that he was at liberty to bury in what sepulchre he pleased. But this would not satisfy* Abraham for he proposed to buy a piece of ground for a separate sepulchre for himself and family; and therefore desired them to intreat Ephron, the prince of the country, to sell him the cave of Macpelah, offering to give the full worth of it. Ephron being a generous prince, though a heathen, offered Abraham not only the cave, but the whole field also, that he might bury his dead without delay. But Abraham, not willing to bring himself under so great an obligation, or to be at an uncertainty about the piece of ground, urged Ephron to fix a price; who, yielding to his importunity, observed, that as he was determined to purchase it, the land was worth fourt hundred sheke's of silver, which being so inconsiderable a trifle between n.en of rank and condition, he desired he would consider the ground as his own for the purpose intended. Abraham, therefore, without hesitation, concludes the agreement, and immediately paid the money by weight to Ephron Satisfy. Abraham knew the Lord had called him forth from among his idola. trous kindred and from his father's house, Gen. xii. 1. and given him the covenant of circumcision, Ch. xvii. 9, 10, &c. whereby he had distinguished him and his seed from all other people: And that therefore it was not lawful for him to mix with any of the other nations which did not worship the true God. As therefore he took especial care that his son Isaac might not marry with any of the daughters of the Canaanites; so now he was resolved not to bury his dead promiscuously among theirs; perhaps intimating thereby, that though the righteous live intermixed with the ungodly in this world, there will be a separation after death. + Four, &c. Supposing the shekel here mentioned to be the common shekel, (as being used before the law, and in a civil and sacred case,) it was worth of our English money one shilling and three-pence, or very near it. After which com. putation, the four hundred shekels amounted to five and twenty pounds sterling. Weight. In those early ages of the world, as they had money in bullion tmstamped, so it passed by weight, rather than by tale; and a shekel had its name from shakal, which signifies to weigh, or put in the balance. in the presence of the people; upon which the field was, according to the custom of those times and places, formally conveyed and made sure to Abraham, and to his heirs for ever: And till then Abraham did not bury his wife there. Abraham, being at this time near a hundred and forty years old, was desirous of seeing his son Isaac married and settled in the world before he died. Therefore calling his eldest servant to him, who was his chief steward, he laid a strict charge upon him that he would not take a wife for his son of the daughters of the Canaanites; but go into his own (meaning Abraham's) country, and bring a wife from thence of his own kindred. And to engage his steward to a punctual performance of his charge, he made him take a solemn oath, the ceremony of which was performed by the servant's putting his hand under his master's thigh;* this engagement, after some needful cautions and limitations, Eliezer, (for that was the steward's name) solemnly made: after which, receiving his master's instructions, he set out with a retinue of servants and camels suitable to Abraham's quality and estate, and the business he went about. No doubt it was one great part of the steward's charge to go first to Haran in Mesopotamia, his brother Nahor's city, because he had heard before that Milcha his wife's sister, who was married to his brother Nahor, had borne him several children, one of which, named Bethuel, had a daughter called Rebecca. Eliezer arriving one evening at Haran, caused his camels to rest themselves by a well of water without the city about which time it was usual for the women to come out of the city to draw water at the well. Eliezer, who had been religiously brought up, and instructed by • Thigh. Among the various ceremonies used in swearing, this was one, that the person who took an oath placed his hand under the thigh of him to whom it was made; as we read also in the case of dying Jacob and his son Joseph, Gen. xlvii. 29. This ceremony denoted subjection, as some suppose; others think that it refers to the ordinance of circumcision; while some, with more probability, conceive that it has a relation to Christ, the promised seed, who was to proceed from Abraham's loins. his master Abraham in the fear of God, aware of the importance of the business with which he was intrusted, kept his mind intent upon the Most High, earnestly intreating his direction, and success in this weighty affair; and fearing lest in a matter of so great moment he should mistake the person, he humbly besought the Lord to direct him by a sign, that he might make a right choice for his young master. The sign he desired was, that she, who at his request should permit him to drink of her pitcher, and offer to give his camels drink also, should be the person whom the Lord appointed for his servant Isaac. The prayer of this pious man was heard :—in a few moments he perceived Bethuel's daughter coming out of the city with a pitcher upon her shoulder to fetch* water. After she had filled it at the well, and was returning, Eliezer approached, and desired a draught of She courteously consented, and offered water, not only for himself, but for his camels also, if they would drink. Eliezer thankfully accepted the proposal, and permitted her to water the camels, which he would not have allowed, but for the purpose of being fully satisfied by means of the sign which he had requested. water. After the camels had drank, Eliezer carefully observing the damsel, and seeing her exceeding beautiful, with great joy presents her with a pair of golden ear-rings, and a pair of bracelets for her hands; asking her at the same time whose daughter she was, and whether there was room in her father's house for him and his company to lodge that night. She, to his great astonishment, tells Fetch. Great was the simplicity and humility of those early ages, when persons of the first rank, and of the female sex too, did not disdain to be employed in such servile offices. Thus in the following age Jacob found his cousin Rachel following and watering her father Laban's sheep; and some ages after that, the seven daughters of Jethro, who was a prince as well as a priest of Midian, kept their father's flocks, and used to draw water, and fill the troughs for the cattle. To this day, throughout the greater part of the East, drawing and carrying water is an employment peculiar to the female sex. him she was the daughter of Bethuel, the son of Nahor, by Milcha; assuring him at the same time, that they had both room and accommodations for himself and his camels. Eliezer's surprise was greatly increased, and being deeply affected with a sense of God's goodness in guiding him so directly to the house of his master's brethren, he bowed down his head and worshipped the Lord, saying, "Blessed be the Lord God of my master Abraham, who "hath not withdrawn his mercy and truth from him.”* Rebecca leaving Eliezer in this rapture, ran home to acquaint her friends with what had happened; but soon returned with her brother Laban, who could not but expect something extraordinary from the bracelets on his sister's hands, and from the account she gave him of the man who presented them to her. Laban hastened to the well, and saluting Eliezer in the style of "Thou blessed "of the Lord," invited him in, telling him there was preparation made for him and his camels. He thereupon went in; and, whilst they were preparing an entertainment for him and his company, declared he would not take any refreshment till he had told the errand on which he was sent; and having delivered his credentials by telling to whom he belonged, he gave a general account of his master's estate, and then proceeded to the principal business. "Sarah, my master's wife, (said he) bare him a son when she was old, unto whom he hath given all that he hath. "And my master hath made me sware that I should "not take a wife for his son of the daughters of the Ca"naanites, but that I should go to his father's house, and "to his kindred, to take a wife for his son." He then gave them an account of his journey; the manner of his meeting with Rebecca, and how signally the hand Him, &c. In this whole affair we see the hand of divine providence. And so it is in those events which we are too apt to think the effect of choice, contrince, or chance; for all is the effect of divine appointment or permission. of Divine Providence had appeared in directing him thither; concluding thus, "And now if ye will deal kindly "and truly with my master, tell me, if not,* tell me; "that I may turn to the right hand, or to the left." Laban,† who undertook to give Eliezer an answer, at once entertained a right apprehension of the matter, declaring it was God's doing; "therefore, (said he,) we "ought not to say any thing to it. Here is Rebecca "before thee; if she consent, take her, and let her be thy "master's son's wife." Eliezer having obtained her consent, offers his acknowledgments to God; and making his presents to her, her mother and brother, they sat down to supper. Next morning he desired them to dispatch him back to his master, being impatient to carry home the joyful tidings. The brother and mother being loth to part with Rebecca so soon, would have her If not, &c. Meaning that they should not hold him in suspense, but let him know their minds whether they would bestow Rebecca on his master's son, or not; that if not, he might seek a wife elsewhere. + Laban. It is to be supposed that Bethuel, Rebecca's father, either was su perannuated, or laboured under some bodily infirmity, which rendered him less capable of managing the affairs of his family, otherwise we can scarcely suppose his son Laban would have taken so much upon him in his father's house. Ought. Our translation says, "We cannot speak unto thee either good or evil." Commentators indeed observe that this expression, We cannot, here, in Gen. xxiv. 50. and in Gen. xix. v. 22, that "God could not do any thing to Sodom till Lot had escaped," does not always denote an inability to do any thing but only a design or will not to do it, because it may not be proper or convenient; and that all this impotency is to be attributed to the want of will. But since people are apt to understand these places literally, they ought to be translated properly and clearly, and after such a manner that should leave no room for doubts and mistakes. And therefore when Laban answered Eliezer, he told him, “They ought not, (or would not) say any thing good or bad to him," that is, they would not oppose his demand of having Rebecca for his master's son's wife: And this was manifestly the effect of their submission to the will of God, from whom they were convinced that this proceeded, and they were persuaded they were bound to |