O lord God of my master Abraham. The servant, being destitute of counsel, retakes himself to prayers. Yet he does not simply ask counsel of the Lord; but he also prays that the maid appointed to be the wife of Isaac should be brought to him with a certain sign, from which he might gather that she was divinely presented to him. It is an evidence of his piety and faith, that in a matter of such perplexity he is not bewildered, as one astonished; but breaks forth into prayer with a collected mind. But the method which he uses [1] seems scarcely consistent with the true rule of prayer. For, first, we know that no one prays aright unless he subjects his own wishes to God. Wherefore there is nothing more unsuitable than to prescribe anything, at our own will, to God. Where, then, it may be asked, is the religion of the servant, who, according to his own pleasure, imposes a law upon God? Secondly, there ought to be nothing ambiguous in our prayers; and absolute certainty is to be sought for only in the Word of God. Now, since the servant prescribes to God what answer shall be given, he appears culpably to depart from the suitable modesty of prayer; for although no promise had been given him, he nevertheless desires to be made fully certain respecting the whole affair. God, however, [2] in hearkening to his wish, proves, by the event, that it was acceptable to himself. Therefore we must know, that although a special promise had not been made at the moment, yet the servant was not praying rashly, nor according to the lust of the flesh, but by the secret impulse of the Spirit. Moreover, the general law, by which all the pious are bound, does not prevent the Lord, when he determines to give something extraordinary, from directing the minds of his servants towards it; not that he would lead them away from his word, but only that he makes some peculiar concession to them in their mode of praying. The sum of the prayer before us is this: "O Lord, if a damsel shall present herself who, being asked to give me drink, shall also kindly and courteously offer it to my camels, I will seek after her as a wife for my master Isaac, just as if she were delivered into my hand by thee." He seems, indeed, to be laying hold on some dubious conjecture; but since he reposes on the Providence of God, he is certainly persuaded that this token shall be to him equivalent to an oracle; because God, who is the guardian of his enterprise, will not suffer him to err. Meanwhile this is worthy of remark, that he does not fetch the sign of recognition from afar, but takes it from something present; for she who shall be thus humane to an unknown guest, will, by that very act, give proof of an excellent disposition. This observation may be of use to prevent inquisitive men from adducing this example as a precedent for vain prognostications. In the words themselves the following particulars are to be noticed: first, that he addresses himself to the God of his master Abraham; not as being himself a stranger to the worship of God, but because the affair in question depends upon the promise given to Abraham. And truly he had no confidence in prayer, from any other source than from the covenant into which God had entered with the house of Abraham. The expression "cause to meet me this day," [3] Jerome renders, "meet me, I pray, this day." But the verb is transitive, and the servant of Abraham intimates by the use of it, that the affairs of men were so ordered by the counsel and the hand of God, that the issue of them was not fortuitous; as if he would say, O Lord, in vain shall I look on this side and on that; in vain shall I catch at success by my own labor, industry and various contrivances, unless thou direct the work. And when he immediately afterwards subjoins, show kindness to my master, he implies that in this undertaking he rests upon nothing but the grace which God had promised to Abraham.

Footnotes

1 - "Divinatio qua utitur." The word divinatio seems to be too strong for the occasion. The servant certainly sought a sign from heaven; and may seem improperly to have prescribed to God in what way his prayer should be answered. He might, however, be acting under a divine impulse, and the context would lead to such an inference. But if it was a weakness in this good man to be thus minute in his stipulations, it was one which God neither reproved nor condemned; and therefore it seems harsh to give it the name of divination. Calvin's object, however, is, in thus strongly stating the case, to meet it as an objection, by a conclusive answer. A method which, the reader will have observed, he frequently adopts. -- Ed.

2 - Calvin's answer to the objection above stated begins here. -- Ed.

3 - "Et dixit Iehova Deus domini mei Abraham, occurrere fac nunc coram me hodie, et fac misericordiam cum domino meo Abraham." Dathe seems to have taken the same view of the passage with Calvin. "O Iova Deus domini mei Abrahami, fac pro tuo erga dominum meum Abrahamum amore, ut mihi jam quam quoero, occurrat." "O Lord God of my master Abraham, cause, according to thy love towards my master Abraham, that she whom I seek may meet me." The English version is simply, "I pray thee, send me good speed this day." But probably the more specific meaning attached by Calvin and Dathe to the passage is the true one. Calvin properly objects against the translation of the Vulgate as being intransitive, whereas hqrh (hakreh) is transitive. -- Ed

And he said, O Lord God, etc. - "The conduct of this servant," says Dr. Dodd, "appears no less pious than rational. By supplicating for a sign, he acknowledges God to be the great superintendent and director of the universe, and of that event in particular; and at the same time, by asking a natural sign, such as betokened humanity, condescension, and other qualities which promised a discreet and virtuous wife, he puts his prayer upon such a discreet, rational footing, as to be a proper example for all to imitate who would not tempt the providence of God, by expecting extraordinary signs to be given them for the determination of cases which they are capable of deciding by a proper use of their rational faculties." This is all very good; but certainly the case referred to here is such a one as required especial direction from God; a case which no use of the rational faculties, without Divine influence, could be sufficient to determine. It is easy to run into extremes, and it is very natural so to do. In all things the assistance and blessing of God are necessary, even where human strength and wisdom have the fullest and freest sphere of action; but there are numberless cases, of infinite consequence to man, where his strength and prudence can be of little or no avail, and where the God of all grace must work all things according to the counsel of his own will. To expect the accomplishment of any good end, without a proper use of the means, is the most reprehensible enthusiasm; and to suppose that any good can be done or procured without the blessing and mercy of God, merely because proper means are used, is not less reprehensible. Plan, scheme, and labor like Eliezer, and then, by earnest faith and prayer, commit the whole to the direction and blessing of God.

And he said, O (f) LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.
(f) He grounds his prayer on God's promise made to his master.

And he said, O Lord God of my master Abraham,.... He does not call the Lord his God, though no doubt he was, since he appears throughout the whole to be a good man; but the God of Abraham, because God had often manifested and renewed his covenant with Abraham in an eminent manner, and had bestowed many favours upon him, and admitted him to much nearness and communion with him; and it was not on his own account, but on his master's business he now was:
I pray thee, send me good speed this day; or "cause something to happen before me this day" (u); some extraordinary event, which depends not upon the will, or skill, or contrivance of men, but upon the pleasure of God; and which, with respect to second causes, men call hap or chance, but with respect to God, is according to his determinate counsel and will. The Targum of Jonathan is,"prepare now a decent wife before me this day.''But the servant's meaning is, that something might turn up in providence that would lead on to such an event:
and shew kindness unto my master Abraham; which he would be ready to acknowledge as a favour, an instance of kindness and mercy, and not merit.
(u) "occurere fae nune coram me", Pagninus, Montanus, Vatablus; so Junius & Tremellius, Schmidt, Ainsworth.

And he said, O Lord God of my master--The servant appears worthy of the master he served. He resolves to follow the leading of Providence; and while he shows good sense in the tokens he fixes upon of ascertaining the temper and character of the future bride, he never doubts but that in such a case God will direct him.

Send me good speed this day - We have leave to be particular in recommending our affairs to the care of Divine providence. Those that would have good speed must pray for it this day, in this affair. Thus we must, in all our ways acknowledge God.