| Clarke's Commentary on the Bible The Lord God, etc. - He expresses the strongest confidence in God, that the great designs for which he had brought him from his own kindred to propagate the true religion in the earth would be accomplished; and that therefore, when earthly instruments failed, heavenly ones should be employed. He shall send his angel, probably meaning the Angel of the Covenant, of whom see Genesis 15:7.
Gill's Exposition of the Entire BibleThe Lord God of heaven, which took from my father's house, and from the land of my kindred,.... Jarchi distinguishes between his father's house, and the land of his kindred; the former he takes to be Haran, in which he seems to be right; for his father and his family came with him from Ur of the Chaldees to Haran, and there stayed, from whence Abraham was taken and separated from them; by the latter he understands Ur of the Chaldees, interpreting the phrase of the land in which he was born, as Onkelos and Jonathan, and the Septuagint version render it: but the same is meant as before, for Haran was the land of his kindred, where Terah his father died, and Nahor his brother and family lived; from whence he was taken and removed into the land of Canaan, by the call, direction, and providence of the Lord God, who made the heavens, and dwells therein: which spake unto me, and that swore unto me; made a promise to him, and confirmed it with an oath, Genesis 15:18, saying, unto thy seed will I give this land; the land of Canaan; and therefore his son, in whom his seed was to be called, must not be removed from hence, and settled in another country: he shall send his angel before thee; Aben Ezra takes this to be a prayer or wish, "may he send his angel before thee"; for if it was a prophecy, he adds, why did he say "if the woman will not be willing?" but from Genesis 24:10; and from what follows, that the servant should take a wife to his son from thence, and the encouragement he had for his faith in it, and from what God bad done for him, and said unto him, it seems as if he was fully assured in his own mind of the event: this angel may be either understood of a created angel, such being frequently made use of in the affairs of Providence, directing and succeeding men, or of the uncreated Angel, the Son of God, since the servant attributes his direction and success wholly to the Lord.
Geneva Study BibleThe 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.
Wesley's Notes 24:7 God's angels are ministering spirits, sent forth, not only for the protection, but guidance of the heirs of promise, Heb 1:14. He shall send his angel before thee - And then thou shalt speed well.
Scofield Reference NotesMargin angel See Scofield Note: "Heb 1:4".
Matthew Henry's Concise Commentary24:1-9 The effect of good example, good teaching, and the worship of God in a family, will generally appear in the piety, faithfulness, prudence, and affection of the servants. To live in such families, or to have such servants, both are blessings from God which should be highly valued, and thankfully acknowledged. But no concern in life is of greater importance to ourselves, to others, or to the church of God, than marriage. It therefore ought always to be undertaken with much care and prudence, especially with reference to the will of God, and with prayer for his direction and blessing. Where good parents are not consulted and regarded, the blessing of God cannot be expected. Parents, in disposing of their children, should carefully consult the welfare of their souls, and their furtherance in the way to heaven. Observe the charge Abraham gave to a good servant, one whose conduct, faithfulness, and affection, to him and his family, he had long known. Observe also, that Abraham remembers that God had wonderfully brought him out of the land of his birth, by the call of his grace; and therefore doubts not but He will prosper his care, not to bring his son thither again. God will cause that to end in our comfort, in which we sincerely aim at his glory.
Matthew Henry's Whole Bible CommentaryChapter 24 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, v. 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 (v. 1-9). II. His servant's journey into Abraham's country, to seek a wife for his young master among his own relations (v. 10-14). III. The kind providence which brought him acquainted with Rebekah, whose father was Isaac's cousin-german (v. 15-28). IV. The treaty of marriage with her relations (v. 29-49). V. Their consent obtained (v. 50-60). VI. The happy meeting and marriage between Isaac and Rebekah (v. 61, etc.). Verses 1-9 Three things we may observe here concerning Abraham:- I. The care he took of a good son, to get him married, well married. It was high time to think of it now, for Isaac was about forty years old, and it had been customary with his ancestors to marry at thirty, or sooner, ch. 11:14, 18, 22, 24. Abraham believed the promise of the building up of his family, and therefore did not make haste; not more haste than good speed. Two considerations moved him to think of it now (v. 1):-1. That he himself was likely to leave the world quickly, for he was old, and well-stricken in age, and it would be a satisfaction to him to see his son settled before he died; and, 2. That he had a good estate to leave behind him, for the Lord had blessed him in all things; and the blessing of the Lord 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 v. 6, and repeated, v. 8. "Bring not my son thither again, whatever comes of it. Let him rather want a wife than expose himself to that temptation." Note, Parents in disposing of their children, should carefully consult the welfare of their souls, and their furtherance in the way to heaven. Those who through grace have escaped the corruption that is in the world through lust, and have brought up their children accordingly, should take heed of doing any thing by which they may be again entangled therein and overcome, 2 Pt. 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, v. 2-4. Abraham swears him to it, both for his own satisfaction and for the engagement of his servant to all possible care and diligence in this matter. Thus God swears his servants to their work, that, having sworn, they may perform it. Honour is here done to the eternal God; for he it is that is sworn by, to whom alone 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 (v. 5), putting the case that the woman would not follow him; and Abraham allowed the exception, v. 8. Note, Oaths are to be taken with great caution, and the matter sworn to should be rightly understood and limited, because it is a snare to devour that which is holy, and, after vows, to make the 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, v. 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." |
