“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:”
Servant. Eliezer, or Damascus, whom he had once intended for his heir, chap. xv. 2. (Haydock) — Under, &c. either to shew their subjection, (Sa.) or their faith in Christ, who should be born of Abraham, (St. Jerome, ep. 140) or to testify that their oath shall be no less binding than the covenant of circumcision. For this last reason, the Jews still observe the custom of sitting upon the hand of the person who takes an oath. (Menochius) See chap. xlvii. 29, where Jacob imitates the action of his grand-father. These two patriarchs, progenitors of Christ, are the only ones in Scripture whom we find practising it; whence St. Augustine and St. Ambrose conclude, that it had a reference to the mysterious birth of our Redeemer. (Bonfrere.)
“But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.”
Country. Haran, where Abraham had dwelt with Thare, &c. There Nachor’s family still resided, and had more respect for the true God than the Chanaanites, (Haydock) though they gave way to some sort of idolatry. (Menochius) — Hence Abraham was in hopes that a partner worthy of Isaac, might be found among his relations, better than among those devoted nations; and thus he has left an instruction to all parents, to be solicitous for the real welfare of their children; and to dissuade them earnestly from marrying with infidels; a thing which God forbade in the old law, as the Church still does in the new. (Haydock)
“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?”
If the woman. Thus he shews his religious respect for an oath; and will not depend on his own explanation of the sense of it. (Calmet)
“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.”
He will send his angel before thee. This shews that the Hebrews believed that God gave them guardian angels for their protection. (Challoner) — Angel. A proof of the antiquity of our belief respecting angel guardians. (Calmet)
“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 shewed kindness unto my master.”
By this. He chose a mark which would manifest the kindness and humility of the maid, who would be a fit match for the pious Isaac. This was no vain observation. God heard his fervent prayer. (St. Chrysostom) (Calmet) — It is sometimes lawful to ask a sign or miracle of God, (Acts i. 24; iv. 30; 1 Kings xiv, &c.,) but we must carefully avoid whatever the Church disapproves. (St. Augustine de Gen. ii. 17; xii. 22.) (Worthington)
“And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not.”
To know, though he was now almost convinced, that this obliging virgin was the person of whom he was in quest; and hence he proceeds to make her presents of great value. (Haydock)
“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.”
Mercy and truth: or a real kindness, so often mentioned in the Psalms. (Calmet)
“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.”
Curse, which always attends the person who does not endeavour to comply with a lawful oath. (Haydock) — The Hebrews commonly added in this sense, May God do these things to me, and still more, if I prove false. (Menochius) — In this sense, Abraham’s steward gives the meaning of his master, as he had hitherto repeated his very words at full length. This perfectly agrees with the style of the heroic ages; such as we find expressed in the poems of Homer, the most ancient work of any heathen author. The account which he gives of the noble simplicity of those ages, when the ladies went for water, and princes prepared the entertainments for their guests, cannot fail to strike us, when we compare the works of that admired author with the inspired writings. (Haydock)
“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.”
Left, in quest of some other lady of my master’s kindred; as some of Bathuel’s brothers might also have children. He was the youngest. (Haydock)
“Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.”
Laban is placed before his father, having perhaps the administration of affairs in Bathuel’s old age; and he had first introduced the stranger. (Menochius)
“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. jewels: Heb. vessels”
Present. Thus ratifying what he had already done, (ver. 22,) and obtaining full consent, both of the virgin, and of her father and brother.
“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.”
Morning. He loses no time to afford comfort to his masters, and to give proof that he was not esteemed by them without reason.
“And they said, We will call the damsel, and enquire at her mouth.”
Let us call the maid, and ask her will. Not as to her marriage, as she had already consented, but of her quitting her parents and going to her husband. (Challoner)
“And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.”
I will go, without delay, being well convinced that the good steward was directed by God. Hence she was guilty of no imprudence or levity, in yielding herself up to the divine will, and consenting so readily to the proposed marriage.
“And Isaac came from the way of the well Lahairoi; for he dwelt in the south country.”
The well of Agar, not far from Bersabee.
“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. to meditate: or, to pray”
To meditate on the obligations of the state on which he was about to enter, and on other pious subjects, free from noise and distraction. (Haydock) — In profane authors, the word used by the Septuagint means to talk about trifles, &c. (Calmet) — But the known piety of Isaac, and the authority of that version, forbid that we should take it here in that sense. (Haydock)
“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 vail, and covered herself.”
Cloak, or summer veil, covering the whole body, and leaving an opening only for the eyes; such as the Eastern ladies use. St. Jerome in Isai. iii, Rebecca does this out of modesty. (Haydock) — She prefigures the Gentiles, whom Jesus calls by his servants laden with his gifts, to become his spouse, or his Church, (Calmet) at the fountain of baptism. He adorns her with the ear-rings of obedience, and the bracelets of good works. (Du Hamel)
“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.”
Mother’s death, which happened about three years before. (Menochius) — Isaac was now forty years old, and yet he does not pretend to take a wife for himself; leaving the choice to his good father, and to God. (Du Hamel)