Genesis 24:26














And the man wondering at her held his peace, to wit whether the Lord had made his way prosperous or not. "The man" spoken of was probably the Eliezer of Damascus mentioned in Genesis 15:2. He had been selected by Abraham to be his heir, but of course when Isaac was born he could not hold that position. He became honored and trusted as "the eldest servant of (Abraham's) house, who ruled over all that be had" (Genesis 24:2). To him was committed the delicate business recorded in this chapter; and the way in which it was executed was just that which would be expected from one who had so won the confidence of Abraham as to be selected as heir. We cannot but admire the thoughtfulness of Abraham for his son. He sought to prevent Isaac from being brought under the polluting influence of the Canaanitish people in the midst of whom he dwelt. He also desired to prevent Isaac from going back to the country from which he had himself been Divinely led. Hence he sends his steward to select from among his kindred one who shall be a suitable life-companion for his son. He takes an oath of his steward that he will in no wise permit a wife to be taken from among the Canaanites, or lead Isaac to Mesopotamia again. The mission of Eliezer was indeed difficult and delicate. We must not think of it according to the customs of our land. In Oriental nations to this day it is the practice to employ a third person to negotiate a marriage between those who seem by report to be suitable for such relationship. Eliezer undertook the affair with every desire to gratify his master, and to serve well even the one who had supplanted him in heirship. We cannot too highly praise "the man" for his unselfishness, or too warmly admire the devoutness which characterized his whole conduct.

I. HE SEEKS BY PRAYER SUCCESS FROM GOD. The prayer recorded here was probably not the first offered with respect to the subject. His mission was not only delicate, but rather indefinite. He is sent to the relations of his master to choose from among them a wife for Isaac. He knows that much of the satisfaction of Abraham and welfare of Isaac will depend on his right performance of the duty. He feels the responsibility resting upon him, and makes every needful preparation for discharging it. He starts on the camels prepared, and carries with him presents suitable. After a long journey he arrives at a city in Mesopotamia where dwelt Nahor, his master's brother. It is eventide when he reaches the well outside the city. The graceful daughters of the city, with pitchers poised on their shoulders, are just coming forth to draw water for their households. The camels turn their long necks and weary eyes in the direction of the approaching maidens. They know that on their arrival the dry troughs, which only tantalized thirst, will be filled. The shade from the palms avails not now to break the fierce rays of the sun setting so rapidly in the west. Long shadows are over the landscape. Eliezer stands with the golden light about him. He feels that this may be the moment of great import. Clasping firmly his hands, and lifting fervently his face heavenward, he breathes the beautiful prayer, "O Lord God of my master Abraham, I pray thee, send me good speed this day, and show kindness unto my master Abraham." It was -

1. Brief prayer, because there was not time to say much more, but it was most appropriate. He asked for what he felt he needed. He did not use prayer as a mere mystical method of pleasing God, but as the expression of a felt need. This is true prayer. God does not want fine words, long sentences, and wearying repetitions. None are heard for their much speaking. That is a heathenish notion. God is not glorified by the length of time we remain on our knees, or the number of things we can crowd into a certain time. The longest prayers are often the most unmeaning. This is true of prayers in the home and in the Church. Brief, earnest, sincere prayer is that which wings its way to heaven. When Peter was sinking in the waters his cry was brief and pointed enough: "Lord, save; I perish."

2. Eliezer did not hesitate to ask God's guidance in respect to a subject which many would have accounted as quite within the scope of their own judgment to decide. Many also would have thought it beneath the notice of God. Many would have made their way direct into the city to Nahor's house to choose for themselves. And many would have left the matter to be decided by chance; but Eliezer seeks guidance from God. Only those who are ignorant of the value of trifles, of their relative power, or who are ignorant of the fact that there are no trifles but which may become all-important circumstances, would think of such an affair as that Eliezer had in hand, as beneath God's notice. If not beneath God's notice, it may be the subject of prayer. Many who contemplate forming relationships might with the greatest advantage imitate the example of Eliezer in this case, and seek direction from God. Were this the practice there would be fewer unhappy marriages. Eliezer, in carrying out his master's wish, seeks success from God.

II. NOTICE HOW GOD OVERTAKES OUR PRAYERS. At the most opportune time the steward prays. He committed his way unto the Lord at the juncture when he felt he needed the guidance. God honors the man's trust. "It came to pass that before he had done speaking Rebekah came out." She was the very one whom God had appointed. She knew not that she was moving to fulfill the intention of God. In her acts and in her words she was doing that which was in harmony with the sign the man had asked. Courteously, on being asked for a draught from her vessel, she had offered even to draw for the camels also. In the first one addressed Eliezer had the answer to his prayer. Cf. Isaiah 60:54: "Before ye call I will answer," &c.; and Daniel 9:23: "At the beginning of thy supplication the commandment came forth." We lose much of the comfort of prayer because, after having put up a petition, we either forget to look for the answer, or because we have but a semi- belief in the power of prayer. If prayer be a reality to us, it is no less so in God's sight. Some put up prayers in the spirit which seems to say, "Now I will see whether God will answer that." God is not to be subject to mere testings. Christ showed that, when on earth he refused to gratify the curiosity or submit to the testings the Pharisees prepared for him. Where God is perfectly trusted the answer will, in some way or other, overtake, or even anticipate, the prayer.

III. SEE HOW THE RAPIDITY OF THE ANSWER STAGGERS BELIEF. "He, wondering at her, held his peace," waiting to know whether the "Lord had made his journey prosperous or not." God had not only answered speedily, but in the manner desired. Sometimes he sends the answer, but in away so different from that we expected, that we discern not the fact that we have an answer. But what heavenly telegraphy is here! No sooner the petition sent than the answer is given. The very correspondence between the sign desired and its rapid fulfillment only sets Eliezer speculating as to whether it may not have been simply a very remarkable coincidence rather than a Divine response. Meanwhile he acts as though he believed. He offers to Rebekah the gifts which indicated already his business. He offers such as shall become the character of his master, who was princely in his possessions as well as position. He offers and waifs. The man "held his peace." He knows that if God has answered in part be will also answer fully. God's dealings should always induce awe and patient waiting. He will often surprise us with the blessings of goodness. In our lives we have probably known like surprisingly-rapid answers to prayer. We have even disbelieved in the answer. What if God had withdrawn the help or blessing given because received in such unbelief! There are times when we, like Eliezer, and like the Israelites on the shores of the Red Sea, have to be still and know that the Lord is God. Then God's action staggers belief.

IV. SEE HOW GRACIOUSLY GOD CONFIRMS HIS SERVANT'S WONDERING HOPE. Eliezer inquires of the maiden whether there is room in her father's house for him to lodge. After the manner of the Orientals, she readily replies, "We have both straw and provender enough, and room to lodge in." He follows Rebekah. Laban acts as host in place of his father Bethuel. He welcomes Eliezer heartily. "Come in, thou blessed of the Lord," &c. Eliezer enters and attends to the Wants of his men and camels, but will not attend to his own until he has unburdened his mind. He tells of his errand, of the meeting with Rebekah at the well, of his praying, of the speedy answer, and of the sign fulfilled. Laban and Bethuel are surprised, and see in it God's hand. They say, "The thing proceedeth from the Lord; we cannot speak unto thee good or ill." Then the man "bowed his head and worshipped." Rebekah consented to accompany him and become the wife of Isaac, his master's son. Everything fell out better than the steward could have expected; he could only see in it God's hand, God's mercy in guiding him and in confirming his hope.

1. God is as willing to answer us as to answer Eliezer of Damascus.

2. Prayer can overcome difficulties that seem insurmountable. When the cup of sorrow is not removed the strength is given to bear it, and so prayer is answered. If the way we expected does not open up in answer to our supplication, another and better is sure to be made plain. Prayer also "makes the darkened cloud withdraw."

3. When in the other world we look at our past life, we shall all see that God had answered all prayers that it would have been for our good to have answered, and that in others the withholdment has been kindliest response. There we shall "bow our heads and worship." him who made our earthly journey prosperous, and who had brought us to the "city which hath foundations." Whatever, then, our anxiety, trial, perplexity, let us lay all before God. If we are earnestly trying for the salvation of members of our own family, or for the advancement of God's kingdom, let us by prayer and supplication make our requests known to God, and he will send us an answer of peace, even as he did to Eliezer. - H.

And it came to pass, before he had done speaking, that, behold, Rebekah came out.
I. IN THE PROMPT AND COMPLETE ANSWER GIVEN TO HIS PRAYER. The maiden appeared on the scene which he had pictured to his mind's eye, and displayed all the qualities which he had looked for in a bride for Isaac. She was civil and courteous, open and sincere, kind, simple, and unaffected.

II. IN THE CONTROL OF APPARENT ACCIDENTS.

III. IN THE IMPRESSION MADE UPON THE STEWARD HIMSELF.

1. He pauses to see whether Divine Providence is still leading on (ver. 21).

2. He acts upon the favours of Providence already received (ver. 22).

3. He engages in an act of praise (vers. 26, 27).

IV. IN THE RECOGNITION OF GOD BY ALL CONCERNED (vers. 27, 28, 31).

(T. H. Leale.)

Essex Remembrancer.
I. THE PROMISES OF GOD LEAD US TO EXPECT HIS BLESSING IN THE PATH OF DUTY.

II. BY ATTENDING THE MEANS OF GRACE, WE ENJOY COMMUNION WITH THE PEOPLE OF GOD. We should attend the means of grace too.

III. BECAUSE BY THIS WE SHOW TO THE WORLD OUR ATTACHMENT TO THE CAUSE OF CHRIST, AND SET THEM AN EXAMPLE FOR IMITATION.

IV. ANOTHER ADVANTAGE ARISING FROM THUS "BEING IN THE WAY" IS, THAT IT LEADS US OFTEN TO INDULGE IN THE DELIGHTFUL ANTICIPATION OF ENGAGING IN THE PERFECT AND NEVER-ENDING WORSHIP OF THE REDEEMED BEFORE THE THRONE ABOVE.

(Essex Remembrancer.)

1. God sometimes answers His in the instant of prayer.

2. Providence orders motions for time and place in fitting persons for marriage according to His will.

3. The fittest wives and husbands are such who are the answer of prayer.

4. Goodness of family, honesty of calling, comeliness of person, purity of conversation, industry in labour, concur sweetly to make a good consort (vers. 15, 16).

5. After praying to God, there must be acting by man to find God's answer.

6. Humble addresses become strangers in desiring courtesies as answers from God's mercy (ver. 17).

7. Ingenuity is quick and active in doing courtesy unto strangers.

8. Much kindness sometimes is shown in giving but a little water (ver. 18).

9. Ingenuous spirits are free to do good to beasts as well as men (ver. 19).

10. It is a sweet disposition to satisfy man and beast until they be full.

11. Providence makes good the signs He gives to His to the uttermost (ver. 20).

12. Wonderful are God's providences many times in answering prayer, and so to be admired.

13. A silent and serious consideration there should be about the rare events of God's providence.

14. The knowledge of God's mind in all providences is to be laboured after for man's duty and God's glory (ver. 21).

(G. Hughes, B. D.)

1. Ingenuous spirits perform what kindness they do offer.

2. Courtesies being finished, it is time to prepare for thanks.

3. Ornaments best suit with them that are of pure minds and ingenuous conversations.

4. Gifts are not unlawful, being justly bestowed in gratefulness, and in pursuance of lawful desires (ver. 22).

5. Prudence finds out by queries such as are appointed unto marriage by God's providence.

6. Inquiry for a night's lodging may conduce under Providence to further great affairs (ver. 23).

7. Providence ordereth the desired answer concerning persons sought for to them whom God sends.

8. Answers of abundant provision God maketh unto strangers sent about His business. All suits well (vers. 24, 25).

9. Whatever answers of good men have from creatures, they should produce worship to God (ver. 26).

10. Gracious hearts bless God by praising when He blesseth them by prospering.

11. Good servants bless God for mercy and truth to their masters as for guidance to themselves.

12. Though angels minister to us, God alone must have the glory of all good events (ver. 27).

13. In such returns God speeds instruments to further on His own designs of good to His servants (ver 28).

(G. Hughes, B. D.)

The patriarchs of old were principal men and princes in their generations, yet their tender daughters were brought up in doing household business. Rebekah went, with her pitcher on her shoulders, to give drink to her father's camels; and the seven daughters of the Priest of Midian accustomed themselves to draw water and fill the troughs to water their father's sheep; and some say — how true is uncertain-that Christ Himself wrought as a carpenter at His father's trade. Such was the harmless simplicity of those days, and such was the obedience of children, that even she that was appointed to be the mother of patriarchs, prophets, and kings, refused not to set her hand to ordinary employments. But how is the case altered in these days of ours! Our delicate damsels are ready to urge Rebekah's example for the wearing of bracelets and jewels about their necks, but they will not hear of Rebekah's carrying the pitcher upon her shoulders; they would be clothed like the lilies of the field, but they cannot endure to spin nor work at all; so that, whereas Solomon's good housewife laid her hands to the wheel, they, for want of taking pains — especially if once married — set all upon wheels, and, while they do nothing, they undo themselves and bring all to nothing.

(J. Spencer.)

Golden trinkets were abundantly used among most of the Asiatic nations from early times; and those which Abraham's servant offered to Rebekah (ver. 22) belong to the most common ornaments. The nose-ring, chiefly, though not exclusively, worn by men, and applied by American tribes also, is inserted in the cartilage of the nose, either in the middle or in one side; it is often of considerable size, reaches generally beneath the mouth, and not always contributes to enhance the beauty of the face. It is here stated as having the weight of a beka, which is half a shekel, or a Greek drachm. The nose-rings worn at present by the Oriental women are often of ivory, or of gold; they are hollow, to render them less inconveniently heavy, and sometimes set with jewels — mostly a ruby between two pearls. Bracelets are such favourite ornaments with Oriental ladies, that they are not only worn by them in an unusual quantity, but are promised by Mohammed among the rewards of piety. Sometimes the whole arm, from the wrist of the hand to the elbow, is covered with them; sometimes two or more are worn, one above the other; and they are not unfrequently so heavy that they almost appear to be a burden to the fair owners. Two of them are here stated to have weighed ten shekels of gold — certainly a liberal present. Men also liked to adorn their wrist or upper arm with bracelets. On the Assyrian sculptures scarcely any person of wealth or station, or even any deity, appears without them. They were generally worn on one arm, and sometimes on both. Those who were unable to purchase gold or silver bracelets, contented themselves with procuring them of copper, ivory, horn, or glass. They were not always made with great skill or taste; they had not in all cases a lock, and often consisted merely of a large broad ring, through which the wearer forced the hand. The Egyptian bracelets, however, are in many instances not without elegance; and those represented on the Assyrian monuments, or found in the excavations of Mesopotamia, are scarcely inferior to them either in taste or in costliness.

(M. M. Malisch, Ph. D.)

Blessed be the Lord God.

1. The piety of it. He does not ascribe his success to chance or fortune, but to God. Moreover, he adores God by His covenant name as the Redeemer.

2. The confidence of it.(1) Founded upon God's dealings in the past. He had never failed in His mercy and His truth to Abraham. Therefore He might be thanked for the past with that confidence which is encouraged to hope much for the future. It is safe to trust Divine mercy and truth.(2) Founded upon a consciousness of his own integrity.

People
Abraham, Aram, Bethuel, Canaanites, Isaac, Laban, Milcah, Nahor, Rebekah, Sarah
Places
Beer-lahai-roi, Hebron, Mesopotamia, Nahor, Negeb
Topics
Bent, Bowed, Boweth, Low, Obeisance, Prostrated, Stooped, Worship, Worshiped, Worshipped
Outline
1. Abraham swears his servant.
10. The servant's journey.
12. His prayer.
14. His sign.
15. Rebekah meets him;
18. fulfils his sign;
22. receives jewels;
23. shows her kindred;
25. and invites him home.
26. The servant blesses God.
29. Laban entertains him.
34. The servant shows his message.
50. Laban and Bethuel approve it.
58. Rebekah consents to go, and departs.
62. Isaac meets and marries her.

Dictionary of Bible Themes
Genesis 24:26

     5138   bowing
     5767   attitudes, in prayer
     8626   worship, places

Genesis 24:10-27

     8131   guidance, results

Genesis 24:12-27

     8129   guidance, examples

Genesis 24:12-51

     5695   girls

Genesis 24:22-31

     5139   bracelet

Genesis 24:26-27

     5078   Abraham, significance
     5590   travel

Library
Guidance in the Way
'I being in the way, the Lord led me.'--GENESIS xxiv. 27. So said Abraham's anonymous servant when telling how he had found Rebekah at the well, and known her to be the destined bride of his master's servant. There is no more beautiful page, even amongst the many lovely ones in these ancient stories, than this domestic idyll of the mission of the faithful servant from far Canaan across the desert. The homely test by which he would determine that the maiden should be pointed out to him, the glimpse
Alexander Maclaren—Expositions of Holy Scripture

No Compromise
The faithful servant of Abraham, before he started, communed with his master; and this is a lesson to us, who go on our Lord's errands. Let us, before we engage in actual service, see the Master's face, talk with him, and tell to him any difficulties which occur to our minds. Before we get to work, let us know what we are at, and on what footing we stand. Let us hear from our Lord's own mouth what he expects us to do, and how far he will help us in the doing of it. I charge you, my fellow-servants,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

If, Therefore, Even they who are United in Marriage Only for the Purpose Of...
22. If, therefore, even they who are united in marriage only for the purpose of begetting, for which purpose marriage was instituted, are not compared with the Fathers, seeking their very sons in a way far other than do these; forasmuch as Abraham, being bidden to slay his son, fearless and devoted, spared not his only son, whom from out of great despair he had received [1997] save that he laid down his hand, when He forbade him, at Whose command he had lifted it up; it remains that we consider,
St. Augustine—On the Good of Marriage

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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