6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife: and they went both of them together.

7 And Isaac spake unto Abraham his father, and said, My father: and he said, *Here am I, my son. And he said, Behold the fire and the wood; but where is the lamb for a burnt-offering?

8 And Abraham said, My son, God will provide

e John 19. 17, • behold me. tor, kid. d John 1. 29. Rev. 5. 6. of Isaac sprinkled on his garments, and staining all his raiment? Surely a bloody husband hast thou been unto me, would Sarah say, as Ex. 4. 25, 26, and it would be likely to alienate her affections for ever both from him and from his God.

6. What would the Egyptians say, and the Canaanites and Perizzites which dwelt then in the land? It would be an eternal reproach to Abraham, and to his altars. "Welcome nature, if this be grace." These, and many the like objections, might have been made; but he was infallibly assured that it was indeed a command of God, and not a delusion; and that was sufficient to answer them all. Note, God's commands must not be disputed, but obeyed: we must not consult with flesh and blood about them, (Gal. 1. 15, 16,) but with gracious obstinacy persist in our obedience to them."

II. The several steps of this obedience: all which help to magnify it, and to show that he was guided by prudence, and governed by faith, in the whole transaction.

1. He rises early, v. 3. Probably, the command was given in the visions of the night, and early the next morning he set himself about the execution of it, did not delay, did not demur, did not take time to deliberate; for the command was peremptory, and would not admit a debate. Note, Those that do the will of God heartily, will do it speedily: while we delay, time is lost, and the heart hardened.

2. He gets things ready for a sacrifice, and as if he himself had been a Gibeonite, it should seem, with his own hands he cleaves the wood for the burnt-offering, that that might not be to seek, when the sacrifice was to be offered: spiritual sacrifices must be thus prepared for.

3. It is very probable that he said nothing of it to Sarah; this is a journey which she must know nothing of, lest she prevent it. There is so much in our own hearts to hinder our progress in duty, that we have need, as much as may be, to keep out of the way of other hinderances.

4. He carefully looked about him, to discover the place appointed for the sacrifice, which God had promised by some sign to direct him to. Probably the direction was given by an appearance of the Divine Glory in the place, some pillar of fire reaching from heaven to earth, visible at a distance, and to which he pointed when he said, (v. 5,) "We will go yonder, where you see the light, and worship."

5. He left his servants at some distance off, (v. 5,) lest they should have interposed, and created him some disturbance in his strange oblation; for Isaac was, no doubt, the darling of the whole family. Thus, when Christ was entering upon his agony in the garden, he took only three of his disciples with him, and left the rest at the garden door. Note, It is our wisdom and duty, when we are going to worship God, to lay aside all those thoughts and cares which may divert us from the service, leave them at the bottom of the hill, that we may attend on the Lord without distraction.

6. He obliged Isaac to carry the wood, (both to try his obedience in a lesser matter, first, and that he might typify Christ, who carried his own cross, John 19. 17,) while he himself, though he knew what he did, with a steady and undaunted resolution, carried the fatal knife and fire, v. 6. Note, Those that through grace are resolved upon the substance of any service or suffering for God, must overlook the little circumstances which make it doubly difficult to flesh and blood.

7. Without any ruffle or disorder, he talks it over with Isaac, as if it had been but a common sacrifice that he was going to offer, v.7, 8. (1.) It was a very affecting question that Isaac asked him, as they were going together: My father, said Isaac; it was a melting word, which, one would think, should strike deeper in the breast of Abraham, than his knife could in the breast of Isaac. He might have said, or thought at least, "Call me not thy father, who am now to be thy murderer; can a father be so barbarous, so perfectly lost to all the tenderness of a father?" Yet he keeps his temper, and keeps his countenance to admiration; he calmly waits for his son's question, and this is it, Behold, the fire and the wood, but where is the lamb? See how expert Isaac was in the law and custom of sacrifices: this it is to be well catechised. This is, [1] A trying question to Abraham. How could he endure to think that Isaac is himself the lamb! So it is, but Abraham, as yet, dares not tell him so; where God knows the faith to be armour of proof, he will laugh at the trial of the innocent, Job 9. 23. [2.] It is a teaching question to us all; that when we are going to worship God, we should seriously consider whether we have every thing ready, especially the lamb for a burntoffering; behold, the fire is ready, that is, the Spirit's assistance, and God's acceptance; the wood is ready, the instituted

9 And they came to the place which God had told him of: and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.

10 And Abraham stretched forth his hand, and took the knife to slay his son.

11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham; and he said, Here am I.

e Pa. 118. 27. John 10. 17, 18. f Heb. 11. 17. Jam. 2. 21. g Ex. 3. 4. 1 Sam. 3. 10. ordinances designed to kindle our affections, (which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them,) all things are now ready; but where is the lamb? Where is the heart? Is that ready to be offered up to God, to ascend to him as a burnt-offering? (2.) It was a very prudent answer which Abraham gave him, v. 8, My son, God will provide himself a lamb. This was the language, either [1.] Of his obedience; "We must offer the lamb which God has appointed now to be offered;" thus giving him this general rule of submission to the divine will, to prepare him for the application of it to himself very quickly. Or, [2.] Of his faith; whether he meant it so or not, this proved to be the meaning of it; a sacrifice was provided instead of Isaac. Thus, First, Christ, the great Sacrifice of atonement, was of God's providing; when none in heaven or earth could have found a lamb for that burnt-offering, God himself found the ransom, Ps. 89. 20. Secondly, All our sacrifices of acknowledgment are of God's providing too. It is he that prepares the heart, Ps. 10. 17. The broken and contrite spirit is a sacrifice of God, Ps. 51. 17, of his providing.

8. With the same resolution and composedness of mind, after many thoughts of heart, he applies himself to the completing of the sacrifice, v. 9, 10. He goes on with a holy wilfulness, after many a weary step, and with a heavy heart he arrives, at length, at the fatal place, builds the altar, an altar of earth, we may suppose, the saddest that ever he built, (and he had built many a one,) lays the wood in order for his Isaac's funeral pile, and now tells him the amazing news; "Isaac, thou art the lamb which God has provided." Isaac, for aught that appears, is as willing as Abraham; we do not find that he made any objection against it, any petition for his life, that he attempted to make his escape, much less that he struggled with his aged father, or made any resistance: Abraham does it, God will have it done, and Isaac has learned to submit to both; Abraham, no doubt, comforting him with the same hopes, with which he himself by faith was comforted. Yet it is necessary that a sacrifice be bound. The great Sacrifice, which, in the fulness of time, was to be offered up, must be bound, and therefore so must Isaac. But with what heart could tender Abraham tie those guiltless hands, that perhaps had often been lifted up to ask his blessing, and stretched out to embrace him, and were now the more straitly bound with the cords of love and duty! However, it must be done. Having bound him, he lays him upon the altar, and his hand upon the head of his sacrifice; and now, we may suppose, with floods of tears, he gives and takes the final farewell of a parting kiss, perhaps he takes another for Sarah, from her dying son. This being done, he resolutely forgets the bowels of a father, and puts on the awful gravity of a sacrificer; with a fixed heart, and an eye lifted up to heaven, he takes the knife, and stretches out his hand to give the fatal cut to Isaac's throat. Be astonished, O heavens, at this; and wonder, O earth! Here is an act of faith and obedience, which deserves to be a spectacle to God, angels, and men. Abraham's darling, Sarah's laughter, the church's hope, the heir of promise, lies ready to bleed and die by his own father's hand, who never shrinks at the doing of it. Now this obedience of Abraham in offering up Isaac, is a lively representation, (1.) Of the love of God to us, in delivering up his only-begotten Son to suffer and die for us, as a sacrifice; it pleased the Lord himself to bruise him. See Is. 53. 10. Zech. 13. 7. Abraham was obliged, both in duty and gratitude, to part with Isaac, and parted with him to a friend; but God was under no obligations to us, for we were enemies. (2.) Of our duty to God, in return of that love; we must tread in the steps of this faith of Abraham. God, by his word, calls us to part with all for Christ; all our sins, though they have been as a right hand, or a right eye, or an Isaac; all those things that are competitors and rivals with Christ for the sovereignty of the heart, (Luke 14. 26,) and we must cheerfully let them all go. God, by his providence, which is truly the voice of God, calls us to part with an Isaac sometimes, and we must do it with a cheerful resignation and submission to his holy will, 1 Sam. 3. 18.

V. 11-14. Hitherto this story has been very melancholy, and seems to hasten towards a most tragical period; but here the sky, of a sudden, clears up, the sun breaks out, a bright and pleasant scene opens; the same hand that had wounded and cast down, here heals and lifts up; for though he cause grief, he will have compassion. The angel of the Lord, that is, God himself, the eternal Word, the Angel of the covenant, who was to be the great Redeemer and Comforter, he interposed, and gave a happy issue to this trial,

12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me.

13 And Abraham lifted up his eyes, and looked, and behold, behind him a ram caught in a thicket by his horns; and Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.

14 And Abraham called the name of that place 'Jehovah-jireh: as it is said to this day, In the mount of the LORD it shall be seen.'

15 And the angel of the LORD called unto Abraham out of heaven "the second time,

16 And said, By myself have I "sworn, saith the LORD; for because thou hast done this thing, and hast not withheld thy son, thine only son;

17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea

A Mic 6.7, 8. i c. 25.5. 1 Sam. 15. 22. Ps. 25. 12. 147. 11. Mal. 4. 2. k 1 Cor. 10. 13. 2 Cor. 1. 9, 10. i. e. the LORD will see, or, provide. Ps. 22. 4, 5, Dan. 3. 17, &c. 2 Cor. 1. 9, 10. m ver. 11.

shore; and thy seed shall possess the gate of his enemies:

18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

19 So Abraham returned unto his young men; and they rose up, and went together to Beer-sheba: and Abraham dwelt at Beer-sheba.

20 And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also borne children unto thy brother Nahor; 21 Huz his first-born, and Buz his brother, and Kemuel the father of Aram,

22 And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.

23 And Bethuel begat 'Rebekah: these eight Milcah did bear to Nahor, Abraham's brother. 24 And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.

o Deut. 1. 10. T Job 1. 1.

Jer. 33. 22. a Job 32.2.

n Ps. 105. 9. Is. 45. 23. Luke 1. 73. Heb. 6. 13, 14. t lip. P c. 12. 3. g1 Sam. 2. 30. Jer. 7. 23. t c. 24. 15. 1 Rom. 9. 10. Rebecca. typical sacrifices of Isaac and the ram; very high expressions of God's favour to Abraham are employed in this confirmation of the covenant with him, expressions exceeding any he had yet been blessed with. Note, Extraordinary services shall be

in the promise, though not yet performed, ought to be accounted real and valuable recompenses.

II. Abraham is not only approved, but applauded. He obtains an honourable testimony, that he is righteous. Now I know that thou fearest God: God knew it before, but now, Abraham had given a most memorable evidence of it. He needed do no more; what he had done, was sufficient to prove the religious regard he had to God and his authority. Note, 1. When God, by his providence, hinders the performance of our sincere intentions in his services, he graciously accepts the will for the deed, and the honest endeavour, though it come short of finishing. 2. The best evidence of our fearing God, is, our being willing to serve and honour him with that which is dearest to us, and to part with all to him, or for him.

III. Another sacrifice is provided instead of Isaac, v. 13. Now that the altar was built, and the wood laid in order, it was necessary that something should be offered. For, 1. God must be acknowledged with thankfulness for the deliverance of Isaac; and the sooner the better, when here is an altar ready. 2. Abraham's words must be made good, God will provide himself a lamb. God will not disappoint those expectations of his people, which are of his own raising; but, according to their faith, it is to them. Thou shalt decree a thing, and it shall be established. 3. Reference must be had to the promised Messiah, the blessed Seed. (1.) Christ was sacrificed in our stead, as this ram instead of Isaac, and his death was our discharge; "Here am I, (said he,) let these go their way.' (2.) Though that blessed seed was lately promised, and now typified by Isaac, yet the offering of him up should be suspended till the latter end of the world: and, in the mean time, the sacrifice of beasts should be accepted, as this ram was, as a pledge of that expiation which should one day be made by that great Sacrifice. And it is observable, that the temple, the place of sacrifice, was afterward built upon this mount Moriah, (2 Chr. 3. 1,) and mount Calvary, where Christ was crucified, was not far off.

IV. A new name was given to that place, to the honour of God, and for the encouragement of all believers to the end of the world, cheerfully to trust in God in the way of obedience; Jehovah-jireh, The Lord will provide, v. 14, probably alluding to what he had said, v. 8, God will provide himself a lamb. It was not owing to any contrivance of Abraham, nor was it in answer to his prayer, though he was a distinguished intercessor; but it was purely the Lord's doing. Let it be recorded for generations to come, 1. That the Lord will see; he will always have his eye upon his people, in their straits and distresses, that he may come in with seasonable succour in the critical juncture. 2. That he will be seen, be seen in the mount, in the greatest perplexities of his people; he will not only manifest, but magnify, his wisdom, power, and goodness in their deliverance; where God sees and provides, he should be seen and praised: and, perhaps, it may refer to God manifest in the flesh.

V. 15-19. Abraham's obedience was graciously accepted, but that was not all; here we have it recompensed, abundantly recompensed, before he stirred from the place; probably, while the ram he had sacrificed was yet burning, God sent him this gracious message, renewed and ratified his covenant with him. All covenants were made by sacrifice, so was this by the

I. God is pleased to make mention of Abraham's obedience as the consideration of the covenant; and he speaks of it with an encomium, v. 16, Because thou hast done this thing, and hast not withheld thy son, thy only son; he lays a strong emphasis upon that, and, v. 18, praises it as an act of obedience; in it thou hast obeyed my voice, and to obey is better than sacrifice. Not that this was a proportionable consideration; but God graciously put this honour upon that by which Abraham had honoured God. II. God now confirmed the promise with an oath. It was said and sealed before; but now, it is sworn. By myself have I sworn; for he could swear by no greater, Heb. 6. 13. Thus he interposed himself by an oath, as the apostle expresses it there, v. 17; he did (to speak with reverence) even pawn his own life and being upon it, As I live: that by all those immutable things, in which it was impossible for God to lie, he and his might have strong consolation. Note, If we exercise faith, God will encourage it. Improve the promises, and God will ratify them.

III. The particular promise here renewed, is that of a numerous offspring, v. 17, Multiplying, I will multiply thee. Note, Those that are willing to part with any thing for God, shall have it made up to them with unspeakable advantage. Abraham has but one son, and is willing to part with that one, in obedience to God; "Well," said God, "thou shalt be recompensed with thousands and millions." What a figure does the seed of Abraham make in history! How numerous, how illustrious were his known descendants, who, to this day, triumph in this, that they have Abraham to their father! Thus he received a thousand-fold in this life, Matt. 19. 29.

IV. The promise, doubtless, points to the Messiah, and the grace of the Gospel. This is the oath sworn to our father Abraham, which Zecharias refers to, Luke 1. 73, &c. And so here is a promise, 1. Of the great blessing of the Spirit; In blessing I will bless thee, namely, with that best of blessings, the gift of the Holy Ghost; the promise of the Spirit was that blessing of Abraham, which was to come upon the Gentiles through Jesus Christ, Gal. 3. 14. 2. Of the increase of the church; that believers, his spiritual seed, should be as many as the stars of heaven. 3. Of spiritual victories; Thy seed shall possess the gate of his enemies. Believers, by their faith, overcome the world, and triumph over all the powers of darkness, and are more than conquerors. Probably, Zecharias refers to this part of the oath, Luke 1. 74, That we, being delivered out of the hand of our enemies, might serve him without fear. But the crown of all, is the last promise, 4. Of the incarnation of Christ. In thy Seed, one particular person that shall descend from thee, (for he speaks not of many, but of one, as the apostle observes, Gal. 3. 16,) shall all the nations of the earth be blessed, or shall bless themselves, as the phrase is, Is. 65. 16. In him all may be happy if they will, and all that belong to him shall be so, and shall think themselves so. Christ is the great Blessing of the world. Abraham was ready to give up his son for a sacrifice to the honour of God, and on that occasion God promised to give his son a sacrifice for the salvation of man.

V. 20-24. This is recorded here, 1. To show that though Abraham saw his own family highly dignified with peculiar privileges, admitted into covenant, and blessed with the entail of the promise; yet he did not look with contempt and disdain upon his relations, but was glad to hear of the increase and prosperity of their families. 2. To make way for the following story of the marriage of Isaac to Rebecca, a daughter of this family.

four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead.

wife for his young master among his own relations, v. 10-14. III. The kind providence which brought him acquainted with Rebekah, whose father was Isaac's cousin-german, v. 15-25. IV. The treaty of marriage with her relations, v. 29 -49. V. Their consent obtained, v. 50-60. VI. The happy meeting and marriage between Isaac and Rebekah, v. 61-67.

17 And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about,

were made sure

and the LORD had blessed Abraham in all

things.

2 And Abraham said unto his eldest servant of

his house, that ruled over all that he had, Put, "I pray thee, thy hand under my thigh; God of heaven, and the God of the earth, that thou 3 And I will make thee swear by the LORD, the

19 And after this Abraham buried Sarah his wife in the cave of the field of Machpelah, before Mamre: the same is Hebron in the land of Canaan.

20 And the field, and the cave that is therein, were made sure unto Abraham, for a possession of a burying-place, by the sons of Heth.

CHAPTER XXIV.

Marriages and funerals are the changes of famílies, and the common news among

the inhabitants of the villages. In the foregoing chapter, we had Abraham burying his wife, here, we have him marrying his son. These stories concerning his

family, with their minute circumstances, are largely related, while the histories

of the kingdoms of the work then in being, with their revolutions, are buried in silence; for the Lord knows them that are his. The subjoining of Isaac's marriage to Sarah's funeral, (with a particular reference to it, v. 67,) shows us, that as ore generation passes away, another generation comes; and thus the entail

4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. the woman will not be willing to follow me unto 5 And the servant said unto him, Peradventure this land: must I needs bring thy son again unto the land from whence thou camest?

6 And Abraham said unto him, Beware thou, that thou bring not my son thither again.

7 The LORD God of heaven," which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land, he shall send his angel before thee; and thou shalt take a wife unto my son from thence.

8 And if the woman will not be willing to follow

ham's care about the marrying of his son, and the charge he gave to his servant about it, y. 1-9. II. His servant's journey into Abraham's country, to seek a

VI. The price of the land ascertained by Ephron, but not insisted on, v. 14, 15, The land is worth 400 shekels of silver, about 50 pounds of our money; but what is that between me and thee? He would rather oblige his friend than have so much money in his pocket. Herein Ephron discovers, 1. A great contempt of worldly wealth. "What is that between me and thee? It is a small matter, not worth speaking of." Many a one would have said, "It is a deal of money, it will go far in a child's portion" but Ephron says, "What is that?" Note, It is an excellent thing for people to have low and mean thoughts of this world and the wealth of it; it is that which is not, and in the abundance of which a man's life does not consist, Luke 12. 15. 2. Great courtesy and obligingness to his friend and neighbour. Ephron was not jealous of Abraham as a foreigner and an inmate, nor envious at him as a man likely to thrive and grow rich; he bore him no ill-will for his singularity in religion, but was much kinder to him than most people now-a-days are to their own brothers. What is that between me and thee? Note, No little thing should occasion demurs and differences between true friends. When we are tempted to be hot in resenting affronts, high in demanding our rights, or hard in denying a kindness, we should answer the temptation with this question, "What is that between me and my friend ?"

V. 16-20. We have here the conclusion of the treaty between Abraham and Ephron about the burying-place. The bargain was publicly made before all the neighbours, in the presence and audience of the sons of Heth, v. 16, 17. Note, Prudence, as well as justice, directs us to be fair, and open, and above board, in our dealings; fraudulent contracts hate the light, and choose to be clandestine; but they that design honestly in their bargains, care not who are witnesses to them. Our law countenances sales made in market-overt, and by deed enrolled.

I. Abraham, without fraud, covin, or further delay, pays the money v. 16, he pays it readily, without hesitation; pays it in full, without diminution; and pays it by weight, current money with the merchant, without deceit. See how anciently money was used for the help of commerce; and see how honestly money should be paid where it is due. Observe, Though all the land of Canaan was Abraham's by promise, yet the time of his possessing being not come, what he had now occasion for, he bought and paid for. Note, Dominion is not founded in grace. The saints' title to an eternal inheritance does not entitle them to the possessions of this world, nor justify them in doing wrong.

II. Ephron honestly and fairly makes him a good title to the land, v. 17, 18, 20. The field, with all its appurtenances, is conveyed to Abraham and his heirs for ever, in open court, (not by writing, it does not appear that writing was then used,) by such a public solemn declaration before witnesses as was sufficient to pass it. Note, As that which is bought must be honestly paid for; so that which is sold, must be honestly delivered and secured.

III. Abraham, thereupon, takes possession, and buries Sarah in the cave or vault, (whether framed by nature or art, is not certain,) which was in the purchased field. It is probable that Abraham had buried servants out of his family, since he came to Canaan, but the graves of the common people (2 Kings 23. 6) VOL. 1.-13

only bring not my son thither again.

2. h Ezra 1. 2. Dan. 2. 44. Jon. 1. 9. Rev. 11. 13. i c. 12. 1, 7. 13. 15. Deut. 1. 8. 34. 4. Acts 7.9. k Ex. 23. 23. 33. 2. Ps. 34. 7. Is. 63.9. Heb. 1. 14. Josh. 2. 17, 20.

might suffice for them; now that Sarah was dead, a peculiar place must be found for her remains. It is worth noting, 1. That a burying-place was the first spot of ground Abraham was possessed of in Canaan. Note, When we are entering into the world, it is good to think of our going out of it; for as soon as we are born, we begin to die. 2. That it was the only piece of land he was ever possessed of, though it was all his own in reversion. Those that have least of this earth find a grave in it. Abraham provided, not cities, as Cain and Nimrod, but a sepulchre, (1.) To be a constant memorandum of death to himself and his posterity, that he and they might learn to die daily. This sepulchre is said to be at the end of the field, v. 9, for, whatever our possessions are, there is a sepulchre at the end of them. (2.) To be a token of his belief and expectation of the resurrection; for why should such care be taken of the body, if it be thrown away for ever, and must not rise again? Abraham, in this, said plainly that he sought a better country, that is, a heavenly. Abraham is content to be still flitting, while he lives, but secures a place where, when he dies, his flesh may rest in hope.

NOTES TO CHAPTER XXIV.

V. 1-9. Three things we may observe here concerning Abraham.

I. The care he took of a good son, to get him married, well married. It was high time to think of it now, for Isaac was about 40 years old, and it had been customary with his ancestors to marry at 30, or sooner, ch. 11. 14, 18, 22, 24. Abraham believed the promise of the building up of his family, and therefore did not make haste; not more haste than good speed. Two considerations moved him to think of it now, (v. 1.) 1. That he himself was likely to leave the world quickly, for he was old, and well-stricken in age, and it would be a satisfaction to him to see his son settled, before he died: and, 2. That he had a good estate to leave behind him, for the Lord had blessed him in all things: and the blessing of the Lord, that makes rich. See how much religion and piety befriend outward prosperity. Now Abraham's pious care concerning his son, was, (1.) That he should not marry with a daughter of Canaan, but with one of his kindred; because he saw by observation that the Canaanites were degenerating into great wickedness, and knew by revelation that they were designed for ruin; and therefore he would not marry his son among them, lest they should be either a snare to his soul, or, at least, a blot to his name. (2.) That yet he should not leave the land of Canaan, to go himself among his kindred, not even for the purpose of choosing a wife, lest he should be tempted to settle there. This caution is given, v. 6, and repeated, v. 8, "Bring not my son thither again, whatever comes of it. Let him rather want a wife than expose himself to that temptation." Note, Parents, in disposing of their children, should carefully consult the welfare of their souls, and their furtherance in the way to heaven. Those who through grace have escaped the corruption that is in the world through lust, and have brought up their children accordingly, should take heed of doing any thing by which they may be again entangled therein, and overcome, 2 Pet. 2. 20. Beware that you bring them not thither again, Heb. 11. 15.

II. The charge he gave to a good servant; probably, Eliezer ( 97 )

came up.

17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher.

18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave

water."

12 And he said, O LORD God of my master Abraham," I pray thee, send me good speed this day, and show kindness unto my master Abraham.

13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water:

14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast showed kindness unto my master.

15 And it came to pass, before he had done 'speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.

16 And the damsel was very fair to look upon, a virgin, neither had any man known her; and she

• or, and. m Dent. 23. 4. Judg. 3. 8, 10. Acts 2. 9. n c. 11. 34. † that women which draw water go forth. o Ex 2. 16. 1 Sam. 9. 11. p ver. 27. c. 26. 24. Ex. 3. 6. Mark 22. 32. 9 Neh. 1. 11. Prov. 3. 6. r ver. 43. a Judg. 6. 17, 37. Damascus, one whose conduct, fidelity, and affection to him and his family, he had had long experience of. He trusted him with this great affair, and not Isaac himself; because he would not have Isaac go at all into that country, but marry there by proxy; and no proxy so fit as this steward of his house. The matter is settled between the master and the servant with a great deal of care and solemnity. 1. The servant must be bound by an oath to do his utmost to get a wife for Isaac, from among his relations, v. 2-4. Abraham swears him to it, both for his own satisfaction, and for the engagement of his servant to all possible care and diligence in this matter. Thus God swears his servants to their work, that, having sworn, they may perform it. Honour is here done to the eternal God; for he it is, that is sworn by, to whom alone those appeals ought to be made. And some think honour is done to the covenant of circumcision, by the ceremony here used of putting his hand under his thigh. Note, Swearing, being an ordinance, not peculiar to the church, but common to mankind, is to be performed by such signs as are the appointments and common usages of our country, for binding the person sworn. 2. He must be clear of his oath, if, when he had done his utmost, he could not prevail. This proviso the servant prudently inserted, v. 5, putting the case, that the woman would not follow him; and Abraham allowed the exception, v. 8. Note, Oaths are to be taken with great caution, and the matter sworn to should be rightly understood and limited, because it is a snare to devour that which is holy, and after vows, to make the inquiry which should have been made before.

He re

"Fear not,

III. The confidence he put in a good God, who, he doubts not, will give his servant success in this undertaking, v. 7. members that God had wonderfully brought him out of the land of his nativity, by the effectual call of his grace; and therefore doubts not but he will succeed him in his care not to bring his son thither again. He remembers also the promise God had made and confirmed to him, that he would give Canaan to his seed; and thence infers that God would own him in his endeavour to match his son, not among those devoted nations, but t one that was fit to be the mother of such a seed. therefore, he shall send his angel before thee to make thy way prosperous." Note, 1. Those that carefully keep in the way of duty, and govern themselves by the principles of their religion in their designs and undertakings, have good reason to expect prosperity and success in them. God will cause that to issue in our comfort, in which we sincerely aim at his glory. 2. God's promises, and our own experiences, are sufficient to encourage our dependence upon God, and our expectations from him, in all the affairs of this life. 3. God's angels are ministering spirits, sent forth, not only for the protection, but for the guidance, of the heirs of promise, Heb. 1. 14, " He shall send his angel before thee, and then thou wilt speed well."

V. 10-28. Abraham's servant now begins to make a figure in this story; and though he is not named, yet much is here recorded, to his honour, and for an example to all servants, who shall be honoured, if, by faithfully serving God and their masters, they adorn the doctrine of Christ. Compare Prov. 27. 18 with Tit. 2. 10, for there is no respect of persons with God, Col. 3. 24, 25. A good servant that makes conscience of the duty of his place, and does it in the fear of God, though he make not a figure in the world, nor have praise of men, yet shall be

19 And, when she had done giving him drink, she said, I will draw water for thy camels also, "until they have done drinking.

20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.

21 And the man, wondering at her, held his peace, to wit whether the LORD had made his journey prosperous or not.

22 And it came to pass, as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets "for her hands of ten shekels weight of gold,

23 And said, Whose daughter art thou? tell me, I pray thee. Is there room in thy father's house for us to lodge in?

24 And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor.

25 She said moreover unto him, We have both straw and provender enough, and room to lodge in. 26 And the man bowed down his head, and worshipped the LORD.

2 Sam. 20. 9. Is. 65. 24. Dan. 9. 21. ⚫ good of countenance. u 1 Pet. 4. 9. Luke 2. 19, 51. or, jewel for the forehead. Ez. 16. 11, 12. 1 Pet. 3. 3. c. 22. 23. y ver. 52. Ex. 4. 31. 34. 8. Neh. 8. 6. Ps. 95. 6. owned and accepted of God, and have praise of him. here,

Observe

I. How faithful Abraham's servant approved himself to his master. Having received his charge, with all expedition he took his journey, putting himself into an equipage fit for his negotiation, v. 10, and he had all the goods of his master, that is, a schedule or particular account of them, in his hand, to show to those with whom he was to treat; for, from first to last, he consulted his master's honour. Isaac being a type of Christ, some make this fetching of a wife for him to signify the espousing of the church, by the agency of his servants the ministers. The church is the bride, the Lamb's wife, Rev. 21. 9. Christ is the Bridegroom, and ministers the friends of the Bridegroom, (John, 3. 29,) whose work it is to persuade souls to consent to him, 2 Cor. 11. 2. The spouse of Christ must not be of the Canaanites, but of his own kindred, born again from above. Ministers, like Abraham's servant, must lay out themselves with the utmost wisdom and care to serve their master's interest herein.

II. How devoutly he acknowledged God in this affair, like one of that happy household which Abraham had commanded to keep the way of the Lord, &c. ch. 18. 19. He arrived early in the evening (after many days' journeying) at the place he designed for, and reposed himself by a well of water, to consider how he might manage his business for the best. And,

1. He acknowledged God by a particular prayer, v. 12-14, wherein, (1.) He petitions for prosperity and good success in this affair; Send me good speed, this day. Note, We have leave to be particular in recommending our affairs to the conduct and care of the Divine Providence. Those that would have good speed, must pray for it, this day, in this affair; thus we must in all our ways, acknowledge God, Prov. 3. 6. And if we thus look up to God in every undertaking which we are in care about, we shall have the comfort of having done our duty, whatever the issue be. (2.) He pleads God's covenant with his master Abraham; O God of my muster Abraham, show kindness to him. Note, As the children of good parents, so the servants of good masters, have peculiar encouragement in the prayers they offer to God for prosperity and success. (3.) He proposes a sign, v. 14, not by it to limit God, or with a design to proceed no further, if he were not gratified in it; but it is a prayer, [1.] That God would provide a good wife for his young master; and that was a good prayer. He knew that a prudent wife is from the Lord, (Prov. 19. 14,) and therefore that for this he will be inquired of. He desires that his master's wife might be a humble and industrious woman, bred up to care and labour, and willing to put her hand to any work that was to be done; and that she might be of a courteous disposition, and charitable to strangers. When he came to seek a wife for his master, he did not go to the playhouse or the park, and pray that he might meet one there, but to the well of water, expecting to find one there well employed. [2.] That he would please to make his way, in this matter, plain and clear before him, by the concurrence of minute circumstances in his favour. Note, First, It is the comfort, as well as the belief, of a good man, that God's providence extends itself to the smallest occurrences, and admirably serves its own purposes by them. Our times are in God's hand; not only events themselves, but the times of them. Secondly, It is our wisdom, in all our affairs, to follow of