neither speak for nor against; it seems to be entirely the work of God, and we cordially submit: consult Rebekah; if she be willing, take her and go. See note [Gen 24:58].