Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ohne Titel
67. And Isaac brought her into his mother's . . . tent--thus establishing her at once in the rights and honors of a wife before he had seen her features. Disappointments often take place, but when Isaac saw his wife, "he loved her."
Sarah's tent - Sarah being dead, her tent became now appropriated to the use of Rebekah.
And took Rebekah, etc. - After what form this was done we are not told; or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from Genesis 24:66 that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, Genesis 2:23, Genesis 2:24, which, it is likely, as far as form was attended to, was that which was commonly used in all the patriarchal times.
In this chapter we have an affecting and edifying display of that providence by which God disposes and governs the affairs of the universe, descending to the minutest particulars, and managing the great whole by directing and influencing all its parts. This particular or especial providence we see is not confined to work by general laws; it is wise and intelligent, for it is the mind, the will, and energy of God; it steps out of common ways, and takes particular directions, as endlessly varied human necessities may need, or the establishment and maintenance of godliness in the earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit!
As Abraham's servant has God's glory only in view in the errand on which he is going, he may well expect the Divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the Divine choice and approbation shall be made known; and God honors the purity of his motives and his pious faith, by giving him precisely the answer he wished. How honorable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for; whereas a spirit warped by self-interest and worldly views is always uncertain and agitated, as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God; his heart acknowledges his Maker, and his Maker acknowledges him; for such a one the whole economy of providence and grace is ever at work.
Abraham's solicitude to get a suitable wife for his son is worthy of the most serious regard. He was well aware that if Isaac formed a matrimonial alliance with the Canaanites it might be ruinous to his piety, and prevent the dissemination of the true religion; therefore he binds his most trusty servant by a solemn oath not to take a wife for his son from the daughters of Canaan, but from his own kindred, among whom the knowledge of the true God was best preserved. Others had different rays of the light of truth, but Abraham's family alone had The truth; and to the descendants of this family were the promises made.
How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depend on this circumstance! But alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. The Divine institution of marriage is left out of sight; and the persons are united, not properly to each other, in the love, fear, and according to the ordinance of God, but they are wedded to so many thousand pounds sterling, and to so many houses, fields, etc. Thus like goes to like, metal to metal, earth to earth. Marriages formed on such principles are mere licensed adulteries. Let such contractors hear these awful words of God: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" James 4:4. See note on Genesis 24:36.
Although under the patriarchal dispensation parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases, yet it appears that in matrimonial connections they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parent's choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times we cannot absolutely say: they were times of great simplicity; and probably connections on the mere principle of affection, independently of all other considerations, seldom existed. And it must be allowed that matches formed on the sole principle of convenience might as well be formed by the parents as by any others; and in Asiatic countries it was generally so, for there the female seldom presumes to have a choice of her own.
In all cases of this kind the child should invariably consult the experience and wisdom of the parents; and the parents should ever pay much respect to the feelings of the child, nor oppose an alliance which may be in all other respects suitable, because there may be a lack of property on one side of the intended match. If parents would proceed in this way, God would pour his blessing on their seed, and his Spirit upon their offspring.
And Isaac brought her into his mother Sarah's tent,.... The apartment in which she dwelt when living; for women in those times and places had separate apartments from their husbands; this was done after many other things had passed, not here recorded; a conversation with her, an espousal of her, and an introduction of her to Abraham, with whose consent, no doubt, she had his wife's apartment allotted to her: and took Rebekah, and she became his wife; consummated the marriage, first contracted by his servant, then confirmed by himself, and now finished: and he loved her; as a man ought to love his wife, even as his own body, Eph 5:28; and she was a person to be beloved, being very fair, and of a goodly countenance, Gen 24:16. The Jews say (z) she was but fourteen years of age at this time: and Isaac was comforted after his mother's death; which was three years ago; see Gill on Gen 25:20; and had made such impressions upon his spirit, that at times he was very sorrowful, and much distressed on that account; but now being blessed with so agreeable a yokefellow, his sorrow for his mother subsided, and he became cheerful and comfortable. (z) Seder Olam Rabba, c. 1. p. 3.
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Isaac brought her into his mother Sarah’s tent, partly to give her possession of it, and partly to consummate the marriage. Women then had their tents apart from men. See Genesis 18:10 24:67 31:33.
Isaac was comforted after his mother’s death; a sorrowful sense whereof he yet had retained, though she died three years before this time.
Verse 67. - And Isaac - receiving an account (ver. 66) from his father's faithful ambassador of all things that he had done - brought her into his mother Sarah's tent (which must have been removed from Hebron as a precious relic of the family, if by this time they had changed their abode), and took Rebekah, and she became his wife - the primitive marriage ceremony consisting solely of a taking before witnesses (vide Ruth 4:13). And he loved her. And he had every reason; for, besides being beautiful and kindly and pious, she had for his sake performed a heroic act of self-sacrifice, and, better still, had been both selected for and bestowed upon him by his own and his father's God. And Isaac was comforted after his mother's death. Literally, after his mother; the word death not being in the original, "as if the Holy Spirit would not conclude this beautiful and joyful narrative with a note of sorrow" (Wordsworth).
(67) Sarah’s tent.—So Leah and Rachel had each her own tent (Genesis 31:33; but see on Genesis 24:28).
And the servant told Isaac all things that he had done.
And the servant told Isaac. — Ministers also must give account of their stewardship. Happy he that can present his people "as a chaste virgin to Christ," with Paul 2 Corinthians 11:2 that can say, with the prophet, "Here am I, and the children that thou hast given me"; Isaiah 8:18 and with that arch-prophet, "I have glorified thee on the earth: I have finished the work which thou gavest me to do". John 17:4 Reverend Mr Stork was wont to protest, that it was more comfort to him to win one of his own charge than twenty others. Abrah. Deceas., by T. Gataker.
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