Genesis 24:54

Rebekah is here taking leave of her father's house; and 1. Abraham's servant presses for a dismission. Though he and his company were very welcome, and very cheerful there, yet he said, Send me away (Gen 24:54), and again, Gen 24:56. He knew his master would expect him home with some impatience; he had business to do at home which wanted him, and therefore, as one that preferred his work before his pleasure, he was for hastening home. Note, Lingering and loitering no way become a wise and good man; when we have despatched our business abroad we must not delay our return to our business at home, nor be longer from it than needs must; for as a bird that wanders from her nest so is he that wanders from his place, Pro 27:8. 2. Rebekah's relations, from natural affection and according to the usual expression of kindness in that case, solicit for her stay some time among them, Gen 24:55. They could not think of parting with her on a sudden, especially as she was about the remove so far off and it was not likely that they would ever see one another again: Let her stay a few days, at least ten, which makes it as reasonable a request as the reading in the margin seems to make it unreasonable, a year, or at least ten months. They had consented to the marriage, and yet were loth to part with her. Note, It is an instance of the vanity of this world that there is nothing in it so agreeable but it has its alloy. Nulla est sincera voluptas - There is no unmingled pleasure. They were pleased that they had matched a daughter of their family so well, and yet, when it came to the last, it was with great reluctance that they sent her away. 3. Rebekah herself determined the matter. To her they appealed, as it was fit they should (Gen 24:57): Call the damsel (who had retired to her apartment with a modest silence) and enquire at her mouth. Note, As children ought not to marry without their parents' consent, so parents ought not to marry them without their own. Before the matter is resolved on, "Ask at the damsel's mouth;" she is a party principally concerned, and therefore ought to be principally consulted. Rebekah consented, not only to go, but to go immediately: I will go, Gen 24:58. We may hope that the notice she had taken of the servant's piety and devotion gave her such an idea of the prevalence of religion and godliness in the family she was to go to made her desirous to hasten thither, and willing to forget her own people and her father's house, where religion had not so much the ascendant. 4. Hereupon she is sent away with Abraham's servant; not, we may suppose, the very next day after, but very quickly: her friends see that she has a good heart on it, and so they dismiss her, (1.) With suitable attendants - her nurse (Gen 24:59), her damsels, Gen 24:61. It seems, then, that when she went to the well for water it was not because she had not servants at command, but because she took a pleasure in works of humble industry. Now that she was going among strangers, it was fit she should take those with her with whom she was acquainted. Here is nothing said of her portion. Her personal merits were a portion in her, she needed none with her, nor did that ever come into the treaty of marriage. (2.) With hearty good wishes: They blessed Rebekah, Gen 24:60. Note, When our relations are entering into a new condition, we ought by prayer to recommend them to the blessing and grace of God. Now that she was going to be a wife, they prayed that she might be a mother both of a numerous and of a victorious progeny. Perhaps Abraham's servant had told them of the promise God had lately made to his master, which it is likely, Abraham acquainted his household with, that God would multiply his seed as the stars of heaven, and that they should possess the gate of their enemies (Gen 22:17), to which promise they had an eye in this blessing, Be thou the mother of that seed.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Gen 24:54 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.

Ver. 54. And they did eat and drink.] It is lawful to be honestly merry after business despatched.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

24:54-56 It was hard for Rebekah’s family to let her go so suddenly, and Laban may have hoped to gain more wealth. However, the servant had sworn an oath and would not rest until it was completed. There was no reason for him to stay.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 54. And they did eat and drink] When Eliezer had got a favourable answer, then he and his servants sat down to meat; this he had refused to do till he had told his message, Ge 24:33.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

54. And they rose up in the morning. On this point Moses insists the more particularly; partly, for the purpose of commending the faithful industry of the servant in fulfilling his master’s commands; partly, for that of teaching, that his mind was inflamed by the Spirit of God, for he is so ardent as to allow no truce to others, and no relaxation to himself. Thus, although he conducted himself as became an honest and prudent servant, it is still not to be doubted that the Lord impelled him, for Isaac’s sake, to act as he did. So the Lord watches over his own people while they sleep, expedites and accomplishes their affairs in their absence, and influences the dispositions of all, so far as is expedient, to render them assistance. It is by a forced interpretation, that some would explain the ten days, during which Laban and his mother desire the departure of Rebekah to be deferred, as meaning years or months. For it was merely the tender wish of the mother, who could ill bear that her daughter should thus suddenly be torn away from her bosom.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

And they sent away Rebekah their sister,.... Not in a pet or angry humour, but with good will; they agreed she should go, and took their leave in a very honourable and affectionate manner. This is to be understood of her brother Laban, and of other brethren and sisters she might have; though by the connection of the words with the preceding, they seem to design her brother and mother, who spoke last; and probably all her relations are meant, who call her their sister, because so nearly related to them:

and her nurse: who had been her nurse in former times, as Aben Ezra observes, in her infancy, for whom she had a particular affection, as is often the case; her name was Deborah, as appears from Gen 35:8,

and Abraham's servant, and his men; who were dismissed in an handsome manner by the family.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Morning. He loses no time to afford comfort to his masters, and to give proof that he was not esteemed by them without reason.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The next morning he desired at once to set off on the journey home; but her brother and mother wished to keep her with them עשׁור או ימים, "some days, or rather ten;" but when she was consulted, she decided to so, sc., without delay. "Then they sent away Rebekah their sister (Laban being chiefly considered, as the leading person in the affair) and her nurse" (Deborah; Gen 35:8), with the parting wish that she might become the mother of an exceedingly numerous and victorious posterity. "Become thousands of myriads" is a hyperbolical expression for an innumerable host of children. The second portion of the blessing (Gen 24:60) is almost verbatim the same as Gen 22:17, but is hardly borrowed thence, as the thought does not contain anything specifically connected with the history of salvation.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

he and the men who were with him

"Abraham's servant and his men"

stayed there overnight

"slept there that night"

arose in the morning

"got up the next morning"

Send me away

"Let me leave and return"

a few more days, at least ten

"at least ten more days"

After that

"Then"

translationWords

day

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

וילינו AND LODGED OVER NIGHT — wherever the root לין occurs in Scripture it signifies staying for only one night.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ויאכלו, this has been explained, i.e. now that Eliezer had explained his mission he felt free to eat the meal which had been placed before him.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.