Abbildungen der Seite
PDF
EPUB

27 And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.

28 And the damsel ran, and told them of her mother's house these things.

29 And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.

30 And it came to pass, when he saw the earring, and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me, that he came unto the man; and, behold, he stood by the camels at the well.

31 And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.

32 And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.

33 And there was set meat before him to eat: but he said, I will not eat until I have told mine errand. And he said, Speak on.

Ex. 18. 10. Ruth 4. 14. a c. 32. 10. Ps. 98. 3. Luke 1.68. b c. 29. 5. e c. 25. 29. Jurig. 17. 2. Ruth 3. 10. Ps. 115. 15. d Ps. 132. 3-5. John 4. 34. Eph. 6.5-7. Providence, and folly to force it. Thirdly, It is very desirable, and that which we may lawfully pray for, while in the general we set God's will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind is. Thus he guides his people with his eye, (Ps. 32. 8,) and leads them in a plain path, Ps. 27. 11. 2. God owned him by a particular providence. He decreed the thing, and it was established to him, Job 22. 28. According to his faith, so was it unto him. The answer to this prayer, was, (1.) Speedy, before he had made an end of speaking, v. 15, as it is written, (Is. 45. 24,) While they are yet speaking, I will hear. Though we are backward to pray, God is forward to hear prayer. (2.) Satisfactory: the first that came to draw yater, was, and did, in every thing, according to his own heart. [1] She was so well qualified, that in all respects she answered the characters he wished for in the woman that was to be his master's wife, handsome and healthful, humble and industrious, very courteous and obliging to a stranger, and having all the marks of a good disposition: when she came to the well, (v. 16,) she went down, and filled her pitcher, and came up to go home with it; she did not stand to gaze upon the strange man and his camels, but minded her business, and would not have been diverted from it but by an opportunity of doing good; she did not curiously or confidently enter into discourse with him, but modestly answered him with all the decorum that became her sex. What a degenerate age do we live in, in which appear all the instances of pride, luxury, and laziness, the reverse of Rebekah's character, whose daughters few are. Those instances of goodness which were then in honour, are now in contempt. [2] Providence so ordered it, that she did that which exactly answered to his sign, and was wonderfully the counterpart of his proposal; she not only gave him drink, but, which was more than could have been expected, she offered her service to give his camels drink, which was the very sign he proposed.

Note, First, God, in his providence, does sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people, even in little things; that he may show the extent of his care, and may encourage them at all times to seek to him, and trust in him: yet we must take heed of being over bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. Secondly, It is good to take all opportunities of showing a humble, courteous, charitable disposition, becauзe, some time or other, it may turn more to our honour and benefit than we think of; some hereby have entertained angels, and Rebekah hereby, quite beyond her expectation at this time, was brought into the line of Christ and the covenant. Thirdly, There may be a great deal of obliging kindness in that which costs but little: our Saviour has promised a reward for a cup of cold water, like this here, Matt. 10. 42. Fourthly, The concurrence of providences and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed, with wonder and thankfulness, to the glory of God; the man wondered, v. 21. We have been wanting to ourselves, both in duty and in comfort, by neglecting to observe Providence. [3] Upon inquiry, he found, to his great satisfaction, that she was a near relation to his master, and that the family she was of, was considerable, and able to give him entertainment, v. 23-25. Note, Providence sometimes wonderfully directs those that by faith and prayer seek direction from heaven in the choice of suitable yokefellows: happy marriages those are likely to be, that are made in the fear of God; and those, we are sure, are made in heaven.

3. Abraham's servant acknowledges God in a particular

34 And he said, I am Abraham's servant. 35 And the LORD hath blessed my master greatly, and he is become great; and he hath given him flocks, and herds, and silver, and gold, and men-servants, and maid-servants, and camels, and asses.

36 And Sarah, my master's wife, bare a son to my master when she was old: and unto him hath he given all that he hath.

37 And my master made me swear, saying, Thou shall not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:

38 But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son. 39 And I said unto my master, Peradventure the woman will not follow me.

40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house.

41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.

42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go;

43 Behold, I stand by the well of water, and it

e ver. 1. c. 13. 2. Prov. 10. 22. 22. 4. f Ps. 18. 35. g ver. 3. A ver 12. i c. 39. 3. Ezra 8. 21. Neh. 1. 11. Ps.90 17. Rom. 1, 11.

thanksgiving. He first paid his respects to Rebekah, in gratitude for her civility, (v. 22,) obliging her with such ornaments and attire as a maid, especially a bride, cannot forget, (Jer. 2. 32,) which yet, we should think, ill suited the pitcher of water, but the ear-rings and bracelets she sometimes wore, did not make her think herself above the labours of a virtuous woman, (Prov. 31. 13,) who works willingly with her hands; nor the services of a child, who while under age, differs nothing from a servant, Gal. 4. 1. Having done this, he turns his wonder (v. 21) into worshipping, v. 26, 27, Blessed be the Lord God of my master Abraham. Observe here, (1.) He had prayed for good speed, (v. 12,) and now that he had sped well, he gives thanks. Note, What we win by prayer, we must wear with praise; for mercies, in answer to prayer, lay us under particular obligations. (2.) He had as yet but a comfortable prospect of mercy, and was not certain what the issue might prove; yet he gives thanks. Note, When God's favours are coming towards us, we must meet them with our praises. (3.) He blesses God for success, when he was negotiating for his master. Note, We should be thankful for our friends' mercies as for our own. (4.) He gives thanks that, being in the way, at a loss what course to steer, the Lord had led him. Note, In doubtful cases, it is very comfortable to see God leading us, as he led Israel in the wilderness by the pillar of cloud and fire. (5.) He thinks himself very happy, and owns God in it, that he was led to the house of his master's brethren, those of them that were come out of Ur of the Chaldees, though they were not come to Canaan, but remained in Haran. They were not idolators, but worshippers of the true God, and inclinable to the religion of Abraham's family. Note, God is to be acknowledged in providing suitable yokefellows, especially such as are agreeable in religion. (6.) He acknowledges that God, herein, had not left his master destitute of his mercy and truth. God had promised to build up Abraham's family, yet it seemed destitute of the benefit of that promise; but now, Providence is working toward the accomplishment of it. Note, [1.] God's faithful ones, how destitute soever they may be of worldly comforts, shall never be left destitute of God's mercy and truth; for God's mercy is an inexhaustible fountain, and his truth an inviolable foundation. [2.] It adds much to the comfort of any blessing, to see in it the continuance of God's mercy and truth.

V. 29-53. We have here the making up of the marriage between Isaac and Rebekah; it is related very largely and par- . ticularly, 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 Melchizedek) 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 be got by, a man that is rich and generous; we will be sure to give him welcome!"

We

his son.

shall come to pass, that when the virgin cometh | master Abraham, which had led me in the right forth to draw water, and I say to her, Give me, I way to take my master's brother's daughter unto pray thee, a little water of thy pitcher to drink; 44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.

45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.

46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also. So I drank, and she made the camels drink also.

47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the ear-ring upon her face," and the bracelets upon her hands.

48 And I bowed down my head," and worshipped the LORD, and blessed the LORD God of my

* Prov. 19. 14. 1 Sam. 1. 13. Neh. 2. 4. 32. 8. 48. 14. 107. 7. Prov. 3. 6. Is. 48. 17.

m Ez. 16. 10-12. n ver. 26. o Ps. p c. 47. 29. Josh. 2.14. g Ps. 118. 23.

49 And now if ye 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 LORD; 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 LORD hath spoken.

52 And it came to pass, that when Abraham's servant heard their words, he worshipped the LORD, 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.

54 And they did eat and drink, he and the men that were with him, and tarried all night and they rose up in the morning, and he said, Send me away unto my master.

rc. 31. 24. 2 Sam. 13. 22. Acts 11. 17.

a ver. 26, 48. P. 95. 6. • vessels. t Ex. 3. 22. 11. 2. 12. 35. u Deut. 33. 13-16. 2 Chr. 21. 3. Ezra 1. 6.

(3.) He relates to them the wonderful concurrence of pro

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,' 59 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.

know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertain-vidences, to countenance and further the proposal, plainly ment, if he had not hoped to be well paid for it, 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 pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah, (v. 23,) 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 gave 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, y. 37, 33. 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 ;) "6 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,

(4.) He fairly refers the matter to their consideration, and waits their resolution, v. 49, " If you will deal kindly and truly with my master, well and good; if you will be sincerely kind, you will accept the proposal, and I have what I come for; if not, do not hold me in suspense." Note, Those who deal fairly, have reason to expect fair dealing.

(5.) They freely and cheerfully close with the proposal, upon a very good principle, v. 50, "The thing proceedeth from the Lord. Providence smiles upon it, and we have nothing to say against it." They do not object distance of place; Abrahain's forsaking them; his having no land in possession, but personal estate only: they do not question the truth of what this man said; but, [1] They trust much to his integrity. It were well, if honesty did so universally prevail among men, that it might be as much an act of prudence, as it is of good nature, to take a man's word. [2.] They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by infinite wisdom. Note, A marriage is then likely to be comfortable, when it appears to proceed from the Lord.

(6.) Abraham's servant makes a thankful acknowledgment of the good success he had met with, [1.] To God, v. 52; he worshipped the Lord. Observe, First, As his good success went on, he went on to bless God. Those that pray without ceasing, should in every thing give thanks, and own God in every step of mercy. Secondly, God sent his angel before him, and so gave him success, v. 7, 40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Rev. 22. 9. [2.] He pays his respects to the family also, and particularly to the bride, v. 53. He presented her, and her mother, and brother, with many precious things: both to give a real proof of his master's riches and generosity, and in gratitude for their civility to him, and further to ingratiate himself with them.

V. 54-61. Rebekah is here taking leave of her father's house.

I. Abraham's servant presses for a dismission; though he and his company were very welcome, and very cheerful there, yet he said, Send me away, v. 54, and again, v. 56. He knew his master would expect him home with some impatience; he had business to do at home, which wanted him, and therefore, as one that preferred his work before his pleasure, he was for hastening home. Note, Lingering and loitering no way become a wise and good man: when we have despatched our business abroad, we must not delay our return to our business at home, nor be longer from it than needs must: for as the bird that wanders from his nest, so is he that wanders from his place, Prov. 27.8.

II. Rebekah's relations, from natural affection, and according to the usual expression of kindness in that case, solicit for her stay some time among them, v. 55. They could not think of parting with her, on a sudden, especially as she was about to

55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that, she shall go.

56 And he said unto them, Hinder me not," seeing the LORD hath "prospered my way; send me away, that I may go to ny master.

57 And they said, We will call the damsel, and inquire at her mouth.

58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will

go.

59 And they sent away Rebekah their sister, and her nurse, and Abraham's servant and his men.

64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.

65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself.

66 And the servant told Isaac all things that he had done.

67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.

CHAPTER XXV.

60 And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thou-The sacred historian, in this chapter, I. Takes his leave of Abraham, with at sands of millions, and let thy seed possess the gate of those which hate them.

61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.

62 And Isaac came from the way of the well "Lahai-roi; for he dwelt in the south country.

63 And Isaac went out to meditate in the field at the eventide and he lifted up his eyes, and saw, and, behold, the camels were coming.

⚫or, a full year, or, ten moutha, c. 45.9.
45. 10.
pray.

w Josh. 1. 8. Is. 48. 15.
c. 35. 8. c. 22. 17. Ruth 4. 11, 12. a c. 16. 14. 25. 11.
Josh. 1. 8. Ps. 1. 2. 77. 12. 119. 15. 143. 5.

= P. for, to,

remove so far off, and it was not likely that they would ever see one another again; Let her stay a few days, at least, ten, which makes it as reasonable a request, as the reading in the margin seems to make it unreasonable, a year, or, at least ten months. They had consented to the marriage, and yet were loath to part with her. Note, It is an instance of the vanity of this world, that there is nothing in it so agreeable, but it has its allay, Nulla est sincera voluptas-There is no unmingled pleasure. They here were pleased that they had matched a daughter of their family so well; and yet, when it came to the last, it was with great reluctance that they sent her away.

[ocr errors]

III. Rebekah herself determined the matter; to her they appealed, as it was fit they should, v. 57, Call the damsel, (who was retired to her apartment with a modest silence,) and inquire at her mouth. Note, As children ought not to marry without their parents' consent, so parents ought not to marry them without their own. Before the matter is resolved on, Ask at the damsel's mouth;" she is a party principally concerned, and therefore ought to be principally consulted. Rebekah consented, not only to go, but to go immediately, v. 58, I will go. We may hope that the notice she had taken of the servant's piety and devotion, gave her such an idea of the prevalence of religion and godliness in the family she was to go to, as made her desirous to hasten thither, and willing to forget her own people and her father's house, where religion had not so much the ascen

dant.

:

IV. Hereupon, she is sent away with Abraham's servant; not, we may suppose, the very next day after, but very quickly her friends see that she puts a good heart on it, and so they dismiss her, 1. With suitable attendants; her nurse, v. 59, her damsels, v. 61. It seems then, that when she went to the well for water, it was not because she had not servants at command, but because she took a pleasure in exemplifying humility and industry. Now that she was going among strangers, it was fit to take those with her whom she was acquainted with. Here is nothing said of her portion; her personal merits were a portion in her; she needed none with her, nor did that ever come into the treaty of marriage. 2. With hearty good wishes, (v. 60,) they blessed Rebekah. Note, When our relations are entering into a new condition, we ought by prayer to recommend them to the blessing and grace of God. Now that she was going to be a wife, they prayed that she might be a mother both of a numerous and of a victorious progeny. Perhaps Abraham's servant had told them of the promise God had lately made his master, which, it is likely, Abraham acquainted his household with, that God would multiply his seed as the stars of heaven, and that they should possess the gate of their enemies, ch. 22. 17, to which promise they had an eye in this blessing, Be thou the mother of that seed.

V.62-67. Isaac and Rebekah are, at length, happily brought together.

I. Isaac was well employed, when he met Rebekah, v. 62, 63; He went out to meditate, or pray in the field at the eventide. Some think he expected the return of his servants about this time, and went out on purpose to meet them. But it should seem, he went out on another errand, to take the advantage of a silent evening, and a solitary field, for meditation and prayer, those divine exercises by which we converse with God and our own hearts. Note, 1. Holy souls love retirement; it will do us good to be often left alone, walking alone, and sitting alone; and if we have the art of improving solitude, we shall find we are never less alone than when alone. 2. Meditation and prayer ought to be both our business and our delight, when we are alone; while we have a God, a Christ, and a Heaven, to acquaint ourselves with, and to secure our interests in, we need not want

account, 1. Of his children by another wife, v. 1-4. 2. Of his last will and testament, v. 5, 6. 3. Of his age, death, and burial, v. 7-10. II. He takes his leave of Ishmael, with a short account, 1. Of his children, v. 12-16. 2. Of his age and death, v. 17, 18. III. He euters upon the history of Isaac. 1. His prosperity, v. 11. 2. The conception and birth of his two sons, with the oracle of God concerning thein, v. 19-26. 3. Their different characters, v. 27, 28. 4. Esau's selling his birthright to Jacob, v. 29-31.

THEN again Abraham took a wife, and her

name was "Keturah.

2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

3 And Jokshan begat Sheba,d and Dedan. And

e Josh. 15. 18. Judg. 1. 14. d 1 Tim. 2. 9. e c. 18.6. fc. 38. 12. 1 Thes. 4. 13. a 1 Chr. 1. 32. b Num. 22. 4. 25. 17. Jude 6. e Job 2. 11. d 1 Kings 10. 1. • Jer. 25. 23.

Ps. 72. 10.

matter either for meditation or prayer, which, if they go together, will mutually befriend each other. 3. Our walks in the field are then truly pleasant, when in them we apply ourselves to meditation and prayer; we there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both, by the view of which we should be led to the contemplation of the Maker and Owner of all. 4. The exercises of devotion should be the refreshment and entertainment of the evening, after the care and business of the day, to relieve the fatigue of that, and before the repose and sleep of the night, to prepare us for that. 5. Merciful providences are then doubly comfortable, when they find us well employed, and in the way of our duty. Some think Isaac was now praying for good success in this affair that was depending, and meditating upon that which was proper to encourage his hope in God concerning it; and now, when he sets himself, as it were, upon his watchtower, to see what God would answer him, as the prophet, Hab. 2. 1, he sees the camels coming; sometimes God sends in the mercy prayed for, immediately, Acts 12. 12.

II. Rebekah behaved herself very becomingly, when she met Isaac: understanding who he was, she lighted off her camel, v. 64, and took a veil and covered herself, v. 65, in token of humility, modesty, and subjection; she did not reproach Isaac for not coming himself to fetch her, or at least to meet her a day's journey or two; did not complain of the tediousness of her journey, or the difficulty of leaving her relations, to come into a strange place; but having seen Providence going before her in the affair, she accommodates herself with cheerfulness to her new relation. Those that by faith are espoused to Christ, and would be presented as chaste virgins to him, must, in conformity to his example, humble themselves, as Rebekah, who lighted when she saw Isaac on foot, and must put themselves into subjection to him who is their head, Eph. 5. 24, as Rebekah, signifying it by the veil she put on, 1 Cor. 11. 10.

III. They were brought together, (probably, after some further acquaintance,) to their mutual comfort, v. 67. Observe here, 1. What an affectionate son he was to his mother: it was about three years since she died, and yet he was not, till now, comforted concerning it; the wound which that affliction gave to his tender spirit, bled so long, it was never healed, till God brought him into this new relation: thus crosses and comforts are balances to each other, (Ec. 7. 14,) and help to keep the scale even. 2. What an affectionate husband he was to his wife. Note, Those that have approved themselves well in one relation, it may be hoped, will do so in another. She became his wife, and he loved her; there was all the reason in the world why he should, for so ought men to love their wives even as themselves. The duty of the relation is then done, and the comfort of the relation is then enjoyed, when mutual love governs; for there the Lord commands the blessing.

NOTES TO CHAPTER XXV.

V. 1-10. Abraham lived, after the marriage of Isaac, thirtyfive years, and all that is recorded concerning him during that time, lies here in a very few verses; we hear no more of God's extraordinary appearances to him, or trials of him; for all the days, even of the best and greatest saints, are not eminent days, some slide on silently, and neither come nor go with observation; such were these last days of Abrabam. We have here,

I. An account of his children by Keturah, another wife, which he married after the death of Sarah. He had buried Sarab, and married Isaac, the two dear companions of his life, and was now solitary; he wanted a nurse, his family wanted a governess, and it was not good for him to be thus alone; he there

the sons of Dedan were Asshurim, and Letushim, | Abraham's son, whom Hagar the Egyptian, Sarah's and Leummim. handmaid, bare unto Abraham.

4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abidah, and Eldaah. All these were the children of Keturah.

5 And Abraham gave all that he had unto Isaac. 6 But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, (while he yet lived,) eastward, unto the east country.

7 And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.

8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.

9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre ; 10 The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

11 And it came to pass after the death of Abraham, that God blessed his son Isaac: and Isaac dwelt by the well Lahai-roi.

12 Now these are the generations of Ishmael, Ps. 17 14. h Judg. 6. 3. i c. 15. 15. 49. 29. Job 5. 26. k c. 35.

f Is. 60. 6. 29. 49.33. 7 c. 23. 16.

fore marries Keturah, probably the chief of his maid-servants, born in his house, or bought with money. Marriage is not forbidden to old age. By her he had six sons, in whom the promise made to Abraham, concerning the great increase of his posterity, was in part fulfilled, which, it is likely, he had an eye to in this marriage. The strength he received by the promise still remained in him, to show how much the virtue of the promise exceeds the power of nature.

II. The disposition which Abraham made of his estate, v. 5, 6. After the birth of these sons, he set his house in order, with prudence and justice. 1. He made Isaac his heir, as he was bound to do, in justice to Sarah his first and principal wife, and to Rebekah who married Isaac upon the assurance of it, ch. 24. 36. In this all which he settled upon Isaac, are included, perhaps the promise of the land of Canaan, and the entail of the covenant. Or, God having already made him the heir of the promise, Abraham therefore made him heir of his estate. Our affection and gifts should attend God's. 2. He gave portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not imitate him here are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him, nor be any way a care or expense to him. Observe, He did this while he yet lived, lest it should not have been done, or not so well done, afterward. Note, In many cases, it is wisdom for men to make their own hands their executors, and what they find to do, to do it while they live, as far as they can. The sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers, Judg. 6. 5, 33. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed. God, in dispensing his blessings, does as Abraham did; common blessings he gives to the children of this world, as to the sons of the bondwoman; but covenant blessings he reserves for the heirs of promise. All that he has, is theirs, for they are his Isaacs, from whom the rest shall be for ever separated. III. The age and death of Abraham, v. 7, 8. He lived 175 years; just 100 years after he came to Canaan; so long he was a sojourner in a strange country. Though he lived long, and lived well, though he did good, and could ill be spared, yet he died at last. Observe how his death is here described. 1. He gave up the ghost. His life was not extorted from him, but he cheerfully resigned it; into the hands of the Father of spirits he committed his spirit. 2. He died in a good old age, an old man; so God had promised him. His death was his discharge from the burdens of his age; an old man would not so live, always: it was also the crown of the glory of his old age. 3. He was full of years; or full of life, (as it might be supplied,) including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more, Viri quantum satis est-I have lived long enough. Seneca. A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. 4. He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Note, Death gathers us to our people. Those that are our people while we live, whether the people of God, or the children of this world, are the people to whom death will gather us.

IV. His burial, v. 9, 10. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, 1. Who

[merged small][ocr errors]

13 And these are the names of the sons of Ishmael, by their names, according to their generations: the first-born of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

14 And Mishima, and Dumah, and Massa, 15 Hadar, and ́ Tema, Jetur, Naphish, and Kedemah :

16 These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve "princes according to their nations.

17 And these are the years of the life of Ishmael, an hundred and thirty and seven years and he gave up the ghost and died, and was gathered unto his people.

18 And they dwelt from "Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.

19 And these are the generations of Isaac, Abraham's son: Abraham begat Isaac.

20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-aram, the sister to Laban the Syrian.

21 And Isaac entreated the LORD for his wife, m c. 17. 20. n 1 Sam. 15., 7. 1 fell. o c. 24. 67. Luke 1. 13.

or, Hadad. 1 Chr. 1, 30. p c. 28. 5. 1 Sam. 1. 11. buried him; His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or, at least, that his death reconciled them. 2. Where they buried him; in his own burying-place, which he had purchased, and in which he had buried Sarah. Note, Those that in life have been very dear to each other, may not only innocently but laudably desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.

V. 11-18. Immediately after the account of Abraham's death, Moses begins the story of Isaac, (v. 11,) and tells us where he dwelt, and how remarkably God blessed him. Note, The blessing of Abraham did not die with him, but survived to all the children of the promise. But he presently digresses from the story of Isaac, to give a short account of Ishmael, forasmuch as he also was a son of Abraham, and God had made some promises concerning him, which it was requisite we should know the accomplishment of.

Observe here what is said,

1. Concerning his children; he had twelve sons, twelve princes they are called, (v. 16,) heads of families, which, in process of time, became nations, distinct tribes, numerous, and very considerable. They peopled a very large continent that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded. Midian and Kedar we often read of in scripture. And some very good expositors have taken notice of the signification of those three names which are put together, (v. 14,) as containing good advice to us all, Mishma, Dumah, and Massa, that is, hear, keep silence, and bear; we have them together in the same order, Jam. 1. 19, Be swift to hear, slow to speak, slow to wrath. The posterity of Ishmael had not only tents in the fields, wherein they grew rich in times of peace; but they had towns and castles, (v. 16,) wherein they fortified themselves in time of war. Now the number and strength of this family were the fruit of the promise made to Hagar concerning Ishmael, ch. 16. 10, and to Abraham, ch. 17. 20, and 21. 13. Note, Many that are strangers to the covenants of promise, yet are blessed with outward prosperity for the sake of their godly ancestors. Wealth and riches shall be in their house.

2. Concerning himself; here is an account of his age; he lived 137 years, (v. 17,) which is recorded, to show the efficacy of Abraham's prayer for him, ch. 17. 18, O that Ishmael might live before thee! Here is an account too of his death; he also was gathered to his people; but it is not said that he was full of days, though he lived to so great an age: he was not so weary of the world, nor so willing to leave it, as his good father Those words, he fell in the presence of all his brethren, whether they mean, as we take them, he died, or as others, his lot fell, are designed to show the fulfilling of that word to Hagar, ch. 16. 12, He shall dwell in the presence of all his brethren, that is, he shall flourish and be eminent among them, and shall hold his own to the last. Or, he died with his friends about him, which is comfortable.

was.

V. 19-28. We have here an account of the birth of Jacob and Esau, the twin sons of Isaac and Rebekah: their entrance into the world was (which is not usual) one of the most considerable parts of their story; nor is much related concerning Isaac, but what had reference to his father while he lived, and to his sons afterward. For Isaac seems not to have been a man of action, nor much tried, but to have spent his days in quietness and silence.

because she was barren: and the LORD was en-
treated of him, and Rebekah his wife conceived.
22 And the children struggled together within
her and she said, If it be so, why am I thus? And
she went to inquire of the LORD.

:

23 And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger than the other people; and the elder shall serve 'the younger.

24 And when her days to be delivered were fulfilled, behold, there were twins in her womb.

r1 Chr. 5. 20. 2 Chr. 33. 13. Ezra 8. 23. Pa. 145. 19. Prov. 10. 24. Rom. 9. 10. 1 Sam. 22. 15. Ez. 20. 31. 36. 37. c 27. 29. Ps. 60. 8. Is. 63. 1-6. Ob. 16. Now concerning Jacob and Esau we are here told,

I. That they were prayed for; their parents, after they had been long childless, obtained them by prayer, v. 20, 21, Isaac was forty years old when he was married; though he was an only son, and the person from whom the promised seed was to come, yet he made no haste to marry. He was sixty years old when his sons were born, (v. 26,) so that, after he was married, he had no child for twenty years. Note, Though the accomplishment of God's promise is always sure, yet it is often slow, and seems to be crossed and contradicted by Providence; that the faith of believers may be tried, their patience exercised, and mercies long waited for may be the more welcome when they come. While this mercy was delayed, Isaac did not approach to a handmaid's bed, as Abraham had done, and Jacob afterward; for he loved Rebekah, ch. 24. 67. But, 1. He prayed: he entreated the Lord for his wife; though God had promised to multiply his family, he prayed for it. For God's promises must not supersede, but encourage our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy very often, and had continued his supplication many years, and it was not granted, yet he did not leave off praying for it: for men ought always to pray, and not to faint, (Luke 18. 1,) to pray without ceasing, and knock till the door be opened. He prayed for his wife; some read it, with his wife. Note, Husbands and wives should pray together, which is intimated in the apostle's caution, that their prayers be not hindered, 1 Pet. 3. 7. The Jews have a tradition, that Isaac, at length, took his wife with him to mount Moriah, where God had promised that he would multiply Abraham's seed, ch. 22. 17, and there in his prayer with her, and for her, pleaded the promise made in that very place. 2. God heard his prayer, and was entreated of him. Note, Children are the gift of God. Those that continue instant in prayer, as Isaac did, shall find at last that they did not seek in vain, Is. 45. 19.

II. That they were prophesied of before they were born; and great mysteries were wrapt up in the prophecies which went before of them, v. 22, 23. Long had Isaac prayed for a son; and now his wife is with child of two, to recompense him for his long waiting. Thus God often outdoes our prayers, and gives more than we are able to ask or think. Now Rebekah being with child of these two sons, observe here,

25 And the first came out red, all over like an hairy garment; and they called his name Esau.

26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

27 And the boys grew and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in "tents.

28 And Isaac loved Esau, because he did eat of his venison; but Rebekah loved Jacob.

Mal. 1.2-4. Rom. 9. 10-12. u Hos. 12. 3. c. 27.3. to Heb. 11.9. ⚫ venison was in his mouth. c. 27. 19.

3. The information given her upon her inquiry, which expounded the mystery. Two nations are in thy womb, v. 23. She was now big, not only with two children, but two nations, which should not only in their manners and dispositions greatly differ from each other, but in their interests, clash and contend with each other; and the issue of the contest should be, that the elder should serve the younger, which was fulfilled in the subjection of the Edomites for many ages, to the house of David, till they revolted, 2 Chr. 21. 8. Observe here, (1.) That God is a free agent in dispensing his grace; it is his prerogative to make a difference between those who have not as yet themselves done either good or evil. This the Apostle infers from hence, Rom. 9. 12. (2.) That in the struggle between grace and corruption in the soul, grage, the younger, shall certainly get the upper hand at last.

III. That when they were born, there was a great difference between them, which served to confirm what had been foretold, (v. 23,) was a presage of the accomplishment of it, and served greatly to illustrate the type.

1. There was a great difference in their bodies, v. 25. Esau, when he was born, was rough and hairy, as if he had been already a grown man; whence he had his name Esau, made, reared already. This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender, as other children. Note, (1.) The difference of men's capacities, and consequently of their condition in the world, arises very much from the difference of their natural constitution; some are plainly designed by nature for activity and honour, others as manifestly marked for obscurity. This instance of the divine sovereignty in the kingdom of providence, may perhaps help to reconcile us to the doctrine of the divine sovereignty in the kingdom of grace. (2.) It is God's usual way to choose the weak things of the world, and to pass by the mighty, 1 Cor. 1. 26, 27.

2. There was a manifest contest in their births; Esau, the stronger, came out first; but Jacob's hand took hold on his heel, v. 26. This signified, (1.) Jacob's pursuit of the birthright and blessing; from the first, he reached forth to have catched hold of it, and if possible, to have prevented his brother. (2.) 1. How she was perplexed in her mind concerning her pre- His prevailing for it at last; that, in process of time, he should sent case: the children struggled together within her. The undermine his brother, and gain his point. This passage is commotion she felt, was altogether extraordinary, and made her referred to, Hos. 12. 3, and from hence he had his name Jacob, very uneasy; whether she was apprehensive that the birth would a supplanter. be her death, or that she was weary of the intestine tumult, or that she suspected it to be an ill omen, it seems she was ready to wish, that either she had not been with child, or that she might die immediately, and not bring forth such a struggling brood. If it be so, or, since it is so, Why am I thus? Before, the want of children was her trouble, now, the struggle of the children is no less so. Note, (1.) The comforts we are most desirous of, are sometimes found to bring along with them more occasion of trouble and uneasiness than we thought of; vanity being written upon all things under the sun, God thus teaches us to read it. (2.) We are too apt to be discontented with cur comforts, because of the uneasiness that attends them. We know not when we are pleased; we know neither how to want, nor how to abound. This struggle between Jacob and Esau in the womb, represents the struggle that is between the kingdom of God and the kingdom of Satan, [1.] In the world; the seed of the woman, and the seed of the serpent, have been contending ever since the enmity was put between them, ch. 3. 15, and it has occasioned a constant uneasiness among men. Christ himself came to send fire on earth, and this division, Luke 12. 49, 51. But let not this be an offence to us. A holy war is better than the peace of the Devil's palace. [2.] In the hearts of believers; no sooner is Christ formed in the soul, than immediately there begins a conflict between the flesh and the spirit, Gal. 5. 17. The stream is not turned without a mighty struggle, which yet ought not to discourage us. It is better to have a conflict with sin, than tamely to submit to it.

2. What course she took for her relief. She went to inquire of the Lord. Some think Melchizedek was now consulted as an oracle, or, perhaps some Urim or Teraphim were now used to inquire of God by, as afterward in the breastplate of judgment. Note, The word and prayer, by both which we now inquire of the Lord, give great relief to those that are, upon any account, perplexed. It is an ease to the mind to spread our case before the Lord, and ask counsel at his mouth, Go into the sanctuary, Ps. 73. 17.

3. They were very unlike in the temper of their minds, and the way of living they chose, v. 27. They soon appeared to be of very different dispositions. (1.) Esau was a man for this world; a man addicted to his sports, for he was a hunter, and a man that knew how to live by his wits, for he was a cunning hunter; recreation was his business, he studied the art of it, and spent all his time in it. He never loved a book, nor cared for being within doors, but he was a man of the field; like Nimrod and Ishmael, all for the game, and never well but when he was upon the stretch in pursuit of it; in short, he set up for a gentleman, and a soldier. (2.) Jacob was a man for the other world; he was not cut out for a statesman, nor did he affect to look great, but he was a plain man, dwelling in tents; an honest man, that always meant well, and dealt fairly, that preferred the true delights of solitude and retirement, to all the pretended pleasure of busy noisy sports: he dwelt in tents, [1.] As a shepherd. He was attached to that safe and silent employment of keeping sheep, to which also he bred up his children, ch. 46. 34. Or, [2.] As a student. He frequented the tents of Melchizedek, or Heber, as some understand it, to be taught by them divine things. And this was that son of Isaac, on whom the covenant was entailed.

4. Their interest in the affections of their parents was likewise different. They had but these two children, and it seems, one was the father's darling, and the other the mother's, v. 28. (1.) Isaac, though he was not a stirring man himself, (for when he went into the fields, he went to meditate and pray, not to hunt,) yet he loved to have his son active. Esau knew how to please him, and showed a great respect for him, by treating him often with venison, which gained him the affections of the good old man, and won upon him more than one would have thought. (2.) Rebekah was mindful of the oracle of God, which had given the preference to Jacob, and therefore she preferred him in her love. And if it be lawful for parents to make a difference between their children upon any account, doubtless Rebekah was in the right, that loved him whom God loved.

« ZurückWeiter »