CRITICAL NOTES.—
Genesis 24:1. And Abraham was old.] He was now in his hundred and fortieth year. (See ch. Genesis 25:20.)
Genesis 24:2. Eldest servant of his house.] Heb. “His servant, the elder of his house.” This term denotes office, not length of servitude. This confidential head servant or steward may have been Eliezer of Damascus, who was Abraham’s steward sixty years before this. (Ch. Genesis 15:2.) Put, I pray thee, thy hand under my thigh. “In these words is euphemistically described a practice of making an oath binding by touching that part of the body which symbolises power and continuance. For the Jew a farther sanctity was imparted to this confirmation of an oath by that member being the recipient of God’s covenant of circumcision. The practice is found besides in ch. Genesis 47:29, only.” (Alford.) “The thigh is the symbol of posterity; in Israel the symbol of the promised posterity, with the included idea of the promise. (Genesis 46:26; Exodus 1:5.) Elieazer and Joseph thus must swear by the posterity; the promise and the hope of Abraham and Israel.” (Lange.)
Genesis 24:3. By the Lord.] By Jehovah. The redemptive name of God, as most appropriate, in dealing with those who are in fellowship with Him. “It is not an ordinary marriage which is here about to be made, which would fall under the providence of Elohim, but a marriage which concerns the kingdom of God, and therefore Jehovah appears in the whole narrative.” (Keil.)
Genesis 24:4. Unto my country, and to my kindred.] His country was Mesopotamia, where Abraham had dwelt for a time after leaving Ur of the Chaldees. His kindred were Shemites, who, though they preserved the knowledge of God, yet—as we learn from the instance of Laban, (ch. 31),—retained some vestiges of idolatry.
Genesis 24:7. The Lord God of heaven.] Heb. Jehovah, the God of the heavens.
Genesis 24:9. Abraham his master.] Heb. His lord. Sware to him.] Heb. Was sworn to him. The passive voice is used in Heb. to convey the idea that one is adjured by another.
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 24:1-9
ABRAHAM’S PROVISION FOR THE MARRIAGE OF HIS SON
The death of Sarah had left a sad breach in Abraham’s family. He had now been mourning for her three years. But in the sorrows of bereavement he must still think of the duty which lies before him, and how he may fulfil the purpose of God so clearly made known to him. He knew that Isaac was the son of promise, in whom his house was to be enlarged and to take its destined place among the family of nations. He naturally, therefore, seeks a wife for his son, exercising due care and circumspection in so important a matter. In the provision which he now makes for his son’s marriage, we note two elements.
I. Human Prudence. Abraham is apparently left to act for himself in this matter, to use the wisdom which the experience of ordinary life had taught him. He appears to have no distinct revelation from God on the subject. He does not act as a fanatic who vaguely trusts in some divine power and neglects the use of suitable means. Not such were the saints whose lives are recorded in the Bible. They were all men of faith and devotion, but they were rational and human in all features of their character. Abraham sets about this work as a prudent man would do.
1. He accepts the fact that his time for making such a provision is short (Genesis 24:1). He was now an old man and nigh unto the close of his mortal day. His time for all human effort and labour would soon be at an end. A solemn duty was imposed upon him, and he must discharge it in the narrow space which now lay between him and the grave. It is wise thus to look the sad facts of life in the face, for in human affairs death closes all opportunity.
2. He is careful about the family from whence his son’s wife is to spring (Genesis 24:3). He had seen enough of the wickedness of the Canaanites among whom he dwelt to convince him that no great nation could arise from any alliance with them. Their wickedness grew increasingly from generation to generation until they had now reached a rank maturity of corruption. The law of inherited tendencies is a sad fact of human nature, and tends in an enormous degree to spread and intensify the power of evil in the world of mankind. Abraham must look for a goodly seed, for a purer channel through which the life of his sacred nation is to flow.
3. He relies upon human faithfulness. The “eldest servant of his house that ruled over all he had” (Genesis 24:2) was, probably, Eliezer of Damascus who for fifty-four years had been Abraham’s faithful steward. He had been the confidential head servant to whom was entrusted the most sacred and important affairs of the family. There are occasions in life in which man must repose great trust in his fellow man. The time comes when we have to arrange for a future which will unfold itself when we are hidden in the grave and can no longer take our part in the things of this life. Our power to do good and to act well our part in the world would be greatly crippled if we could not rely upon human faithfulness. In all these things Abraham acted upon the highest principles of human prudence.
II. Religious Faith. But with Abraham it was more than mere human prudence. It was the strength of his character that he believed in God. He is acting in a history which throughout all its course is overshadowed by a greater and a higher world than this.
1. He gratefully recognises the hand of God in all his past life (Genesis 24:1.) He does not ascribe his success to his own skill and prudence, but to the favour of God. God had blessed him in all things. He had first trusted the bare word of God, and then faith was a supreme effort. But now through many years of blessings from above his faith had received due encouragement and support. Memory would now serve to stimulate faith and hope. God had blessed him in the past, and therefore he would trust Him for the future.
2. He recognises the supreme control of God over all things. He says, “the Lord God of heaven took me from my father’s house, and from the land of my kindred.” He knew with a distinct and certain knowledge that it was God who shaped his life and guided him through the wanderings of many years. Ever since he was first called he had felt the leading of a Divine hand. Living faith looks not to forces inherent in matter, but trusts in the living God who controls all times, agents, and events.
3. He acts upon the known will of God. It was enough for him that God had spoken, promised His blessing, and the land for an eternal possession. He had faith in God’s holy covenant. In seeking a suitable wife for Isaac, he is but working from one great truth revealed to him. He knew that God who had promised to make him a great nation would accomplish his promise and prosper every work of his hands, and guide it to the best results. He used all proper human means, but he acted in faith that, in this matter, the choice would still be God’s.
4. While he trusts in human faithfulness, he recognises the importance of binding men by a sense of religious fear and duty. He binds his servant by an oath (Genesis 24:3; Genesis 24:9.) Human morality must rest upon a religious basis, which alone can render it constant and safe. Independent morality is too apt to be influenced by the temper of the age or passing expediency, so that we cannot trust it at all times as an unchanging standard. To morality, therefore, we must add Godliness if we would give any real and lasting strength to human obligations.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 24:1. Old age, with its growing infirmities and sure decay, is sad to look upon; but the blessing of God imparts a beauty to it, for He will never leave nor forsake those whom He has blessed. Their hoary head is a crown of glory, for the light of heaven has touched it.
Abraham had a good grey head, as it is elsewhere said of him; hence so honoured, not only at home, but of the Hittites (ch. 23). God bids us to “honour the face of the old man” (Leviticus 19:32); for the hoary head is a crown, so that it be found in the way of righteousness. God is called “The Ancient of days;” and, because “holy,” therefore “reverend is His name,” as saith the Psalmist (Psalms 111:9).—(Trapp.)
Abraham’s life, since he received the Divine call, was not exempt from many troubles and sorrows; yet the blessing of God fell even upon these “in all things.”
The Gospel promises that blessing which Abraham enjoyed. To faithful believers in every age, “all things” still work together for good.
Genesis 24:2. The person whom Abraham entrusted with this delicate task has a threefold designation. First, he is his servant or minister. Secondly, he is the old man, ancient, or elder of his house. Here the term elder approaches its official signification. In early times age was taken into account, along with good conduct and aptitude, as the qualification for services of trust. Thirdly, he ruled over all that he had. He was therefore a master as well as a minister.—(Murphy.)
To put the hand under one’s thigh was probably a form of making oath, or giving most solemn pledge to another. We do not read of it elsewhere, except only where Jacob requires the same of Joseph (Genesis 47:29). The thigh is the part on which the sword rests, and thus it expresses dominion. “Gird thy sword upon thy thigh.” It is also the seat of generation, and so it might refer to the covenant of circumcision. The servant sacredly swore subjection and obedience to his master, by this formal act, with reference to the Divine covenant.—(Jacobus.)
Genesis 24:3. Abraham’s appeal to Jehovah.
1. His name. Jehovah is the personal name of God, and therefore a proper one to be employed by those who were in fellowship with Him. It is His redemptive name, most fitly employed with designed reference to the Covenant of Grace made with Abraham.
2. His dominion. He is the author of all being, and therefore rules and possesses heaven and earth. He is, therefore, the sole arbiter of the oathtaker’s destiny, not only in this life but also in that which is to come.
3. His concern for the purity of His servants. Abraham well knew that God loved righteousness in those who professed to serve Him: therefore he took the needful steps to secure the purity of his family.
In these prudential arrangements for the prosperity and honour of his family, we see Abraham’s true character as a spiritual man just as much as we see it in his most heroic acts of faith.
1. His determined aversion to idolatry. He will make his servant swear by Jehovah alone. His neighbours were idolators. He was on friendly terms with them and would go far to please them but in this solemn matter he must declare for the true God. The great purpose of that early revelation of which he formed so important a part, was to teach the doctrine of the Divine unity. The voice to the chosen people, rising above all others, ever spake thus, “Hear O Israel, the Lord our God is one Lord.” The land was given to Abraham in order that idolatry might be overthrown.
2. His godliness. In seeking a wife for his son he is not guided by motives of worldly policy. He makes no mention of riches, honours, or personal attractions. He is only concerned that his son shall form an alliance worthy of his high calling of God. He had learned to look at every circumstance of human life in its Godward relations.
3. His distrust of human nature without the safeguards of religion. He well knew that it was more likely that his son—though he had received such a pious training—should be corrupted by an idolatrous wife, than that such a wife should be won over to the true faith by her believing husband. And even should Isaac maintain his integrity, there would still be some hazard for his family. Deriving its origin partly from heathen nations, and with idolatrous practices everywhere prevailing, such a family must degenerate. Abraham knew the frailty of human nature too well not to surround the pure faith of his seed with the strongest possible safeguards.
How admirable a pattern is this for parents in reference to the forming of matrimonial connections for their children. Unhappily, great numbers even among the professors of godliness bring nothing but worldly considerations to this all-important subject. The outward advantages of fortune, rank, or personal attractions are the only things regarded. But what comparison can these bear to the internal qualities of sound principle, good sense, amiable temper, and meek devoted piety? What permanent happiness can we promise ourselves in connection with one who cannot understand our views, or enter into our feelings; to whom we cannot speak of religion so as to be sympathised with, advised, or comforted; with whom we cannot take sweet counsel on the things of all others most interesting and absorbing to our souls? No wonder that in such unions comfort and serenity of spirit are banished from our abodes. No wonder that there arise estrangements of affection, diversity of pursuits, contrariety of will, domestic jangling, mutual accusations and retorts, and all that embitters or poisons the springs of love and peace. Whether, therefore, we are choosing for ourselves in this matter, or sanctioning the device of others, let the example of this holy man have its due weight in governing our conduct. Let us learn from him to subordinate everything to the one great concern—the interests of the soul. Let every plan and purpose entertained, every connection formed, express our firm and unvarying conviction of the reality, the importance, the preciousness of those interests which infinitely transcend all others.—(Bush.)
Abraham does not forget his relation to the kingdom of God. This marriage is not a private and individual matter, but one affecting countless millions who are to be blessed in his seed. Isaac has to sustain a peculiar and a sacred character. He has to inherit and transmit, not simply a family name, importance, or worldly possessions merely, but the hope and promise of salvation. His marriage is significant as pointing to the purity of the kingdom of God, and also to the importance of woman in that kingdom.
Genesis 24:4. The conditions might seem to be irreconcilable. On the one hand, Isaac must contract no alliance with the daughters of the land; and, on the other hand, he must not leave the land to seek a bride elsewhere. The former is essential to the preservation of the holy seed, pure and uncontaminated from all intermixture with strange and idolatrous nations. The latter is indispensable to his succeeding his faithful father, not only in his ultimate inheritance of the promised country, but also in his preliminary pilgrimage meanwhile, as a stranger and sojourner in the land. For Isaac is to share his father’s trial as well as his reward. He is to walk by faith in an inheritance to come—living and dying in the land destined to be his; but without a portion of it that he can call his own, except his grave. Hence he must continue among the people, from whom he is not at liberty to select a wife; nor may he go in search of one to the ancient seat of his race.—(Candlish.)
The kindred of Abraham were Shemites, Hebrews, and still retained some knowledge of the true God, and some reverence for Him and His will.—(Murphy.)
It would have been natural prudence in Abraham to have sought a wife for his son among the Canaanites. This would have tended to secure protection and good will for Isaac, and would have greatly contributed towards the possession of the land by his family. The fact that Abraham acted contrary to what worldly prudence would suggest shows that he was under the guidance of God.
In the Old Testament we see marriage as a natural institution; in the New it is brought before us in a religious light, for we are shown its spiritual significance, it is there likened to Christ and the Church. Now, what is remarkable here is, that the union of Christ and the Church is not illustrated by marriage, but marriage by this spiritual union, that is, the natural is based upon the spiritual. And this is what is wanted; it gives marriage a religious signification, and it thus becomes a kind of semi-sacrament. Now there are two points in which this illustration holds good: first, in the nature of the union, for in marriage, as in the union between Christ and His Church, like is joined to unlike. The other point of resemblance is in the principle of sacrifice, for as no love between man and wife can be true which does not issue in a sacrifice of each for the other, so Christ gave Himself for His Church and the Church sacrifices itself to His service. The only true love is self devotion. Thus we see how all, even the every day affairs of married life, must fail without this principle of the cross of Christ.—(Robertson.)
Genesis 24:5-6. The servant, when the commission is first proposed to him, sees the difficulty. He is not to marry his master’s son to any daughter of the Canaanites; neither will he be allowed to take Isaac back to the land from whence Abraham came. And yet he may be unable to persuade any woman of the country and kindred to which Abraham limits him—any daughter of Terah’s family—to leave her home—to commit herself to the care of a stranger, and to share the fate of an unknown husband. In these circumstances, he will not bind himself by an absolute and unconditional oath. Nor is it until he is not only encouraged by Abraham’s strong expression of his faith in the guidance of Jehovah—but relieved also by the arrangement, that, in the contingency he apprehended, he is to be free from his vow—that he consents to undertake, under so solemn a sanction, so responsible a mission. His scruple is reasonable and honourable. It is of such a nature as may well increase his master’s confidence in him. It marks his conscientious sense of obligation, and his sacred reverence for an oath.—(Candlish.)
He swears cautiously, he doth not rashly rush upon his oath; he swears not in jest, but in judgment. So must we (Jeremiah 4:2), duly considering the conditions and circumstances; as the nature of an oath, the matter whereabout, the person by whom, and before whom, the time, the place, our calling and warrant thereunto. “Be not rash” (Ecclesiastes 5:2.) Swear not in heat and choler, as David did when he was going against Nabal; but soon after blessed Abigail for better counsel.—(Trapp.)
In our dealings with even the best of men we must sacredly preserve the sense of our own individual responsibility.
Genesis 24:7. Abraham’s expectation of success.
1. Founded upon what God is. The God of heaven and earth, and therefore controlling all things and events, and thus accomplishing His will. The thing hoped for was not impossible with God, and it was well in accordance with His known will.
2. Founded upon what God had been to him. God had called him from his father’s house, and from the land of his kindred. He had been blessed in all things. He had been guided in every step of his way, hitherto; surely he might trust for the next step. Every past favour is a pledge of a future one. “Thou hast”—“Thou wilt,” is a Scripture demonstration.
3. Founded upon the Word of God to him. It may be that Abraham had no distinct word of revelation to direct him in the choice of a wife for Isaac. But God had promised him the land, and assured the greatness and perpetuity of his family. He, therefore, reasons from the truths already made known, justly infering that his pious wish would be realised, and that the angel of God would guide his servant on this solemn embassy. One thing was clear—that which he desired was right in itself. With the full confidence of faith he leaves the question of means to the disposal of that Providence which had guided his life hitherto—to that Infinite Wisdom which had spoken to him words of large promise. Thus the Word of God is not to be regarded as merely a definite portion of truth, but as a seed ever growing into more abundant life.
We should so enter upon every work as to be able to promise to ourselves the presence and blessing of God.
The term “angel” in Scriptural usage is employed not only to denote those personal agents whom the Most High may see fit to make the executors of His will, but also in an impersonal sense, implying in many cases merely a dispensation of Providence, whether in a way of mercy or of judgment. The phraseology, indeed, but rarely occurs in respect of the ordinary incidents of life; but extraordinary operations of Providence, or events fought with momentous consequences, though accomplished by natural means, are in Scripture spoken of as “angels.” Thus the destruction of the first-born in Egypt is attributed to an angel, because such an event was extraordinary and memorable in the highest degree. In like manner the destruction of Sennacherib’s army is ascribed to angelic agency. We suppose the angel to be the personification of a special Providence. God would send His angel before the servant in the sense of preparing his way, of removing difficulties and objections, and fully reconciling the minds of his kindred to the step.—(Bush.)
Genesis 24:8. Abraham here releases the steward from the oath, in case the supposed difficulty should occur; for in no case would he consent to have his son taken to that land, to dwell outside of the land of promise. “This oath implies that if Abraham should die this steward would have an influential position towards Isaac.”—(Kurtz—Jacobus.)
This second time he lays charge on his servant not to do it. Better no wife than displease God, than violate conscience. He purchaseth his pleasure at too dear a rate that pays his honesty to get it. He hath less of the ballast and more of the sail, makes more haste than good speed, that thus speeds himself.—(Trapp.)
Genesis 24:9. The servant was enjoined by oath to undertake his master’s commands. This was allowable in Judaism; but Christ says, “Swear not at all.” Our nay is to be nay, and nothing else but nay, and our yea, yea; the word of the Christian is to be so true that no oath could add to its security. But what Abraham meant to express was this, that he would hold the man firm to his word by religious fear and duty. There are two ways of speaking truth: many a man may be true from expediency, and this may last so long as he sees he shall gain by being true; but as soon as an opportunity appears for winning something by falsehood without any immediate evil consequences, then his truth is at an end. Truth, to be constant, must lean upon a religious basis.—(Robertson.)
This servant obeyed the voice of a man to whom he believed God had spoken. Such is our position in regard to the sacred writers. We believe through their word.
The call and exaltation of Rebekah, her position in the kingdom of God, all depended upon the oath between Abraham and his servant. She was ignorant all the while of the great things which were preparing for her. So God works for His children far away out of their sight,—preventing them by the blessings of His goodness.