John Calvin Commentary Genesis 24

And Abraham was old. Moses proceeds to the account of Isaac’s marriage, because Abraham, indeed, perceiving that he was worn down by old age, was determined to ensure that his son should not marry a wife in the land of Canaan.

In this passage, Moses expressly describes Abraham as an old man, so that we may learn that he had been prompted by his very age to seek a wife for his son. For old age itself, which, at the most, is not far from death, ought to lead us to arrange the affairs of our family so that when we die, peace may be preserved among our posterity, the fear of the Lord may flourish, and proper order may prevail.

Abraham's old age was indeed still vigorous, as we shall see later; but when he considered his own years, he deemed it time to make provision for the welfare of his son.

Irreligious men—partly because they do not hold marriage in sufficient honor, and partly because they do not consider the importance attached especially to Isaac's marriage—wonder that Moses, or rather the Spirit of God, should be occupied with such minor matters.

But if we approach the reading of the Sacred Scriptures with due reverence, we shall easily understand that nothing here is superfluous. For since men can hardly persuade themselves that God's Providence extends to marriages, Moses insists all the more on this point.

However, he primarily wishes to teach that God honored Abraham's family with special regard, because the Church was to originate from it. But it will be better to address everything in its proper order.

And Abraham said unto his eldest servant. Abraham here fulfills the common duty of parents, in working for and being concerned 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 that Isaac, by joining himself in marriage with them, might shake off the yoke of God.

Some suppose that the depraved morals of those nations were so displeasing to him that he believed the marriage of his son would 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 mixed with that of the Canaanites, whom he knew to be already divinely appointed to destruction. Indeed, since after their overthrow he was to take possession of the land, he was commanded to treat them with distrust as perpetual enemies.

And although he had lived in peace among them for a time, yet he could not have children with them without confusing things which, by the command of God, were to be kept distinct. Therefore, he wished both himself and his family to maintain this separation completely.

Put, I pray thee, thy hand. It is clear enough 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. Most Jewish writers declare that Abraham was the author of it because, in their opinion, this ceremony has the same significance 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 believe that the hand was placed under the thigh in honor of the blessed seed. 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 sign of submission, when the servant was sworn on the thigh of his master.

The more plausible opinion is that the ancients swore by Christ in this manner; but because I do not willingly follow uncertain speculations, I leave the question undecided. Nevertheless, the latter suggestion appears to me the more simple: namely, that servants, when they swore fidelity to their lords, were accustomed to show their submission by this ceremony, especially since they say that this practice is still observed in certain parts of the East.

We infer that it was no profane ritual, which would detract in any way from the glory of God, from the fact that the name of God is invoked. It is true that the servant placed his hand under Abraham's thigh, but he is made to swear by God, the Creator of heaven and earth. This is the sacred method of swearing an oath, by which God is invoked as the witness and the judge, for this honor cannot be transferred to another without bringing dishonor to God.

Moreover, we are taught by Abraham's example that those who demand an oath for a lawful cause do not sin; for this is not listed among Abraham's faults but is recorded to his special praise. It has already been shown that the affair was of the greatest importance, since it was undertaken so that the covenant of God might be confirmed among his descendants.

He was therefore driven by just reasons to provide most anxiously for the accomplishment of his goal by making his servant take an oath. Beyond doubt, Isaac's character and even his virtue were so remarkable that, in addition to his riches, he had such qualities of mind and body that many would eagerly desire to be related to him by marriage.

His father, therefore, fears that after his own death, the inhabitants of the land might captivate Isaac with their allurements. Now, though Isaac has until now firmly resisted those allurements—snares that few young men escape—Abraham still fears that Isaac might be overcome by shame and the fear of causing offense. The holy man wished to anticipate these and similar dangers when he bound his servant to fidelity by requiring an oath; and it may be that some secret necessity also led him to do this.

That you shall not take a wife. The kind of discipline that was practiced in Abraham’s household is evident here. Although this man was only a servant, yet, because he was placed in authority by the head of the household, his status as a servant did not prevent his being second in command to his master, so that Isaac himself, Abraham's heir and successor, submitted to his guidance.

So great was Abraham's authority and the reverence for him, that when he appointed a servant to act in his place, this servant, by Abraham's mere will or word, could exercise an authority that other heads of households find difficult to retain even for themselves. Isaac's modesty in allowing himself to be guided by a servant is also evident; for it would have been futile for Abraham to make arrangements with his servant if he had not been convinced that his son would be obedient and manageable. This shows how greatly Isaac respected his father, because Abraham, relying on Isaac’s obedience, confidently summoned his servant.

Now, this example should serve for us as a general rule: it is not permissible for children to marry without their parents' consent. Indeed, natural fairness dictates that in such an important matter, children should depend on their parents' will.

Therefore, how detestable is the Pope's cruelty, who has dared to break this sacred bond apart! For this reason, the impulsiveness of young people must be restrained, so that they do not hastily marry without consulting their fathers.

But thou shalt go unto my country and to my kindred. It seems that, in the choice of the place, Abraham was influenced by the thought that a wife would more willingly come from there to be married to his son, when she knew that she was to marry one of her own race and country.

But because it afterwards follows that the servant came to Padan Aram, some from this infer that Mesopotamia was Abraham’s country. The solution, however, to this difficulty is easy. We know that Mesopotamia was not only the region contained between the Tigris and the Euphrates, but that a part of Chaldea was also comprehended in it, for Babylon is often placed there by secular writers.

The Hebrew name simply means, “Syria of the rivers.” They give the name Aram to that part of Syria which, beginning near Judea, embraces Armenia and other extensive regions, and reaches almost to the Euxine Sea. But when they especially designate those lands which are washed or traversed by the Tigris and Euphrates, they add the name “Padan”: for we know that Moses did not speak scientifically, but in a popular style.

Since, however, Moses afterwards relates that Laban, the son of Nahor, dwelt at Charran (Genesis 29:4), it seems to me probable that Nahor, who had remained in Chaldea because it would be troublesome to leave his native soil, over time changed his mind; either because filial piety compelled him to care for his aging and frail father, or because he had learned that he could have as comfortable a home there as in his own country. It certainly appears from Genesis 11:1 that he had not migrated at the same time with his father.

And the servant said unto him. Since he raises no objection respecting Isaac, we may conjecture that he was so fully persuaded of his integrity as to have no doubt of his acquiescence in his father’s will. We must also admire the religious scrupulosity of the man, seeing he does not rashly take an oath. What pertained to the faithful and diligent discharge of his own duty he might lawfully promise, under the sanction of an oath; but since the completion of the affair depended on the will of others, he properly and wisely adduces this exception, Peradventure the woman will not be willing to follow me.