Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/168

136 her hands, 48. And I bowed down my head, and worshipped the, and blessed the God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son. 49. And now if you 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. 50. Then Laban and Bethuel answered and said, The thing proceedeth from the : we cannot speak unto thee bad or good. 51. Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the hath spoken. 52. And it came to pass, that when Abraham's servant heard their words, he worshipped the, bowing himself to the earth. 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.

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 MelchizedeckMelchizedek - checked with an earlier and a later edition [sic]) 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, (Matt. 11. 25.) and rules and saves the world by the foolishness of preaching, 1 Cor. 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 only for the use of philosophers and statesmen, 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-ring, and bracelets upon his sister's hands, v. 30. "O," thinks Laban, "here is a man that there is something to he got by, a man that is rich and generous; we will be sure to give 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 first, as he was, v. 53. Note, A man's gift maketh room for him; (Prov. 18. 16.) which way soever it turneth, it prospereth, Prov. 17. 8. 1. The invitation was kind; v. 31, Come in, thou blessed of the Lord. They saw he was rich, and therefore pronounces him blessed of the Lord; or, perhaps, becuase they heard from Rebekah, (v. 28.) of 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; v. 32, 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, Prov. 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 give them of his errand, and the court he makes to them for their consent respecting Rebekah. Observe, 1. How intent he was upon his business; though he was come off a journey, and come to a good house, he would not eat till he had told his errand, v. 33. Note, The doing of our work, and the fulfilling of our trust, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, John 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, v. 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 may suppose them not altogether ignorant of his state, for Abraham knew their's, ch. 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, v. 37, 38. Thus he insinuates a pleasing hint, that though Abraham was removed to a country at so great a distance, yet he still retained the remembrance of, and a respect for his relations that he had left behind. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection. That if Isaac were deserving, he need 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, v. 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, ch. 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 to 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, v. 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, v. 42..44. Note, It is good dealing with those, who by 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, (v. 45. ) which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer, and designedly humoured it; "No," says he, "I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from him the answer came," v. 46, 47. [3.] How he had immediately acknowledged God's goodness to him therein, leading him, as he expresses it here, in the right way. Note, God's way is always the right way, Ps. 107. 7, and those are well-led, whom he leads.

(4.) He fairly refers the matter to their consideration, and waits their resolution, v. 49, "If you