Charles Ellicott Commentary Genesis 24

Abraham was old. —As Isaac was thirty-seven years of age when Sarah died (Genesis 23:1), and forty at his marriage (Genesis 25:20), Abraham, who was a centenarian at Isaac’s birth, would now be nearly 140. As he lived to be 175 (Genesis 25:7), he survived Isaac’s marriage thirty-five years, and lived to see Esau and Jacob nearly grown up.

To his eldest servant of his house. — Hebrew, his servant, the elder of his house. It is the name of an office; and though one holding such a confidential post would be a man of mature years, it is not probable that Abraham would send anyone who was not still vigorous on such a distant journey. Eliezer of Damascus had held a similar office fifty-five years previously (Genesis 15:2), but this was probably a younger man.

Put ... your 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 of 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 that you do not bring my son there 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 should 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.

And the servant. —Why did Isaac not go himself in search of a wife? We must not conclude from his inactivity that the matter did not have his full concurrence; but he was the heir, and according to Eastern customs, it was appropriate that the choice should be left to a trusty deputy. What is peculiar in the narrative is the distance to which the servant was sent, and the limitation of his choice to a particular family; but both these peculiarities arose from the religious considerations involved. Jacob subsequently went in person on a similar errand, but we must remember that Rebekah was also seeking a place of safety for him. Were it not for this, and had he been the sole heir, she would probably have sent an embassy to her brother’s house to ask for him a wife.

For all the goods of his master were in his hand. —Rather, with every good thing of his master’s in his hand. It was necessary not only that the servant should take with him such a convoy as would ensure his safety and that of the bride on their return, but also such rich presents as would adequately represent Abraham’s wealth and power.

Mesopotamia. —Heb., Aram-Naharaim: that is, “Aram of the two rivers.” Aram means highland, but it became the title of the whole Syrian race; and here Aram-Naharaim means that part of Syria which lies between the Tigris and Euphrates. It was a mountainless region, except towards the north. For Padan-aram, see Note on Genesis 25:20.

The city of Nahor. —This was Charran (Genesis 27:43). Nahor had probably migrated there from Ur when Terah was growing old, so that he could occupy the pastures which Abraham was about to abandon.

He made his camels to kneel down. — Camels rest kneeling, but the servant did not unload them until he knew that God had heard his prayer. (See Genesis 24:32.)

By a well of water. — The well was the property of the whole city and might be used only at a fixed hour; and the servant therefore waits until the women came to draw. This duty of fetching water is not peculiar to women in the East, but to this day in most parts of Europe, wherever the supply comes from a public source, women may be seen thus occupied. Rebekah carried her pitcher on her shoulder; in the south of France, the Basque women, like the ancient Egyptians, carry it on their heads, and the habit of thus balancing it gives them a peculiarly erect and graceful carriage.

O Lord God ... — Heb., Jehovah, God of my lord Abraham. The word translated “master” throughout this chapter is ‘donai, the ordinary word for lord, and it is so rendered in Genesis 24:18.

As a circumcised member of Abraham’s household, the servant prays to Jehovah, Abraham’s God. Though in Genesis 24:5 he had suggested a difficulty, this was apparently not from a lack of faith, but so that he might know whether Isaac might return to Aram-Naharaim under any circumstances.

He now leaves the success of his mission to Jehovah. While he would use his own discernment in selecting from the group of approaching young women one whose expression gave promise of goodness of heart, the fulfilment of the appointed signal to mark God’s approval would also show that she was no ill-mannered woman, but one active, generous, and kind.

Send me good speed this day. — Heb., cause it to meet me this day.

I stand. — This word here, and in Genesis 24:43, is not the same as that used in Genesis 24:30, but one that means I post myself, or I take my station.

Thereby. — Rather, by her: by her giving the appointed sign I will know that you have shown kindness to my lord.

The damsel. — This word (Heb., Na’ar) is of common gender in the Pentateuch, except in Deuteronomy 22:19, where it has the feminine termination. It is used for Abraham’s young men in Genesis 14:24, Genesis 18:7, etc., but no fewer than twenty-two times for women.

In the rest of the Bible, the gender is always marked, and even here it is read in the feminine in the Jewish synagogues. In this, we have another of the many linguistic proofs of the extreme antiquity of the Pentateuch, and it is the more interesting because it is found in a Jehovistic section. The same word is used again in Genesis 24:16 and Genesis 24:28. (See Note on Genesis 43:8.)