Verse 53
Jewels of silver, and jewels of gold - The word כלי keley, which we here translate jewels signifies properly vessels or instruments; and those presented by Eliezer might have been of various kinds. What he had given before, [Gen 24:22], was in token of respect, what he gave now appears to have been in the way of dowry.
Precious things - מגדנת migdanoth. This word is used to express exquisite fruits or delicacies, [Deu 33:13-16]; precious plants or flowers, [Sol 4:16]; [Sol 7:13]. But it may mean gifts in general, though rather of an inferior kind to those mentioned above.
Verse 54
And they did eat and drink - When Eliezer had got a favorable answer, then he and his servants sat down to meat; this he had refused to do till he had told his message, [Gen 24:33].
Verse 55
Let the damsel abide with us a few days, at the least ten - The original is very abrupt and obscure, because we are not acquainted with the precise meaning of the form of speech which is here used; ימים או עשור yamim o asor Days or Ten, probably meaning a year or ten months, as the margin reads it, or a week or ten days. This latter is the most likely sense, as there would be no propriety after having given their consent that she should go, in detaining her for a year or ten months. In matters of simple phraseology, or in those which concern peculiar customs, the Septuagint translation, especially in the Pentateuch, where it is most accurate and pure, may be considered a legitimate judge; this translation renders the words ἡμερας ὡσει δεκα, about ten days. Houbigant contends strongly that instead of the words ימים או עשור yamim o asor, days or ten, we should read חדש ימים chodesh yamim, a month of days, i.e., a full month; without which emendation he asserts, locus explicari non possit, "the passage cannot be explained." This emendation is supported by the Syriac version, which reads here yerach yomin, a month of days, or a full month. The reader may adopt the Syriac or the Septuagint, as he judges best.
Verse 58
Wilt thou go with this man? - So it appears it was left ultimately to the choice of Rebekah whether she would accept the proposals now made to her, unless we suppose that the question meant, Wilt thou go immediately, or stay with us a month longer? She said, I will go - It fully appears to be the will of God that it should be so, and I consent. This at once determined the whole business.
Verse 59
And her nurse - Whose name, we learn from [Gen 35:8], was Deborah, and who, as a second mother, was deemed proper to accompany Rebekah. This was a measure dictated by good sense and prudence. Rebekah had other female attendants. See [Gen 24:61].
Verse 60
Be thou the mother of thousands of millions - לאלפי רבבה lealphey rebabah, for thousands ten thousand, or for myriads of thousands, a large family being ever considered, in ancient times, as a proof of the peculiar blessing and favor of God. Similar addresses to a daughter, when she is going from her father's house to live with her husband, are very common among the Hindoos; such as, "Be thou the mother of a son," "Be thou the wife of a king," etc. See Ward.
Verse 62
And Isaac came - Concerning this well see [Gen 16:13], [Gen 16:14], etc. As it appears from [Gen 25:11], that Isaac dwelt at the well Lahai-roi, it has been conjectured that he had now come on a visit to his aged father at Beersheba, where he waited in expectation of his bride.
For he dwelt in the south country - The southern part of the land of Canaan. See [Gen 12:9].
Verse 63
Isaac went out to meditate - לשוח lasuach, to bend down the body, or the mind, or both. He was probably in deep thought, with his eyes fixed upon the ground. What the subject of his meditation was it is useless to inquire; he was a pious man, and could not be triflingly employed.
Verse 65
She took a veil - הצעיף hatstsaaif. This is the first time this word occurs, and it is of doubtful signification; but most agree to render it a veil or a cloak. The former is the most likely, as it was generally used by women in the east as a sign of chastity, modesty, and subjection.
Verse 67
Sarah's tent - Sarah being dead, her tent became now appropriated to the use of Rebekah.
And took Rebekah, etc. - After what form this was done we are not told; or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from [Gen 24:66] that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, [Gen 2:23], [Gen 2:24], which, it is likely, as far as form was attended to, was that which was commonly used in all the patriarchal times.
In this chapter we have an affecting and edifying display of that providence by which God disposes and governs the affairs of the universe, descending to the minutest particulars, and managing the great whole by directing and influencing all its parts. This particular or especial providence we see is not confined to work by general laws; it is wise and intelligent, for it is the mind, the will, and energy of God; it steps out of common ways, and takes particular directions, as endlessly varied human necessities may need, or the establishment and maintenance of godliness in the earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit!
As Abraham's servant has God's glory only in view in the errand on which he is going, he may well expect the Divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the Divine choice and approbation shall be made known; and God honors the purity of his motives and his pious faith, by giving him precisely the answer he wished. How honorable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for; whereas a spirit warped by self-interest and worldly views is always uncertain and agitated, as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God; his heart acknowledges his Maker, and his Maker acknowledges him; for such a one the whole economy of providence and grace is ever at work.
Abraham's solicitude to get a suitable wife for his son is worthy of the most serious regard. He was well aware that if Isaac formed a matrimonial alliance with the Canaanites it might be ruinous to his piety, and prevent the dissemination of the true religion; therefore he binds his most trusty servant by a solemn oath not to take a wife for his son from the daughters of Canaan, but from his own kindred, among whom the knowledge of the true God was best preserved. Others had different rays of the light of truth, but Abraham's family alone had The truth; and to the descendants of this family were the promises made.
How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depend on this circumstance! But alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. The Divine institution of marriage is left out of sight; and the persons are united, not properly to each other, in the love, fear, and according to the ordinance of God, but they are wedded to so many thousand pounds sterling, and to so many houses, fields, etc. Thus like goes to like, metal to metal, earth to earth. Marriages formed on such principles are mere licensed adulteries. Let such contractors hear these awful words of God: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" [Jam 4:4]. See note on [Gen 24:36].
Although under the patriarchal dispensation parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases, yet it appears that in matrimonial connections they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parent's choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times we cannot absolutely say: they were times of great simplicity; and probably connections on the mere principle of affection, independently of all other considerations, seldom existed. And it must be allowed that matches formed on the sole principle of convenience might as well be formed by the parents as by any others; and in Asiatic countries it was generally so, for there the female seldom presumes to have a choice of her own.
In all cases of this kind the child should invariably consult the experience and wisdom of the parents; and the parents should ever pay much respect to the feelings of the child, nor oppose an alliance which may be in all other respects suitable, because there may be a lack of property on one side of the intended match. If parents would proceed in this way, God would pour his blessing on their seed, and his Spirit upon their offspring.
Introduction
Abraham marries Keturah, [Gen 25:1]. Their issue, [Gen 25:2-4]. Makes Isaac his heir, [Gen 25:5]; but gives portions to the sons of his concubines, and sends them eastward from Isaac, to find settlements, [Gen 25:6]. Abraham's age, [Gen 25:7], and death, [Gen 25:8]. Is buried by his sons Isaac and Ishmael in the cave of Machpelah, [Gen 25:9], [Gen 25:10]. God's blessing upon Isaac, [Gen 25:11]. The generations of Ishmael, [Gen 25:12-16]. His age, [Gen 25:17], and death, [Gen 25:18]. Of the generations of Isaac, [Gen 25:19], who was married in his fortieth year, [Gen 25:20]. Rebekah his wife being barren, on his prayer to God she conceives, [Gen 25:21]. She inquires of the Lord concerning her state, [Gen 25:22]. The Lord's answer, [Gen 25:23]. She is delivered of twins, [Gen 25:24]. Peculiarities in the birth of her sons Esau and Jacob, from which they had their names, [Gen 25:25], [Gen 25:26]. Their different manner of life, [Gen 25:27], [Gen 25:28]. Esau, returning from the field faint, begs pottage from his brother, [Gen 25:29], [Gen 25:30]. Jacob refuses to grant him any but on condition of his selling him his birthright, [Gen 25:31]. Esau, ready to die, parts with his birthright to save his life, [Gen 25:32]. Jacob causes him to confirm the sale with an oath, [Gen 25:33]. He receives bread and pottage of lentils, and departs, [Gen 25:34].
Verse 1
Then again Abraham took a wife - When Abraham took Keturah we are not informed; it might have been in the lifetime of Sarah; and the original ויסף vaiyoseph, and he added, etc., seems to give some countenance to this opinion. Indeed it is not very likely that he had the children mentioned here after the death of Sarah; and from the circumstances of his age, feebleness, etc., at the birth of Isaac, it is still more improbable. Even at that age, forty years before the marriage of Isaac, the birth of his son is considered as not less miraculous on his part than on the part of Sarah; for the apostle expressly says, [Rom 4:19], that Abraham considered not his own body Now Dead, when he was about a hundred years old, nor the Deadness of Sarah's womb; hence we learn that they were both past the procreation of children, insomuch that the birth of Isaac is ever represented as supernatural. It is therefore very improbable that he had any child after the birth of Isaac; and therefore we may well suppose that Moses had related this transaction out of its chronological order, which is not infrequent in the sacred writings, when a variety of important facts relative to the accomplishment of some grand design are thought necessary to be produced in a connected series. On this account intervening matters of a different complexion are referred to a future time. Perhaps we may be justified in reading the verse: "And Abraham had added, and had taken a wife (besides Hagar) whose name was Keturah," etc. The chronology in the margin dates this marriage with Keturah A. M. 2154, nine years after the death of Sarah, A. M. 2145. Jonathan ben Uzziel and the Jerusalem Targum both assert that Keturah was the same as Hagar. Some rabbins, and with them Dr. Hammond, are of the same opinion; but both Hagar and Keturah are so distinguished in the Scriptures, that the opinion seems destitute of probability.
Verse 2
Zimran - Stephanus Byzantinus mentions a city in Arabia Felix called Zadram, which some suppose to have been named from this son of Keturah; but it is more likely, as Calmet observes, that all these sons of Abraham resided in Arabia Deserta; and Pliny, Hist. Nat., lib. vi., c. 28, mentions a people in that country called Zamarenians, who were probably the descendants of this person.
Jokshan - Several learned men have been of opinion that this Jokshan was the same as Kachtan, the father of the Arabs. The testimonies in favor of this opinion see in Dr. Hunt's Oration, De Antiquitate, etc., Linguae Arabicae, p. 4. Calmet supposes that the Cataneans, who inhabited a part of Arabia Deserta, sprang from this Jokshan.
Medan, and Midian - Probably those who peopled that part of Arabia Petraea contiguous to the land of Moab eastward of the Dead Sea. St. Jerome terms the people of this country Madinaeans; and Ptolemy mentions a people called Madianites, who dwelt in the same place.
Ishbak - From this person Calmet supposes the brook Jabbok, which has its source in the mountains of Gilead, and falls into the sea of Tiberias, took its name.
Shuah - Or Shuach. From this man the Sacceans, near to Batanla, at the extremity of Arabia Deserta, towards Syria, are supposed to have sprung. Bildad the Shuhite, one of Job's friends, is supposed to have descended from this son of Abraham.
Verse 3
Sheba - From whom sprang the Sabeans, who robbed Job of his cattle. See Bochart and Calmet.
Asshurim, and Letushim, and Leummim - We know not who these were, but as each name is plural they must have been tribes or families, and not individuals. Onkelos interprets these words of persons dwelling in camps, tents, and islands; and Jonathan ben Uzziel calls them merchants, artificers, and heads or chiefs of people.
Verse 4
Ephah, and Epher, etc. - Of these we know no more than of the preceding; an abundance of conjectures is already furnished by the commentators.
Verse 5
Gave all that he had unto Isaac - His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.