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 (Genesis 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 (Genesis 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 Genesis 46:26; Exodus 1:5 — in both which places it is rendered loins — used 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 Abraham’s 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 Genesis 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 Laban’s descendants.
Land of my kindred. — Rather, of my nativity; and so in Genesis 24:4. (See Note on Genesis 12:1.) It is a different word from that rightly translated kindred in Genesis 24:38. Jewish interpreters say that by his father’s house here, and by his country in Genesis 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.