Genesis 24:62

Isaac and Rebekah are, at length, happily brought together. Observe,

I. Isaac was well employed when he met Rebekah: He went out to meditate, or pray, in the field, at the even-tide, Gen 24:62, Gen 24:63. Some think he expected the return of his servants about this time, and went out on purpose to meet them. But, it should seem, he went out on another errand, to take the advantage of a silent evening and a solitary field for meditation and prayer, those divine exercises by which we converse with God and our own hearts. Note, 1. Holy souls love retirement. It will do us good to be often left alone, walking alone and sitting alone; and, if we have the art of improving solitude, we shall find we are never less alone than when alone. 2. Meditation and prayer ought to be both our business and our delight when we are alone; while we have a God, a Christ, and a heaven, to acquaint ourselves with, and to secure our interest in, we need not want matter either for meditation or prayer, which, if they go together, will mutually befriend each other. 3. Our walks in the field are then truly pleasant when in them we apply ourselves to meditation and prayer. We there have a free and open prospect of the heavens above us and the earth around us, and the host and riches of both, by the view of which we should be led to the contemplation of the Maker and owner of all. 4. The exercises of devotion should be the refreshment and entertainment of the evening, to relieve us from the fatigue occasioned by the care and business of the day, and to prepare us for the repose and sleep of the night. 5. Merciful providences are then doubly comfortable when they find us well employed and in the way of our duty. Some think Isaac was now praying for good success in this affair that was depending, and meditating upon that which was proper to encourage his hope in God concerning it; and now, when he sets himself, as it were, upon his watch-tower, to see what God would answer him, as the prophet (Hab 2:1), he sees the camels coming. Sometimes God sends in the mercy prayed for immediately, Act 12:12.

II. Rebekah behaved herself very becomingly, when she met Isaac: understanding who he was, she alighted off her camel (Gen 24:64), andtook a veil, and covered herself (Gen 24:65), in token of humility, modesty, and subjection. She did not reproach Isaac for not coming himself to fetch her, or, at least, to meet her a day's journey or two, did not complain of the tediousness of her journey, or the difficulty of leaving her relations, to come into a strange place; but, having seen Providence going before her in the affair, she accommodates herself with cheerfulness to her new relation. Those that by faith are espoused to Christ, and would be presented as chaste virgins to him, must, in conformity to his example, humble themselves, as Rebekah, who alighted when she saw Isaac on foot, and must put themselves into subjection to him who is their head (Eph 5:24), as Rebekah, signifying it by the veil she put on, Co1 11:10.

III. They were brought together (probably after some further acquaintance), to their mutual comfort, Gen 24:67. Observe here, 1. What an affectionate son he was to his mother: it was about three years since her death, and yet he was not, till now, comforted concerning it; the wound which that affliction gave to his tender spirit bled so long, and was never healed till God brought him into this new relation. Thus crosses and comforts are balances to each other (Ecc 7:14), and help to keep the scale even. 2. What an affectionate husband he was to his wife. Note, Those that have approved themselves well in one relation, it may be hoped, will do so in another: She became his wife, and he loved her; there was all the reason in the world why he should, for so ought men to love their wives even an themselves. The duty of the relation is then done, and the comfort of the relation is then enjoyed, when mutual love governs; for there the Lord commands the blessing.

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

Gen 24:62 And Isaac came from the way of the well Lahairoi; for he dwelt in the south country.

Ver. 62. The well Lahairoi.] Whereof see Gen 16:14. To this well there was, likely, some convenient walk from Beersheba, where Isaac dwelt with his father.

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.

24:62 Isaac lived in the Negev, in the southern part of Canaan.

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

Verse 62. And Isaac came] Concerning this well see Ge 16:13-14, &c. As it appears from Ge 25:11, that Isaac dwelt at the well Lahai-roi, it has been conjectured that he had now come on a visit to his aged father at Beersheba, where he waited in expectation of his bride.

For he dwelt in the south country.] The southern part of the land of Canaan. See Ge 12:9.

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

(62) The well Lahai-roi.—Hagar’s well (Gen_16:14), situated in the “south country,” that is, the Negeb (see Gen_12:9). The oasis round it became Isaac’s favourite residence (Gen_25:11), and was in the neighbourhood of Beer-sheba, where Abraham was dwelling when Sarah died at Hebron (Gen_23:2). The journey of the servant would take some months, and during this time Abraham’s herds would be shifted from station to station, but it would be known where he was from the period of the year. As Isaac was at the station most remote from Charran, Rebekah would have visited all his homes before arriving at Beer-lahai-roi.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

62. from the way] The reading of LXX, through the wilderness, is supported by the Samaritan, and gives a good meaning. Isaac had been dwelling in the Negeb, and had now come, “through the wilderness,” to Beer-lahai-roi, to meet the returning messengers. The Hebrew text is probably corrupt. Literally rendered, it runs, “And Isaac came from the coming of the well”; this has been understood to mean “from the direction of the well,” Lat. per viam quae ducit ad puteum. The clause evidently intends to state that the vicinity of Beer-lahai-roi (Gen_16:14, Gen_25:11) is the scene of the meeting between Isaac and Rebekah. Conjectural emendations, e.g. “from Beer-sheba to Beer-lahai-roi,” or “from Beer-lahai-roi,” are very doubtful.

in the land of the South] Lit. in the land of the Negeb. See note on Gen_12:9.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The well of Agar, not far from Bersabee.

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).

In the southern parts of Canaan, as Gen 12:9, at Beer-sheba, whither it seems, Abraham returned after Sarah’s death.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

62. Came from the way of the well — Better, came from going to Beer-lahai-roi. After Sarah’s death it is probable that Abraham and Isaac removed to Beer-sheba, for it is here said that now he dwelt in the south country, which would scarcely be so stated if he were still dwelling at Hebron. While the chief servant was away in Mesopotamia Isaac made a journey to Beer-lahai-roi, the place in the farther south where the angel appeared to Hagar. Gen_16:14. He went, probably, to look after the flocks and herds in that region, and had now just returned.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And (when the bridal train was nearing home) Isaac came from the way of the well Lahai-roi; Hagar"s well (Gen_16:7, Gen_16:14) for he dwelt in the south country on the Negeb. ( vide Gen_12:9) Abraham may by this time have removed from Hebron; or, if Hebron be included in the south country, Isaac may have been only on a visit to Hagar"s well (Lange).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Lahairoi

i.e. "the well of him that liveth and seeth me." Gen 16:14; Gen 25:11.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

מבוא באר לחי ראי HE HAD JUST COME FROM THE WELL LACHAI-ROI— For he had gone there to bring Hagar back to Abraham that he might take her again as his wife (Genesis Rabbah 60:14).

יושב בארץ הנגב FOR HE DWELT IN THE LAND OF THE SOUTH, near to that well, as it is said, (Genesis 20:1) “And Abraham journeyed from thence towards the land of the South and dwelt between Kadesh and Shur”, and the well was there, as is said, (Genesis 16:14) “behold it is between Kadesh and Bered’’.

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.

AND ISAAC ‘BA MIBO’ (HAD JUST COME) FROM THE WELL LAHAI-ROI. Scripture states that Isaac had just now come from the well Lahai-roi, having returned from the well of Lahai-roi to which he had previously come. Had the verse stated, “Ba (he came) from the well of Lahai,” it would have appeared as if he lived there. Therefore, it was necessary to explain ba mibo as meaning that he returned to his city from the temporary visit that he had made to the well of Lahai-roi, for he abode in the south country and he was returning to his city.It is possible that since the word mibo is an infinitive, it indicates that Isaac constantly went to that place since it was a place of prayer for him because of the revelation of the angel there, and he abode in the south country near there. And so did Onkelos translate it, “He came from his coming,” [thus indicating that he was in the habit of so doing].In Onkelos’ opinion this was Beer-sheba for he translated both between Kadesh and Shur and between Kadesh and Bered, 16:14. as “Rekem and Chagra.” If so, that place — the place of the tamarisk-tree of Abraham — was suitable for prayer. Now Isaac came from that well while he was on his way to another city which was on the same road as his city, and he went out towards eventide to converse in the field with his companions and friends who were there. He met the servant and Rebekah, whereupon they all walked together to the city, and Isaac brought her into his mother Sarah’s tent.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ויצחק, now the Torah tells us that Yitzchok encountered them as if by coincidence. The fact is, of course, that G’d arranges matters for the benefit of those whom He loves without their even being aware of it at the time.

בא מבוא, Yitzchok “happened” to come from that direction on that very day.

באר לחי רואי, he did not reside there, for he resided in Chevron with his father. This is the part known as ארץ הנגב, the southern part of the land. Yitzchok had either some herds or some other business which required him to travel to this place known as באר לחי רואי, from time to time. On the day that Eliezer was about to return to Chevron, he too was on the way there. The meaning of the word מבוא is “a place which one travels to from time to time.” Upon leaving באר לחי רואי on the way to Chevron, he would spend the night in one of the inns on the way from there to Chevron.

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.