EXPOSITION
And Abraham was old and well stricken in age:—literally, [lone into days (cf. Genesis 18:11), being now about 140 (vide Genesis 25:20)—and the Lord—Jehovah] not because the chapter is the exclusive composition of the Jehovist (Tuch, Bleek, Kalisch), but because the writer aims at showing how the God of redemption provided a bride for the heir of the promise (Hengstenberg)—had blessed Abraham in all things.
And Abraham said auto his eldest servant of his house, that ruled over all that he had,—literally, to his servant, the old man, ancient or elder, of his house, the ruler over all which (sc. belonged) to him. The term זָקֵן (an old man) is in most languages employed as a title of honor,—cf. sheikh, senatus, γέρων, presbyter, signor, seigneur, senor, sir,—and is probably to be so understood here. Eliezer of Damascus, upwards of half a century previous regarded as heir presumptive to Abraham's house (Genesis 15:2), is commonly considered the official meant, though the point is of no importance—Put, I pray thee, thy hand under my thigh: and I will make thee swear. This ancient form of adjuration, which is mentioned again only in Genesis 47:29, and to which nothing analogous can elsewhere be discovered,—the practice alleged to exist among the modern Egyptian Bedouins of placing the hand upon the membrum virile in solemn forms of asseveration not forming an exact parallel, was probably originated by the patriarch. The thigh, as the source of posterity (cf. Genesis 35:11; Genesis 46:26; Exodus 1:5), has been regarded as pointing to Abraham's future descendants (Keil, Kalisch, Lange), and in particular to Christ, the promised seed, and the oath to be equivalent to a swearing by him that was to come. By others the thigh has been viewed as euphemistically put for the generative organ, upon which the sign of circumcision was placed, and the oath as an adjuration by the sign of the covenant (Jonathan, Jarchi, Tuch). A third interpretation considers the thigh as symbolizing lordship or authority, and the placing of the hand under it as tantamount to an oath of fealty and allegiance to a superior (Aben Ezra, Rosenmüller, Calvin, Murphy). Other explanations are modifications of the above. By the Lord, the God of heaven, and the God of the earth (a clause defining Jehovah as the supreme Lord of the universe, and therefore as the sole Arbiter of human destiny), that thou shalt not take a wife unto my son—not investing him with authority to provide a wife for Isaac in the event of death carrying him (Abraham) off before his son's marriage, but simply explaining the negative side of the commission with which he was about to be entrusted. If it evinced Isaac's gentle disposition and submissive piety, that though forty years of age he neither thought of marriage, but mourned in devout contemplation for his mother (Lange), nor offered resistance to his father's proposal, but suffered himself to be governed by a servant (Calvin), it was also quite in accordance with ancient practice that parents should dispose of their children in marriage (cf. Genesis 28:2)—of the daughters of the Canaanites, among whom I dwell. Being prompted to this partly by that jealousy with which all pastoral tribes of Shemitie origin have been accustomed to guard the purity of their race by intermarriage, and partly no doubt by his perception of the growing licentiousness of the Canaanites, as well as his knowledge of their predicted doom, though chiefly, it is probable, by a desire to preserve the purity of the promised seed. Intermarriage with the Canaanites was afterwards forbidden by the Mosaic legislation (Exodus 34:16; Deuteronomy 7:3). But (literally, for, i.e. the former thing must not be done because this must be done) thou shalt go unto my country (not Ur of the Chaldees, but the region beyond the Euphrates generally), and to my kindred, and take a wife unto my son Isaac. Though enforced by religious considerations, this injunction to bring none but a relative for Isaac's bride "was in no sense a departure from established usages and social laws in regard to marriage".
And the servant said unto him (not having the same faith as his master), Peradventure (with perhaps a secret conviction that he ought to say, "Of a surety") the woman will not be willing to follow me unto this land. Prima facie it was a natural and reasonable hypothesis that the bride elect should demur to undertake a long and arduous journey to marry a husband she had never seen; accordingly, the ancient messenger desires to understand whether he might not be at liberty to act upon the other alternative. Must I needs bring thy son again unto the land from whence thou camest? In reply to which the patriarch solemnly interdicts him from attempting to seduce his son, under any pretext whatever, to leave the land of promise.
And Abraham said, Beware thou—literally, beware for thyself, the pleonastic pronoun being added by way of emphasis (cf. Genesis 12:1; Genesis 21:16; Genesis 22:5)—that thou bring not my son thither again. Literally, lest thou cause my son to, return thither; Abraham speaking of Isaac's going to Mesopotamia as a return, either because he regarded Isaac, though then unborn, as having come out with him from Mesopotamia, cf. Hebrews 7:10 (Wordsworth), or because he viewed himself and his descendants as a whole, as in Genesis 15:16 (Rosenmüller). The Lord God of heaven, who took me from my father's house, and from the house of my kindred,—vide Genesis 12:1. This was the first consideration that prevented the return of either himself or his son. Having emigrated from Mesopotamia in obedience to a call of Heaven, not without a like instruction were they at liberty to return—and who spake unto me,—i.e. honored me with Divine communications (vide supra)—and (in particular) that sware unto me,—vide Genesis 15:17, Genesis 15:18; the covenant transaction therein recorded having all the force of an oath (cf. Genesis 22:16)—saying, Unto thy seed will I give this land. Here was a second consideration that negatived the idea of Isaac's return,—he was the God-appointed heir of the soil,—and from this, in conjunction with the former, he argued that the Divine promise was certain of fulfillment, and that accordingly the mission for a bride would be successful. He shall send his angel before thee,—i.e. to lead and protect, as was afterwards promised to Israel (Exodus 23:20), and to the Christian Church (Hebrews 1:14)—and thou shalt take a wife unto my Ben from thence (meaning, thy mission shall be successful). And if the woman will not be willing to follow thee, then shalt thou be clear of this my oath (i.e. at liberty to bold thyself as no longer under obligation in the matter; thy responsibility will at that point cease and determine): only bring not my son thither again—or, observing the order of the Hebrew words, only my son bring not again to that place; with almost feverish entreaty harping on the solemn refrain that on no account must Isaac leave the promised land, since in that would be the culmination of unbelief and disobedience.
And the servant (understanding the nature of his mission, and feeling satisfied on the points that impinged upon his conscience) put his hand under the thigh of Abraham his master, and sware to him concerning that matter—to be true to his master and his mission, and to the hope and promise of the covenant.
HOMILETICS
A bride for the heir.-1. Abraham and Eliezer, or the mission for the bride.
I. THE TRUSTY MESSENGER.
1. His designation.
(1) From official position, a servant.
(2) From venerable age, the old man or ancient of the house.
(3) From superior dignity, the steward or ruler over Abraham's property.
2. His qualification.
(1) Obedient, as became a slave or servant.
(2) Faithful, as was required of a steward.
(3) Prudent, as might have been expected of age.
II. THE IMPORTANT COMMISSION.
1. The purport of it. "To take a wife for Isaac." A step of greatest moment for the happiness of Isaac, the fulfillment of the promise, and the onward development of the Church.
2. The reason of it.
(1) Abraham's advancing years. The patriarch was "gone into days," and had no time to waste if he desired to see Isaac well married before he followed Sarah to Machpelah.
(2) Abraham's prosperous estate. "The Lord had blessed him in all things," left nothing that his soul could desire to complete the cup of his terrestrial happiness, except the wedding of his son to a godly partner.
(3) Isaac's obvious disinclination to seek a wife for himself, his placid and pensive temperament disposing him rather to cling with mournful tenderness to the memory of a beloved mother than to anticipate the felicities of conjugal affection.
(4) Eliezer's admirable fitness for the contemplated mission.
III. THE SOLEMN ADJURATION.
1. The motto of the oath. "Put, I pray thee, thy band under my thigh." For the significance of this ancient ceremony consult Exposition.
2. The power of the oath. This was derived from the character of the Divine Being—the Lord God of heaven and of earth—in whose presence it was taken, to whose witness it appealed, and whose wrath it invoked in case of failure to perform what was vowed.
3. The tenor of the oath.
(1) Negative—not to marry Isaac to a daughter of the Canaanites, an already doomed race; and
(2) positive—to seek a wife for Sarah's son among his kinsmen in Padan-aram, amongst whom as yet the knowledge of the true God was retained.
IV. THE REASONABLE APPREHENSION.
1. Natural. A priori there was little probability that a modest girl would consent on the invitation of a stranger to leave her home and kindred, accompany him into a distant land, and wed a man (even though a relative) whom she had never seen; and in a similar way reason can make out a case against almost every step in the distinctly Christian life as being unlikely, improbable, imprudent.
2. Unbelieving. The aged ambassador's anxiety was not shared in by the patriarch, whose faith had already reasoned out the successful termination of the contemplated expedition. And so again in the Christian life, difficulties which to sagacious reason appear insurmountable, to simple-minded faith cease to exist.
3. Unnecessary. When discovered and interrogated, the maiden was quite willing to become Isaac's bride. Many of the saint's fears are of his own making, like this of Abraham's servant, and in the end are found to have been superfluous.
V. THE RESOLUTE PROHIBITION. "Beware that thou bring not my son thither again." To do so would be—
1. To reverse the Divine call which had brought the patriarch from Mesopotamia.
2. To endanger the inheritance by exposing Isaac to the temptation of remaining in Mesopotamia, should his wife prove unwilling to return.
Learn—
1. The interest which should be taken by pious parents in the marriage of their children.
2. The care which should be exercised by those who marry to secure pious partners.
3. The lawfulness of imposing and taking oaths on important occasions, and for sufficient reasons.
4. The clearer sight which belongs to faith than to sense and reason.
5. The folly of anticipating difficulties that may never arise.
6. The danger of taking any step in life without Divine guidance or instruction.
7. The sin of renouncing one's religion for the sake of a wife.
HOMILIES BY J.F. MONTGOMERY
The unfolding of the Divine purpose.
I. THE EXPANDED BLESSING. The first line of the web of sacred history stretches itself out to Mesopotamia. The aged patriarch, blessed of Jehovah in all things, is fading from our sight. We must look on a new generation and see the blessing expanded.
II. THE DIVINE GUIDANCE. The angel shall be sent before Isaac, and he will overrule the events and wills which seem to stand in the way. The marriage of Isaac was a matter of most solemn moment. The earthly bonds are blessed only when they are held up by the Divine covenant.
III. MAN'S FAITH REWARDED BY SPECIAL DIRECTION. The servant prayed for good speed, because it was in the spirit of dependence upon Jehovah that the whole errand was undertaken. We have no ground for expecting supernatural indications of the future, but when we commit our way unto the Lord we may ask him to show it. If it be well for us to see it beforehand, which it sometimes is not, he will send us "kindness" both in the occurrences and persons we meet.
IV. EARTHLY RELATIONSHIPS ARE UNDER HEAVEN'S SUPERINTENDENCE. The fair Mesopotamian is a suitable companion for the heir of the patriarch. She is full of graciousness and activity, free from pride, gentle, unsuspicious, generous, patient, self-sacrificing, benevolent. Such characteristics are what the children of God desire to transmit to their descendants. In the sight of so much that was lovely both in person and character, the servant held his peace with wondering thoughtfulness, waiting for and already anticipating the blessing of the Lord.
V. THE TRUE PIETY WATCHES FOR GOD AND WORSHIPS. On receiving the simple answer to his inquiry, and perceiving how the hand of the Lord had been guiding him, he bowed his head, and worshipped (Genesis 24:26, Genesis 24:27). Those who wait for "the mercy and the truth" will not be left destitute of it. Oh to be able at every step and stage of life to say, "Blessed be the Lord!" to hear the salutation rendered us, "Come in, thou blessed of the Lord!"
VI. GOD IN HISTORY. The kingdom of God had its points of connection from this moment with the throned of human affection, sanctified by the grace of God, uniting them together. The house of Abraham, the house of Bethel, are widely separated from one another in the measurement of space, but closely bound together henceforth by the spiritual ties of a common faith and obedience in the name of Jehovah. The same Divine purpose which directed the servant's way moved the heart of the damsel. "She said, I will go." She went out of the midst of pure family affections; she was welcomed by one who saw her coming when he was "meditating in the field at eventide," doubtless in the spirit of prayerful expectation; and who took her to his mother Sarah's tent, where she might be sure one who so tenderly mourned the loss of a mother would know how to cherish a wife sent of God to comfort him. "He loved her." Religion is the only true guardian of domestic happiness, the only deep soil in which the affections flourish.—R.
HOMILIES BY J.F. MONTGOMERY
No turning back.
"And Abraham said unto him, Beware thou that thou bring not my son thither again." Abraham's care to prevent the leaven of idolatry entering his family (cf. Exo 34:16; 1 Corinthians 15:33; James 1:27). Worldly wisdom would have led him to seek a wife for his son among the families of Canaan, so as to give him a firmer footing in the land; but he solemnly charged his steward, in sending him on a marriage embassy, not to do this (cf. 1 Kings 11:3; 2 Corinthians 6:14). A wife was to be sought from his brother's family. Out of the earnestness of this godly desire came the trial of his faith. An obvious difficulty; what if the damsel should not be willing to follow a stranger? There had been little intercourse between the families. The news is Genesis 22:20 was plainly the first for many years. Must Isaac go in person to take a wife from her father's house? Much might be urged in favor of this. If the presence of Isaac were of importance, might he not return for a little, though Canaan was his appointed home? Was it not hindering the very thing Abraham desired, to refuse to do so? Was it not unreasonable to look for a blessing and yet to neglect obvious means for obtaining it? Not for a moment would Abraham listen to the suggestion. At God's call he had left Mesopotamia forever. To send his son back would he contrary to the principle of his whole life. It would be to put expediency above faith, to distrust God's promise, to think his will changeable (cf. 1 Kings 13:19). Contrast the faithlessness of the Israelites in their wilderness journeys. Abraham would not allow even a temporary return. They "in their hearts turned back again into Egypt" (cf. Luke 9:62).
I. IN A GODLY LIFE THERE IS OFTEN A TEMPTATION TO TURN BACK FOR A LITTLE. With a laudable aim, some step which seems likely to lead to it is not quite what in itself we know to be right. To gain the means of doing good, some little departure from truth may seem almost necessary. In the eagerness of some plan of usefulness the time for prayer can hardly be found, or the ordinary daily duties of life seem to interrupt the greater and higher work; or, to gain an influence over the gay and worldly, it may seem the course of wisdom to go, a little way at least, with them. And is not a Christian, under the law of liberty, freed from strict observance of the letter? Does not that savor of the spirit of bondage? Nay, "to obey is better than sacrifice." Always danger when men seek to be wiser than God (Proverbs 14:12). We cannot foresee the difficulties of returning.
II. TRUE FAITH POINTS TO IMPLICIT OBEDIENCE. Can we not trust God to order all—not only the ends towards which he would have us strive, but the means to be used? We are to live by every word of God, not by some special saying only. Promise and precept, instruction and direction, are alike his words, by which every step should be guided. It is want of faith which leads to departure from obedience; want of full trust in God which leads to ways of fancied wisdom. We have to do -with efforts, not with results; these are in God's hand. Where obedience is not in question we rightly use our judgment; reason was given us to be our guide, but not to take the guidance out of God's hands.—M.