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of our sepulchres bury thy dead: none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.

7 And Abraham stood up, and j bowed himself to the people of the land, even to the children of Heth.

8 And he communed with them, saying, If it be your mind that I should bury dead out of my sight, hear my and * intreat for me to Ephron the son of Zo

har:

*

me,

field; take it of me, and I will bury my dead there.

14 And Ephron answered Abraham, saying unto him,

15 My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead.

16 And Abraham hearkened unto Ephron, and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, P four hundred shekels of silver, current money with the merchant.

9 That he may give me the cave of Machpelah, which he hath, which is in the end of his field; for as much money as it is worth he shall give it me, for a 17 And the field of Ephron, which possession of a burying-place amongst you. was in Machpelah, which was before Mam10 And Ephron dwelt among the chil-re, the field and the cave which was theredren of Heth. And Ephron the Hittite in, and all the trees that were in the field, answered Abraham in the audience of that were in all the borders round about, the children of Heth, even of all that were made sure went in at the gates of his city, saying, 11 Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee: bury thy dead.

m

12 And Abraham bowed down himself before the people of the land.

13 And he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee hear me: I will give thee money for the

18:2. 19:1.

n

k1 Kings 2:17. Luke 7:3,4. Heb.

7:26. 1 John 2:1,2.

* Heb. full money.

† Heb. ears.

1 18. 34:20,24. Ruth 4:1-4.

Job 29:7. Is. 28:6.

m 6. 2 Sam. 24:20-24. 1 Chr.
21:22-24.

n 14:22,23. Phil. 4:5-8. Col.
4:5. Heb. 13:5.

was "a stranger and a sojourner" among them; one who had no fixed settlement, and did not attempt to acquire any. (Marg. Ref. e.)-It has generally been the custom, in the church of God, to inter the dead; though burning has elsewhere been much in use: and indeed interring more aptly expresses an acquiescence in that sentence, "until thou return unto the ground, whence thou wast taken:. for dust thou art, and unto dust shalt thou return."

V. 6. According to those times, Abraham's retinue, wealth, and prosperity, would rank him among the surrounding princes. Yet the sons of Heth, in calling him "a prince of God," (marg.) might perhaps also advert to his religion, as respecting his honorable character.

r

18 Unto Abraham, for a possession, in the presence of the children of Heth, before all that went in at the gate of his city.

8

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

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

o 43:21. Ezra 8:25-30. Job
28:15. Jer. 32:9. Zech. 11:12.
Ez. 45:12.
50:13. Acts

p 15. Ex. 30:13.
q 25:9. 49:30,32.

7:16.

r Ruth 4:7--10. Jer. 32:7—14. s 25:9,10. 35:27-29. 47:30. 49: 29-32. 50:13,25.

coined and stamped; but the precious metals passed by weight. A shekel is about half an ounce. (Tables.)

V. 20. Thus Abraham, in a burying-place, had an earnest of Canaan, and a pledge of his reversionary inheritance!

"This chapter not only illustrates the excellent spirit of "the father of the faithful," but exhibits a specimen of manners which might do 'honor to any age and country. The scene of 'the transaction appears to be a public assembly of the chief persons among "the sons of Heth," "in the audience of the people of the land." Abraham "stands up and bows himself" before them, with respect and deference, at 'the commencement of his suit, and repeats his V. 7. Bowed.] Abraham rendered honor and courtesy on hearing their kindness and readirespect to the sons of Heth, according to the 'ness to comply with his wishes. He assumes custom of that age and country. It is evident-no civil superiority on the ground of his high ly no part of the religion of the Bible, to refuse such expressions of regard; but an ornament to godliness to render them, as far as it can be done, without flattering the persons, or countenancing the crimes, of those to whom they are addressed.

V. 9. Abraham would have a separate burying-place; perhaps intimating, that, though the righteous live intermingled with the ungodly in this world, there will be a separation after death.

V. 15, 16. Shekel comes from a Hebrew verb, signifying to weigh; for money was not then

religious distinctions; nor cherishes any sense of right to what he asked, in virtue of the whole land being promised to his family: on the con trary, while they pronounce him "a mighty prince among them," he styles himself a mere

stranger and sojourner" in the country: and when, in compliance with their invitations, he selects a particular portion of land as what he should desire, he requests the good offices of the assembly with one of their principal mem'bers, (such we may suppose Ephron to have been,) to obtain it for him. They, on the oth ||'er hand, evidently sympathize with him, and

CHAP. XXIV.

Abraham commissions his servant to go to Mesopotamia in order

to take a wife for Isaac, 1-9. The servant arrives at the city

of Nahor, his prayer is answered, and he is entertained by Laban, 10-33. He proposes a marriage between Isaac and Re bekah, which is acceded to, 34-58. Rebekah goes with him, and is married to Isaac, 59-67.

ND Abraham was a old and * * well A stricken in age; and the LORD had stricken in age; and the LORD had

b blessed Abraham in all things.

2 And Abraham said unto his eldest servant of his house, that ruled over all

e

that he had, * Put, I pray thee, thy hand under my thigh:

h

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 amongst whom I dwell:

18:11. 21:5. 25:20. 1 Kings 1:1. Luke 1:7.

Heb. gone into days.

b 35. 12:2. 49:25. Ps. 112:1-3. Prov. 10:22. Is. 51:2. Gal. 3: 9. Eph. 1:3.

c 15:2.

d 10. 39:4-6,8,9. 44:1.

e 9. 47:29.

f 21:23. 26:28-31. 31:53. Ex.

20:7. 22:11. Deut 6:13. 10:20. Josh. 2:12. 1 Sam. 20:17. Jer. 4:2. 12:16.

g 14:22. 2 Kings 19:15. 2 Chr. 2:12. Neh. 9:6. Ps. 115:15. Jer. 10:11.

h 6:2,4. 26:34,35. 27:46. 28:8. Ex. 34:16. Deut. 7:3,4. 1 Cor. 7:39. 2 Cor. 6:14-17.

'study to shew him all the respect due to his 'character and his circumstances. They desire 'him to choose his own place of sepulture, assur'ed that no one of them all would withhold 'from him the object of his choice. When he 'pitches upon the field of Ephron, Ephron immediately steps forward, without waiting for any 'such intervention as Abraham had requested, "and begs he will accept the land as a free gift. The field give 1 thee, and the cave that is 'therein, I give it thee; in the presence of the 'sons of my people give I it thee: bury thy "dead" (11). Of this liberal offer Abraham, 'however, is too disinterested to avail himself, and Ephron consents to accept the price of the 'land, at the same time observing, that it was a "matter of no consideration between him and 'Abraham.-Nothing could, throughout, be ⚫more agreeable to every principle of good 'manners, and it is impossible not to admire the 'behavior of both parties.-How strong must have been the impression made by Abraham's 'general character and conduct, to procure him 'such treatment among persons to whom his religion would naturally be obnoxious, and his 'prosperity an object of jealousy or envy!

"The closing verses of the chapter exhibit 'the earliest instance on record of the regular 'conveyance of landed property: "the field, and|| 'the cave that was therein, and all the trees 'that were in the field, and that were in all 'the borders round about.""

PRACTICAL OBSERVATIONS. The longest life must shortly close; and the survivors among relations only live to experience painful separations.-The more valued any earthly enjoyment is, the greater must be our anxiety about it, and our reluctance to part with it; and the sharper the anguish when this trial takes place: and when those, who have lived together in conjugal affection for many years, are parted by death, the separation bears some resemblance to the dissolution of soul and body. Thus the entrance of sin, and the sentence of death, have filled all below with vanity and vexation.-Blessed be God, that there is a world, where sin, death, anxiety, and sorrow, gain no admission; that there are relations formed, which even death

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cannot part; and that sinners are invited to enter into this indissoluble union and intimate relation, with "the everlasting God," by faith in his only begotten Son. "He that is joined to the Lord is one spirit;" and no separation can injure, or should terrify him, who can never feel that separation from God, which is the second death.”—Soon they whom we most love, yea, our very bodies which we often inordinately care for, will become so deformed, that they must be "buried out of sight." How vain then, to boast of vigor and comeliness! how mean to pamper and decorate these bodies of humiliation! and how loose should we be to all earthly attachments! Let us rather seek to have our souls adorned with heavenly graces: then shall they flourish in immortal beauty; and the very body shall rise incorruptible and glorious, meet for the eternal enjoyment of God, in the blessed society of the angelic hosts.-As we, if true believers, are "strangers and sojourners" here below, are seeking a heavenly city, and shall shortly want nothing but a burying-place; let us mourn departed friends with submission and in hope, and not indulge sorrow so as to interfere with present duty, any more than other passions, which are of worse repute: for indulg ed grief, however plausible, is rebellion against Providence; ingratitude for remaining undeserved mercies; and a proof of the want or weakness of faith, and of confidence in the promises and all-sufficiency of the living God. -Let us also avoid every appearance of selfishness, and not be out-done by the people of this world, in courteousness or generosity, when consistent with sincerity and a good conscience; let us manage our concerns with punctuality and precision, in order to avoid contention; and thus let us stand prepared, and waiting for the coming of our Lord.

NOTES.

CHAP. XXIV. V. 1. These events took place three years after Sarah's death, when Isaac was forty years of age, and Abraham a hundred and forty.-It is remarkable, that though a numerous posterity was so eminent a part of the promised blessing, no great haste was made about Isaac's marriage, and much less afterwards about that of Jacob.-"The LORD had blessed

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thou shalt take a wife unto my son from || were in his hand:) and he arose, and went thence. to Mesopotamia, unto the city of

8 And if the woman will not be willing Nahor. to follow thee, then shalt thou 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.

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Abraham in all things," notwithstanding his trials, and even by means of them.

U

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

Deut. 23:4. Judg. 3:8—10.

Chr. 19:6. Acts 2.9.

u 11:31. 29:4,5.

Heb. women which drawe wa

ter go forth. 13-20. Ex. 2:16.
1 Sam. 9.11. John 4:7.

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y 43:14. Neh. 1:11. 2:4. Ps. $7: 5. 90:16,17. 118:25. Prov. 35 Phil. 4:6. 1 Thes. 3:10,11.

cipalities, and powers;" that they are now confirmed in holiness, and felicity; that they excel V. 2-9. There can be no reasonable doubt, in wisdom, knowledge, and strength; and that that Eliezer of Damascus was the servant em- they are as a flame of fire, with fervent love, ployed on this occasion. (15:2.) About sixty gratitude, and active zeal; and yet proportionyears had elapsed, since Abraham spoke of him ably influenced by deep humility, and reverenas "the steward of his house;" and the words, tial awe of God. They are represented as rendered "the eldest servant of his house," or standing in his presence, waiting his commands; his servant, the elder of his house, are of similar covering their faces with their wings, or pros import. He was, therefore, not only far ad- trate in profound adoration; hearkening to his vanced in years, but a person of singular piety voice, doing his will, and fulfilling his pleasure. and wisdom. "Lifting up the hand to the LORD" (Notes, Ps. 68:17. 103:20-22. Is. 6:1-4. Rev. was before mentioned, as the form of taking an 5:11-14.) They are, on this account, called oath; (Note, 14:22-24.) but "putting the hand angels, or messengers: for though he "puts no under the thigh" might be used to express sub- trust in them," and even, in comparison with missive duty and fidelity.-Eliezer was required his own infinite wisdom, "charges them with to swear, that he would diligently use his influ- folly;" yet he is pleased, to honor, and, (if we ence to prevent Isaac from marrying a wife of may so speak,) to indulge them with his comthe Canaanites, who were then generally idol- mands, which they execute with unwearied aters, and not proper persons with whom to alacrity: and when he appoints and approves, form so intimate a connexion; (especially as the meanest or the most important services are the Lord had shewn Abraham, that they were alike delightful to them. These blessed beings filling up their measure of iniquity, and were are the ministers of his providence, and are often doomed to destruction;) but that he would en- introduced as executing his awful vengeance; deavor to procure him one of Abraham's kin- but more generally they are considered as dred, among whom the worship of God was "sent forth to minister to them who shall be still, in some measure, maintained.-There heirs of salvation." 'does not appear in all this concern the least Heb. 1:13,14.) There is not a bright seraph (Notes, 2 Kings 19:35. 'taint of worldly policy, or any of those motives through all the heavenly train, who would not 'which usually govern men in the settlement of delight and glory in attending a poor despised 'their children. No mention is made of riches, Lazarus, in a hospital or a dungeon, to ward 'or honors, or natural accomplishments; but off the machinations of evil spirits, to procure 'merely of what related to God.' Fuller.-Be-a calm to his dying moments, and to hail his fore, however, Eliezer thus engaged, he inquir-departing soul to the mansions of the blessed: ed whether, if the proper person, when found, should not consent to leave home, and become a stranger in Canaan, Isaac ought to go and live in Mesopotamia. But the sojourning of the patriarchs in Canaan represented the state of believers in this world; and Isaac's returning and settling in that country, from which Abraham at God's command had come, would have been an emblem of apostasy in a professed worshipper of God. Abraham, therefore, declared love for them, and rejoice in the thought of his assurance, grounded on the former mercies being with them, and like them for ever: and of the Lord, and on his promises, and his cove- we may well endeavor to copy the example of nant confirmed by an oath, that "he would send his angel before him" to prosper his way. their humble zeal, their fervent love, their solAnd this assurance, with the express stipula- conduct to each other, take pattern from them, emn worship and cheerful services; and, in our tion, that the oath should not otherwise be bind- by condescending to the meanest, and the ing, fully satisfied this faithful and conscien- vilest, without envying, disdaining, or overlooktious servant. We may here make some re- ing one another. For the lowest and worst of marks about good angels, as we formerly did human creatures is not so mean and vile, com. about fallen angels. (Note, Gen. 3:1.) It ap-pared with the greatest and the best of men; pears then from Scripture, that the holy angels as the greatest and best of men is mean and were created by God, complete in derived and vile, compared even with a created angel. dependent excellence; that they are very numerous, and of different orders, "angels, prin- || carried every thing requisite for the journey, V. 10. It is evident that these ten camels 100]

for they are all free from pride and envy, all
full of love to the Redeemer and redeemed, and
all rejoice, even over one sinner brought to
true repentance. Our obligations to them are
great: but all the adoration and praise belong
to Him who works by them; for they are our
fellow-servants, and have no claim to our
worship, but abhor it as sacrilege and idolatry,
(Note, Rev. 19:9,10.) We may, however, feel

good speed this day, and shew 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 a that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my

master.

b

c

d

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.

h

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.

z 11. 29:9,10.

a 44. Prov. 19:14.

b 15:8. Ex. 4:1-9. Judg. 6:17,
37. 7:13-15. 1 Sam. 6:7-9.
10:2-10. 14:10. 2 Sam. 5:24.
2 Kings 20:8-11. Is. 7:11.
c Ps. 34:15. 145:18,19. Is 65:24.
Dan. 9:20-23.

d 24. 22:20-23.

e 11:27,29.

f 21:14. Ruth 2:2,17. Prov. 31:
27.

*Heb. good of countenance. 26:
7. 39:6. Heb.

g1 Kings 17:10. John 4:7,9.
Prov. 31:26. 1 Pet. 3:8. 4:8.
i 14,45,45.

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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 tear-ring, of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold;

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

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

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x 65,60. 29:5.

p 48,52. Ex. 4:31. 34:8. Neh. 8: and suited to the occasion; and that Eliezer was practices; nor takes men off from attending to accompanied by other servants. (30-32,59.) the ordinary means of instruction; nor is sub-The word rendered Mesopotamia, is literally stituted as the foundation of hope, instead of Aram of the two rivers; that is, Aram, or Syria, the promises of God, and the work of his Spirit which lies between the Euphrates and the Ti- upon the heart.-It is observable that Abragris. Nahor did not dwell at Ur of the Chal-ham's servant had in mind, in this address, the dees, but at Haran. (11:31. 29:4.) idea of a wife for Isaac, as one who united in V. 11-14. That which is doné for life, and her character, simplicity, industry, humility, which may involve things of another life, re-affability, and cheerfulness in being serviceable quires to be done well; and nothing can be and hospitable. 'done well, in which the will of God is not 'consulted, and his blessing implored.' Fuller. Great humility and caution are requisite, in imitating such examples as this of Abraham's servant: yet we must not limit God by our rules; and he may still at some times so impress the minds of his servants in perplexity, as to lead them to expect extraordinary interpositions, and then evidently to answer these expectations. We should not, therefore, hastily condemn every thing of this kind; provided it neither countenances unscriptural opinions or

V. 21. Abraham's servant had attendants, who might have spared Rebekah; and the labor of drawing water for ten camels must have been great: but he would not interpose, that he might observe her conduct, and wait the answer to his prayer.

V. 22. About six ounces of gold, in all. V. 28. It was her mother's house, not her father's.'-The whole narrative implies, that Bethuel, Rebekah's father, was dead; and that Bethuel, afterwards mentioned, was Laban's younger brother. (50,53.)

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vant.

35 And the Lord hath blessed my master greatly, and he is become great: and he hath given him & flocks, and herds, and silver, and gold, and men-servants, and maid-servants, and camels, and asses. 36 And Sarah my master's wife bare a son to my master when she was old: and f 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.

i

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 thou shalt 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 tl.e well,

y 26:29. Judg. 17:2 Ruth 3:10. | d 12:16. 13:2. 26:13,14. Job 1:3. Ps. 115:15. Prov. 17:8. 18:16. 42:12. Ps. 107:38. Matt. 6:33. 19.6.

z 25.

a 18:4. 4:24.

e 11:29,30. 17:15-19. 18:1113.

Judg. 19:21. 1 f 21:10. 25:5. g 2-9.

Sam. 2 41. Luke 7:44. John 13:4

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b Job 23: 12. Ps. 132:3-5. John 4:31-34. 1 Tim. 6:2.

e 1. 12:2. 25:19. 26:12. 49:25. Prov. 10:22.

h 5.22,24. 6:9. 17:1. 48:15. 1 Kings 2:3, 8:23. 2 Kings 20:3.

i 7. Ex. 23:20. 33:2. Dan, 3:28. Rev. 22:8,16.

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 unto me, In 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 P 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 answer

y

ed and said, › The thing proceedeth from the LORD: we cannot speak unto thee bad or good.

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V. 33-36. Abraham had received intelligence concerning the family of Nahor, and we may suppose they had also heard of him; but now the report was authenticated, and the particulars ascertained. The narration is beautifully simple; well suited to recommend Isaac, and to promote the object of the journey.The servant's heart was so deeply engaged in the business, that he could not eat till he had declared it (Marg. Ref.)

V. 44. Appointed.] Those events, which appear to us the effect of choice, contrivance, or chance, are matters of appointment with God:

and the persuasion of this does not prevent, but rather encourage, the use of all proper means; at the same time that it confines us to proper means, and delivers the mind from useless anxiety about consequences.

V. 45. Some things form more proper subjects for secret than for social prayer: Abraham's servant therefore used mental pray er, and was silent, till the singularity of the answer required that it should be communicated.

V. 50. The whole concern was so evidently according to the appointment, and under the

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