Bible Commentaries

Genesis 24:23

Just as the relationships of life are natural in themselves, so all the attitudes becoming them and the duties belonging to them should be naturally sustained.

I. There are two springs—one pure, the other tainted—out of which a strained and artificial deportment under such relations may arise. The one is a sense of duty, the other a habit of affectation. The obedience of sonship or daughtership which is yielded merely from a sense of duty is an obedience that has lost its charm. The obedience which springs from affectation is a dangerous burlesque of a beautiful relationship. A loving daughter in a house is like a light shining in it—like starlight to its night and sunbeam to its day. Given a genuine and true-hearted love, and an unselfish devotion, the service and the duty will not be deficient, nor will there be failure to sustain and adorn the filial bond.

II. There is one element and influence only which can make the service perfect. The baptism of a simple Christianity alone can elicit filial growth in all its beauty. The fibre which has twined round the cross of Christ will twine most closely round a parent's heart.

A. MURSELL, Christian World Pulpit, vol. xxii., p. 195.

References: Genesis 24:27.—J. Reid Howatt, The Churchette, p. 53; W. M. Taylor, The Christian at Work, Dec. 13th, 1879. Genesis 24:31.—A. B. Grosart, Congregationalist, vol. ii., p. 265. Genesis 24:55.—Spurgeon, Sermons, vol. xiii., No. 772.

Genesis 24:58

Many Christians believe the great end and aim of life is that they may obtain salvation. But God never created us merely that we might be saved. Had that been His object, He would have answered His purpose best by placing us beyond the reach of moral evil. God calls us to prepare for the bridal union of eternity. In one sense we are united to Christ now, because His Spirit dwells in us. But by the long discipline of life our will is subjugated and brought into conformity with the Divine will, so that God's will and man's will become identified; and out of the two there is made one in the bridal union of eternity.

I. What is the first condition of discipleship if we are called to be the Bride of the Lamb? We are called to leave all and follow Christ. Rebekah knew nothing of Isaac, except what Eliezer told her; she had to judge of his position and wealth by the steward's testimony. It seemed a great deal to ask, that she should leave home and friends and give herself over to a stranger. Yet she went, and she never regretted her choice.

II. A great deal had to be given up by Rebekah, and a great deal will have to be given up by us. She had to leave her nearest and dearest friends; we may have to make no less real a sacrifice.

III. As Eliezer encouraged Rebekah by giving her the jewels from Isaac, so God encourages us by the promises in His word.

IV. No time was lost in starting. Laban suggested a delay of ten days, but Eliezer said, "Hinder me not, seeing the Lord hath prospered my way." Rebekah was no stranger to woman's weakness, but she would not risk delay, and when the question is put, the answer is decisive, "I will go."

W. Hay Aitken, Mission Sermons, 3rd series, p. 51.

Genesis 24:63

Meditating was the same to Isaac that it is to us. Under all skies, in all times, thought has flowed in the same channel and observed the same laws. It is those who love to meditate that are most open to impressions from nature. It is the open eye before which the vision passes. Notice:

I. The man who meditates. Isaac's meditations would be very different from those of a more stirring, energetic character; above all, very different from those of a mere secular man. A man's meditations are the pure outcome of what he is. The word itself is suggestive. It means to be in the midst of a matter, to have it in your very centre. Do not be afraid of losing yourself in meditation. The more you lose yourself in great themes the better. The dream is the way to reality, but let it be reality and impression and abiding results that you are seeking. The Hebrew word here rendered meditate means also to pray. The meditation of a devout spirit on almost anything will soon run into prayer.

II. Meditation and nature. Isaac went out to the field to meditate. The variety of nature draws us out. We all tend to make self a prison, and this leading us out of ourselves is perhaps the main benefit of nature. Nature takes down our prison walls. The twitter of a bird in a bush can emancipate us. Nature whispers of the supernatural, and the fleeting preaches the eternal.

III. Meditation and time. Isaac meditated in the evening. The evening is the darling hour of meditation. The quiet gloaming, with its glamour and mystery, its long shadows and dying light, whispers into the heart of man. Meditation is the twilight of thought. Its region lies between this world and the next, between definite ideas and dimmest yearnings. No one ever loved Christ deeply—no one ever was strong or high or pure or deep in any way without meditation.

J. Leckie, Sermons Preached at Ibrox, p. 304.

References: Genesis 24:63.—G. Matheson, Moments on the Mount, p. 267; Spurgeon, Morning by Morning, p. 228; W. Meller, Village Homilies, p. 61. Genesis 24:66.—Parker, vol. i., p. 246. Genesis 24:67.—R. S. Candlish, Book of Genesis, vol. i., p. 428; Bishop Thorold, The Yoke of Christ, p. 247; Preacher's Monthly, vol. vii., p. 310. Gen 24—T. Guthrie, Studies of Character from the Old Testament, p. 61.