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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 24:29–53. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here the making up of the marriage between Isaac and Rebekah. It is related very largely and particularly, even to the minute circumstances, which, we should think, might have been spared, while other things of great moment and mystery (as the story of Melchizedek) are related in few words. Thus God conceals that which is curious from the wise and prudent, reveals to babes that which is common and level to their capacity (Mat 11:25), and rules and saves the world by the foolishness of preaching, Co1 1:21. Thus also we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence and other graces; for the scripture was not intended for the use of philosophers and statesmen only, but to make us all wise and virtuous in the conduct of ourselves and families. Here is,
I.The very kind reception given to Abraham's servant by Rebekah's relations.
Her brother Laban went to invite and conduct him in, but not till he saw the ear-rings and the bracelets upon his sister's hands, Gen 24:30. "O," thinks Laban, "here is a man that there is something to be got by, a man that is rich and generous; we will be sure to bid him welcome!" We know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertainment if he had not hoped to be well paid for it, as he was, Gen 24:53. Note, A man's gift maketh room for him (Pro 18:16), which way soever it turneth, it prospereth, Pro 17:8.
1.The invitation was kind: Come in, thou blessed of the Lord, Gen 24:31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (Gen 24:28) or the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. Note, Those that are blessed of God should be welcome to us. It is good owning those whom God owns.
2.The entertainment was kind, Gen 24:32, Gen 24:33. Both the house and stable were well furnished, and Abraham's servant was invited to the free use of both. Particular care was taken of the camels; for a good man regardeth the life of his beast, Pro 12:10. If the ox knows his owner to serve him, the owner should know his ox to provide for him that which is fitting for him.
II.The full account which he gave them of his errand, and the court he made to them for their consent respecting Rebekah. Observe,
1.How intent he was upon his business; though he had come off a journey, and come to a good house, he would not eat, till he had told his errand, Gen 24:33. Note, The doing of our work, and the fulfilling of our trusts, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, Joh 4:34.
2.How ingenious he was in the management of it; he approved himself, in this matter, both a prudent man and a man of integrity, faithful to his master by whom he was trusted, and just to those with whom he now treated.
(1.)He gives a short account of the state of his master's family, Joh 4:34-36. He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, Gen 22:20-24. Two things he suggests, to recommend his proposal: - [1.] That his master Abraham, through the blessing of God, had a very good estate; and, [2.] That he had settled it all upon Isaac, for whom he was now a suitor.
(2.)He tells them the charge his master had given him, to fetch a wife for his son from among his kindred, with the reason of it, Gen 24:37, Gen 24:38. Thus he insinuates a pleasing hint, that, though Abraham had removed to a country at so great a distance, yet he still retained the remembrance of his relations that he had left behind, and a respect for them. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection, That, if Isaac were deserving, he needed not send so far off for a wife: why did he not marry nearer home? "For a good reason," says he; "my master's son must not match with a Canaanite." He further recommends his proposal,
[1.]From the faith his master had that it would succeed, Gen 24:40. Abraham took encouragement from the testimony of his conscience that he walked before God in a regular course of holy living, and thence inferred that God would prosper him; probably he refers to that covenant which God had made with him (Gen 17:1), I am God, all-sufficient, walk before me. Therefore, says he the God before whom I walk will send his angel. Note, While we make conscience of our part of the covenant, we may take the comfort of God's part of it; and we should learn to apply general promises of particular cases, as there is occasion.
[2.]From the care he himself had taken to preserve their liberty of giving or refusing their consent, as they should see cause, without incurring the guilt of perjury (Gen 24:39-41), which showed him, in general, to be a cautious man, and particularly careful that their consent might not be forced, but be either free or not at all.
(3.)He relates to them the wonderful concurrence of providences, to countenance and further the proposal, plainly showing the finger of God in it.
[1.]He tells them how he had prayed for direction by a sign, Gen 24:42-44. Note, It is good dealing with those who be prayer take God along with them in their dealings.
[2.]How God had answered his prayer in the very letter of it. Though he did but speak in his heart (Gen 24:45), which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer and designedly humoured it. "No," says he, "I spoke it in my heart, so that none heard it but God, to whom thought are word, and from him the answer came," Gen 24:46, Gen 24:47.
[3.]How he had immediately acknowledged God's goodness to him therein, leading him, as he here expresses it, in the right way. Note, God's way is always the right way (Psa 107:7), and those are well led whom he leads.
(4.)He fairly refers the matter to their consideration, and waits their decision (Gen 24:49): "If you will deal kindly and truly with my master, well and good: if you will be sincerely kind, you will accept the proposal, and I have what I came for; if not, do not hold me in suspense." Note, Those who deal fairly have reason to expect fair dealing.
(5.)They freely and cheerfully close with the proposal upon a very good principle (Gen 24:50): "The thing proceedeth from the Lord, Providence smiles upon it, and we have nothing to say against it." They do not object distance of place, Abraham's forsaking them, or his having no land in possession, but person estate only: they do not question the truth of what this man said; but,
[1.]They trust much to his integrity. It were well if honesty did so universally prevail among men that it might be as much an act of prudence as it is of good nature to take a man's word.
[2.]They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by Infinite Wisdom. Note, A marriage is then likely to be comfortable when it appears to proceed from the Lord.
(6.)Abraham's servant makes a thankful acknowledgment of the good success he had met with,
[1.]To God: He worshipped the Lord, Gen 24:52. Observe, First, As his good success went on, he went on to bless God. Those that pray without ceasing should in every thing give thanks, and own God in every step of mercy. Secondly, God sent his angel before him, and so gave him success, Gen 24:7, Gen 24:40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Rev 22:9.
[2.]He pays his respects to the family also, and particularly to the bride, Gen 24:53. He presented her, and her mother, and brother, with many precious things, both to give a real proof of his master's riches and generosity and in gratitude for their civility to him, and further to ingratiate himself with them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 43.) Behold, I stand by the fountain of water, and the daughters of the city will come out to draw water. And there will be a maiden, to whom I will say, 'Give me a little water to drink from your jar,' etc. In Hebrew it is written: Behold, I stand by the fountain of water, and there will be a young girl who will come out to draw water. And I will say to her, 'Give me a little water to drink from your jar,' and so on. For the young girl, which in Greek is called νεανὶς, we also read Alma, which is found in Isaiah as well. For in that place where it is written in our books: Behold, a virgin shall conceive, and bear a son (Isa. VII, 14), Aquila translated it as: Behold, a young maiden shall conceive, and bear. In Hebrew it is read: Behold, a young woman shall conceive, and bear. It should be noted that the word alma is never used except for a virgin, and it has an etymology, ἀπόκρυφος, which means hidden. For it is written in Job: Where shall wisdom be found? And where is the place of understanding? And it will be hidden from the eyes of all living (Job 28:21). When we say 'it will be hidden,' in Hebrew it is expressed differently due to the declension of the word, it is said 'Naalma.' To what is this similar? Even though it is declined in the masculine gender, it is written in the books of Kings, spoken by Elisha to Gehazi: 'And the Lord has hidden it from me' (2 Kings 4:27). Therefore, Alma, which means hidden, that is, virgin, seems to me to be of greater praise than a virgin who is guarded with excessive diligence. For a virgin according to the Apostle can be a virgin in body, but not in spirit. However, a hidden virgin has the addition of virginity, so that she is both a virgin and hidden. And she who is hidden, according to the idiom of the Hebrew language, is consequently also a virgin; but she who is a virgin does not immediately follow that she is hidden. This same word is also read in Exodus about Mary, the sister of Moses, as a virgin (Exodus II, 8). Therefore, the Jews show somewhere in the Scriptures where Alma is mentioned, which signifies only a young girl and not a virgin; and we concede to them that what is said among us in Isaiah: Behold, a virgin shall conceive and bear a son, does not signify a hidden virgin, but rather a young girl already married.
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Summary
Genesis 24:43 records Abraham's trusted servant's precise prayer at the well, articulating the specific sign he sought from God to identify Isaac's divinely appointed wife. This pivotal moment profoundly illustrates the servant's unwavering reliance on God's active guidance and sovereign providence in fulfilling a mission crucial for Abraham and the unfolding of God's covenant promises.
Context
Literary Context
This verse is a direct quotation of the prayer Abraham's servant offered upon arriving at the well outside Nahor, as he recounts his journey and divine leading to Rebekah's family. The entire chapter of Genesis 24 is a masterclass in divine providence, faithful stewardship, and the meticulous fulfillment of God's promises. The servant's prayer, first presented in Genesis 24:12-14, is reiterated here as he explains to Rebekah's family how God confirmed her as Isaac's destined bride. This narrative repetition emphasizes the servant's deep faith and the unmistakable nature of God's answer, underscoring the divine orchestration behind Isaac's marriage.
Historical & Cultural Context
In the ancient Near East, wells were not merely sources of water but vital social hubs, especially for women who gathered there daily to draw water for their households. Such locations were natural meeting points for travelers and locals. Marriages were typically arranged, often within extended family or tribal lines, to preserve lineage, property, and cultural purity. Abraham's explicit command for his servant not to take a Canaanite wife for Isaac (Genesis 24:3) highlights the importance of endogamy and maintaining the distinct identity of the covenant people. Hospitality was a paramount virtue, a sacred duty in a harsh desert environment, and a key indicator of character. Offering water to a stranger, and especially to their animals, demonstrated exceptional generosity and diligence.
Key Themes
Genesis 24:43 contributes significantly to several overarching themes. It powerfully demonstrates Divine Providence, showing God's meticulous involvement in the details of human life to fulfill His overarching plan, particularly the covenant with Abraham. The servant's prayer exemplifies Faithful and Specific Prayer, showcasing a model of deep dependence on God for guidance in significant decisions. Furthermore, the anticipated sign highlights the Importance of Character and Hospitality, revealing that inner virtues like generosity, diligence, and selflessness were highly valued and sought after in a potential spouse. This quest for a godly partner for Isaac underscores the theme of Maintaining a Godly Heritage and the purity of the covenant line.
Exposition and Analysis
The servant's words in Genesis 24:43 are a precise recounting of his prayer, laying bare his expectation of God's direct and unmistakable intervention. He strategically positions himself "by the well of water," a place of daily activity and social interaction, making it a natural setting for God to orchestrate the encounter. His prayer is remarkably detailed, outlining the exact interaction he anticipates as the definitive sign.
Key Word Analysis
Meaning "to station, in various applications (literally or figuratively); appointed, deputy, erect, establish." The servant's act of "standing" by the well is not passive; it signifies a deliberate, appointed positioning. He is not merely waiting but is actively placing himself in a posture of readiness and expectation, a "deputy" awaiting divine instruction and confirmation for his mission. This word emphasizes his intentional and prepared posture before God.
Primarily meaning "an eye," but by analogy, "a fountain (as the eye of the landscape)." The use of ʻayin for "well" or "fountain" is evocative. Just as the eye is a source of sight and perception, a well is a source of life-giving water in an arid land. It represents a vital, central point of sustenance and gathering, a place where life is sustained and interactions naturally occur. The servant positions himself at this "eye of the landscape," awaiting the divine vision.
Meaning "a lass (as veiled or private); damsel, maid, virgin." This term refers to a young, unmarried woman, emphasizing her purity and suitability for marriage within the patriarchal society. While betulah (בְּתוּלָה) more explicitly denotes a virgin, ʻalmâh implies a young woman of marriageable age who is not yet married, and by societal norms, would be expected to be a virgin. This aligns with Abraham's desire for a wife for Isaac who would be untainted by foreign influences and suitable to bear the lineage of the covenant.
Verse Breakdown
"Behold, I stand by the well of water;"
This opening phrase immediately establishes the setting and the servant's posture. "Behold" (הִנֵּה, hinneh) draws attention to the scene, emphasizing its significance. The servant is not casually passing by but has taken a deliberate, prayerful stance at a crucial location, signifying his readiness to receive divine direction. The "well of water" (בְּאֵר הַמַּיִם, be'er hammayim) is the focal point, a place of daily human activity and a natural stage for the unfolding of God's plan.
"and it shall come to pass, that when the virgin cometh forth to draw [water],"
This clause expresses the servant's conviction in God's sovereign orchestration. "It shall come to pass" (וְהָיָה, v'hayah) conveys certainty of divine action. He anticipates a specific individual – "the virgin" (ha'almâh) – and a specific action – "cometh forth to draw [water]" (yotsê'âh lish'av). This precision demonstrates his faith that God will not only answer but will do so in a clear, unmistakable manner, identifying the chosen woman through her daily routine.
"and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;"
This final clause details the servant's initiating action, the first part of his test of character. His request is humble and specific: "a little water of thy pitcher" (m'aṭ mayim mikadêkh). This seemingly simple request is designed to elicit a response that would reveal the woman's character, particularly her willingness to extend hospitality to a stranger. It sets the stage for the full test of generosity, which would include offering water to his many camels, as detailed in his original prayer (Genesis 24:14).
Literary Devices
The passage employs several significant Literary Devices. Foreshadowing is prominent, as the servant's prayer precisely outlines the events that are about to unfold, building anticipation for Rebekah's arrival and her demonstration of hospitality. The Symbolism of the "well of water" is rich; it represents not only physical sustenance but also a place of divine encounter, a source of life and provision, and a hub for the community where relationships are formed. Water itself symbolizes life, purification, and the generosity of spirit. Furthermore, the Narrative Repetition of the servant's prayer (first prayed in Genesis 24:12-14 and then recounted here) serves to underscore its importance, highlight the servant's faithfulness, and emphasize the undeniable clarity of God's answer. This repetition reinforces the theme of divine orchestration and the reliability of God's guidance.
Theological and Thematic Connections
Genesis 24:43 powerfully illustrates God's active and detailed involvement in the lives of His people, particularly in fulfilling His covenant promises. The servant's prayer is a profound demonstration of faith, showing that believers can bring specific, heartfelt requests to God with confidence, trusting in His ability and willingness to answer according to His perfect will. It underscores the biblical principle of seeking God's guidance in all significant life decisions, especially those pertaining to family and legacy. The anticipated sign, particularly the willingness to water the camels, highlights the high value placed on virtues such as generosity, diligence, and selfless hospitality—qualities indicative of a virtuous and godly character essential for a partner in life and for the continuation of a blessed lineage.
Reflection and Application
Genesis 24:43 offers profound encouragement for believers navigating significant life choices today. It challenges us to approach major decisions, particularly in relationships, career, or ministry, with a spirit of deep, prayerful dependence on God, seeking His specific guidance rather than relying solely on our own understanding or worldly wisdom. The servant's example teaches us to articulate our desires to God with faith and precision, while simultaneously remaining open and obedient to His sovereign direction, even if it unfolds in unexpected ways. Furthermore, this passage reminds us of the enduring importance of character—qualities like humility, generosity, diligence, and a servant's heart—both in ourselves as we seek to honor God and in those with whom we seek to build relationships. Just as God faithfully guided the servant to Rebekah, we can confidently trust in His providence to direct our steps when we commit our ways to Him, knowing that His plans for us are for our good and His glory (Jeremiah 29:11).
Questions for Reflection
FAQ
Why did the servant need such a specific sign?
The servant bore an immense responsibility: to find a wife for Isaac, the sole heir to God's covenant promises, in a distant land without Abraham's direct involvement. Given the critical nature of this mission for the future of God's people and the Abrahamic lineage, the servant sought an undeniable, divinely orchestrated sign to confirm God's specific will. This prevented him from relying on chance, his own fallible judgment, or merely human wisdom, ensuring that the chosen bride was indeed God's appointed one for the covenant line. This level of specificity reflected the monumental importance of the task.
Does this passage suggest that God provides specific "signs" for all major life decisions today?
While God certainly guides believers, the method of His guidance can vary. This narrative depicts a unique, foundational event in salvation history where God provided an explicit and miraculous sign to confirm His will for a specific, covenantal purpose. Today, God primarily guides through His inspired Word (Psalm 119:105), the indwelling Holy Spirit (John 16:13), wise counsel from godly mentors (Proverbs 11:14), and providential circumstances that open or close doors, rather than always providing such overt, miraculous signs. The underlying principle, however, remains constant: believers are encouraged to seek God's will and trust His providence in all major life decisions, committing their ways to Him in prayer and obedience.
Christ-Centered Fulfillment
The narrative of Abraham's servant seeking a bride for Isaac serves as a beautiful and profound type or foreshadowing of the greater mission of Christ and His Church. Just as the unnamed servant faithfully executed his master's will to find a bride for the son, Isaac, so the Holy Spirit, often referred to as the "other Helper" or "Advocate" (John 14:16), works in the world to gather and prepare a bride for God's Son, Jesus Christ. Rebekah's willingness to leave her home and family to follow the servant to a husband she had not yet seen, trusting in the servant's testimony and the divine leading, mirrors the Church's call to forsake the world and follow Christ by faith, drawn by the Spirit's persuasive power and the testimony of the Gospel. This Old Testament account of divine provision, a faithful servant's successful mission, and a willing bride points to the ultimate faithfulness of Christ in securing His redeemed people, His beloved bride, the Church, whom He will present to Himself in splendor, without spot or wrinkle (Ephesians 5:25-27). It anticipates the glorious wedding supper of the Lamb (Revelation 19:7-9), where Christ and His Church will be eternally united.