Chapter commentary
Genesis Chapter 24
서론
Untitled
简体中文
English original
Marriages and funerals are the changes of families, 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 world then in being, with their revolutions, are buried in silence; for the Lord knows those that are his. The subjoining of Isaac's marriage to Sarah's funeral (with a particular reference to it, Ge 24:67) shows us that as "one generation passes away another generation comes;" and thus the entail both of the human nature, and of the covenant, is preserved. Here is, I. Abraham's care about the marrying of his son, and the charge he gave to his servant about it, Ge 24:1-9. II. His servant's journey into Abraham's country, to seek a wife for his young master among his own relations, Ge 24:10-14. III. The kind providence which brought him acquainted with Rebekah, whose father was Isaac's cousin-german, Ge 24:15-28. IV. The treaty of marriage with her relations, Ge 24:29-49. V. Their consent obtained, Ge 24:50-60. VI. The happy meeting and marriage between Isaac and Rebekah, Ge 24:61-67, etc.).
1-9
Abraham's Charges to His Servant (1857 BC)
简体中文
亚伯拉罕对仆人的吩咐（主前 1857 年）
¹ 亚伯拉罕年纪老迈，向来在一切事上耶和华都赐福给他。
² 亚伯拉罕对管理他全业最老的仆人说：请你把手放在我大腿底下。
³ 我要叫你指着耶和华天地的主起誓，不要为我儿子娶这迦南地中的女子为妻。
⁴ 你要往我本地本族去，为我的儿子以撒娶一个妻子。
⁵ 仆人对他说：倘若那女人不肯跟我到这地来，我必须将你的儿子带回你原出的地去么？
⁶ 亚伯拉罕对他说：你要谨慎，千万不可带我的儿子回那里去。
⁷ 耶和华天上的主，曾带我离开父家和本族的地，对我说话向我起誓说：我要将这地赐给你的后裔。他必差遣使者在你面前，你就可以从那里为我儿子娶一个妻子。
⁸ 假若那女人不肯跟你来，我使你起的誓就与你无干了。只是不可带我的儿子回那里去。
⁹ 仆人就把手放在主人亚伯拉罕的大腿底下，为这事向他起誓。
关于亚伯拉罕，我们可以观察三件事：
I. 他对一个好儿子的关心——为他娶亲，娶得好亲。如今正是想到这事的时候了，因为以撒约四十岁，而他的祖先素来在三十岁或更早成婚（创 11:14,18,22,24）。亚伯拉罕信他建立家室的应许，所以并不着急——所赶的不超过好速度。两个考虑促使他如今想到这事（创 24:1）：1. 他自己看来不久就要离开世界，因为他年纪老迈，在他死前看见儿子成家将是他的满足；2. 他有好产业可留下，因为耶和华在一切事上都赐福给他；耶和华的赐福使人富足。请看宗教和敬虔何等有助于外在的昌盛。如今亚伯拉罕关于他儿子的敬虔挂虑是：(1.) 他不可娶迦南的女子，而要娶他的亲族。他看见迦南人正在堕落到大恶之中，又借启示知道他们已被定为当灭，所以他不肯在那里为儿子娶亲，免得他们或作他灵魂的网罗，或至少作他名声的污点。(2.) 然而他不可离开迦南地、亲自到他亲族那里去——甚至不可为选妻而去，免得他受试探在那里定居。这告诫在（创 24:6）给出，又在（创 24:8）重复：千万不可带我的儿子回那里去——无论结果如何。宁可让他没有妻子，也不可让他暴露在那试探中。当知：父母在安排儿女之事时，当仔细顾及他们灵魂的福利、以及他们在通往天堂之路上的进步。那些借恩典逃脱了世上从情欲来的败坏、并 accordingly 培养儿女的人，当小心不作任何可能使他们再次 entangle 并被制伏的事（彼后 2:20）。当心不可把他们带回那里去（来 11:15）。
II. 他对一个好仆人的吩咐——大概是大马士革人以利以谢，他长期体验过这仆人的品行、忠心和对他及他家族的爱。他把这件大事托付他，而不托付以撒自己，因为他不愿让以撒去到那个国家，而要他在那里由代理成婚；没有比这他家的总管更合适的代理了。这事在主仆之间以极大的慎重和庄严定妥。1. 仆人必须受誓约束，要尽其全力从他的亲族中为以撒得一妻（创 24:2-4）。亚伯拉罕以此叫他起誓，既为自己的满足，也为使仆人在这事上尽一切可能的谨慎和殷勤。如此神也叫他的仆人起誓要作他们的工，使他们既起了誓，便可行出来。此处向永恒的神致以尊荣；因为所指着起誓的正是他，唯独他当受这样的 appeal。又有人认为此处所用把手放在大腿底下的仪式，是对割礼之约的尊荣。当知：起誓既是不限于教会、而是人类共有的典章，便当以我们国家所设立和通用的记号来执行，为约束起誓之人。2. 他若尽了全力仍不能成功，便可免这誓。这 but prudently 由仆人提出（创 24:5），设想那女人不肯跟他走的情形；亚伯拉罕允许了这例外（创 24:8）。当知：起誓当极其慎重，所誓之事当正确理解和限定，因为吞吃圣物、许愿之后才查问（本当在以先查问的）是网罗。
III. 他对一个好神的信靠——他毫不怀疑，神必使他的仆人在这事上成功（创 24:7）。他记念神曾奇妙地借他恩典的有效呼召，把他从他的本国领出来；所以他毫不怀疑，神必在他不可带儿子回去的 care 上赐他成功。他又记念神所给他、向他坚定的应许——要把迦南赐给他的后裔，由此推断神必在他为儿子择偶的努力上支持他——不是在那些当灭的列国中，而要选一个配作如此后裔之母的人。*所以不要惧怕；他必差遣使者在你前面，使你的道路亨通。*当知：1. 那些谨慎守在本分之道上、在自己的设计和事业中受宗教原则引导的人，大有理由期待其中的亨通和成功。神必使那我们真诚以他荣耀为目的之事，在我们安慰中 outcome。2. 神的应许和我们自己的经历，足以鼓励我们在今生一切事务上倚靠神、期待他。3. 神的使者是奉差遣的服事之灵，不仅为保护应许的继承人，更为引导他们而差遣（来 1:14）。他必差遣使者在你前面，那时你便亨通了。
English original
Abraham's Charges to His Servant (1857 BC)
¹ And Abraham was old, and well stricken in age: 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:
³ And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:
⁴ But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.
⁵ And the servant said unto him, Peradventure the woman will not be willing to follow me unto 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 thee, then thou shalt be clear from this my oath: only bring not my son thither again.
⁹ And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.
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 forty years old, and it had been customary with his ancestors to marry at thirty, or sooner, Ge 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 (Ge 24:1):—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 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 a daughter of Canaan, but one of his kindred. He saw 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 Ge 24:6, and repeated, Ge 24:8. "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, 2Pe 2:20. Beware that you bring them not thither again, Heb 11:15.
II. The charge he gave to a good servant, probably Eliezer of Damascus, one of whose conduct, fidelity, and affection to him and his family, he had had long experience. 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. This 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, Ge 24:2-4. 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 these 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 this oath if, when he had done his utmost, he could not prevail. This proviso the servant prudently inserted (Ge 24:5), putting the case that the woman would not follow him; and Abraham allowed the exception, Ge 24:8. 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 enquiry which should have been made before.
III. The confidence he put in a good God, who, he doubts not, will give his servant success in this undertaking, Ge 24:7. He remembers 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 endeavours to match his son, not among those devoted nations, but to one that was fit to be the mother of such a seed. "Fear not 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."
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Journey of Abraham's Servant (1857 BC)
简体中文
亚伯拉罕仆人的旅程（公元前 1857 年）
¹⁰ 那仆人从他主人的骆驼里取了十匹，并带了他主人各样的财物，就起身往美索不达米亚去，到了拿鹤的城。 > ¹¹ 天将晚，众女子出来打水的时候，他便叫骆驼跪在城外的水井那里。 > ¹² 他说：「耶和华我主人亚伯拉罕的神啊，求你施恩给我主人亚伯拉罕，使我今日遇见好机会。 > ¹³ 我现今站在井旁，城里人的女儿们出来打水； > ¹⁴ 我向她说：请你拿下水瓶来，给我水喝；她若说：请喝，我也给你的骆驼喝；愿那女子就是你为你仆人以撒所定的妻，借此我便知道你施恩给我主人了。」 > ¹⁵ 话还没有说完，不料，利百加肩头上扛着水瓶出来。利百加是彼土利所生的；彼土利是亚伯拉罕兄弟拿鹤妻子密迦的儿子。 > ¹⁶ 那女子容貌极其俊美，还是处女，也未曾有人亲近她。她下到井旁，打满了水瓶，又上来。 > ¹⁷ 仆人跑上前去迎着她，说：「求你将瓶里的水给我一点喝。」 > ¹⁸ 女子说：「我主请喝。」就急忙拿下瓶来，托在手上给他喝。 > ¹⁹ 女子给他喝了，就说：「我再为你的骆驼打水，等骆驼喝足了。」 > ²⁰ 她就急忙倒出水槽里的水，又跑到井旁为所有的骆驼打水。 > ²¹ 那人定睛看她，为要知道耶和华赐他通达的道路没有，一句话也不说。 > ²² 骆驼喝足了，那人就拿一个金环，重半舍客勒，两个金镯，重十舍客勒，给了那女子， > ²³ 说：「请告诉我，你是谁的女儿？你父亲家里有地方给我们住宿没有？」 > ²⁴ 女子说：「我是密迦给拿鹤所生之子彼土利的女儿。」 > ²⁵ 又说：「我们家里足有粮草和 lodging（住宿）之处。」 > ²⁶ 那人就低头向耶和华下拜， > ²⁷ 说：「耶和华我主人亚伯拉罕的神是应当称颂的！因他不断以慈爱和诚实待我主人。至于我，我在路上，耶和华引领我，直走到我主人的兄弟家里。」 > ²⁸ 女子跑回去，照着这些话告诉她母亲和她家里的人。
亚伯拉罕的仆人如今在这故事中开始显出风头；他虽未记下名字，此处却有许多为他增光、并为一切仆人作榜样的话——凡忠心事奉神又事奉主人的仆人，必因以基督的道理自饰而得尊荣（参箴 27:18、多 2:10）；因为神不偏待人（西 3:24-25）。一个忠心的仆人，凡在本位上尽良心尽责，又在敬畏神中行事，纵然在世上并不显赫、无人称许，神必承认他、悦纳他、亲自称许他。请看，
I. 亚伯拉罕的仆人如何向他的主人证明自己是忠心的。他既受了托付，便火速起程，带着与他的使命相称的排场（创 24:10）：他手里也有他主人各样财物，即一份清单或细账，好在与之交涉的人面前出示；因为他自始至终都为主人的体面着想。以撒既是基督的预表，有人便以为为他迎娶新妇一事，意味着借着他的仆人——传道人——的代理，将教会许配给基督。教会就是新妇、羔羊的妻（启 21:9）。基督是新郎，传道人是新郎的朋友（约 3:29），他们的工作是劝服人来同意归于他（林后 11:2）。基督的配偶不可出于迦南人，必须出于他本族的亲属，是从上头重生的。传道人当像亚伯拉罕的仆人一样，倾尽智慧和殷勤来事奉主人在这事上的益处。
II. 他何等敬虔地在这事上承认神，如同亚伯拉罕所吩咐他全家守耶和华的道等那家中一个蒙福的人（创 18:19）。傍晚时分（经多日跋涉之后），他抵达了目的地，歇息在一口水井旁，思想怎样最妥善地处理他的差使。于是，
1. 他以一篇特别的祷告承认神（创 24:12-14）。其中(1.) 他为这事祈求亨通顺利：求你使我今日遇见好机会。注意，我们蒙准许把自己具体的事推荐于神护理的引导与看顾之下。要得"好机会"的人，必须为此祷告。「今日，在这事上」；这样，我们当在我们一切所行的事上承认神（箴 3:6）。我们若在所挂虑的每一项事业上仰望神，无论结果如何，都能因尽了本分而得安慰。(2.) 他以神与他主人亚伯拉罕所立的约为据：亚伯拉罕的神啊，求你向他施恩。注意，敬虔父母的儿女，正如敬虔主人的仆人，在为亨通成功献上的祷告上，有着特别的鼓励。(3.) 他提出一个记号（创 24:14），并不是要借此限制神，也并非打算若不得满足就不再进行；而是一篇祷告，[1.] 求神为他少东家预备一位贤妻——这是一篇好祷告。他知道贤慧的妻是耶和华所赐的（箴 19:14），所以神必因这事被寻求。他愿他主人的妻子是个谦卑勤勉的女子，惯于顾家和劳作，肯亲手作任何当作的工；又愿她性情谦和，乐善好施，善待外人。他来为主人寻妻，并不往戏园或游园去求能在那里遇见一个，而是到水井那里，盼望在那里遇见一个殷勤作工的。[2.] 求神在这事上以小事的巧合，使他面前的道路显明通达。注意，第一，这是敬虔人的安慰，也是他的信念：神的护理延伸到最微小的事，并奇妙地借它们成就自己的旨意。我们的年岁在神手中；不但事情的本身，连发生的时候也在神手中。第二，我们的智慧是在一切事上随从护理，强求护理乃是愚妄。第三，我们若在总体上以神的旨意为准则，就可为这一件事祷告——求他借护理的暗示引导我们当尽的本分之路，并指示我们他的心意为何。这样，他便用眼睛引导他的百姓（诗 32:8），领他们走平坦的路（诗 27:11）。
2. 神以特别的护理印证了他。他既定意，事便为他坚立（伯 22:28）。照他的信心，给他成全了。这祷告的应允(1.) 迅速——话还没有说完（创 24:15），正如经上所记（赛 65:24）：他们尚未求告，我就应允；正说话的时候，我就垂听。 我们虽迟迟不肯祷告，神却快快垂听。(2.) 令人满意：头一个来打水的，正是在各方面都合他心意的，并且作了合他心意的事。[1.] 她资格极好，各方面都符合他期望主人之妻当有的品格：容貌美丽康健，谦卑勤勉，对陌生人极其谦恭相待，处处显出性情的良善。她来到井旁（创 24:16），就下去打满了水瓶，又上来要带回家。她并不站着打量那陌生人和他的骆驼，只专注于自己的本分；若非得着行善的机会，便不肯分心。她也不好奇地、冒失地与他攀谈，只端庄地回答他，尽合乎她性别的得体。我们所处的世代何等堕落啊！骄傲、奢华、懒惰样样显出，正是利百加性情的反面，能效法她的女儿何其少！那时看为尊的美德，如今反遭轻看。[2.] 护理这样安排，使她所作的恰好应了他的记号，奇妙地与他的提议相符：她不但给他水喝，更出人意料地主动提出要为他的骆驼打水——这正是他所定的记号。注意，第一，神在他的护理中有时奇妙地印证信心的祷告，并满足他 praying 之民那纯全的愿望，甚至在小事上也是如此，为要显出他眷顾的广阔，并鼓励他们随时寻求他、信靠他；然而我们当谨防对神过于冒失地 prescription（指定），免得结果反而削弱而非坚固我们的信心。第二，当把握一切机会，显出谦卑、谦恭、乐善好施的性情，因为或迟或早，这或许比我们所想的更能使我们得益受荣；有人就这样不知不觉接待了天使，而利百加借此，远超她此刻所想，竟被接入基督与圣约的谱系之中。第三，些许的殷勤相待之中可以有极深的厚意：我们的救主应许，一杯凉水也必有赏赐（太 10:42）。第四，护理的巧合及其细微情节，如何促进我们在任何事业上的成功，当以惊奇和感恩之心特别留意，归荣耀与神：那人定睛看她（创 24:21）。我们因疏于观察护理，无论在本分上还是在安慰上，都亏负了自己。[3.] 一问之下，他大得满意地发现她是主人的近亲，她所属的家庭又颇具规模，足能接待他（创 24:23-25）。注意，护理有时奇妙地引导那些凭信心和祷告从天上寻求指引的人，去选择合适的配偶：在敬畏神中成就的婚姻，多半是美满的；而这样的婚姻，我们确知是在天上所定的。
3. 他以一篇特别的感恩承认神。他先向利百加致意，为她的礼遇表示感激（创 24:22），以一个少女——尤其是新妇——所不能忘的装饰和服饰相赠（耶 2:32）；这些装饰我们想与水瓶并不相称；然而她平日偶尔佩戴的耳环和手镯，并不使她觉得自己高过贤德妇人的劳作（箴 31:13），她亲手作工；也不使她高过孩童的事奉——孩童在未成年时，与奴仆毫无分别（加 4:1）。这事既毕，他便将他的惊奇（创 24:21）转为敬拜：耶和华我主人亚伯拉罕的神是应当称颂的（创 24:26-27）。请看，(1.) 他曾求"好机会"（创 24:12），如今既顺利，他便献上感谢。注意，祷告赢得的，当以赞美穿戴；因为蒙允之恩使我们负特别的债。(2.) 他此刻不过是看见了恩典的可喜前景，尚不知结果如何；却已献上感谢。注意，当神的恩惠正临到我们时，当以赞美前去迎接。(3.) 他在为主人办理的事上得了成功，便称颂神。注意，我们当为朋友的恩惠感谢，如同为自己的恩惠感谢一样。(4.) 他感谢神在自己彷徨不知所从时，引领了他。注意，在疑难之中，看见神引领我们，正如他在旷野用云柱火柱引领以色列人，是极大的安慰。(5.) 他以自己被领到主人兄弟的家里为极大的福分，并为此认神。那些从迦勒底的吾珥出来的人中，有的并未到迦南，却仍留居哈兰。他们不是拜偶像的，而是敬拜真神的人，并倾向亚伯拉罕家的信仰。注意，神在为我们预备合适的配偶上配得赞美——尤其在信仰上相同相合的人更是如此。(6.) 他承认神在此事上并未使他的主人缺乏他的慈爱和诚实。神曾应许建立亚伯拉罕的家室，如今这应许的好处似乎不见踪影；但护理正在为成就这事而作工。注意，[1.] 神忠心的子民，无论怎样缺乏属世的安慰，绝不至缺乏神的慈爱与诚实；因为神的慈爱是永不枯竭的泉源，他的诚实是不可动摇的根基。[2.] 我们若在一项福气中看见神慈爱与诚实的延续，便大大增添那福气的安慰。
English original
Journey of Abraham's Servant (1857 BC)
¹⁰ And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.
¹¹ And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw 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 went down to the well, and filled her pitcher, and 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 him drink.
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 earring 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.
²⁷ And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.
²⁸ And the damsel ran, and told them of her mother's house these things.
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 Pr 27:18, 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 owned and accepted of God and have praise of him. Observe here,
I. How faithful Abraham's servant approved himself to his master. Having received his charge, he with all expedition set out on his journey, with an equipage suitable to the object of his negotiation (Ge 24:10), 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, Re 21:9. Christ is the bridegroom, and ministers are the friends of the bridegroom (Joh 3:29), whose work it is to persuade souls to consent to him, 2Co 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, etc., Ge 18:19. He arrived early in the evening (after many days' journeying) at the place of his destination, and reposed himself by a well of water, to consider how he might manage his business for the best. And,
1. He acknowledges God by a particular prayer (Ge 24:12-14), 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, Pr 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 master 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 (Ge 24:14), not by it to limit God, nor 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 this was a good prayer. He knew that a prudent wife is from the Lord (Pr 19:14), and therefore that for this he will be enquired of. He desires that his master's wife might be 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 Providence, and folly to force it. Thirdly, It is very desirable, and that which we may lawfully pray for, while in the general we set God's will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind it. Thus he guides his people with his eye (Ps 32:8), and leads them in a plain path, Ps 27:11.
2. God owns him by a particular providence. He decreed the thing, and it was established to him, Job 22:28. According to his faith, so was it unto him. The answer to this prayer was, (1.) Speedy—before he had made an end of speaking (Ge 24:15), as it is written (Isa 65:24), While they are yet speaking, I will hear. Though we are backward to pray, God is forward to hear prayer. (2.) Satisfactory: the first that came to draw water was, and did, in every thing, according to his own heart. [1.] She was so well qualified that in all respects she answered the characters he wished for in the woman that was to be his master's wife, handsome and healthful, humble and industrious, very courteous and obliging to a stranger, and having all the marks of a good disposition. When she came to the well (Ge 24:16), she went down and filled her pitcher, and came up to go home with it. She did not stand to gaze upon the strange man and his camels, but minded her business, and would not have been diverted from it but by an opportunity of doing good. She did not curiously nor confidently enter into discourse with him, but modestly answered him, with all the decorum that became her sex. What a degenerate age do we live in, in which appear all the instances of pride, luxury, and laziness, the reverse of Rebekah's character, whose daughters few are! Those instances of goodness which were then in honour are now in contempt. [2.] Providence so ordered it that she did that which exactly answered to his sign, and was wonderfully the counterpart of his proposal: she not only gave him drink, but, which was more than could have been expected, she offered her services to give his camels drink, which was the very sign he proposed. Note, First, God, in his providence, does sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people, even in little things, that he may show the extent of his care, and may encourage them at all times to seek to him and trust in him; yet we must take heed of being over-bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. Secondly, It is good to take all opportunities of showing a humble, courteous, charitable, disposition, because, some time or other, it may turn more to our honour and benefit than we think of; some hereby have entertained angels, and Rebekah hereby, quite beyond her expectation at this time, was brought into the line of Christ and the covenant. Thirdly, There may be a great deal of obliging kindness in that which costs but little: our Saviour has promised a reward for a cup of cold water, Mt 10:42. Fourthly, The concurrence of providences and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed, with wonder and thankfulness, to the glory of God: The man wondered, Ge 24:21. We have been wanting to ourselves, both in duty and in comfort, by neglecting to observe Providence. [3.] Upon enquiry he found, to his great satisfaction, that she was a near relation to his master, and that the family she was of was considerable, and able to give him entertainment, Ge 24:23-25. Note, Providence sometimes wonderfully directs those that by faith and prayer seek direction from heaven in the choice of suitable yoke-fellows: happy marriages those are likely to be that are made in the fear of God; and these, we are sure, are made in heaven.
3. He acknowledges God in a particular thanksgiving. He first paid his respects to Rebekah, in gratitude for her civility (Ge 24:22), obliging her with such ornaments and attire as a maid, especially a bride, cannot forget (Jer 2:32), which yet, we should think, ill suited the pitcher of water; but the ear-rings and bracelets she sometimes wore did not make her think herself above the labours of a virtuous woman (Pr 31:13), who works willingly with her hands; nor the services of a child, who, while under age, differs nothing from a servant, Ga 4:1. Having done this, he turns his wonder (Ge 24:21) into worshipping: Blessed be the Lord God of my master Abraham, Ge 24:26,27. Observe here, (1.) He had prayed for good speed (Ge 24:12), and now that he had sped well he gives thanks. Note, What we win by prayer we must wear with praise; for mercies in answer to prayer lay us under particular obligations. (2.) He had as yet but a comfortable prospect of mercy, and was not certain what the issue might prove; yet he gives thanks. Note, When God's favours are coming towards us we must meet them with our praises. (3.) He blesses God for success when he was negotiating for his master. Note, We should be thankful for our friend's mercies as for our own. (4.) He gives thanks that, being in the way, at a loss what course to steer, the Lord had led him. Note, In doubtful cases, it is very comfortable to see God leading us, as he led Israel in the wilderness by the pillar of cloud and fire. (5.) He thinks himself very happy, and owns God in it, that he was led to the house of his master's brethren, those of them that had come out of Ur of the Chaldees, though they had not come to Canaan, but remained in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham's family. Note, God is to be acknowledged in providing suitable yoke-fellows, especially such as are agreeable in religion. (6.) He acknowledges that God, herein, had not left his master destitute of his mercy and truth. God had promised to build up Abraham's family, yet it seemed destitute of the benefit of that promise; but now Providence is working towards the accomplishing of it. Note, [1.] God's faithful ones, how destitute soever they may be of worldly comforts, shall never be left destitute of God's mercy and truth; for God's mercy is an inexhaustible fountain, and his truth an inviolable foundation. [2.] It adds much to the comfort of any blessing to see in it the continuance of God's mercy and truth.
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Abraham's Servant Entertained by Laban; Errand of Abraham's Servant (1857 BC)
简体中文
亚伯拉罕的仆人受拉班款待；亚伯拉罕仆人的使命（公元前1857年）
²⁹ 利百加有一个哥哥，他的名字叫拉班。拉班跑出来，到那人跟前，到了井旁。 ³⁰ 当他看见了妹妹手上的金环，和听见妹妹利百加的话，说那人对我如此说，他就到那人跟前，不料，那人站在骆驼旁边的井旁那里。 ³¹ 他说，你这在耶和华面前蒙福的人请进来，为何站在外边。我已经收拾了房屋，也为骆驼预备了地方。 ³² 那人就进了拉班的家。拉班卸了骆驼，用草料喂骆驼，又拿水给那人和跟随他的人洗脚。 ³³ 把饭食摆在他面前，他就吃。他却说，我不吃，等我说明我的事情再说。拉班说，请说。 ³⁴ 他说，我是亚伯拉罕的仆人。 ³⁵ 耶和华大大地赐福给我主人，使他昌大，又赐给他羊群，牛群，银子，金子，仆婢，骆驼，和驴。 ³⁶ 我主人的妻子撒拉年老的时候给我主人生了一个儿子。主人将一切所有的都给了他。 ³⁷ 我主人叫我起誓说，你不要为我儿子娶迦南地的女子为妻，我所寄居之地就是如此。 ³⁸ 你要往我父家，本族那里去，为我儿子娶一个妻子。 ³⁹ 我对我主人说，恐怕那女子不肯跟我来。 ⁴⁰ 他就对我说，我所事奉的耶和华必差遣他的使者与你同去，叫你的道路通达。你就必在我父家，本族那里，给我儿子娶一个妻子。 ⁴¹ 只要你到了我本族那里，我使你所起的誓就与你无干。若他们不将女子交给你，你所起的誓也与你无干。 ⁴² 我今日到了井旁，便说，耶和华我主人亚伯拉罕的神阿，愿你叫我所行的道路通达。 ⁴³ 我如今站在井旁，对那一个出来打水的女子说，请你把你瓶里的水给我一点喝。 ⁴⁴ 她若说，你只管喝，我也为你的骆驼打水。愿那女子就是耶和华给我主人儿子所指定的妻。 ⁴⁵ 我心里的话还没有说完，不料，利百加肩头上扛着水瓶出来，下到井旁打水。我便对她说，请你给我喝。 ⁴⁶ 她就急忙从肩头上卸下瓶来，说，请喝，我也给你的骆驼喝。我便喝了。她也给骆驼喝。 ⁴⁷ 我问她说，你是谁的女儿。她说，我是密迦给拿鹤所生之子彼土利的女儿。我就把环子戴在她脸上，把镯子戴在她手上。 ⁴⁸ 随后我低头向耶和华下拜，称颂耶和华我主人亚伯拉罕的神。因为他引导我走合式的道路，使我得着我主人兄弟的孙女，给我主人的儿子为妻。 ⁴⁹ 现在你们若愿以慈爱诚实待我主人，就告诉我。若不然，也告诉我，使我可以或向左，或向右。 ⁵⁰ 拉班和彼土利回答说，这事乃出于耶和华，我们不能向你说好说歹。 ⁵¹ 看哪，利百加在你面前，你可以将她带去，照着耶和华所说的，给你主人的儿子为妻。 ⁵² 亚伯拉罕的仆人听见他们这话，就俯伏在地，敬拜耶和华。 ⁵³ 当下仆人拿出金器，银器，和衣服送给利百加。又将宝物送给她哥哥和她母亲。
此处所记的，是以撒与利百加婚事的成就。此事叙述得十分详尽细致，甚至及于一些枝节情形——我们本以为这些可以略去不记——而其他意义重大、奥秘深妙的事（如麦基洗德之事）反倒只用寥寥数语带过。如此，神便将那精妙之事向聪明通达人隐藏，却将那与他们能力相称的平易之事向婴孩显明（太11:25），并藉着传扬中所传的愚拙来治理并拯救世界，林前1:21。这样，我们也受引导，在人世间那些细微寻常的事件中留意神的护理，并在其中操练我们自己的谨慎和其他诸般恩典；因为圣经并非仅是为哲学家和政治家的使用而赐下，更是要使我们在治理自身和家庭的事上都有智慧、有德行。这里有：
I. 亚伯拉罕的仆人受到利百加亲族非常热情的款待。她哥哥拉班出去邀请并迎接他进来，但乃是等到他看见妹妹手上的金环和镯子（创24:30）之后才如此行。"啊，"拉班心想，"这位是有所可获之人，是一位富有而慷慨的人；我们务要请他进来！"我们因后来的故事对拉班的品性有所了解，便不难想到：若非指望得到厚报，他断不至如此慷慨待客——而他的确得了厚报（创24:53）。请注意：人的礼物为他开路（箴18:16），礼物无论转向何方，尽都亨通，箴17:8。1. 招待十分热情：你这在耶和华面前蒙福的人请进来，创24:31。他们见他富有，便称他为耶和华所赐福的；又或许因从利百加（创24:28）听了他口中出来的恩言，便断定他是位敬虔人，因此为耶和华所赐福。请注意：凡神所赐福的人，我们都当欢迎。认神所认的人，是好的。2. 款待十分热情，创24:32,33。房屋与马厩都陈设妥当，亚伯拉罕的仆人被请去自由使用二者。对骆驼格外悉心照料；因为义人顾惜他牲畜的命，箴12:10。牛若认识主人而事奉他，主人也当认识他的牛，为它预备所当得的。
II. 他向他们详尽陈述了自己的使命，并就利百加之事恳请他们允准。请观察：
1. 他是何等专心于自己的差事；虽然经过长途跋涉，又到了好人家中，他却不肯吃，直到说明了他的事情，创24:33。请注意：我们当把为神或为人所作的工、所托付的职任，置于我们必需的饮食之上：这是我们救主的食物（约4:34）。
2. 他在处理这事上何等智慧得体；在这件事上，他既表明自己是谨慎之人，又显明自己是正直之人——对所托付他的主人忠心，对如今与他交涉的人也公义。
(1.) 他简述了主人家的状况，创24:34-36。他原本已受欢迎，但我们可以设想，当他一说"我是亚伯拉罕的仆人"，便加倍地受欢迎了。亚伯拉罕的名字无疑在他们中间广为人知、受人尊敬；我们也可设想他们对他的景况并非全然不知，因为亚伯拉罕也知道他们的景况（创22:20-24）。他提出两点来推荐他的提议：——[1.] 他的主人亚伯拉罕因神的赐福而家业丰盛；[2.] 他已将全部产业归于以撒——正是他如今为之求亲的对象。
(2.) 他告诉他们主人所吩咐的命令：从本族中为他儿子娶一妻子，并说明了其中的缘由，创24:37,38。如此他便巧妙地暗示一个令人欣喜的信息：亚伯拉罕虽已迁居如此遥远之地，却仍记念他所留下的亲族，对他们仍存敬意。最高度的属神之情，并不当剥夺我们天然的情感。他也预先化解了一个异议：以撒若是相配之人，何必远道求亲？为何不在近处婚配？"自有好理由，"他说，"我主人的儿子不可与迦南人结亲。"他进一步推荐他的提议：[1.] 从主人对这事必成的信心来看，创24:40。亚伯拉罕从良心的见证得着鼓励——他在圣洁生活的正途中行在神面前——由此推论神必使他亨通；他大概是指神与他所立的约（创17:1）：*我是全能的神，你当在我面前行走。*所以他说，*我所事奉的神必差遣他的使者。*请注意：当我们尽了自己在约中的本分，便可享受神在约中所应许的福分；我们也当学会将一般性的应许，因着时机，应用于具体的事上。[2.] 从他亲自用心保全他们或允或拒的自由——按他们看为合宜的，而免于犯妄誓之罪（创24:39-41）——这表明他总体上是个审慎的人，并且特别留心使他们的允诺不是被迫的，而是完全出于自愿。
(3.) 他向他们述说各项护理的奇妙汇合，来印证并促进这桩提议，清楚地指出其中有神的手在其中。[1.] 他告诉他们自己曾如何以一个记号祈求指引，创24:42-44。请注意：与那在交易中带着祷告同行的人交往，是好的。[2.] 神如何照着他所求的字句应允了他。虽然他只是在心里说话（创24:45）——这一点他特意提及，免得有人疑心利百加偷听了他的祷告而有意迎合。"不，"他说，"我是在心里说的，除了神之外无人听见——在神，意念就是言语——而应允正是从他而来，"创24:46,47。[3.] 他便立即为此承认神向他所施的恩慈，称颂神，如他在此所说的，引导他走了合式的道路。请注意：神的道路总是正道（诗107:7），他所引领的人便是得着美好引领的人。
(4.) 他坦诚地将此事交托他们考量，等候他们的决定（创24:49）："你们若愿以慈爱诚实待我主人，甚好；你们若真诚为善，便必接受这提议，我便达到此行的目的；若不然，请不要叫我悬而不决。"请注意：以诚信待人者，有理由期望得着诚信的回报。
(5.) 他们本着一个极好的原则，甘心乐意地接受了这提议（创24:50）："这事乃出于耶和华，"护理之工向它微笑，我们无可辩驳。他们并不因路途遥远、亚伯拉罕离弃了他们、或他并无地为业而只有动产而提出异议；他们也不怀疑这人所言的真实性；而是：[1.] 他们大大信赖他的诚实。若诚实能在人中间如此普遍地流行，以致信人的话既是善意的举动，也是审慎的举动，那该多好。[2.] 他们更信赖神的护理，因此以缄默表示同意，因为这事显然是出于无限智慧所引导和安排的。请注意：当一桩婚事显然是出于耶和华时，便大有指望成为幸福的婚姻。
(6.) 亚伯拉罕的仆人对他所遇见的美好成果表示感恩的承认：[1.] 向神：他敬拜耶和华，创24:52。请观察：第一，随着他所蒙的恩福节节加增，他也不断地称颂神。那不住祷告的人，在凡事上应当谢恩，并在每一步恩典中认定神。第二，神差遣使者在前面行，使他亨通（创24:7,40）。但当他得着所愿的成就时，他所敬拜的是神，不是天使。无论我们因天使的服役得着什么益处，一切荣耀都当归于众天使之主（启22:9）。[2.] 他也向这家人致敬，特别是向新妇（创24:53）。他将许多宝物献给利百加、她母亲和她哥哥，既是要以实际的凭据证明主人的富足与慷慨，并答谢他们对他的礼遇，又要进一步与他们也建立情谊。
English original
Abraham's Servant Entertained by Laban; Errand of Abraham's Servant (1857 BC)
²⁹ And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.
³⁰ And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.
³¹ And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.
³² And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.
³³ And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.
³⁴ And he said, I am Abraham's servant.
³⁵ And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.
³⁶ And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath.
³⁷ And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:
³⁸ But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.
³⁹ And I said unto my master, Peradventure the woman will not follow me.
⁴⁰ And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:
⁴¹ Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.
⁴² And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go:
⁴³ Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;
⁴⁴ And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.
⁴⁵ And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.
⁴⁶ And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.
⁴⁷ And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.
⁴⁸ And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son.
⁴⁹ And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.
⁵⁰ Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.
⁵¹ Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken.
⁵² And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth.
⁵³ And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.
We have here the making up of the marriage between Isaac and Rebekah. It is related very largely and particularly, even to the minute circumstances, which, we should think, might have been spared, while other things of great moment and mystery (as the story of Melchizedek) are related in few words. Thus God conceals that which is curious from the wise and prudent, reveals to babes that which is common and level to their capacity (Mt 11:25), and rules and saves the world by the foolishness of preaching, 1Co 1:21. Thus also we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence and other graces; for the scripture was not intended for the use of philosophers and statesmen only, but to make us all wise and virtuous in the conduct of ourselves and families. Here is,
I. The very kind reception given to Abraham's servant by Rebekah's relations. Her brother Laban went to invite and conduct him in, but not till he saw the ear-rings and the bracelets upon his sister's hands, Ge 24:30. "O," thinks Laban, "here is a man that there is something to be got by, a man that is rich and generous; we will be sure to bid him welcome!" We know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertainment if he had not hoped to be well paid for it, as he was, Ge 24:53. Note, A man's gift maketh room for him (Pr 18:16), which way soever it turneth, it prospereth, Pr 17:8. 1. The invitation was kind: Come in, thou blessed of the Lord, Ge 24:31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (Ge 24:28) of the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. Note, Those that are blessed of God should be welcome to us. It is good owning those whom God owns. 2. The entertainment was kind, Ge 24:32,33. Both the house and stable were well furnished, and Abraham's servant was invited to the free use of both. Particular care was taken of the camels; for a good man regardeth the life of his beast, Pr 12:10. If the ox knows his owner to serve him, the owner should know his ox to provide for him that which is fitting for him.
II. The full account which he gave them of his errand, and the court he made to them for their consent respecting Rebekah. Observe,
1. How intent he was upon his business; though he had come off a journey, and come to a good house, he would not eat, till he had told his errand, Ge 24:33. Note, The doing of our work, and the fulfilling of our trusts, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, Joh 4:34.
2. How ingenious he was in the management of it; he approved himself, in this matter, both a prudent man and a man of integrity, faithful to his master by whom he was trusted, and just to those with whom he now treated.
(1.) He gives a short account of the state of his master's family, Ge 24:34-36. He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, Ge 22:20-24. Two things he suggests, to recommend his proposal:—[1.] That his master Abraham, through the blessing of God, had a very good estate; and, [2.] That he had settled it all upon Isaac, for whom he was now a suitor.
(2.) He tells them the charge his master had given him, to fetch a wife for his son from among his kindred, with the reason of it, Ge 24:37,38. Thus he insinuates a pleasing hint, that, though Abraham had removed to a country at so great a distance, yet he still retained the remembrance of his relations that he had left behind, and a respect for them. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection, That, if Isaac were deserving, he needed not send so far off for a wife: why did he not marry nearer home? "For a good reason," says he; "my master's son must not match with a Canaanite." He further recommends his proposal, [1.] From the faith his master had that it would succeed, Ge 24:40. Abraham took encouragement from the testimony of his conscience that he walked before God in a regular course of holy living, and thence inferred that God would prosper him; probably he refers to that covenant which God had made with him (Ge 17:1), I am God, all-sufficient, walk before me. Therefore, says he the God before whom I walk will send his angel. Note, While we make conscience of our part of the covenant, we may take the comfort of God's part of it; and we should learn to apply general promises of particular cases, as there is occasion. [2.] From the care he himself had taken to preserve their liberty of giving or refusing their consent, as they should see cause, without incurring the guilt of perjury (Ge 24:39-41), which showed him, in general, to be a cautious man, and particularly careful that their consent might not be forced, but be either free or not at all.
(3.) He relates to them the wonderful concurrence of providences, to countenance and further the proposal, plainly showing the finger of God in it. [1.] He tells them how he had prayed for direction by a sign, Ge 24:42-44. Note, It is good dealing with those who by prayer take God along with them in their dealings. [2.] How God had answered his prayer in the very letter of it. Though he did but speak in his heart (Ge 24:45), which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer and designedly humoured it. "No," says he, "I spoke it in my heart, so that none heard it but God, to whom thought are word, and from him the answer came," Ge 24:46,47. [3.] How he had immediately acknowledged God's goodness to him therein, leading him, as he here expresses it, in the right way. Note, God's way is always the right way (Ps 107:7), and those are well led whom he leads.
(4.) He fairly refers the matter to their consideration, and waits their decision (Ge 24:49): "If you will deal kindly and truly with my master, well and good: if you will be sincerely kind, you will accept the proposal, and I have what I came for; if not, do not hold me in suspense." Note, Those who deal fairly have reason to expect fair dealing.
(5.) They freely and cheerfully close with the proposal upon a very good principle (Ge 24:50): "The thing proceedeth from the Lord, Providence smiles upon it, and we have nothing to say against it." They do not object distance of place, Abraham's forsaking them, or his having no land in possession, but personal estate only: they do not question the truth of what this man said; but, [1.] They trust much to his integrity. It were well if honesty did so universally prevail among men that it might be as much an act of prudence as it is of good nature to take a man's word. [2.] They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by Infinite Wisdom. Note, A marriage is then likely to be comfortable when it appears to proceed from the Lord.
(6.) Abraham's servant makes a thankful acknowledgment of the good success he had met with, [1.] To God: He worshipped the Lord, Ge 24:52. Observe, First, As his good success went on, he went on to bless God. Those that pray without ceasing should in every thing give thanks, and own God in every step of mercy. Secondly, God sent his angel before him, and so gave him success, Ge 24:7,40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Re 22:9. [2.] He pays his respects to the family also, and particularly to the bride, Ge 24:53. He presented her, and her mother, and brother, with many precious things, both to give a real proof of his master's riches and generosity and in gratitude for their civility to him, and further to ingratiate himself with them.
54-61
Rebekah's Departure (1857 BC)
简体中文
利百加启程（主前1857年）
⁵⁴ 他和与他同来的仆人吃了喝了，住了一夜。到了早晨起来，他就说："请让我回我主人那里去吧。"
⁵⁵ 利百加的哥哥和母亲说："让女子同我们再住几天，至少十天，然后她可以去。"
⁵⁶ 仆人说："耶和华既赐我通达的道路，你们不要耽搁我，请打发我走，我好回到我主人那里。"
⁵⁷ 他们说："我们把女子叫来问问她。"
⁵⁸ 就叫了利百加来，问她说："你愿意和这人同去吗？"利百加说："我去。"
⁵⁹ 于是他们打发妹子利百加和她的乳母，同亚伯拉罕的仆人，并跟从仆人的，都走了。
⁶⁰ 他们给利百加祝福，说："我们的妹子啊，愿你作千万人的母，愿你的后裔得着恨你之人的城门。"
⁶¹ 利百加和她的使女们起来，骑上骆驼，跟着那仆人。仆人便带着利百加走了。
此处利百加向父家辞别；1. 亚伯拉罕的仆人催促启程。虽然他和同伴在那里大受欢迎、十分快乐，他却说：请打发我走（创24:54），又说（创24:56）。他知道主人必定焦急地等他回家；他在家中有当办之事离不得他，因此他宁愿先务后乐，急着回去。当注意：拖延闲荡绝不适于明智善良之人；我们在外办完事务之后，不可迟迟不归本职，在外逗留不可超过必要；因为迷离本处的雀鸟，如同飘流的人一样（箴27:8）。2. 利百加的亲属出于天性之爱、并循那情形下表达善意的惯例，请求让她在他们中间再住些时日（创24:55）。他们不能设想骤然与她分别，尤其她将要迁往如此遥远之地，他们彼此恐怕永无再见之日：让她再住几天，至少十天——这使得这请求相当合理（若按旁注读法，则为一年，或至少十个月，便显得过分）。他们既已同意了这门亲事，却仍不舍得放她走。当注意：这正是世人虚空的明证——世上没有什么全然可意之物不带杂质。人间没有不掺杂的乐趣。 他们为把自家的女儿匹配得如此之好而高兴；然而到了临别之时，却极不情愿地送她离去。3. 利百加自己决断了此事。他们诉诸她，理当如此（创24:57）：把女子叫来（她已谦逊沉默地退入自己的内室）问她。 当注意：儿女不该未经父母同意而婚嫁，父母也不该不经儿女自身同意而替他们婚嫁。在事情定夺之前，"要问女子本人的意思"；她是主要的当事人，因此当主要征询她的意见。利百加同意前往，且同意立即启程：我去（创24:58）。我们可以指望，她既留意了仆人的虔诚与敬拜，便对所要进入的家中宗教与敬虔的势力有了如此认识，使她渴望快快前往，甘心忘记自己的本民和父家——在那边宗教并非如此居首位。4. 于是她随亚伯拉罕的仆人启程；我们可设想并非在次日，但很快：她的亲友见她心意坚决，便放她走，(1.) 配以合适的随从——她的乳母（创24:59）、她的使女们（创24:61）。如此看来，她往井旁打水，并非因为没有可指挥的仆人，而是因为她乐于从事谦卑勤劳的工作。如今她要往陌生人中去，理当带上她所熟悉的人。此处未提她的嫁妆。她自身的美德便是她的嫁妆，她无需别的；此事在婚约中也从未被提及。(2.) 附以衷心的祝愿：他们给利百加祝福（创24:60）。当注意：当我们的亲人进入新的境遇，我们当以祷告将他们交托给神的恩福与恩典。如今她将要为人妻，他们祈愿她成为众多且得胜之后裔之母。大概亚伯拉罕的仆人已告诉他们神近来向他主人所赐的应许——亚伯拉罕想必也将此告知全家——即神必使他的后裔繁多如天上的星，他们必得着仇敌的城门（创22:17）；他们在祝福中所仰望的正是这应许：愿你作那后裔的母。
English original
Rebekah's Departure (1857 BC)
⁵⁴ And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master.
⁵⁵ And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.
⁵⁶ And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.
⁵⁷ And they said, We will call the damsel, and enquire at her mouth.
⁵⁸ And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.
⁵⁹ And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.
⁶⁰ And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them.
⁶¹ And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
Rebekah is here taking leave of her father's house; and 1. Abraham's servant presses for a dismission. Though he and his company were very welcome, and very cheerful there, yet he said, Send me away (Ge 24:54), and again, Ge 24:56. He knew his master would expect him home with some impatience; he had business to do at home which wanted him, and therefore, as one that preferred his work before his pleasure, he was for hastening home. Note, Lingering and loitering no way become a wise and good man; when we have despatched our business abroad we must not delay our return to our business at home, nor be longer from it than needs must; for as a bird that wanders from her nest so is he that wanders from his place, Pr 27:8. 2. Rebekah's relations, from natural affection and according to the usual expression of kindness in that case, solicit for her stay some time among them, Ge 24:55. They could not think of parting with her on a sudden, especially as she was about the remove so far off and it was not likely that they would ever see one another again: Let her stay a few days, at least ten, which makes it as reasonable a request as the reading in the margin seems to make it unreasonable, a year, or at least ten months. They had consented to the marriage, and yet were loth to part with her. Note, It is an instance of the vanity of this world that there is nothing in it so agreeable but it has its alloy. Nulla est sincera voluptas—There is no unmingled pleasure. They were pleased that they had matched a daughter of their family so well, and yet, when it came to the last, it was with great reluctance that they sent her away. 3. Rebekah herself determined the matter. To her they appealed, as it was fit they should (Ge 24:57): Call the damsel (who had retired to her apartment with a modest silence) and enquire at her mouth. Note, As children ought not to marry without their parents' consent, so parents ought not to marry them without their own. Before the matter is resolved on, "Ask at the damsel's mouth;" she is a party principally concerned, and therefore ought to be principally consulted. Rebekah consented, not only to go, but to go immediately: I will go, Ge 24:58. We may hope that the notice she had taken of the servant's piety and devotion gave her such an idea of the prevalence of religion and godliness in the family she was to go to made her desirous to hasten thither, and willing to forget her own people and her father's house, where religion had not so much the ascendant. 4. Hereupon she is sent away with Abraham's servant; not, we may suppose, the very next day after, but very quickly: her friends see that she has a good heart on it, and so they dismiss her, (1.) With suitable attendants—her nurse (Ge 24:59), her damsels, Ge 24:61. It seems, then, that when she went to the well for water it was not because she had not servants at command, but because she took a pleasure in works of humble industry. Now that she was going among strangers, it was fit she should take those with her with whom she was acquainted. Here is nothing said of her portion. Her personal merits were a portion in her, she needed none with her, nor did that ever come into the treaty of marriage. (2.) With hearty good wishes: They blessed Rebekah, Ge 24:60. Note, When our relations are entering into a new condition, we ought by prayer to recommend them to the blessing and grace of God. Now that she was going to be a wife, they prayed that she might be a mother both of a numerous and of a victorious progeny. Perhaps Abraham's servant had told them of the promise God had lately made to his master, which it is likely, Abraham acquainted his household with, that God would multiply his seed as the stars of heaven, and that they should possess the gate of their enemies (Ge 22:17), to which promise they had an eye in this blessing, Be thou the mother of that seed.
62-67
Isaac's Marriage (1857 BC)
简体中文
以撒的婚娶（公元前1857年）
⁶² 那时，以撒住在南地，刚从庇耳拉海莱回来。 ⁶³ 天将晚，以撒出来在田间默想，举目一看，见来了些骆驼。 ⁶⁴ 利百加举目看见以撒，就急忙下了骆驼。 ⁶⁵ 问那仆人说：这田间走来迎接我们的是谁？仆人说：是我的主人。利百加就拿帕子蒙上脸。 ⁶⁶ 仆人就将所办的一切事都告诉以撒。 ⁶⁷ 以撒便领利百加进了他母亲撒拉的帐棚，娶了她为妻，并且爱她。以撒自从他母亲不在了，这才得了安慰。
以撒与利百加终于美满地被带到一起。请注意，
I. 以撒遇见利百加时，正在做美好的事：他出来在田间默想，或作祷告，那时正是天将晚，创 24:62,63。有人以为他此时正期待仆人们的归来，特意出去迎接他们。然而看来他出去另有所图，乃是要趁着静谧的黄昏和幽寂的田野，从事默想和祷告——这些属灵的功课，使我们与神相交，也与自己的心相交。当知，1. 圣洁的灵魂喜爱独处。常常被独自留下、独自行走、独自安坐，对我们有益；我们若掌握善用独处的功夫，便会发现，独处之时乃是最不孤单之时。2. 默想和祷告当成为我们独处时既为本分又为喜乐的事；既然我们有神、有基督、有天堂可以认识，并要确保我们在其中的份，我们便不缺默想或祷告的材料；这二者若同行，便彼此相助。3. 我们在田间散步时，若专心于默想和祷告，那散步才真是令人愉悦。在那里我们有开阔自由的视野，仰望上方的诸天，环顾四围的大地，并其上的万象与丰盛；借着这样的观看，我们当被引向对万物之创造主与主宰的沉思。4. 敬虔的操练当成为傍晚的舒畅和消遣，以解除白日的挂虑和事务所致的疲劳，并为我们夜间的安息和睡眠作预备。5. 蒙恩的旨意当我们尽本分、行在当行之途时寻见我们，便加倍可亲。有人以为以撒此时正为这件悬而未决之事祈求亨通，并默想那足以激发他对神的盼望之事；如今当他仿佛站在自己的守望楼上，要看神如何回答他，正如先知那样（哈 2:1），他看见了骆驼来了。有时神立即将所求的恩惠赐下，徒 12:12。
II. 利百加遇见以撒时举止极其得体：她既明白他是谁，便急忙下了骆驼（创 24:64），并拿帕子蒙上脸（创 24:65），以示谦卑、端庄和顺服。她并未因以撒不亲自来接她，或至少不来一两天的路程迎接她而责怪他；也未抱怨旅途的漫长，或离开亲人来到异乡的艰难；她既看见神在这事上走在她前头，便欢然适应她新的关系。那些因信许配给基督、并要作贞洁的童女献给祂的人，必须效法祂的榜样自己谦卑，正如利百加——她见以撒步行，便下了坐骑；并当顺服那为元首的基督（弗 5:24），正如利百加——她以所蒙的帕子表明此意，林前 11:10。
III. 他们被带到一起（大概经过进一步的相熟之后），彼此同得安慰，创 24:67。请在此注意，1. 他对母亲是何等深情的儿子：母亲去世约三年了，他直到如今才得安慰；那患难在他柔嫩心灵上所造成的伤口，流血如此之久，直到神带他进入这新的关系才得医治。如此，十字架与安慰互相制衡（传 7:14），使天平保持平衡。2. 他对妻子是何等深情的丈夫。当知，那在一种关系上显为善的人，可望在另一种关系上也是如此：她作了他的妻子，他也爱她；他爱她乃是理所当然，因为丈夫理当爱妻子如同爱自己的身子。当彼此相爱治理之时，关系的本分才得尽，关系的安慰才得享；因为在那里耶和华所命的福。
English original
Isaac's Marriage (1857 BC)
⁶² And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.
⁶³ And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.
⁶⁴ And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.
⁶⁵ For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself.
⁶⁶ And the servant told Isaac all things that he had done.
⁶⁷ And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.
Isaac and Rebekah are, at length, happily brought together. Observe,
I. Isaac was well employed when he met Rebekah: He went out to meditate, or pray, in the field, at the even-tide, Ge 24:62,63. Some think he expected the return of his servants about this time, and went out on purpose to meet them. But, it should seem, he went out on another errand, to take the advantage of a silent evening and a solitary field for meditation and prayer, those divine exercises by which we converse with God and our own hearts. Note, 1. Holy souls love retirement. It will do us good to be often left alone, walking alone and sitting alone; and, if we have the art of improving solitude, we shall find we are never less alone than when alone. 2. Meditation and prayer ought to be both our business and our delight when we are alone; while we have a God, a Christ, and a heaven, to acquaint ourselves with, and to secure our interest in, we need not want matter either for meditation or prayer, which, if they go together, will mutually befriend each other. 3. Our walks in the field are then truly pleasant when in them we apply ourselves to meditation and prayer. We there have a free and open prospect of the heavens above us and the earth around us, and the host and riches of both, by the view of which we should be led to the contemplation of the Maker and owner of all. 4. The exercises of devotion should be the refreshment and entertainment of the evening, to relieve us from the fatigue occasioned by the care and business of the day, and to prepare us for the repose and sleep of the night. 5. Merciful providences are then doubly comfortable when they find us well employed and in the way of our duty. Some think Isaac was now praying for good success in this affair that was depending, and meditating upon that which was proper to encourage his hope in God concerning it; and now, when he sets himself, as it were, upon his watch-tower, to see what God would answer him, as the prophet (Hab 2:1), he sees the camels coming. Sometimes God sends in the mercy prayed for immediately, Ac 12:12.
II. Rebekah behaved herself very becomingly, when she met Isaac: understanding who he was, she alighted off her camel (Ge 24:64), and took a veil, and covered herself (Ge 24:65), in token of humility, modesty, and subjection. She did not reproach Isaac for not coming himself to fetch her, or, at least, to meet her a day's journey or two, did not complain of the tediousness of her journey, or the difficulty of leaving her relations, to come into a strange place; but, having seen Providence going before her in the affair, she accommodates herself with cheerfulness to her new relation. Those that by faith are espoused to Christ, and would be presented as chaste virgins to him, must, in conformity to his example, humble themselves, as Rebekah, who alighted when she saw Isaac on foot, and must put themselves into subjection to him who is their head (Eph 5:24), as Rebekah, signifying it by the veil she put on, 1Co 11:10.
III. They were brought together (probably after some further acquaintance), to their mutual comfort, Ge 24:67. Observe here, 1. What an affectionate son he was to his mother: it was about three years since her death, and yet he was not, till now, comforted concerning it; the wound which that affliction gave to his tender spirit bled so long, and was never healed till God brought him into this new relation. Thus crosses and comforts are balances to each other (Ec 7:14), and help to keep the scale even. 2. What an affectionate husband he was to his wife. Note, Those that have approved themselves well in one relation, it may be hoped, will do so in another: She became his wife, and he loved her; there was all the reason in the world why he should, for so ought men to love their wives even as themselves. The duty of the relation is then done, and the comfort of the relation is then enjoyed, when mutual love governs; for there the Lord commands the blessing.
婚娶与丧葬是家庭的变故，也是乡里居民之间常传的消息。前一章我们见亚伯拉罕葬他的妻子，此处我们见他为他儿子娶亲。这些关于他家庭的故事，连同其中细微的情节，都详尽地记载下来；而当时世上列国的历史及其兴亡变迁，却埋没在沉默之中——因为主认识那属他的人。以撒的婚事紧接在撒拉的丧事之后记述（并在创 24:67 特别提及），向我们显明“一代过去，一代又来”；如此，人性与圣约的承继都得着保全。本章有：I. 亚伯拉罕对他儿子婚事的关切，以及他就此对仆人所吩咐的（创 24:1-9）。II. 他仆人前往亚伯拉罕的本乡，要在亲族中为少主人寻一妻子（创 24:10-14）。III. 神善良的护理使他与利百加相识——利百加的父亲是以撒的表亲（创 24:15-28）。IV. 与她亲族所进行的婚约谈判（创 24:29-49）。V. 获得他们的同意（创 24:50-60）。VI. 以撒与利百加的美满相会与结合（创 24:61-67 等）。