Welcome to a reading of John Calvin's Commentary on Genesis. This Reformation MP3 audio resource is a production of Stillwater's Revival Books. Many free Reformation resources, as well as our complete online catalogue containing classic and contemporary Puritan and Reformed books, the Puritan hard drive, digital downloads, MP3s, DVDs, and much more at great discounts, are on the web at www.PuritanDownloads.com. Also, please consider, pray and act upon the important truths found in the following quotation by Charles Spurgeon. As the Apostle says to Timothy, so also he says to everyone, give yourself to reading. He who will not use the thoughts of other men's brains proves that he has no brains of his own. You need to read. Renounce as much as you will all like literature, but study as much as possible sound theological works, especially the puritanic writers and expositions of the Bible. The best way for you to spend your leisure is to be either reading or praying. And now to SWRB's reading of Calvin's commentary on Genesis, which we hope you find to be a great blessing, and which we pray draws you nearer to the Lord Jesus Christ, for He is the Way, the Truth and the Life, and no man cometh unto the Father but by Him. John 14, verse 6. This reading begins on page 419. Chapter 23, verse 1. And Sarah was a hundred and seven and twenty years old. It is remarkable that Moses, who relates the death of Sarah in a single word, uses so many in describing her burial, but we shall soon see that the latter record is not superfluous. Why he so briefly alludes to her death, I know not, except that he leaves more to be reflected upon by his readers than he expresses. The Holy Father saw that they, in common with reprobates, were subject to death. Nevertheless, they were not deterred, while painfully leading a life full of suffering, from advancing with intrepidity towards the goal. Whence it follows that they, being animated by the hope of a better life, did not give way to fatigue. Moses says that Sarah lived a hundred and twenty-seven years, and since he repeats the word years after each of the numbers, the Jews feign that this was done because she had been as beautiful in her hundredth as in her twentieth year, and as modest in the flower of her age as when she was seven years old. This is their custom. While they wish to prove themselves skilful in doing honour to their nation, They invent frivolous trifles which betray a shameful ignorance. As for instance, in this place, who would not say that they were entirely ignorant of their own languages, in which this kind of repetition is most usual? The discussion of others also on the word lives is without solidity. The reason why the Hebrews use the word lives in the plural number for life cannot be better explained, as it appears to me, than the reason why the Latins express some things which are singular in plural forms. I know that the life of man is manifold, because beyond merely vegetative life, and beyond the sense which they have in common with brute animals, they are endued with mind and intelligence. This reasoning, therefore, is plausible without being solid. There is more colour of truth in the opinion of those who think that the various events of human life are signified, which life, since it has nothing stable, but is agitated by perpetual vicissitudes, is rightly divided into many lives. I am, however, contented to refer simply to the idiom of the language, the reason of which is not always to be curiously investigated. Verse 2 and Sarah died in Kirgeth Arba. It appears from Joshua 15 verse 54 that this was the more ancient name of the city, which afterwards began to be called Hebron. But there is a difference of opinion respecting the entomology. Some think the name is derived from the fact that the city consisted of four parts. as the Greeks called a city divided into three orders, Tripoli, and a given region, Decapolis, from the ten cities it contained. The supposed arbor is the name of a giant whom they believed to have been the king or the founder of the city. Others again prefer the notion that the name was given to the place from four of the fathers, Adam, Abraham, Isaac, and Jacob, who were buried there with their wives. I willingly suspend my judgment on a matter of uncertainty, and not very necessary to be known. It more concerns the present history to inquire how it happened that Sarah died in a different place from that in which Abraham dwelt. If anyone should reply that they had both changed their abode, the words of Moses are opposed to that, for he says that Abraham came to bury his dead. It is hence easily inferred that he was not present at her death, nor is it probable that they were separated merely by being in different tents, so that he might walk ten or twenty paces for the sake of mourning, while a more important duty had been neglected. For this reason, some suspect that he was on a journey at the time. But to me it seems more likely that their abode was then at Harren, or at least in the Vale of Mamry. which adjoins the city, for after a little breathing time had been granted him, he was soon compelled to return to his accustomed wanderings. And although Moses does not say that Abraham had paid his wife, while yet alive, the due attentions of a husband, I think that he omits it as a thing indubitably certain, and that he speaks particularly of the morning as a matter connected with the care of sepulchre. Not as being in different regions, but because each inhabited separate, though contiguous, tents. And this was no sign of dissension or of strife, but is rather to be ascribed to the size of the family. For as Abraham had much trouble in governing so large a herd of servants, so his wife would have equal difficulty to retain her maids under chaste and honest custody. Therefore the great number of domestics, which it was not safe to mingle together, compelled them to divide the family. But it may be asked, what end could it answer to approach the body for the sake of mourning over it? Was not the death of his wife sufficiently sad and bitter to call forth his grief without this additional means of excitement? It would have been better to seek the alleviation of his sorrow than to cherish and even augment it by indulgence. I answer, if Abraham came to his dead wife in order to reduce excessive weeping, and to pierce his heart afresh with new wounds, his example is not to be approved. But if he both privately wept over the death of his wife, so far as humanity prescribed, exercising self-government in doing it, and also voluntarily mourned over the common curse of mankind, there is no fault in either of these. For to feel no sadness at the contemplation of death is rather barbarism and stupor than fortitude of mind. Nevertheless, as Abraham was a man, it might be that his grief was excessive. And yet what Moses soon after subjoins that he rose up from his dead, and spoken in praise of his moderation, whence Ambrose prudently infers that we are taught by this example how perversely they act, who occupy themselves too much in mourning for the dead. Now Abraham at that time assigned a limit to his grief, and put a restraint on his feelings, when the doctrine of the resurrection was yet obscure. They are without excuse, who at this day give the reins to impatience, since the most abundant consolation is supplied to us in the resurrection of Christ. And he spoke unto the sons of Heth. Moses is silent respecting the right used by Abraham in the burial of the body of his wife, but he proceeds at great length to recite the purchasing of the sepulchre. For what reason he did this, we shall see presently, when I shall briefly allude to the custom of burial. How religiously this has been observed in all ages, and among all people, is well known. Ceremonies have indeed been different, and men have endeavoured to outdo each other in various superstitions. Meanwhile, to bury the dead has been common to all. And this reason has not arisen either from foolish curiosity, or from the desire of fruitless consolation, or from superstition, but from the natural sense with which God has imbued the minds of men, a sense he has never suffered to perish, in order that men might be witnesses to themselves of a future life. It is also incredible that they, who have disseminated certain outrageous expressions in contempt of sepulchre, could have spoken from the heart. Truly it behaves us, with magnanimity, so far to disregard the sights of sepulchre, as we would riches and honours and the other conveniences of life, that we should bear with equanimity to be deprived of them Yet it cannot be denied that religion carries along with it the care of burial. And certainly, as I have said, it has been divinely engraven on the minds of all people, from the beginning, that they should bury the dead, whence also they have ever regarded sepulchres as sacred. It has not, I confess, always entered into the minds of heathens that souls survived death, and that the hope of resurrection remained, even for their bodies. nor have they been accustomed to exercise themselves in a pious meditation of this kind, whenever they had laid their dead in the grave, for this inconsideration of theirs does not disprove the fact that they had such a representation of a future life placed before their eyes as left them inexcusable. Abraham, however, seeing he has the hope of a resurrection deeply fixed in his heart, sedulously cherished, as was meat, its visible symbol. The importance he attached to it appears hence, that he thought he should be guilty of pollution if he mingled the body of his wife with strangers after death. For he bought a cave, in order that he might possess for himself and his family a holy and pure sepulchre. He did not desire to have a foot of earth whereon to fix his tent. He only took care about his grave, and he especially wished to have his own domestic tomb in that land which had been promised him for an inheritance, for the purpose of bearing testimony to posterity. that the promise of God was not extinguished either by his own death, or by that of his family, but that it then rather began to flourish, and that they who were deprived of the light of the sun and of the vital air, yet always remained joint partakers of the promised inheritance. For while they themselves were silent and speechless, the sepulchre cried aloud, that death formed no obstacle to their entering on the possession of it. A thought like this could have had no place unless Abraham by faith had looked up to heaven, and when he calls the corpse of his wife his dead, he intimates that death is a divorce of that kind which still leaves some remaining conjunction. Moreover, nothing but a future restoration cherishes and preserves the law of mutant connection between the living and the dead. but it's better briefly to examine each particular in its order. Verse four. I am a stranger and a sojourner here. I am a stranger and a sojourner with you. This introductory sentence tends to one or the other of these points. Either that he may easily gain what he desires by separately ask for it, ask him for it, or that we may remove all suspicion of cupidity on his part. He therefore confesses that since he had a precarious abode among them, he could possess no sepulchre unless by their permission. And because, during life, they have permitted him to dwell within their territory, it was a part of humanity not to deny him a sepulchre for his dead. If this sense be approved, then Abraham both conciliates their favour to himself by his humility, and in declaring that the children of Heth had dealt kindly with him, he stimulates them, by this praise, to proceed in the exercise of the same liberality with which they had begun. The other sense, however, is not incongruous, namely that Abraham, to avert the odium which might attach to him as a purchaser, declares that he desires a possession not for the advantage of the present life, not from ambition or avarice, but only in order that his dead may not lie unburied. as if he had said, I do not refuse to continue to live a stranger among you, as I have hitherto done. I do not desire your possessions in order that I may have something of my own, which may enable me hereafter to contend for equality with you. It is enough for me to have a place where we may be buried. Verse 6. Thou art a mighty prince among us. The Hittites gratuitously offered a burying place to Abraham wherever he might please to choose one. They testify that they do this as a tribute to his virtues. We have before seen that the Hebrews give a divine title to anything that excels. Therefore we are to understand by the expression, a prince of God, a person of great and singular excellency. And they properly signalize him whom they reverence for his virtues, with this eulogium, thereby testifying that they ascribe to God alone whatever virtues in men are deserving of praise and reverence. Now some seed of piety manifests itself in the Hittites, by thus doing honour to Abraham, whom they acknowledge to be adorned with rare gifts of the Spirit of God. For the profane and brutal men tread underfoot with barbarous contempt every excellent gift of God as swine do pearls. And yet we know, with how many vices those nations were defiled, how much greater then and more disgraceful is our ingratitude if we give no honour to the image of God when it shines before our eyes. Abraham's sanctity of manners procured him such favor with the Hittites that they do not envy his preeminence among them. What excuse then is there for us if we hold in less esteem those virtues in which the majesty of God is conspicuous? Truly their madness is diabolical, who not only despise the favors of God, but even ferociously oppose them. Verse 7. And Abraham stood up. He declines the favour offered by the Hittites, as some suppose with this design that he might not lay himself under obligation to them in so small a matter, but he rather wished to show in this way that he would receive no gratuitous possession from those inhabitants who were to be ejected by the hands of gods in order that he might succeed in their place. For he always kept all his thoughts fixed on God, so that he far preferred his bare promise to present dominion over the land. Moses also commends the modesty of the holy man when he says that he rose up to do reverence to the people of the land. As to the use of the word signifying to adore, it is simply taken for the reverence, which anyone declares either by bowing the knee or any other gesture of the body. This may be paid to men, as well as to God, but for a different end. Men mutually either bend the knee or bow the head before each other for the sake of civil honour. But if the same thing be done to them for the sake of religion, it is a profanation. For religion allows no other worship than that of the true God. And they childishly trifle, who make a pretext for their idolatry in the words dulia and natria, since the scripture, in general terms, forbids adoration to be transferred to men. But lest anyone should be surprised, Abraham acted so suppliantly and so submissively, we must be aware that it was done from common custom and use. For it is well known that the Orientals were immoderate in their use of ceremonies. If we compare the Greeks or Italians with ourselves, we are more sparing in the use of them than they. But Aristotle, in speaking of the Asiatics and other barbarians, notes his fault, that they abound too much in adorations, Therefore we must not measure the honor which Abraham paid to the princes of the land by our customs. If it be in your mind, Abraham constitutes them his advocates with Ephron to persuade him to sell the double cave. Some suppose the cave to have been so formed that one part was above and the other below, that everyone be at liberty to adopt what opinion he pleases. I, however, rather suppose that there was one entrance, but that within the cave was divided by a middle partition. It is more pertinent to remark that Abraham, by offering a full price, cultivated and maintained equity. Where is there one to be found? who in burying, and in other business, does not eagerly pursue his own advantage, and another's cost. For while the seller sets a price at twice the worth of a thing, that he may extort as much as possible from the buyer, the buyer, in return, by shuffling, attempts to reduce it to a low price. There is no beginning of bargaining. And though avarice has specious pretext, it yet causes those who make contracts with each other to forget the claims of equity and justice. This also finally deserves to be noticed, that Abraham often declares that he was burying the field for a place of sepulchre. And Moses is the more minute in this matter, that we may learn, with our father Abraham, to raise our minds to the hope of the resurrection. He saw the half of himself taken away. But because he was certain that his wife was not exiled from the kingdom of God, he hides her dead body in the tomb until he and she should be gathered together. Verse 11. Hear me. Although Ephron earnestly insisted upon giving the field freely to Abraham, the holy man adheres to his purpose and at length compels him by his entreaties to sell the field. Ephron, in excusing himself, says that the price was too small for Abraham to insist upon giving, yet he estimates it at four hundred shekels. Now since Josephus says that the shekel of a sanctuary was worth four attic drachms, If he is speaking of these, we gather from the computation of Boudius that the price of the field was about 250 pounds of French money. If we understand the common shekel, it will be half that amount. Abram was not so scrupulous but that he would have received a greater gift if there had not been a sufficient reason to prevent him. He had been presented with considerable gifts, both by the king of Egypt and the king of Gerar, but he observed this rule, that he would neither receive all things, nor in all places, nor from all persons. And I have lately explained that he bought the field in order that he might not possess a foot of land by the gift of any man. Verse 16. And Abram weighed to Ephron the silver. I know not what had come into Rome's mind when he says that one letter was abstracted from Ephron's name, after he had been persuaded by Abraham's entreaties to receive money for the field, because by the sale of the sepulchre his virtue was maimed or diminished, for in fact the name of Ephron is found written in the very same manner after that event as before. nor ought it to be imputed to Ephron as a fault that, being pressed, he took the lawful price for his estate, when he had been prepared liberally to give it. If there was any sin in the case, Abram must bear the whole blame. But who shall dare to condemn a just sale, in which on both sides religion, good faith, and equity are maintained? Abram, it is argued, bought the field for the sake of having a sepulcher. but ought Ephron on that account to give it freely, and under the pretext of a sepulcher, to be defrauded of his right? We see here, then, nothing but mere trifling. The canonists, however, preposterous and infatuated as they are, rashly laying hold of the expressions of Jerome, have determined that it is a prodigious sacrilege to sell sepulchers. Yet in the meantime, all the papal sacrifices securely exercise this traffic, and while they acknowledge the cemetery to be a common sepulcher, they suffer no grave to be dug unless the price be paid. Current Money with the Merchant Moses speaks thus because money is a medium of mutual communication between men. It is principally employed in buying and selling merchandise, whereas Moses says, in the close of the chapter, that the field was confirmed by the Hittites to Abraham for a possession. The sense is that the purchase was publicly attested, for although a private person sold it, yet the people were present and ratified the contract between the two parties. Chapter 24 And Abraham was old. Moses passes onwards to the relation of Isaac's marriage, because indeed Abraham, perceiving himself to be worn down by old age, would take care that his son should not marry a wife in the land of Canaan. In this place Moses expressly describes Abraham as an old man, In order that we may learn that he had been admonished by his very age to seek a wife for his son, for old age itself, which at the most is not far distant from death, ought to induce us so to order the affairs of our family, that when we die, peace may be preserved among our posterity, the fear of the Lord may flourish, and rightly constituted order may prevail. The old age of Abram was indeed yet green, as we shall see hereafter, but when he reckoned up his own years, he deemed it time to consult for the welfare of his son. Irreligious men, partly because they do not hold marriage sufficiently in honour, partly because they do not consider the importance attached, especially to the marriage of Isaac, wonder whether Moses, or rather the Spirit of God, should be employed in affairs so minute. But if we have that reverence which is due in reading the sacred scriptures, we shall easily understand that here is nothing superfluous. For inasmuch as men can scarcely persuade themselves that the providence of God extends to marriages, so much the more does Moses insist on this point. He chiefly, however, wishes to teach that God honoured the family of Abraham with a special regard, because the church was to spring from it. but it will be better to treat of everything in its proper order. Verse 2. And Abraham said unto his eldest servant, Abraham here fulfills the common duty of parents, in laboring for and being solicitous about the choice of a wife for his son. But he looked somewhat further, For since God had separated him from the Canaanites by a sacred covenant, he justly fears lest Isaac, by joining himself in affinity with them, should shake off the yoke of God. Some suppose that the depraved morals of those nations were so displeasing to him that he conceived the marriage of his son must prove unhappy if he should take a wife from among them. But the special reason was, as I have stated, that he would not allow his own race to be mingled with that of the Canaanites, whom he knew to be already divinely appointed to destruction. Yea, since upon their overthrow he was to be put into possession of the land, he was commanded to treat them with distrust as perpetual enemies. And although he had dwelt in tranquillity among them for a time, yet he could not have a community of offspring with them without confounding things which, by the command of God, were to be kept distinct. Hence he wished both himself and his family to maintain this separation entire. Put, I pray thee, thy hand. It is sufficiently obvious that this was a solemn form of swearing. But whether Abraham had first introduced it, or whether he had received it from his fathers, is unknown. The greater part of Jewish writers declare that Abraham was the author of because in their opinion the ceremony is of the same force as if his servant had sworn by the sanctity of the divine covenant, since circumcision was in that part of his person. But Christian writers conceived that the hand was placed under the thigh in honour of the blessed seed. Yet it may be that these earliest fathers had something different in view, and there are those among the Jews who assert that it was a token of subjection when the servant was sworn on the thigh of his master. The more plausible opinion is that the ancients in this manner swore by Christ. But because I do not willingly follow uncertain conjectures, I leave the question undecided. Nevertheless, the latter supposition appears to be more simple, namely that servants, when they swore fidelity to their lords, were accustomed to testify their subjection by this ceremony, especially since they say that this practice is still observed in certain parts of the East, that it was no profane right which would detract anything from the glory of God. We infer from the fact that the name of God is interposed, It is true that the servant placed his hand upon the thigh of Abram, but he is adjured by God, the creator of heaven and earth. And this is the sacred method of adjuration, whereby God is invoked as a witness and the judge. For this honor cannot be transferred to another without casting a reproach upon God. Moreover, we are taught by the example of Abraham, that they do not sin who demand an oath for a lawful cause. For this is not recited among the folks of Abraham, but is recorded to his peculiar praise. It has already been shown that the affair was of the utmost importance, since it was undertaken in order that the covenant of God might be ratified among his posterity. He was therefore impelled, by just reasons, most anxiously to provide for the accomplishment of his object, by taking an oath of his servant, and that, beyond doubt, the disposition, and even the virtue of Isaac, were so conspicuous, that, in addition to his riches, he had such endowments of mind and person, that many would earnestly desire affinity with him. His father, therefore, fears lest, after his own death, the inhabitants of the land should captivate Isaac by their allurements. Now though Isaac has hitherto steadfastly resisted these allurements, the snares of which few young men escape, Abraham still fears lest, by shame and dread of giving offence, he may be overcome. holy man wished to anticipate these and similar dangers, when he bound his servant to fidelity by interposing an oath, and it may be that some secret necessity also impelled him to take this course. That thou shalt not take a wife The kind of discipline which prevailed in Abram's house is here apparent. Although this man was but a servant, yet, because he was put in authority by the master of the family, his servile condition did not prevent him from being next in authority to his lord, so that Isaac himself, the heir and successor of Abraham, submitted to his direction. To such an extent did the authority of Abraham and reverence for him prevail, that when he substituted a servant in his place, he caused this servant, by his mere will or word, to exercise a power which other masters of families find it difficult to retain for themselves. The modesty also of Isaac, who suffered himself to be governed by a servant, is obvious, for it would have been in vain for Abraham to enter into engagements with his servant, Had he not been persuaded that his son would prove submissive and tractable, it here appears what great veneration he cherished towards his father, because Abraham, relying on Isaac's obedience, confidently calls his servant to him. Now this example should be taken by us as a common rule. to show that it is not lawful for the children of a family to contract marriage except with the consent of parents, and certainly natural equity dictates that, in a matter of such importance, children should depend upon the will of their parents. How detestable, therefore, is the barbarity of the Pope, who has dared to burst this sacred bond asunder. wherefore the wantonness of youths is to be restrained, that they may not rashly contract nuptials without consulting their fathers. But thou shalt go unto thy country and to my kindred. It seems that, in the choice of the place, Abraham was influenced by the thought that a wife would more willingly come from Heavens to be married to his son when she knew that she was to marry one of her own race and country. But because it afterwards follows that the servant came to Paddam Aram, some hence infer that Mesopotamia was Abraham's country. The solution, however, of this difficulty is easy. We know that Mesopotamia was not only the region contained within the Tigris and the Euphrates, but that part also of Chaldea was comprehended in it, for Babylon is often placed there by profane writers. The Hebrew name simply means Syria of the Rivers. They give the name Aram to that part of Syria which, beginning near Judea, embraces Armenia and other extensive regions and reaches almost to the Euxine Sea. But when they especially designate those lands which are washed or traversed by the Tigris and Euphrates, they add the name Padam, for we know that Moses did not speak scientifically, but in a popular style. Since, however, he afterwards relates that Laban, the son of Nahor, dwelt at Charon, Genesis 29, verse 4, it seems to me probable that Nahor, who had remained in Chaldea because it would be troublesome to leave his native soil, in process of time changed his mind, either because palilial piety constrained him to tend to his decrepit and declining father, or because he had learned that he might have there a home as commodious as in his own country. It certainly appears from the 11th chapter, Genesis 11 verse 1, that he had not migrated at the same time with his father. Verse 5. And the servant said unto him, Since he raises no objection respecting Isaac, we may conjecture that he was so fully persuaded of his integrity as to have no doubt of his acquiescence in his father's will. We must also admire the religious scrupulosity of the man, seeing he does not rashly take an oath. What pertained to the faithful and diligent discharge of his own duty he might lawfully promise under the sanction of an oath, but since the completion of the affair depended on the will of others, he properly and wisely adduces this exception. Peradventure the woman will not be willing to follow me. Verse 6. Beware that thou bring not my son thither again. If the woman should not be found willing, Abraham, commending the event to God, firmly adheres to the principal point that his son should not return to his country, because in this manner he would have deprived himself of the promised inheritance. He therefore chooses rather to live by hope. as a stranger in the land of Canaan than to rest among his relatives in his native soil. And thus we see that, in perplexed and confused affairs, the mind of the holy man was not drawn aside from the command of God by any agitating cares. And we are taught, by his example, to follow God through every obstacle. However, he afterwards declares that he looks for better things. By such words he confirms the confidence of his servant. so that he, anticipating with great alacrity a preposterous issue, might prepare for the journey. 7. THE LORD GOD OF HEAVEN By a twofold argument, Abraham infers that what he is deliberating respecting the marriage of his son Will, by the grace of God, have a prosperous issue. First, because God had not let him forth in vain from his own country into a foreign land. And secondly, because God had not falsely promised to give the land in which he was dwelling as a stranger to his seed. He might also, with propriety, be confident that his design should succeed, because he had undertaken it only by the authority and, as it were, under the auspices of God. for it was his exclusive regard for God which turned away his mind from the daughters of Canaan. He may, however, be thought to have inferred, without reason, that God would give his son a wife from the country in Kindred to which he himself had bidden farewell. But whereas he had left his relatives only at the divine command, he hopes that God will incline their minds to be propitious and favourable to him. Meanwhile he concludes, from the past kindnesses of God, that his hand would not fail him in the present business, as if he would say, I, who at the command of God left my country, and have experienced his continued help in my pilgrimage, do not doubt that he will also be the guide of thy journey, because it is in reliance on his promise that I lay upon thee this injunction. He then describes a mode in which assistance would be granted. Namely, that God would send his angel, for he knew that God helps his servants by the ministration of angels, of which he had already received many proofs. By calling God the God of heaven, he celebrates that divine power which is the ground of his confidence. Verse 10. And the servant took 10 camels. He takes the camels with him, to prove that Abraham is a man of great wealth, in order that he may the more easily obtain what he desires. For even an open-hearted girl would not easily suffer herself to be drawn away to a distant region, unless on the proposed condition of being supplied with the conveniences of life. Exile itself is sad enough, without poverty as its attendant. Therefore, that the maid might not be deterred by the apprehension of want, but rather invited by the prospect of affluence, he ladens ten camels with presents, to give sufficient proof to the inhabitants of Chaldea of the domestic opulence of Abraham. What follows, namely, that all the substance of Abraham was in the hand of his servant, some of the Hebrews improperly explain his meaning that the servant took with him an account of all Abraham's wealth, described and attested in written documents. It is rather the assigning of the reason of the fact, which might appear improbable, that the servant assumed so much power to himself. Therefore Moses, having said that a man who was but a servant set out on a journey with such sumptuous and splendid equipage, immediately adds that he did this on his own accord, because he had all the substance of Abraham in his hand. In saying that he came to the city of Nahor, he neither mentions the name of the city, nor the part of Chaldea, or any other region where he dwelt, but only says in general terms that he came to the Syria of the rivers, concerning which term I have said something above. Verse 12. O Lord God of my master Abraham! The servant, being destitute of counsel, retakes himself to prayers. Yet he does not simply ask counsel of the Lord, but also prays that the maid appointed to be the wife of Isaac should be brought to him with a certain sign, for which he might gather that she was divinely presented to him. It is evidence of his piety and faith that, in a matter of such perplexity, he is not bewildered as one astonished, but breaks forth into prayer with a collected mind. But the method which he uses seems scarcely consistent with the true rule of prayer. For first, we know that no one prays a rite unless he subjects his own wishes to God. Wherefore, there is nothing more unsuitable than to prescribe anything at our own will to God. Where, then, it may be asked, is the religion of the servant who, according to his own pleasure, imposes a law upon God? Secondly, there ought to be nothing ambiguous in our prayers. An absolute certainty is to be sought for only in the Word of God. Now, since the servant prescribes to God what answer shall be given, he appears culpable to depart from the suitable modesty of prayer. For though no promise had been given him, he nevertheless desires to be made fully of certain respect in the whole affair. God, however, in hearkening to his wish, proves by the event that it was acceptable to himself. Therefore we must know that although a special promise had not been made at the moment, yet the servant was not praying rashly, nor according to the lust of the flesh, but by the secret impulse of the Spirit. Moreover, the general law by which all the pious are bound, does not prevent the Lord, when He determines to give something extraordinary, from directing the minds of his servants towards it, not that it would lead them away from his word, but only that he makes some peculiar concession to them in their mode of praying. The sum of the prayer before us is this, O Lord, if a damsel shall present herself who, being asked to give me drink, shall also kindly and cursively offer it to my camels, I will seek after her as a wife for my master Isaac, just as if she were delivered into my hand by thee. He seems indeed to be laying hold of some dubious conjecture, but since he reposes on the providence of God, He is certainly persuaded that this token shall be to him equivalent to an oracle, because God, who is the guardian of his enterprise, will not suffer him to err. Meanwhile this is worthy of remark, that he does not fetch the sign of recognition from afar, but takes it from something present. For she, who shall be thus humane to an unknown guest, will by that very act give proof of an excellent disposition. This observation may be of use to prevent inquisitive men from reducing this example as a precedent for vain prognostications. In the words themselves, the following particulars are to be noticed. First, that he addresses himself to God, to the God of his master Abraham, not as being himself a stranger to the worship of God, but because the affair in question depends upon the promise given to Abraham. truly he had no confidence in prayer from any other source than from the covenant into which God had entered with the house of Abraham. The expression, Cause to meet me this day, Jerome renders, Meet me, I pray, this day. But the verb is transitive, and the servant of Abraham intimates by the use of it. that the affairs of men were so ordered by the counsel and hand of God that the issue of them was not fortuitous, or if we would say, O Lord, in vain shall I look on this side or on that, in vain shall I catch at success by my own labour, industry, and various contrivances, unless thou direct the work. And when he immediately afterwards subjoins, Show kindness to my master, he implies that in this undertaking rest upon nothing but the grace which God had promised to Abraham. Before he had done speaking, the sequel sufficiently demonstrates that his wish had not been foolishly conceived, for the quickness of the answer manifests the extraordinary indulgence of God, who does not suffer the man to be long harassed with anxiety, Rebecca had, indeed, left her house before he began to pray, but it must be maintained that the Lord, at whose disposal are both the moments of time and the ways of man, had so ordered it on both sides as to give clear manifestation of His providence. for sometimes he keeps us the longer in suspense, till, wearied with praying, we may seem to have lost our labour, but in this affair, in order that his blessing might not seem doubtful, he suddenly interposed. The same thing also happened to Daniel, unto whom the angel appeared before the conclusion of his prayer, Daniel 9.21. Now although it frequently happens that, on account of our sloth, the Lord delays to grant our requests, it is at such times expedient for us that what we ask should be delayed. In the meantime, He has openly and conspicuously proved, by unquestionable examples, that although the event may not immediately respond to our wishes, the prayers of His people are never in vain, yet His own declaration before they cry he is mindful of their wants is invariably fulfilled. Isaiah 65 verse 24. Verse 21. And the man, wondering at her, held his peace. This wondering of Abraham's servant shows that he had some doubt in his mind. He is silently inquiring within himself whether God would render his journey prosperous. Has he then no confidence concerning that divine direction of which he had received the sign or pledge? I answer that faith is never so absolutely perfect in the sense as to prevent the occurrence of many doubts. There is therefore no absurdity in supposing that the servant of Abraham, though committing himself generally to the providence of God, yet wavers and is agitated amidst a multiplicity of conflicting thoughts. Again, faith, although it pacifies and calms the minds of the pious so that they wait patiently for God, still does not exonerate them from all care. because it is necessary that patience itself should be exercised by anxious expectation, until the Lord fulfil what He has promised. But though this hesitation of Abram's servant was not free from fault, inasmuch as it flowed from infirmity of faith, it is yet on this account excusable, because he did not turn his eyes in another direction, but only sought from the event a confirmation of his faith, that he might perceive God to be present with him. Verse 22. The man took a golden earring. His adorning the damsel with precious ornaments is a token of his confidence. For since it is evident by many proofs that he was an honest and careful servant, he would not throw away without discretion the treasures of his master. He knows, therefore, that these gifts will not be ill bestowed, or at least, relying on the goodness of God, he gives them in faith, as an earnest of future marriage. But it may be asked whether God approves ornaments of this kind, which pertain not so much to neatness as to pomp. I answer that the things related in Scripture are not always proper to be imitated. Whatever the Lord commands in general terms is to be accounted as an inflexible rule of conduct, but to rely on particular examples is not only dangerous, but even foolish and absurd. Now we know how highly displeasing to God is not only pomp and ambition in adorning the body, but all kind of luxury. In order to free the heart from inward cupidity, he condemns that a moderate and superfluous splendor which contains within itself many allurements to vice. Where indeed is pure sincerity of heart, found under splendid ornaments? Certainly all acknowledge this virtue to be rare. Is it not, however, for us expressly to forbid every kind of ornament? Yet because whatever exceeds the frugal use of such things is tarnished with a degree of vanity, and more especially because the cupidity of women is, on this point, insatiable, not only must moderation, but even abstinence, be cultivated as far as possible. Further ambition silently creeps in, so that the somewhat excessive adorning of the person soon breaks out into disorder. With respect to the earrings and bracelets of Rebecca, as I do not doubt that they were those in use among the rich, so the uprightness of the age allowed them to be sparingly and frugally used, and I do not excuse the fault. This example, however, neither helps us nor alleviates our guilt. If by such means we excite and continually inflame those depraved lusts which, even when all incentives are removed, it is excessively difficult to restrain. The women who desire to shine in gold, seek in Rebecca a pretext for their corruption. Why therefore do they not, in like manner, conform to the same austere kind of life and rustic labour to which she applied herself? But as I have just said, they are deceived who imagine that the examples of the saints can sanction them in opposition to the common law of God. Should anyone object that it is abhorrent to the modesty of a virtuous and chaste maiden to receive earrings and bracelets from a man who was a stranger and whom she had never before seen, In the first place, it may be that Moses passes over much conversation held on both sides, by which it is probable she was induced to venture on the reception of them. It may also be that he relates first what was last in order, for it follows soon afterwards in the context that the servant of Abraham inquired whose daughter she was. We must also take into account simplicity of that age. Whence does it arise that it was not disreputable for a maid to go alone out of the city, unless then the morals of mankind did not require severe regard for the preservation of modesty? Indeed, it appears from the context that the ornaments were not given her for a dishonorable purpose, but a portion is offered to the parents to facilitate the contract for marriage. Interpreters are not agreed respecting the value of the presence. Moses estimates the earrings at half a shekel, and the bracelets at ten shekels. Jerome, instead of half a shekel, reads two shekels. I can see the genuine sense to be that the bracelets were worth ten shekels, and the frontal ornament or earrings worth half that sum, or five shekels. For since nothing is added after the word bikar, it has reference to the greater number. Otherwise, here is no suitable proportion between the bracelets and the ornaments for the head. Moreover, if we take the shekel for four attic drums, the value is trifling. Therefore, I think the weight of gold is indicated, which makes the sum much greater than the piece of money called a shekel. Verse 26. And the man bowed down his head. When the servant of Abraham hears that he had alighted upon the daughter of Bethel, he is more and more elated with hope. Yet he does not exult, as profane men are wont to do, as if the occurrence was fortuitous, but he gives thanks to God regarding it, as a result of providence, that he had been thus opportunely led straight to the place he had wished. He does not, therefore, boast of his good fortune, but he declares that God had dealt kindly and faithfully with Abraham, or in other words, that for his own mercy's sake, God had been faithful in fulfilling his promises. It is true that the same form of speech is applied to the person's present, just as it follows soon after in the same chapter, Genesis 24, 49. If ye deal kindly and truly with my master, tell me. The language is, however, particularly suitable to the character of God, both because He gratuitously confers favour upon men, and is especially inclined to be beneficence. And also, by never frustrating their hope, He proves Himself to be faithful and true. This thanksgiving, therefore, teaches us always to have the providence of God before our eyes, in order that we may ascribe to Him whatever happens, prosperously to us.' And the damsel ran and told them of her mother's house. It is possible that the mother of Rebecca occupied a separate house, not that she had a family divided from that of her husband, but for the purpose of keeping her daughters and maidens under her own custody. The expression may, however, be more simply explained to mean that she came directly to her mother's chamber because she could not easily relate the matter to her father. It is also probable that when Bethuel was informed of the fact by the relation of his wife, their son Laban was sent by both of them to introduce the stranger. Other explanations are needless. Verse 33 I will not eat Moses begins to show by what means the parents of Rebekah were induced to give her in marriage to their nephew. That the servant, when food was set before him, should refuse to eat till he had completed his work, is a proof of his diligence and fidelity, and it may with propriety be regarded as one of the benefits which God had vouchsafed to Abraham that he should have a servant so faithful and so intent upon his duties. Since, however, this was the reward of the holy discipline which Abraham maintained, we cannot wonder that very few such servants had we found, seeing that everywhere they are so ill-governed. Moreover, although the servant seems to weave a superfluous story, yet there is nothing in it which is not available to his immediate purpose. He knew that it was a feeling naturally inherent in parents, not willingly to send away their children to a distance. He therefore first commemorates Abraham's riches, that they might not hesitate to connect their daughter with a husband so wealthy. He secondly explains that Isaac was born of his mother in her old age, not merely for the purpose of informing them that he had been miraculously given to his father, whence they might infer that he had been divinely appointed to this greatness and eminence, but that an additional commendation might be given on account of Isaac's age. In the third place, he affirms that Isaac would be the sole heir of his father. Fourthly, he relates that he had not been bound by an oath to seek a wife for his master Isaac from among his own kindred, which special choice on the part of Abraham was very effectual in moving them to compliance. Fifthly, he states that Abraham, in full confidence that God would be the leader of his journey, had committed the whole business to him. Sixthly, he declares that whatever he had asked in prayer he had obtained from the Lord whence it appeared that the marriage of which he was about to treat was according to the will of God. We now see the design of his narration. First, to persuade the parents of Rebecca that he had not been sent for the purpose of deceiving them, that he had not in anything acted craftily or by oblique methods, but in the fear of the Lord, as the religious obligation of marriage requires. Secondly, that he was desiring nothing which would not be profitable and honourable to them, and lastly that God had been the director of the whole affair. Moreover, since the servant of Abraham, though persuaded that the angel of God would be the guide of his journey, yet neither directs his prayers nor his thanksgivings to him, we may hence learn that angels are not in such a sense constitute the ministers of God to us, as that they should be invoked by us, or should transfer to themselves the worship due to God, a superstition which prevails nearly over the whole world to such a degree that men turn aside a portion of their faith from the only fountain of all good to the rivulets which flow from it. The clause, The Lord before whom I walk, Genesis 16.40, which some refer to the probity and good conscience of Abraham, I rather explain as applying to the faith by which he set God before him as the governor of his life, being confident that he was the object of God's care and dependent upon his grace. If ye will deal kindly. I have lately related the force of this expression, namely, to act with humanity and good faith. He thus modestly and suppliantly asks them to consent to the marriage of Isaac and Rebekah. Should he meet with a repulse from them, he says he will go either to the right hand or to the left, that is, he will look around elsewhere. For he places the right hand and the left in contrast with the straight way in which he had been led to them. It is, however, with fertile ingenuity that some of the Hebrews explain the word's meaning, that it would go to Lot or to Ishmael. Verse 50. The thing proceedeth from the Lord. Whereas they are convinced by the discourse of the man that God was the author of this marriage, they avow that it would be unlawful for them to offer anything in the way of contradiction. They declared that the thing proceedeth from the Lord, because he had, by the clearest signs, made his will manifest. Hence we perceive that although the true religion was in part observed among them, and in part infected with vicious errors, yet the fear of God was never so utterly extinguished, but this axiom remained firmly fixed in all their minds, that God must be obeyed. If then wretched idolaters, who had almost fallen away from religion, nevertheless so subjected themselves to God, as to acknowledge it to be unlawful for them to swerve from His will, how much more prompt ought our obedience to be? Therefore, as soon as the will of God is made known to us, not only let our tongues be silent, but let all our senses be still. because it is an audacious profanation to admit any thought which is opposed to that will. He worshipped. Moses again repeats that Abraham's servant gave thanks to God. It is not without reason that he so often inculcates this religious duty. Because since God requires nothing greater from us, The neglect of it betrays the most shameful indolence. The acknowledgement of God's kindness is a sacrifice of sweet-smelling savour. Yea, it is more acceptable service than all sacrifices. God is continually heaping innumerable benefits upon men. Their ingratitude, therefore, is intolerable if they fail to exercise themselves in celebrating those benefits. Verse 54 and they rose up in the morning. On this point, Moses insists the more particularly, partly for the purpose of commending the faithful industry of the servant in fulfilling his master's commands, partly for that of teaching that his mind was so inflamed by the Spirit of God that he is so ardent as to allow no trace to others and no relaxation to himself, that although he conducted himself as became an honest and prudent servant, it is still not to be doubted that the Lord impelled him, for Isaac's sake, to act as he did. So the Lord watches over his own people while they sleep, expedites and accomplishes their affairs in their absence, and influences the dispositions of all, so far as is expedient, to render them assistance. It is by a forced interpretation that some would explain the ten days during which Laban and his mother desired the departure of Rebecca to be deferred, as meaning years or months. For it was merely the tender wish of the mother, who could ill bear that her daughter should thus suddenly be torn away from her bosom. Verse 57. We will call the damsel. Bethuel, who had before unreservedly given his daughter in marriage, now seems to adhere, with but little constancy, to his purpose. When, however, he had previously offered his daughter, without making any exception, he is to be understood as having done it, only so far as he was able. But now Moses declares that he did not exercise tyranny over his daughter, so as to distrust her out reluctantly, thrust her out reluctantly, or to compel her to marry against her will, but left her to her own free choice. Truly, in this matter, the authority of parents ought to be sacred, but a middle course is to be pursued, so that the parties concerned may make their contract spontaneously and with mutual consent. It is not right to understand that Rebecca, in answering so explicitly, showed contempt for the paternal roof, or too anxiously desired a husband, but since she saw that the affair was transacted by the authority of her father, And with the consent of her mother, she also herself acquiesced in it. This recording ends on page 440. Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, mp3s, and videos. For much more information on the Puritans and Reformers, including the best free and discounted classic and contemporary books, mp3s, digital downloads and videos, please visit Still Waters Revival Books at PuritanDownloads.com. Stillwater's Revival Books also publishes The Puritan Hard Drive, the most powerful and practical Christian study tool ever produced. 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