And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:
2. his servant, the elder of his house ] This servant has very generally been identified with the Eliezer mentioned in Gen 15:2. The identity is nowhere explicitly stated; but it should be noted that chap. 15 is derived from E, while this chapter comes from J, and the absence of any reference to Eliezer by name need not surprise us.
“The elder of his house,” not necessarily the “eldest” of his house servants, but the one of chief authority and dignity (cf. Gen 50:7), who, if there was no heir, would succeed to the property.
that ruled over all that he had ] i.e. a trusted slave who acted as the steward of Abraham’s property: see note on Gen 15:4. Cf. the description of Joseph in Gen 39:4; Gen 39:22; Psa 105:21; and of Ziba in 2Sa 9:2-13; 2Sa 16:1-4.
Put under my thigh ] For this symbolical act, compare the request made by Jacob in Gen 47:29, where, in the expectation of death, he binds Joseph by the solemn pledge of this sign. Presumably Abraham is expecting his death; and he causes his servant to swear in the most solemn way that he will carry out his master’s wish.
The words “under my thigh” probably contain a survival of a very ancient piece of symbolism. The word “thigh” is rendered “loins” in Gen 46:26, Exo 1:5. The phrase here seems to refer to the organs of generation, and also, possibly, to the covenant rite of circumcision. The appeal is made to those who hereafter should be born, on the one hand, to attest the oath, and, on the other, to avenge its violation. Similar symbolic acts have been found to exist among other primitive races. A custom like this long outlives the recollection of its original significance. The ritual remains binding; its purpose may be forgotten.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 2. Eldest servant] As this eldest servant is stated to have been the ruler over all that he had, it is very likely that Eliezer is meant. See Ge 15:2; Ge 15:3.
Put, I pray thee, thy hand] See Clarke on Ge 24:9.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His eldest servant of his house; viz. Eliezer, Gen 15:2. This ceremony was used in swearing, as now, so anciently in the eastern parts, as Gen 47:29, either as a testimony of subjection, and promise of faithful service, for this rite was used only by inferiors towards superiors; or, as some think, with respect to the blessed Seed, Christ, who was to come out of Abrahams thigh, as the phrase is, Gen 46:26, because this rite was used only to believers.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. said unto his eldestservantAbraham being too old, and as the heir of the promisenot being at liberty to make even a temporary visit to his nativeland, was obliged to intrust this delicate mission to Eliezer, whom,although putting entire confidence in him, he on this occasion boundby a solemn oath. A pastoral chief in the present day would followthe same course if he could not go himself.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Abraham said unto his eldest servant of his house,…. To Eliezer his servant, according to the Targum of Jonathan, and as is generally thought; and who may well be called an old servant, and his oldest servant, since he must have lived with him fifty years and upwards; one may trace him near sixty years in Abraham’s family, and it is highly probable he lived much longer; he was his servant when he had the vision between the pieces, Ge 15:2; and then he was the steward of his house, and bid fair to be his heir; which was some time before Hagar was given to Abraham; and Ishmael his son by Hagar was fourteen years of age when Isaac was born, and he was now forty years old, which make fifty five years, or thereabout. Bishop Usher places the vision of the pieces in A. M. 2092, and the marriage of Isaac in 2148, some fifty six years from each other; and so long Eliezer, if he is the servant here meant, must have been in Abraham’s family, and how much longer cannot with certainty be said:
that ruled over all that he had; had the care and management of his house, and the affairs of it under him; this agrees with the character of Eliezer in Ge 15:2:
put, I pray thee, thy hand under my thigh: as a token of his subjection to him as a servant, and of his readiness, willingness, and fidelity to execute any commands he should lay upon him, and in order to take an oath, as appears by what follows; for it seems this rite was used in swearing, and is still used in India, as Aben Ezra affirms; and some say among the Ethiopians. The Jewish writers are pretty much of opinion that respect is had to the covenant of circumcision, by which Abraham made his servant to swear, which is not likely: rather respect is had to his seed, the promised Messiah, that should spring from his thigh, by whom the adjuration was made, as follows: though Dr. Clayton k thinks this is no other than an equivalent term for approaching in an humble servile manner, and means no more than “come near me”, and I will make thee swear; and that, as a respectable method of approach with the Egyptian, as Herodotus l relates, was by bowing the body reciprocally when they met, and saluted one another, and by carrying their hands to each other’s knee; so some such like ceremony as embracing the knee, and putting the hand under or round the thigh, might be used by servants when they approached their masters; but it should be observed, that this same rite or ceremony was required of Joseph, governor of Egypt, by his father Jacob; see Ge 47:29.
k Chronology of the Hebrew Bible, p. 130, 131. l Euterpe sive, l. 2.
Fuente: John Gill’s Exposition of the Entire Bible
2. And Abraham said unto his eldest servant. Abraham here fulfils the common duty of parents, in laboring for and being solicitous about the choice of a wife for his son: but he looks somewhat further; for since God had separated him from the Canaanites by a sacred covenant, he justly fears lest Isaac, by joining himself in affinity with them, should shake off the yoke of God. Some suppose that the depraved morals of those nations were so displeasing to him, that he conceived the marriage of his son must prove unhappy if he should take a wife from among them. But the special reason was, as I have stated, that he would not allow his own race to be mingled with that of the Canaanites, whom he knew to be already divinely appointed to destruction; yea, since upon their overthrow he was to be put into possession of the land, he was commanded to treat them with distrust as perpetual enemies. And although he had dwelt in tranquility among them for a time, yet he could not have a community of offspring with them without confounding things which, by the command of God, were to be kept distinct. Hence he wished both himself and his family to maintain this separation entire.
Put, I pray thee, thy hand. It is sufficiently obvious that this was a solemn form of swearing; but whether Abraham had first introduced it, or whether he had received it from his fathers, is unknown. The greater part of Jewish writers declare that Abraham was the author of it; because, in their opinion, this ceremony is of the same force as if his servant had sworn by the sanctity of the divine covenant, since circumcision was in that part of his person. But Christian writers conceive that the hand was placed under the thigh in honor of the blessed seed. (2) Yet it may be that these earliest fathers had something different in view; and there are those among the Jews who assert that it was a token of subjection, when the servant was sworn on the thigh of his master. The more plausible opinion is, that the ancients in this manner swore by Christ; but because I do not willingly follow uncertain conjectures, I leave the question undecided. Nevertheless the latter supposition appears to me the more simple; namely, that servants, when they swore fidelity to their lords, were accustomed to testify their subjection by this ceremony, especially since they say that this practice is still observed in certain parts of the East. That it was no profane rite, which would detract anything from the glory of God, we infer from the fact that the name of God is interposed. It is true that the servant placed his hand under the thigh of Abraham, but he is adjured by God, the Creator of heaven and earth; and this is the sacred method of adjuration, whereby God is invoked as the witness and the judge; for this honor cannot be transferred to another without casting a reproach upon God. Moreover, we are taught, by the example of Abraham, that they do not sin who demand an oath for a lawful cause; for this is not recited among the faults of Abraham, but is recorded to his peculiar praise. It has already been shown that the affair was of the utmost importance, since it was undertaken in order that the covenant of God might be ratified among his posterity. He was therefore impelled, by just reasons, most anxiously to provide for the accomplishment of his object, by taking an oath of his servant: and beyond doubt, the disposition, and even the virtue of Isaac, were so conspicuous, that in addition to his riches, he had such endowments of mind and person, that many would earnestly desire affinity with him. His father, therefore, fears lest, after his own death, the inhabitants of the land should captivate Isaac by their allurements. Now, though Isaac has hitherto steadfastly resisted those allurements, the snares of which few young men escape, Abraham still fears lest, by shame and the dread of giving offense, he may be overcome. The holy man wished to anticipate these and similar dangers, when he bound his servant to fidelity, by interposing an oath; and it may be that some secret necessity also impelled him to take this course.
(2) Under my thigh. “A sign which Jacob also required of his son Joseph, (Gen 47:29,) either to signify subjection, or for a further mystery of the covenant of circumcision, or rather of Christ the promised seed, who was to come out of Abraham’s loins or thigh.” — Ainsworth.
Fuente: Calvin’s Complete Commentary
(2) Unto his eldest servant of his house.Heb., his servant, the elder of his house. It is the name of an office; and though one holding so confidential a post would be a man of ripe years, yet it is not probable that Abraham would send any one who was not still vigorous on so distant a journey. Eliezer of Damascus had held a similar office fifty-five years previously (Gen. 15:2), but this was probably a younger man.
Put . . . thy hand under my thigh.As Jacob requires that Joseph should swear to him in the same manner (Gen. 47:29), this form of oath was evidently regarded as a very solemn one. The meaning of it has been much discussed, but we find the thigh in Gen. 46:26, Exo. 1:5in both which places it is rendered loinsused as the source of posterity. Probably, therefore, as Tuch argues, it is an euphemistic manner of describing the circumcised member, which was to be touched by the hand placed beneath the thigh; and thus the oath was really by the holy covenant between Abraham and God, of which circumcision was the symbol.
Beware thou that thou bring not my son thither again.The betrothal of Isaac and Rebekah is told with the utmost exactness of detail, because it contained two principles of primary importance to Abrahams posterity: the first, that they were not to allow themselves to be merged among the Canaanites, but remain a distinct people; for this intermarriage with women of their own race was only a means to an end, and not a binding law, to be observed for its own sake. And secondly, that under no circumstances might they return to Mesopotamia, but must cling devotedly to the land of which God had promised them the possession. We learn from Gen. 24:8 that this second point was regarded by Abraham as even more important than the first; and with reason. For the race might remain distinct even if Isaac took a woman of Palestine to wife, though there would be the risk of religious deterioration; but if they returned to Padanaram they were certain to be absorbed, and could look for no higher lot than that attained to by Labans descendants.
Land of my kindred.Rather, of my nativity; and so in Gen. 24:4. (See Note on Gen. 12:1.) It is a different word from that rightly translated kindred in Gen. 24:38. Jewish interpreters say that by his fathers house here, and by his country in Gen. 24:4, Abraham meant Charran: but by his birthplace he meant Ur of the Chaldees. If, therefore, the servant failed in obtaining a wife at Charran, he was to continue his journey to Ur, where Abraham, doubtless, had many relatives.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. His eldest servant of his house Hebrews, his servant, the elder of his house . The word elder is here to be understood as an official title; the overseer, steward, prime minister of the household, who ruled over all that he had; had charge of all . The person was probably the Eliezer of Damascus, mentioned in Gen 15:2. See note there .
Why hand under my thigh The thigh ( ) is here used euphemistically for the genital member, regarded among the patriarchs as the most sacred part of the body . Compare, also, Gen 47:29. “This member,” says Ginsburg, “was the symbol of union in the tenderest relation of matrimonial life, and the seat whence all issue proceeds, and the perpetuity so much coveted by the ancients . Compare the phrase , ‘coming out of the loins,’ (Hebrews, issues of the thigh,) in Gen 46:26; Exo 1:5; Jdg 8:30. Hence the creative organ became the Symbol of the Creator, and the object of worship among all nations of antiquity; and it is for this reason that God claimed it as the sign of the covenant between himself and his chosen people in the rite of circumcision. Nothing, therefore, could render the oath more solemn in those days than touching the symbol of creation, the sign of the covenant, and the source of that issue who may, at any future period, avenge the breaking of the compact made with their progenitor. To this effect is the explanation of the Midrash, the Chaldee paraphrase of Jonathan ben Uzziel, Rashi, and the oldest Jewish expositors.” See KITTO’S Biblical Cyclopaedia, Art., Oath.
‘And Abraham said to his servant, the elder of his house who ruled over all that he had, “Put, I pray you, your hand under my thigh, and I will make you swear by Yahweh, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites among whom I dwell, but you will go to my country and to my kindred and take a wife for my son Isaac”.’
It was in the normal course of events that Abraham would arrange Isaac’s marriage for it was the custom of the time. The vagueness of Gen 24:1 as to time gives us no indication as to the precise timing but Gen 24:67 suggests it was not too long after Sarah’s death. There is a suggestion in Abraham’s words that he is not sure whether he will still be alive by the time the servant returns. Sarah’s death has aged him and he is aware of his mortality. He feels that death may be near and acts accordingly. However events would show that he had many years to live.
“The elder of his house who ruled over all that he had.” This is no ordinary servant. He is a man of great prestige and position and the fact that he is sent demonstrates the importance Abraham places on the commission.
“Put I pray your hand under my thigh.” A recognised method of sealing an oath at the time (compare Gen 47:29). It was clearly looked on as especially binding.
“Swear by Yahweh the God of heaven and the God of earth.” The phrase is all encompassing, referring to He Who created and Who possesses the heavens and the earth (compare Gen 14:22 where a similar phrase is used in a most solemn covenant. Compare also Gen 18:25 in a different context). It further reinforces the oath. This matter is under the direct eye of God. This is further emphasised in Gen 24:7; Gen 24:12; Gen 24:27; Gen 24:48 where He is ‘Yahweh the God of Heaven’ and ‘Yahweh the God of my master Abraham’.
The uniqueness of Abraham’s faith as a believer in the One God Who made and possesses all things is rooted in the whole account of his life and especially in the covenant promises. Only the God of heaven and earth could have done such things and made such promises and it has brought home to Abraham the truth about Yahweh Whom he serves.
“That you will not take a wife for my son from the daughters of the Canaanites among whom I dwell.” Abraham has a strong sense of family purity. His objection could not have been strictly religious, for Nahor is also probably not a worshipper of Yahweh (Jos 24:2 compare Gen 31:19). And a wife would be expected to conform, at least outwardly, to the religion of her husband. But it may well have contained an element of morality for the Canaanites had religious practises of a grossly sexual nature which could only be abhorrent to Abraham, and which he may well have spurned. Perhaps he recognised the danger of the insidious introduction of such practises (compare Gen 35:2).
But in the end the maintenance of family purity is paramount. Compare how Abraham marries his half sister, Nahor marries his brother’s daughter, and the continual insistence on marriage within the tribal connections, and indeed within the family. Compare also Isaac’s grief at the marriage of Esau outside the family (Gen 26:35). This may well have arisen through Abraham’s meditations on the ancient records which brought home to him that Yahweh was preserving a distinct line through which His promises would be fulfilled, which must be kept pure. This is confirmed by the fact that Abraham does not have the same concern about the marriages of his other sons borne to him by other wives.
“But will go to my country and to my kindred to take a wife for my son Isaac.” Abraham now looks on Haran as his country for it was there that he lived for many years, and he sees Ur as foreign to his present lifestyle. As noted above he is concerned that Isaac marries within the family.
Gen 24:2. His eldest servant It is generally believed that this was Eliezer, mentioned in ch. Gen 15:2. And as the Hebrew word zaken, rendered eldest, signifies a governor, intendant, or steward of a family, (Gen 50:7. Num 11:16; Num 11:35.) many interpreters render it, And Abraham said to one of his servants, who was the steward or governor of his house.
Put, I pray thee, thy hand under my thigh This is the first time we meet with this manner of taking an oath in sacred Scripture, though we find it afterwards used by Jacob and Joseph. Some judicious writers have been led to believe, that this mode of swearing contained a mystery, and referred to the oath made to Abraham concerning the Messiah, who was to spring from him. While others are of opinion, that this oath was relative to the covenant of circumcision, all the privileges of which they engaged to renounce who forfeited an oath taken in this manner. But they, who assert that this practice was common in the East, and more ancient than circumcision, conceive, that it was only a sign of submission, implying, that he who used this rite acknowledged he was in the power of the other, and would be at his mercy if he kept not his oath. Grotius refers it to the custom of wearing the sword upon the thigh, Psa 45:3 upon which the person who swore, put his hand, according to this judicious critic, with some such form of words, as, “If I falsify my oath, put me to the sword.” Servants were wont thus to acknowledge their obedience, and this custom is to this day observed among some Indians. It is as much as to say, thou art subjected to me, thou art my servant.
DISCOURSE: 39 Gen 24:2-4. And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: and I will make thee swear by the Lord, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell; but thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.
THE great events which take place in the world, such as the rise and overthrow of kingdoms, are disregarded by God as unworthy of notice; whilst the most trivial things that appertain to his church and people, are recorded with the minutest exactness. The whole chapter from whence our text is taken relates to the marriage of Isaac. We are introduced into the most private scenes, and made acquainted with the whole rise, progress, and consummation of a matter, which might as well, to all appearance, have been narrated in a few words. But nothing is unimportant in Gods eyes, that can illustrate the operations of his grace, or tend to the edification of his church. in discoursing on this part of sacred history we shall notice,
I.
Its peculiar incidents
Abraham commissioned his servant to go and seek a wife for his son Isaac How admirable a pattern is this for parents, in reference to the forming of matrimonial connexions for their children! The generality are influenced chiefly by the family and fortune of those with whom they seek to be allied: and even professors of godliness are too often swayed by considerations like these, without adverting sufficiently to the interest of their immortal souls. But surely the religious character of a person ought to operate upon our minds beyond any other consideration whatever. To what purpose has God told us, that the believer can have no communion with an unbeliever, any more than light with darkness, or Christ with Belial [Note: 2Co 6:14-15.] ? To what purpose has he enjoined us to marry only in the Lord [Note: 1Co 7:39.], if we are still at liberty to follow our carnal inclinations and our worldly interests, without any regard to our eternal welfare? Let the example of Abraham and of Isaac have its due weight on all, whether parents or children: and let a concern for Gods honour regulate our conduct, as well in choosing connexions for ourselves, as in sanctioning the choice of others.]
The servant executed his commission with fidelity and dispatch II.
Its emblematic import
Fearful as we would be, exceeding fearful, of imposing any sense upon the Holy Scriptures, which God himself has not plainly sanctioned, we will not take upon ourselves absolutely to affirm that the marriage of Isaac was allegorical: but when we consider that some of the most striking parts of Isaacs history are explained by the inspired writers as emblematical of some mystery; that as the promised seed, born in a preternatural way, he was certainly a type of Christ; and that, as being the heir in opposition to Ishmael, he shadowed forth that spiritual seed who should inherit the promises; when we consider too the marvellous circumstances attending his marriage; we cannot reasonably doubt, but that it was a figure or emblem of some mysterious truth. If this ground of interpretation be admitted, we do not then hesitate to say, what that point is which it was intended to prefigure: it was certainly the marriage of Gods only dear Son to his bride, the church.
1.
God, like Abraham, sends forth his servants to obtain a bride for his Son
[The object nearest to the heart of our heavenly Father is to bring souls into connexion with his dear Son. This connexion is often represented under the idea of a marriage. Not to mention the innumerable places in the Old Testament where this image is used, we would only observe, that Jesus Christ is expressly called the Bridegroom; that his servants are called the friends of the bridegroom, who hear his voice, and rejoice in his prosperity [Note: Joh 3:29.] ; and that the church is called the Lambs wife [Note: Rev 21:9.]. Ministers are sent forth to prevail on persons to unite themselves to him by faith, so as to become one flesh, and one spirit [Note: Eph 5:30; 1Co 6:15; 1Co 6:17.], with him. And when they are successful in any instances, they espouse their converts to one husband, that they may present them as a chaste virgin to Christ [Note: 2Co 11:2. Who that weighs these words, can doubt the propriety of interpreting Isaacs marriage as emblematical of Christs union with the Church?]. To this office they are sworn in the most solemn manner: they are warned, that they shall be called to an account for their discharge of it; that if any through their neglect remain unimpressed with his overtures of mercy, their souls shall be required at the hands of him who neglected them. At the same time they are informed, that if their want of success is not owing to their own negligence, but to the obstinacy of the people to whom they are sent, it shall not be imputed to them; but they shall receive a recompence according to their own labour [Note: 1Co 3:8.], and be glorious in Gods eyes though Israel be not gathered [Note: Isa 49:5 with 1.].]
2.
His servants execute their commission in the very way that Abrahams servant did
[They look unto God for his direction and blessing; knowing assuredly, that, though Paul should plant and Apollos water, God alone can give the increase. They endeavour to render the leadings of his providence subservient to their great end. They watch carefully for any signs which may appear of Gods intention to render their message effectual; and they are forward to set forth the unsearchable riches of Christ, together with his suitableness and sufficiency for his churchs happiness. They declare that He is appointed heir of all things; and that out of His fulness all the wants of his people shall be abundantly supplied. They exhibit in their own persons somewhat of that salvation wherewith he will beautify the meek; and to every soul that expresses a willingness to be united to him, they are desirous to impart pledges and earnests of his future love. And if in any instance God blesses their endeavours, they labour to accelerate that perfect union which is the consummation of all their wishes. To any thing that would divert their attention or retard their progress, they say, Hinder me not, seeing the Lord hath prospered my way [Note: 6.].]
3.
Their labours are crowned with similar success
[No faithful servant labours altogether in vain [Note: Jer 23:22.]. Some doubtless are far more successful than others; but all who endeavour earnestly to win souls to Christ, have the happiness of seeing some who obey the call, and cheerfully forsake all to follow him. These are to them now their richest recompence; and in the last day will also be their joy and crown of rejoicing: for when the marriage of the Lamb is come, and his wife hath made herself ready, then shall they also be called to the marriage supper of the Lamb, and be eternally blessed in his presence. These are the true sayings of God [Note: Rev 19:7-9.].]
To make a suitable improvement of this history, Let us have respect to God in all our temporal concerns
[We have seen how simply and entirely God was regarded by all the parties concerned in this affair; by Abraham who gave the commission, by Isaac who acquiesced in it, by the servant who executed it, by Rebekahs friends who submitted to the proposal as proceeding from God, and by Rebekah herself, who willingly accompanied the servant to his masters house. Happy would it be if all masters, children, servants, families, were actuated by such a spirit! We need not limit our thoughts to the idea of marriage; for we are told that in all our ways we should acknowledge God, and that he will direct our paths. There is not a concern, whether personal or domestic, which we ought not to commit to him. And if all our works were begun, continued, and ended in him, we should find that God would prosper the work of our hands upon us: being in his way, he would most assuredly lead us to a happy and successful issue [Note: 7.].]
2.
Let us execute with fidelity every trust reposed in us
[It is the privilege both of masters and servants to know, that they have a Master in heaven; who accepts at their hands the most common offices of life, provided his authority is acknowledged, his honour consulted, and his will obeyed, in the execution of them. This is Gods own direction to them: Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them [Note: Eph 6:5-9.]. Whatever be our particular calling, it is that to which God himself has called us, and which ought to be exercised with a view to him, and as in his immediate sight. O that when we come into the presence of our Lord in the last day, we may be able to give as good an account of ourselves to him, as this servant did to his master Abraham!]
3.
Let us accept the offers which are sent to us in Jesus name
[The great concern typified in the history before us, is that in which we are this moment engaged. We are the servants of the most high God; and you are the people to whom we are sent. We are ambassadors from him; and we beseech you, in Christs stead, to be reconciled to him, and to accept his overtures of love and mercy. We declare to you, that now he will adorn you with a robe of righteousness and the graces of his Spirit, which were but faintly shadowed forth by the raiment and the jewels that were given to Rebekah [Note: 3.]. You shall be all glorious within, and your raiment of wrought gold [Note: Psa 45:13.]. O let us not go away ashamed: let us not return and say, that those whom we have solicited, refuse to come with us. This is the message which he has sent to every one of you: Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy fathers house; so shall the King have pleasure in thy beauty [Note: Psa 45:10-11.]. May God of his mercy incline you to accept his invitation, and make you willing in the day of his power!]
And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:
It is an anxious concern, with every gracious parent, that his children should not be connected with ungracious partners, 2Co 6:14-18 .
Gen 24:2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:
Ver. 2. Put, I pray thee, thy hand under my thigh. ] Either as a token of subjection, or for the honour of circumcision, quae erat in parte femoris; q.d. , I adjure thee by the Lord of the covenant, whereof circumcision is a sign. Or (which is most likely) in reference to Christ, who was to come of Abraham, according to that phrase. “The souls that came out of Jacob’s thigh”. Gen 46:26
eldest servant. Probably Eleazar of Dan 15:2.
thigh. According to the Midrash and ancient Jewish expositors, a Euphemism (App-6) for the organs of generation, as most sacred. According to Ibn Ezra and present Indian custom, on the thigh is a token of subjection.
eldest: Gen 15:2, 1Ti 5:17
ruled: Gen 24:10, Gen 39:4-6, Gen 39:8, Gen 39:9, Gen 44:1
Put: Gen 24:9, Gen 47:29, 1Ch 29:24
Reciprocal: Gen 15:8 – General Gen 24:34 – General Gen 24:37 – And my Gen 43:16 – the ruler Jdg 14:2 – get her Rth 2:6 – the servant 2Sa 9:2 – a servant 2Sa 14:11 – let the king 1Ki 16:9 – steward of 1Ki 18:3 – the governor of his house Pro 27:18 – so Lam 5:6 – given Luk 7:2 – who 2Co 11:2 – I have Gal 4:1 – That 1Ti 6:1 – count
Gen 24:2. His eldest servant Probably Eliezer of Damascus. Abraham spake of him, sixty years before this, as the steward of his house. He was, therefore, far advanced in years; and he appears, in this chapter, to have been a person of singular wisdom and piety. Thy hand under my thigh A ceremony used in swearing by inferiors toward superiors, as a testimony of subjection, and a promise of faithful service; see also Gen 47:29.
24:2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, {a} Put, I pray thee, thy hand under my thigh:
(a) Which ceremony declared, the servants obedience towards his master, and the master’s power over the servant.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
MARRIAGE OF ISAAC
[That holy man could not endure the thought of his son forming a connexion with the Canaanites, who would be likely to draw him aside from the worship of the true God. He therefore ordered his old and faithful servant, Eliezer [Note: It is not absolutely said that, this was the servant; but the confidence placed in him sixty years before, renders it most probable. Gen 15:2.], to go to the country where his fathers relations lived, and where, though idolatry obtained in part, Jehovah was still known and worshipped, to bring for his son a wife from thence. As Isaac was forty years of age, it might have seemed more proper for him to go himself: but Abraham had been called out from thence, and would on no account either go back thither himself, or suffer his son to go, lest he should appear weary of his pilgrimage, or countenance his descendants in going back to the world from whence they have been brought forth. On this account, when his servant asked whether, in the event of the woman, whom he should fix upon, being unwilling to accompany him, he should take Isaac thither to see her, Abraham in the most peremptory manner imaginable forbade any such step; and declared his confidence, that while he was thus jealous for the honour of his God, God would overrule the mind of any person who should be selected as a partner for his son [Note: 8.]. But not contented with charging him in this manner, he imposed an oath upon him, and bound him by the most solemn obligations to execute his commission with fidelity and care [Note: The more customary mode of swearing was by lifting up the hand to heaven (Gen 14:22.): but here it was by putting his hand under Abrahams thigh; which was afterwards required by Jacob for the same purpose of his son Joseph. Gen 47:29.].
[Never was there a brighter pattern of a servant than that which this history sets before us. In every step that Abrahams servant took, he shewed how worthy he was to be intrusted with so important a mission. In his first setting-out he acted with great prudence: for, if he had gone alone without any evidences of his masters wealth, he could not expect that he should obtain credit for his assertions. Therefore, without any specific directions from his master, he took ten camels richly laden, and, with them, a proper number of attendants; who, while they evinced the opulence of his master, would be witnesses also of his own conduct. His dependence indeed was upon God, and not on any devices of his own: nevertheless he rightly judged that a dependence upon God was not to supersede the exercise of wisdom and discretion.
Having reached the place of his destination, he earnestly implored direction and blessing from God: and in order that he might ascertain the will of God, he entreated that the woman designed for him might of her own accord offer to water all his camels. A better sign he could not well have asked: because such an offer, freely made to a stranger, would indicate a most amiable disposition: it would demonstrate at once the humility, the industry, the affability, the extreme kindness of the female; and would be a pledge, that she who could be so courteous and obliging to a stranger, would certainly conduct herself well in the relation of a wife. Scarcely had he presented his silent ejaculations to God, when Rebekah came, according to the custom of those times, to draw water; and, on being requested to favour him with a draught of water, made the very reply which he had just specified as the sign that was to mark the divine appointment. And no sooner had she made the offer, than she set herself (though it was no inconsiderable labour) to perform it. Amazed at the merciful interposition of his God, he stood wondering, and adoring God for the mercy vouchsafed unto him: nor did he suffer any of the inferior servants to assist her; that, by leaving her to complete the work alone, he might see more clearly the hand of God ordering and overruling the whole matter. When she had finished, he inquired her name and family: and finding that they were his masters nearest relations, he made her a present of some valuable ornaments; and proposed, if her father could accommodate him, to spend the night at his house. She went home immediately to inform her friends, who came to the well, and invited him to return with them. Having brought him to their house, and shewn him the greatest hospitality, he refused to partake of any refreshment till he had made known to them the design of his coming. He then began to relate the wish of Abraham his master, the oath that he had imposed upon him, the prayer which he himself had silently offered to God, and the miraculous answer he had received to it; informing them at the same time of the opulence of Abraham, and that Isaac, on whose behalf he was come, was to be his sole heir. Immediately they all agreed, that the matter proceeded from the Lord; and they testified their willingness to accede to the proposal. They wished however for a few days delay; but the servant, having succeeded in the object of his mission, was impatient to be gone, and to deliver his master from the suspense in which he must of necessity have been kept. And Rebekah declaring her readiness to proceed with him, he took her and her nurse (after having given presents to all her relations, and thereby increased their esteem for his master), and brought her in safety to Isaac; who gladly received her as a present from the Lord, and was thenceforth united to her with the most affectionate regard.
In all this transaction we cannot but admire, on the one hand, the wisdom, the zeal, and the piety of the servant; and, on the other hand, the condescension and goodness of Jehovah. And though we are not warranted by this history to expect precisely the same interposition in our behalf, yet we are warranted to confide in God, and to expect his direction and blessing in all the things which we humbly commit to him.]
As a mere history, this is replete with instruction; but it is still more so, if considered in,
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes