Teks -- Genesis 24:1-14 (NET)

The Wife for Isaac

24:1 Now Abraham was old, well advanced in years, and the Lord had blessed him in everything. 24:2 Abraham said to his servant, the senior one in his household who was in charge of everything he had, “Put your hand under my thigh 24:3 so that I may make you solemnly promise by the Lord, the God of heaven and the God of the earth: You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives to find a wife for my son Isaac.” 24:5 The servant asked him, “What if the woman is not willing to come back with me to this land? Must I then take your son back to the land from which you came?” 24:6 “Be careful never to take my son back there!” Abraham told him. 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, promised me with a solemn oath, ‘To your descendants I will give this land.’ He will send his angel before you so that you may find a wife for my son from there. 24:8 But if the woman is not willing to come back with you, you will be free from this oath of mine. But you must not take my son back there!” 24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. 24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. He journeyed to the region of Aram Naharaim and the city of Nahor. 24:11 He made the camels kneel down by the well outside the city. It was evening, the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. Be faithful to my master Abraham. 24:13 Here I am, standing by the spring, and the daughters of the people who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ In this way I will know that you have been faithful to my master.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Gen 24:1

Abraham's pious care concerning his son was, that he should not marry with a daughter of Canaan, but with one of his kindred because he saw, the Canaanites were degenerating into great wickedness, and knew, that they were designed for ruin: would not marry his son among them, lest they should be either a snare to his soul, or, at least, a blot to his name. Yet he would not go himself among his kindred, lest he should be tempted to settle there: this caution is given, Gen 24:6, and repeated, Gen 24:8. Parents, in disposing of their children, should carefully consult their furtherance in the way to heaven.

Wesley: Gen 24:2 - His eldest servant

Probably Eliezer of Damascus, one whose conduct and affection he had had long experience of: he trusted him with this great affair, and not Isaac himself, because he would not have Isaac go at all into that country, but marry thither by proxy; and no proxy so fit as the steward of his house. This matter is settled between the master and the servant with a great deal of care and solemnity. The servant is bound by an oath to do his utmost to get a wife for Isaac among his relations, Gen 24:3-4. Abraham swears him to it, both for his own satisfaction, and for the engagement of his servant to all possible care and diligence. Thus God swears his servants to their work, that, having sworn, they may perform it. Swearing being an ordinance, not peculiar to the church, but common to mankind, is to be performed by such signs as are the common usages of our country.

Wesley: Gen 24:7

God's angels are ministering spirits, sent forth, not only for the protection, but guidance of the heirs of promise, Heb 1:14.

Wesley: Gen 24:7 - He shall send his angel before thee

And then thou shalt speed well.

Wesley: Gen 24:11 - He made his camels kneel down

Perhaps to unload them.

Wesley: Gen 24:12 - Send me good speed this day

We have leave to be particular in recommending our affairs to the care of Divine providence. Those that would have good speed must pray for it this day, in this affair. Thus we must, in all our ways acknowledge God.

Wesley: Gen 24:14 - Let it come to pass

He prays God, that be would please to make his way plain and clear before him, by the concurrence of minute circumstances in his favour. It is the comfort, as well as the belief, of a good man, that God's providence extends itself to the smallest occurrences, and admirably serves its own purposes by them. And it is our wisdom, in all our affairs, to follow providence. Yea, it is very desirable, and that which we may lawfully pray for, while, in the general, we set God's will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind is. Thus he guides his people with his eye, and leads them in a plain path.

JFB: Gen 24:1 - And Abraham was old . . . take a wife

His anxiety to see his son married was natural to his position as a pastoral chief interested in preserving the honor of his tribe, and still more as a patriarch who had regard to the divine promise of a numerous posterity.

JFB: Gen 24:2 - said unto his eldest servant

Abraham being too old, and as the heir of the promise not being at liberty to make even a temporary visit to his native land, was obliged to intrust this delicate mission to Eliezer, whom, although putting entire confidence in him, he on this occasion bound by a solemn oath. A pastoral chief in the present day would follow the same course if he could not go himself.

JFB: Gen 24:3 - thou shalt not take a wife, &c.

Among pastoral tribes the matrimonial arrangements are made by the parents, and a youth must marry, not among strangers, but in his own tribe--custom giving him a claim, which is seldom or never resisted, to the hand of his first cousin. But Abraham had a far higher motive--a fear lest, if his son married into a Canaanitish family, he might be gradually led away from the true God.

JFB: Gen 24:10 - the servant took ten camels, &c.

So great an equipage was to give the embassy an appearance worthy of the rank and wealth of Abraham; to carry provisions; to bear the marriage presents, which as usual would be distributed over several beasts; besides one or two spare camels in case of emergency.

JFB: Gen 24:10 - went to Mesopotamia, &c.

A stranger in those regions, who wishes to obtain information, stations himself at one of the wells in the neighborhood of a town, and he is sure to learn all the news of the place from the women who frequent them every morning and evening. Eliezer followed this course, and letting his camels rest, he waited till the evening time of water drawing.

JFB: Gen 24:12 - And he said, O Lord God of my master

The servant appears worthy of the master he served. He resolves to follow the leading of Providence; and while he shows good sense in the tokens he fixes upon of ascertaining the temper and character of the future bride, he never doubts but that in such a case God will direct him.

Clarke: Gen 24:1 - And Abraham was old

And Abraham was old - He was now about one hundred and forty years of age, and consequently Isaac was forty, being born when his father was one hundred years old. See Gen 21:5; Gen 25:20.

Clarke: Gen 24:2 - Eldest servant

Eldest servant - As this eldest servant is stated to have been the ruler over all that he had, it is very likely that Eliezer is meant. See Gen 15:2, Gen 15:3

Clarke: Gen 24:2 - Put, I pray thee, thy hand

Put, I pray thee, thy hand - See note on Gen 24:9.

Clarke: Gen 24:3 - I will make thee swear

I will make thee swear - See note on Gen 24:9

Clarke: Gen 24:3 - Of the Canaanites

Of the Canaanites - Because these had already been devoted to slavery, etc., and it would have been utterly inconsistent as well with prudence as with the design of God to have united the child and heir of the promise with one who was under a curse, though that curse might be considered to be only of a political nature. See the curse of Canaan, Gen 9:25 (note).

Clarke: Gen 24:4 - My country

My country - Mesopotamia, called here Abraham’ s country, because it was the place where the family of Haran, his brother, had settled; and where himself had remained a considerable time with his father Terah. In this family, as well as in that of Nahor, the true religion had been in some sort preserved, though afterwards considerably corrupted; see Gen 31:19

Clarke: Gen 24:4 - And take a wife unto my son

And take a wife unto my son - A young man in Bengal is precisely in the same circumstances as Isaac; he has nothing to do in the choice of a wife; parents employ others to seek wives for their sons. Those who leave their homes in search of employment always marry their children in their own country, and among their acquaintance at home; never among the people with whom they reside. In Asiatic countries this custom has prevailed from the infancy of the human race. See Ward’ s Hindoo Customs.

Clarke: Gen 24:5 - Peradventure the woman will not be willing

Peradventure the woman will not be willing - We may see, says Calmet, by this and other passages of Scripture, Jos 9:18, what the sentiments of the ancients were relative to an oath. They believed they were bound precisely by what was spoken, and had no liberty to interpret the intentions of those to whom the oath was made.

Clarke: Gen 24:7 - The Lord God, etc.

The Lord God, etc. - He expresses the strongest confidence in God, that the great designs for which he had brought him from his own kindred to propagate the true religion in the earth would be accomplished; and that therefore, when earthly instruments failed, heavenly ones should be employed. He shall send his angel, probably meaning the Angel of the Covenant, of whom see Gen 15:7.

Clarke: Gen 24:9 - Put his hand under the thigh of Abraham

Put his hand under the thigh of Abraham - This form of swearing has greatly puzzled the commentators; but it is useless to detail opinions which I neither believe myself, nor would wish my readers to credit. I believe the true sense is given in the Targum of Jonathan ben Uzziel, and that called the Jerusalem Targum. In the former it is said, Put now thy hand בגזית מהולתי bigzirath mehulathi , in sectione circumcisionis meoe ; in the latter תחות ירך קימי techoth yerech keyami , sub femore foederis mei . When we put the circumstances mentioned in this and the third verse together, we shall find that they fully express the ancient method of binding by oath in such transactions as had a religious tendency. 1. The rite or ceremony used on the occasion: the person binding himself put his hand under the thigh of the person to whom he was to be bound; i.e., he put his hand on the part that bore the mark of circumcision, the sign of God’ s covenant, which is tantamount to our kissing the book, or laying the hand upon the New Testament or covenant of our Lord Jesus Christ. 2. The form of the oath itself: the person swore by Jehovah, the God of heaven and the God of the earth. Three essential attributes of God are here mentioned

1.    His self-existence and eternity in the name Jehovah

2.    His dominion of glory and blessedness in the kingdom of heaven

3.    His providence and bounty in the earth

The meaning of the oath seems to be this: "As God is unchangeable in his nature and purposes, so shall I be in this engagement, under the penalty of forfeiting all expectation of temporal prosperity, the benefits of the mystical covenant, and future glory."An oath of this kind, taken at such a time, and on such an occasion, can never be deemed irreligious or profane. Thou shalt swear by his name - shalt acknowledge and bind thyself unto the true God, as the just Judge of thy motives and actions, is a command of the Most High; and such an oath as the above is at once (on such an occasion) both proper and rational. The person binding himself proposes for a pattern the unchangeable and just God; and as He is the avenger of wrong and the punisher of falsehood, and has all power in the heavens and in the earth, so he can punish perjury by privation of spiritual and temporal blessings, by the loss of life, and by inflicting the perdition due to ungodly men, among whom liars and perjured persons occupy the most distinguished rank. Our ideas of delicacy may revolt from the rite used on this occasion; but, when the nature of the covenant is considered, of which circumcision was the sign, we shall at once perceive that this rite could not be used without producing sentiments of reverence and godly fear, as the contracting party must know that the God of this covenant was a consuming fire.

Clarke: Gen 24:10 - Took ten camels

Took ten camels - It appears that Abraham had left the whole management of this business to the discretion of his servant, to take with him what retinue and what dowry he pleased; for it is added, All the goods of his master were in his hand; and in those times it was customary to give a dowry for a wife, and not to receive one with her.

Clarke: Gen 24:11 - He made his camels to kneel down

He made his camels to kneel down - To rest themselves, or lie down, as the Septuagint has very properly expressed it, Και εκοιμισε τας καμηλους

Clarke: Gen 24:11 - The time that women go out to draw water

The time that women go out to draw water - In Bengal it is the universal practice for the women to go to pools and rivers to fetch water. Companies of four, six, ten, or more, may be seen in every town daily going to fetch water, with the pitchers resting upon their sides; and, on their return from bathing, women frequently bring water home - Ward.

Clarke: Gen 24:12 - And he said, O Lord God, etc.

And he said, O Lord God, etc. - "The conduct of this servant,"says Dr. Dodd, "appears no less pious than rational. By supplicating for a sign, he acknowledges God to be the great superintendent and director of the universe, and of that event in particular; and at the same time, by asking a natural sign, such as betokened humanity, condescension, and other qualities which promised a discreet and virtuous wife, he puts his prayer upon such a discreet, rational footing, as to be a proper example for all to imitate who would not tempt the providence of God, by expecting extraordinary signs to be given them for the determination of cases which they are capable of deciding by a proper use of their rational faculties."This is all very good; but certainly the case referred to here is such a one as required especial direction from God; a case which no use of the rational faculties, without Divine influence, could be sufficient to determine. It is easy to run into extremes, and it is very natural so to do. In all things the assistance and blessing of God are necessary, even where human strength and wisdom have the fullest and freest sphere of action; but there are numberless cases, of infinite consequence to man, where his strength and prudence can be of little or no avail, and where the God of all grace must work all things according to the counsel of his own will. To expect the accomplishment of any good end, without a proper use of the means, is the most reprehensible enthusiasm; and to suppose that any good can be done or procured without the blessing and mercy of God, merely because proper means are used, is not less reprehensible. Plan, scheme, and labor like Eliezer, and then, by earnest faith and prayer, commit the whole to the direction and blessing of God.

Calvin: Gen 24:1 - And Abraham was old

1.And Abraham was old ¹ Moses passes onwards to the relation of Isaac’s marriage, because indeed Abraham, perceiving himself to be worn down by old age, would take care that his son should not marry a wife in the land of Canaan. In this place Moses expressly describes Abraham as an old man, in order that we may learn that he had been admonished, by his very age, to seek a wife for his son: for old age itself, which, at the most, is not far distant from death, ought to induce us so to order the affairs of our family, that when we die, peace may be preserved among our posterity, the fear of the Lord may flourish, and rightly-constituted order may prevail. The old age of Abraham was indeed yet green, as we shall see hereafter; but when he reckoned up his own years he deemed it time to consult for the welfare of his son. Irreligious men, partly because they do not hold marriage sufficiently in honor, partly because they do not consider the importance attached especially to the marriage of Isaac, wonder that Moses, or rather the Spirit of God, should be employed in affairs so minute; but if we have that reverence which is due in reading the Sacred Scriptures, we shall easily understand that here is nothing superfluous: for inasmuch as men can scarcely persuade themselves that the Providence of God extends to marriages, so much the more does Moses insist on this point. He chiefly, however, wishes to teach that God honored the family of Abraham with especial regard, because the Church was to spring from it. But it will be better to treat of everything in its proper order.

Calvin: Gen 24:2 - And Abraham said unto his eldest servant // Put, I pray thee, thy hand

2.And Abraham said unto his eldest servant. Abraham here fulfils the common duty of parents, in laboring for and being solicitous 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 lest Isaac, by joining himself in affinity with them, should shake off the yoke of God. Some suppose that the depraved morals of those nations were so displeasing to him, that he conceived the marriage of his son must 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 mingled with that of the Canaanites, whom he knew to be already divinely appointed to destruction; yea, since upon their overthrow he was to be put into possession of the land, he was commanded to treat them with distrust as perpetual enemies. And although he had dwelt in tranquility among them for a time, yet he could not have a community of offspring with them without confounding things which, by the command of God, were to be kept distinct. Hence he wished both himself and his family to maintain this separation entire.

Put, I pray thee, thy hand. It is sufficiently obvious 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. The greater part of Jewish writers declare that Abraham was the author of it; because, in their opinion, this ceremony is of the same force 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 conceive that the hand was placed under the thigh in honor of the blessed seed. ² 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 token of subjection, when the servant was sworn on the thigh of his master. The more plausible opinion is, that the ancients in this manner swore by Christ; but because I do not willingly follow uncertain conjectures, I leave the question undecided. Nevertheless the latter supposition appears to me the more simple; namely, that servants, when they swore fidelity to their lords, were accustomed to testify their subjection by this ceremony, especially since they say that this practice is still observed in certain parts of the East. That it was no profane rite, which would detract anything from the glory of God, we infer from the fact that the name of God is interposed. It is true that the servant placed his hand under the thigh of Abraham, but he is adjured by God, the Creator of heaven and earth; and this is the sacred method of adjuration, whereby God is invoked as the witness and the judge; for this honor cannot be transferred to another without casting a reproach upon God. Moreover, we are taught, by the example of Abraham, that they do not sin who demand an oath for a lawful cause; for this is not recited among the faults of Abraham, but is recorded to his peculiar praise. It has already been shown that the affair was of the utmost importance, since it was undertaken in order that the covenant of God might be ratified among his posterity. He was therefore impelled, by just reasons, most anxiously to provide for the accomplishment of his object, by taking an oath of his servant: and beyond doubt, the disposition, and even the virtue of Isaac, were so conspicuous, that in addition to his riches, he had such endowments of mind and person, that many would earnestly desire affinity with him. His father, therefore, fears lest, after his own death, the inhabitants of the land should captivate Isaac by their allurements. Now, though Isaac has hitherto steadfastly resisted those allurements, the snares of which few young men escape, Abraham still fears lest, by shame and the dread of giving offense, he may be overcome. The holy man wished to anticipate these and similar dangers, when he bound his servant to fidelity, by interposing an oath; and it may be that some secret necessity also impelled him to take this course.

Calvin: Gen 24:3 - That thou shalt not take a wife

3.That thou shalt not take a wife. The kind of discipline which prevailed in Abraham’s house is here apparent. Although this man was but a servant, yet, because he was put in authority by the master of the family, his servile condition did not prevent him from being next in authority to his lord; so that Isaac himself, the heir and successor of Abraham, submitted to his direction. To such an extent did the authority of Abraham and reverence for him prevail, that when he substituted a servant in his place, he caused this servant, by his mere will or word, to exercise a power which other masters of families find it difficult to retain for themselves. The modesty also of Isaac, who suffered himself to be governed by a servant, is obvious; for it would have been in vain for Abraham to enter into engagements with his servant, had he not been persuaded that his son would prove submissive and tractable. It here appears what great veneration he cherished towards his father; because Abraham, relying on Isaac’s obedience, confidently calls his servant to him. Now this example should be taken by us as a common rule, to show that it is not lawful for the children of a family to contract marriage, except with the consent of parents; and certainly natural equity dictates that, in a matter of such importance, children should depend upon the will of their parents. How detestable, therefore, is the barbarity of the Pope, who has dared to burst this sacred bond asunder! Wherefore the wantonness of youths is to be restrained, that they may not rashly contract nuptials without consulting their fathers.

Calvin: Gen 24:4 - But thou shalt go unto my country and to my kindred

4.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 thence 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 hence infer that Mesopotamia was Abraham’s country. The solution, however, of this difficulty is easy. We know that Mesopotamia was not only the region contained between the Tigris and the Euphrates, but that a part also of Chaldea was comprehended in it; for Babylon is often placed there by profane 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, he afterwards relates that Laban, the son of Nahor, dwelt at Charran, (Gen 29:4,) it seems to me probable that Nahor, who had remained in Chaldea, because it would be troublesome to leave his native soil, in process of time changed his mind; either because filial piety constrained him to attend to his decrepit and declining father, or because he had learned that he might have there a home as commodious as in his own country. It certainly appears from the eleventh chapter Gen 11:1 that he had not migrated at the same time with his father. ³

Calvin: Gen 24:5 - And the servant said unto him

5.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.”

Calvin: Gen 24:6 - Beware that thou bring not my son thither again

6.Beware that thou bring not my son thither again. If the woman should not be found willing, Abraham, commending the event to God, firmly adheres to the principal point, that his son Isaac should not return to his country, because in this manner he would have deprived himself of the promised inheritance. He therefore chooses rather to live by hope, as a stranger, in the land of Canaan, than to rest among his relatives in his native soil: and thus we see that, in perplexed and confused affairs, the mind of the holy man was not drawn aside from the command of God by any agitating cares; and we are taught, by his example, to follow God through every obstacle. However, he afterwards declares that he looks for better things. By such words he confirms the confidence of his servant, so that he, anticipating with greater alacrity a prosperous issue, might prepare for the journey.

Calvin: Gen 24:7 - The Lord God of heaven

7.The Lord God of heaven. By a twofold argument Abraham infers, that what he is deliberating respecting the marriage of his son will, by the grace of God, have a prosperous issue. First, because God had not led him forth in vain from his own country into a foreign land; and secondly, because God had not falsely promised to give the land, in which he was dwelling as a stranger, to his seed. He might also with propriety be confident that his design should succeed, because he had undertaken it only by the authority, and, as it were, under the auspices of God; for it was his exclusive regard for God which turned away his mind from the daughters of Canaan. He may, however, be thought to have inferred without reason that God would give his son a wife from that country and kindred to which he himself had bidden farewell. But whereas he had left his relatives only at the divine command, he hopes that God will incline their minds to be propitious and favorable to him. Meanwhile he concludes, from the past kindnesses of God, that his hand would not fail him in the present business; as if he would say, “I, who at the command of God left my country, and have experienced his continued help in my pilgrimage, do not doubt that he will also be the guide of thy journey, because it is in reliance on his promise that I lay upon thee this injunction.” He then describes the mode in which assistance would be granted; namely, that God would send his angel, for he knew that God helps his servants by the ministration of angels, of which he had already received many proofs. By calling God the God of heaven, he celebrates that divine power which was the ground of his confidence.

Calvin: Gen 24:10 - And the servant took ten camels

10.And the servant took ten camels He takes the camels with him, to prove that Abraham is a man of great wealth, in order that he may the more easily obtain what he desires. For even an open-hearted girl would not easily suffer herself to be drawn away to a distant region, unless on the proposed condition of being supplied with the conveniences of life. Exile itself is sad enough, without poverty as its attendant. Therefore, that the maid might not be deterred by the apprehension of want, but rather invited by the prospect of affluence, he ladens ten camels with presents, to give sufficient proof to the inhabitants of Chaldea of the domestic opulence of Abraham. What follows, namely, that “all the substance of Abraham was in the hand of his servant,” some of the Hebrews improperly explain as meaning that the servant took with him an account of all Abraham’s wealth, described and attested in written documents. It is rather the assigning of the reason of the fact, which might appear improbable, that the servant assumed so much power to himself. Therefore Moses, having said that a man who was but a servant set out on a journey with such a sumptuous and splendid equipage, immediately adds, that he did this of his own accord, because he had all the substance of Abraham in his hand. In saying that he came to the city of Nahor, he neither mentions the name of the city nor the part of Chaldea, or of any other region, where he dwelt, but only says, in general terms, that he came to “Syria of the rivers,” concerning which term I have said something above.

Calvin: Gen 24:12 - O lord God of my master Abraham

12.O lord God of my master Abraham. The servant, being destitute of counsel, retakes himself to prayers. Yet he does not simply ask counsel of the Lord; but he also prays that the maid appointed to be the wife of Isaac should be brought to him with a certain sign, from which he might gather that she was divinely presented to him. It is an evidence of his piety and faith, that in a matter of such perplexity he is not bewildered, as one astonished; but breaks forth into prayer with a collected mind. But the method which he uses ⁴ seems scarcely consistent with the true rule of prayer. For, first, we know that no one prays aright unless he subjects his own wishes to God. Wherefore there is nothing more unsuitable than to prescribe anything, at our own will, to God. Where, then, it may be asked, is the religion of the servant, who, according to his own pleasure, imposes a law upon God? Secondly, there ought to be nothing ambiguous in our prayers; and absolute certainty is to be sought for only in the Word of God. Now, since the servant prescribes to God what answer shall be given, he appears culpably to depart from the suitable modesty of prayer; for although no promise had been given him, he nevertheless desires to be made fully certain respecting the whole affair. God, however, ⁵ in hearkening to his wish, proves, by the event, that it was acceptable to himself. Therefore we must know, that although a special promise had not been made at the moment, yet the servant was not praying rashly, nor according to the lust of the flesh, but by the secret impulse of the Spirit. Moreover, the general law, by which all the pious are bound, does not prevent the Lord, when he determines to give something extraordinary, from directing the minds of his servants towards it; not that he would lead them away from his word, but only that he makes some peculiar concession to them in their mode of praying. The sum of the prayer before us is this: “O Lord, if a damsel shall present herself who, being asked to give me drink, shall also kindly and courteously offer it to my camels, I will seek after her as a wife for my master Isaac, just as if she were delivered into my hand by thee.” He seems, indeed, to be laying hold on some dubious conjecture; but since he reposes on the Providence of God, he is certainly persuaded that this token shall be to him equivalent to an oracle; because God, who is the guardian of his enterprise, will not suffer him to err. Meanwhile this is worthy of remark, that he does not fetch the sign of recognition from afar, but takes it from something present; for she who shall be thus humane to an unknown guest, will, by that very act, give proof of an excellent disposition. This observation may be of use to prevent inquisitive men from adducing this example as a precedent for vain prognostications. In the words themselves the following particulars are to be noticed: first, that he addresses himself to the God of his master Abraham; not as being himself a stranger to the worship of God, but because the affair in question depends upon the promise given to Abraham. And truly he had no confidence in prayer, from any other source than from the covenant into which God had entered with the house of Abraham. The expression “cause to meet me this day,” ⁶ Jerome renders, “meet me, I pray, this day.” But the verb is transitive, and the servant of Abraham intimates by the use of it, that the affairs of men were so ordered by the counsel and the hand of God, that the issue of them was not fortuitous; as if he would say, O Lord, in vain shall I look on this side and on that; in vain shall I catch at success by my own labor, industry and various contrivances, unless thou direct the work. And when he immediately afterwards subjoins, show kindness to my master, he implies that in this undertaking he rests upon nothing but the grace which God had promised to Abraham.

Defender: Gen 24:4 - my country

Abraham had learned the hard way that the heir of the promises should not leave the promised land. Nevertheless, a suitable wife through whom the promised seed could be born and trained could not be found among the people then in the land. Consequently, the father must send a trusted servant to find a suitable bride for his son, far away and among a small remnant who still served the true God. A typological parallel with the heavenly Father sending the Holy Spirit to claim a bride for His Son seems well warranted in this case (note Joh 14:26; Joh 16:13, Joh 16:14; 2Co 11:2; Act 15:14; etc.)."

Defender: Gen 24:7 - his angel

Angels perform many services on behalf of God's people (Heb 1:14). This passage indicates one such service is guiding the steps of the believer and preparing the way before him in answer to prayer."

Defender: Gen 24:9 - under the thigh

This is a euphemistic reference to the genital organ, in symbolic reference (like that of circumcision) to the vital importance of maintaining the purity and integrity of the seed in whom God's purposes were to be accomplished."

Defender: Gen 24:12 - I pray thee

This prayer is a model prayer for determining God's leading. It involved requesting a specific evidence which would be, in itself, beautifully consistent with the purpose of the guidance being sought (a suitable young woman who was both strong enough and considerate enough to volunteer to provide water for ten thirsty camels) and yet would require a combination of characteristics bound to be rare under the circumstances. Although not mentioned specifically, his prayers presupposed that she would be a godly virgin and from Abraham's people."

TSK: Gen 24:1 - was old // well stricken in age // blessed

was old : Gen 18:11, Gen 21:5, Gen 25:20; 1Ki 1:1; Luk 1:7

well stricken in age : Heb. gone into days

blessed : Gen 24:35; Gen 12:2, Gen 13:2, Gen 49:25; Psa 112:1-3; Pro 10:22; Isa 51:2; Mat 6:33; Gal 3:9; Eph 1:3; 1Ti 4:8

TSK: Gen 24:2 - eldest // ruled // Put

eldest : Gen 15:2; 1Ti 5:17

ruled : Gen 24:10, Gen 39:4-6, Gen 39:8, Gen 39:9, Gen 44:1

Put : Gen 24:9, Gen 47:29; 1Ch 29:24

TSK: Gen 24:3 - swear // the // that

swear : Gen 21:23, Gen 26:28-31, Gen 31:44-53, Gen 50:25; Exo 20:7, Exo 22:11, Exo 23:13; Lev 19:12; Num 5:21; Deu 6:13, Deu 10:20; Jos 2:12; 1Sa 20:17; Neh 13:25; Isa 45:23; Isa 48:1, Isa 65:16; Jer 4:2, Jer 12:16; Zep 1:5; Heb 6:16

the : Gen 14:22; 2Ki 19:15; 2Ch 2:12; Neh 9:6; Psa 115:15; Jer 10:11

that : Gen 6:2, Gen 6:4, Gen 26:34, Gen 26:35, Gen 27:46, Gen 28:1, Gen 28:2, Gen 28:8; Exo 34:16; Deu 7:3, Deu 7:4; 1Co 7:39; 2Co 6:14-17

TSK: Gen 24:4 - to my kindred

to my kindred : Gen 11:25-32, Gen 12:1, Gen 12:7, Gen 22:20-23, Gen 28:2; There does not appear in all this concern the least taint of worldly policy, or any of those motives which usually govern men in the settlement of their children. No mention is made of riches, or honours, or natural accomplishments, but merely of what related to God. - Fuller.

TSK: Gen 24:5 - Peradventure

Peradventure : Gen 24:58; Exo 20:7, Exo 9:2; Pro 13:16; Jer 4:2

TSK: Gen 24:6

Gal 5:1; Heb 10:39, Heb 11:9, Heb 11:13-16; 2Pe 2:20-22

TSK: Gen 24:7 - Lord // took // which spake // angel

Lord : Ezr 1:2; Dan 2:44; Jon 1:9; Rev 11:13

took : Gen 12:1-7

which spake : Gen 13:15, Gen 15:18, Gen 17:8, Gen 22:16-18, Gen 26:3, Gen 26:4, Gen 26:24; Exo 13:5, Exo 32:13; Num 14:16, Num 14:30; Num 32:11; Deu 1:8, Deu 34:4; Jos 1:6; Jdg 2:1; Act 7:5; Heb 11:9

angel : Exo 23:20-23, Exo 33:2; Psa 32:8, Psa 34:7, Psa 73:24, Psa 103:20; Pro 3:5, Pro 3:6; Isa 63:9; Heb 1:14

TSK: Gen 24:8 - clear // only

clear : Num 30:5, Num 30:8; Jos 2:17-20, Jos 9:20; Joh 8:32

only : Gen 24:4, Gen 24:5, Gen 24:6; Act 7:2

TSK: Gen 24:9

Gen 24:2

TSK: Gen 24:10 - for // all the // Mesopotamia // city

for : or, and

all the : Gen 24:2, Gen 39:4-6, Gen 39:8, Gen 39:9, Gen 39:22, Gen 39:23

Mesopotamia : Deu 23:4; Jdg 3:8-10; 1Ch 19:6; Act 2:9

city : Gen 11:31, Gen 27:43, Gen 29:1, Gen 29:4, Gen 29:5

TSK: Gen 24:11 - kneel // women go out to draw water

kneel : Gen 33:13, Gen 33:14; Pro 12:10

women go out to draw water : Heb. women which draw water go forth, Gen 24:13-20; Exo 2:16; 1Sa 9:11; Joh 4:7

TSK: Gen 24:12 - O Lord // I pray

O Lord : Gen 24:27, Gen 15:1, Gen 17:7, Gen 17:8, Gen 26:24, Gen 28:13, Gen 31:42, Gen 32:9; Exo 3:6, Exo 3:15; 1Ki 18:36; 2Ki 2:14; Mat 22:32

I pray : Gen 27:10, Gen 43:14; Neh 1:11, Neh 2:4; Psa 37:5, Psa 90:16, Psa 90:17, Psa 118:25, Psa 122:6, Psa 127:1; Pro 3:6; Phi 4:6; 1Th 3:10, 1Th 3:11

TSK: Gen 24:13 - I stand // daughters

I stand : Gen 24:43; Psa 37:5; Pro 3:6

daughters : Gen 24:11, Gen 29:9, Gen 29:10; Exo 2:16; Jdg 5:11; 1Sa 9:11; Joh 4:7

TSK: Gen 24:14 - And let // she that // thereby

And let : Jdg 6:17, Jdg 6:37; 1Sa 14:9

she that : Gen 24:44; Pro 19:14

thereby : Gen 15:8; Exo 4:1-9; Jdg 6:17, Jdg 6:37, Jdg 7:13-15, Jdg 18:5; 1Sa 6:7-9, 1Sa 10:2-10; 1Sa 14:8, 1Sa 14:10, 1Sa 20:7; 2Sa 5:24, 2Sa 20:9; 2Ki 20:8-11; Isa 7:11; Rom 1:10

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 24:2 - His eldest servant of his house

His eldest servant of his house viz. Eliezer, Gen 15:2 . This ceremony was used in swearing, as now, so anciently in the eastern parts, as Gen 47:29 , either as a testimony of subjection, and promise of faithful service, for this rite was used only by inferiors towards superiors; or, as some think, with respect to the blessed Seed, Christ, who was to come out of Abraham’ s thigh, as the phrase is, Gen 46:26 , because this rite was used only to believers.

Poole: Gen 24:3 - the Canaanites

i.e. Not persuade nor engage my son to take; for Isaac, though forty years old, was not only willing to be governed by his father in this affair, but also to hearken to the counsel of this wise and faithful servant, of whom both his father and himself had such long and large experience. He knew that

the Canaanites were not only gross idolaters and heinous sinners, for so many others were; but that they were a people under God’ s peculiar curse, Gen 9:25 , and devoted to extirpation and utter destruction, which was to be inflicted upon them by Abraham’ s posterity; and therefore to marry his son to such persons had been a high degree of self-murder, whereby the holy and blessed seed had been in danger of great infection from them, and utter ruin with them. And Abraham’ s practice was afterwards justified by God, who hath oft showed his dislike of such unequal matches of his people with those infidels and idolaters, by severe prohibitions and sharp censures. See Exo 34:16 Deu 7:3 Jos 23:12 Ezr 9:1-3 Neh 13:23,25 2Co 6:14,15 .

Poole: Gen 24:4 - My country // My kindred

My country i.e. Mesopotomia, Gen 24:10 , which being largely taken for the country between those two famous rivers Euphrates and Tigris, from which situation it hath that name; so Chaldea, whence Abraham came, Gen 11:31 12:1 , was a part of it.

My kindred the family of Nahor, concerning the increase whereof he had received information, Gen 22:20 , &c., which he justly preferred before the Canaanites, partly because though they were idolaters, as appears from Gen 31:19,30,32,35 Jos 24:2 , yet they did worship the true God together with idols, as may be gathered from Gen 24:31,50 , and from other places; and therefore there was more hopes of the conversion of one of that family; and partly because they lived at a great distance from the place where Abraham and his posterity did and should live, and therefore one of that stock would be more easily disentangled from her superstition and idolatry, because she was removed from the influences of the evil counsels and examples of her nearest relations, and partly because they were of the race of blessed Shem, and not of cursed Canaan.

Poole: Gen 24:5

Note here the prudence and piety of this good man, who, before he would take an oath, doth diligently inquire into the nature and conditions of it, and expressly mentioneth that exception which might seem to be of course supposed in it.

Poole: Gen 24:6 - Quest // Answ // again

In case she will not come hither, do not thou engage that he shall go thither. Why so?

1. Because there was more danger of infection from his wife and her kindred, because of their friendly, and familiar, and constant converse with him, than from the Canaanites, who were strangers to him, and lived separately from him, and had but little conversation with him.

2. Because the command of God to Abraham to come out of Chaldea, and into Canaan, did extend to his posterity also, whom God would oblige to dwell there as long as they could, that they might live in constant faith and expectation of the performance of God’ s promise in giving this land unto them.

Quest. How could he bring Isaac thither again, where he never was?

Answ

1. Isaac might be said to be there before virtually, or in the loins of his father, as Levi is said to pay tithes to Melchziedek by Abraham in whose loins he was.

2. This

again may be referred to the servant, that when he returned again he would not carry Isaac along with them.

3. He might reasonably suppose that Isaac must go once thither to fetch his wife; (for her coming so suddenly to him was an unexpected thing); but he would not have him promise, that when he had done so once, he should go thither again to live there with her.

Poole: Gen 24:7 - He shall send his angel before thee // Thou shalt take a wife unto my son from thence

He shall send his angel before thee to direct and succeed thee in this enterprise. Compare Exo 14:19 23:20 .

Thou shalt take a wife unto my son from thence I doubt not of the success. He might say so, either by rational conjecture, both from the nature of the thing, and from the constant course of God’ s providence blessing him in all his concerns; or by particular assurance and inspiration from God.

Poole: Gen 24:8 - Thou shalt be clear

Thou shalt be clear from the obligation of this oath, and from the penalties of the violation of it.

Poole: Gen 24:10 - The goods of his master were in his hand // The city of Nahor

The goods of his master were in his hand i.e. in his power to take, without particular orders, what he thought fit and necessary, either for his own use, or for the promotion of the present business.

The city of Nahor was Haran, by comparing Gen 28:10 29:4 .

Poole: Gen 24:12

Or, mercy. He makes no mention of himself, nor of the merits of his master, but he ascribes even temporal blessings, and much more eternal salvation, merely to God’ s mercy.

Poole: Gen 24:14 - She that thou hast appointed

That this was not a rash and vain fancy, but a special expectation and confidence wrought in him by God’ s Spirit, appears both by the eminent prudence and godliness of this person, and by the exact correspondency of the event with his prayer, and by parallel examples, as Jud 6:36 1Sa 6:7 14:8 .

She that thou hast appointed Heb. evidently pointed out; or, exactly searched out, as a person meet for him.

Haydock: Gen 24:2 - Servant // Under

Servant. Eliezer, or Damascus, whom he had once intended for his heir, chap. xv. 2. (Haydock) ---

Under, &c. either to shew their subjection, (Sa.) or their faith in Christ, who should be born of Abraham, (St. Jerome, ep. 140) or to testify that their oath shall be no less binding than the covenant of circumcision. For this last reason, the Jews still observe the custom of sitting upon the hand of the person who takes an oath. (Menochius) See chap. xlvii. 29, where Jacob imitates the action of his grand-father. These two patriarchs, progenitors of Christ are the only ones in Scripture whom we find practising it; whence St. Augustine and St. Ambrose conclude, that it had a reference to the mysterious birth or our Redeemer. (Bonfrere.)

Haydock: Gen 24:4 - Country

Country. Huran, where Abraham had dwelt with Thare, &c. There Nachor's family still resided, and had more respect for the true God than the Chanaanites, (Haydock) though they gave way to some sort of idolatry. (Menochius) ---

Hence Abraham was in hopes that a partner worthy of Isaac might be found among his relations, better than among those devoted nations; and thus he has left an instruction to all parents, to be solicitous for the real welfare of their children; and to dissuade them earnestly from marrying with infidels; a thing which God forbade in the old law, as the Church still does in the new. (Haydock)

Haydock: Gen 24:5 - If the woman

If the woman. Thus he shews his religious respect for an oath; and will not depend on his own explanation of the sense of it. (Calmet)

Haydock: Gen 24:7 - He will send his angel before thee // Angel

He will send his angel before thee. This shews that the Hebrews believed that God gave them guardian angels for their protection. (Challoner) ---

Angel. A proof of the antiquity of our belief respecting angel guardians. (Calmet)

Haydock: Gen 24:14 - By this

By this. He chose a mark which would manifest the kindness and humility of the maid, who would be a fit match for the pious Isaac. This was no vain observation. God heard his fervent prayer. (St. Chrysostom) (Calmet) ---

It is sometimes lawful to ask a sign or miracle of God, (Acts i. 24; iv. 30; 1 Kings xiv, &c.,) but we must carefully avoid whatever the Church disapproves. (St. Augustine de Gen. ii. 17; xii. 22.) (Worthington)

Gill: Gen 24:1 - And Abraham was old, and well stricken in age // and the Lord had blessed Abraham in all things

And Abraham was old, and well stricken in age,.... Being now one hundred and forty years of age, for as he was an hundred years old when Isaac was born, and Isaac was forty years of age when he married Rebekah, which was at this time, Abraham must be of the age mentioned, see Gen 21:5,

and the Lord had blessed Abraham in all things; with all kind of blessings, with temporal and spiritual blessings; the former seems chiefly designed here, because of what follows; God had blessed him, as Aben Ezra observes, with long life, and riches, and honour, and children, things desirable by men.

Gill: Gen 24:2 - And Abraham said unto his eldest servant of his house // that ruled over all that he had // put, I pray thee, thy hand under my thigh

And Abraham said unto his eldest servant of his house,.... To Eliezer his servant, according to the Targum of Jonathan, and as is generally thought; and who may well be called an old servant, and his oldest servant, since he must have lived with him fifty years and upwards; one may trace him near sixty years in Abraham's family, and it is highly probable he lived much longer; he was his servant when he had the vision between the pieces, Gen 15:2; and then he was the steward of his house, and bid fair to be his heir; which was some time before Hagar was given to Abraham; and Ishmael his son by Hagar was fourteen years of age when Isaac was born, and he was now forty years old, which make fifty five years, or thereabout. Bishop Usher places the vision of the pieces in A. M. 2092, and the marriage of Isaac in 2148, some fifty six years from each other; and so long Eliezer, if he is the servant here meant, must have been in Abraham's family, and how much longer cannot with certainty be said:

that ruled over all that he had; had the care and management of his house, and the affairs of it under him; this agrees with the character of Eliezer in Gen 15:2,

put, I pray thee, thy hand under my thigh: as a token of his subjection to him as a servant, and of his readiness, willingness, and fidelity to execute any commands he should lay upon him, and in order to take an oath, as appears by what follows; for it seems this rite was used in swearing, and is still used in India, as Aben Ezra affirms; and some say among the Ethiopians. The Jewish writers are pretty much of opinion that respect is had to the covenant of circumcision, by which Abraham made his servant to swear, which is not likely: rather respect is had to his seed, the promised Messiah, that should spring from his thigh, by whom the adjuration was made, as follows: though Dr. Clayton ^k thinks this is no other than an equivalent term for approaching in an humble servile manner, and means no more than "come near me", and I will make thee swear; and that, as a respectable method of approach with the Egyptian, as Herodotus ^l relates, was by bowing the body reciprocally when they met, and saluted one another, and by carrying their hands to each other's knee; so some such like ceremony as embracing the knee, and putting the hand under or round the thigh, might be used by servants when they approached their masters; but it should be observed, that this same rite or ceremony was required of Joseph, governor of Egypt, by his father Jacob; see Gen 47:29.

Gill: Gen 24:3 - And I will make thee swear by the Lord, the God of heaven, and the God of earth // that thou wilt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell

And I will make thee swear by the Lord, the God of heaven, and the God of earth,.... The Maker and possessor of heaven and earth, by whom Abraham used to swear whenever he did, and by whom only men should swear, see Gen 14:22. The Targum of Jonathan is,"I will make thee swear by the name of the Word of the Lord God,''which strengthens the sense given of the rite before observed:

that thou wilt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell; these being not only idolaters, and very wicked people, degenerated yet more and more, but were the seed of the accursed Canaan; and who in process of time would be dispossessed of the land, and be destroyed. Now though Isaac was forty years of age, and one would think at an age sufficient to have chosen a wife for himself; but as Abraham knew that he had a great respect for this servant, and would be influenced by him in such a choice, and especially as this affair was now about to be committed to his care, and no doubt with the consent of Isaac, therefore he thus charges and adjures him.

Gill: Gen 24:4 - But thou shalt go unto my country // and to my kindred // and take a wife to my son Isaac

But thou shalt go unto my country,.... Not Canaan, which though his by promise, yet not in possession, but Mesopotamia, as appears from Gen 24:10; which taken largely included the Chaldea, see Act 7:2, the country where Abraham was born, and from whence he came:

and to my kindred; the family of Nahor his brother, which now dwelt at Haran in Mesopotamia, called the city of Nahor, Gen 24:10; see Gen 29:4; of the increase of whose family Abraham had heard a few years ago, Gen 22:20,

and take a wife to my son Isaac; from among them, who though they were not clear of superstition and idolatry, yet they worshipped the true God with their "idols"; and a woman taken out of such a family, and removed at a distance from it, it might be reasonably concluded would be brought off of those things, and adhere to the pure and undefiled religion; and the rather this family was chosen, not only because related to Abraham, but because it had sprung from Shem, who was blessed of God, and whose God the Lord was; nearness of kin was no objection and hinderance to such a marriage, the laws relating to marriage not being given till the time of Moses.

Gill: Gen 24:5 - And the servant said unto him // peradventure the woman will not be to follow me into this land // must I needs bring thy son again unto the land from whence thou camest

And the servant said unto him,.... Before he would take the oath, being cautious of it, and desirous of knowing how far it reached, and what it would or would not oblige him to, which was prudently done:

peradventure the woman will not be to follow me into this land; supposing this should be the case, as it is not unlikely that the woman would object to coming along with him to the land of Canaan, and insist upon Isaac's coming into her country, and dwelling there, what must then be done?

must I needs bring thy son again unto the land from whence thou camest? that is, must I agree with the woman on these terms, and promise that Isaac shall come and dwell with her in Mesopotamia? Now there was good reason for the servant's putting this question, since he was neither ignorant of the call of Abraham out of that laud, no more to return to it, nor of the promise of the land of Canaan to him and his posterity: and as for bringing Isaac "again", where he never had been in person, this may be accounted for by his being in the loins of Abraham when he was there, and came from thence, as Levi is said to be in his loins when he paid tithes to Melchizedek, and to pay them in him, Heb 7:9; and in like manner he might be said to be brought again, or return to Abraham's country, should he ever go there, as all the seed of Abraham are said in the fourth generation to come to Canaan again, though they had none of them been in person there before, Gen 15:16; besides, as Drusius observes, to bring again, or return, signifies sometimes only to bring on, or to go to some certain place, see Rth 1:10; however, the justness of the expression is confirmed by Abraham's answer in the next words.

Gill: Gen 24:6 - And Abraham said unto him // beware thou, that thou bring not my son thither again

And Abraham said unto him,.... Not blaming him for putting such a question, nor charging him with impertinence, but plainly seeing the propriety of it: and in order to clear up this matter to him, gives the following instructions:

beware thou, that thou bring not my son thither again; for the command to come out of the land of Chaldea, never to return more, and to come into the land of Canaan, and there abide, respected both Abraham and his posterity; and besides, it was dangerous for Isaac to go into a family, where, though there was some knowledge of the true God, yet there was much superstition and idolatry in it, as appears by various hints in the sequel of this history, lest he should be corrupted, and degenerate from the true religion.

Gill: Gen 24:7 - The Lord God of heaven, which took from my father's house, and from the land of my kindred // which spake unto me, and that swore unto me // saying, unto thy seed will I give this land // he shall send his angel before thee

The Lord God of heaven, which took from my father's house, and from the land of my kindred,.... Jarchi distinguishes between his father's house, and the land of his kindred; the former he takes to be Haran, in which he seems to be right; for his father and his family came with him from Ur of the Chaldees to Haran, and there stayed, from whence Abraham was taken and separated from them; by the latter he understands Ur of the Chaldees, interpreting the phrase of the land in which he was born, as Onkelos and Jonathan, and the Septuagint version render it: but the same is meant as before, for Haran was the land of his kindred, where Terah his father died, and Nahor his brother and family lived; from whence he was taken and removed into the land of Canaan, by the call, direction, and providence of the Lord God, who made the heavens, and dwells therein:

which spake unto me, and that swore unto me; made a promise to him, and confirmed it with an oath, Gen 15:18,

saying, unto thy seed will I give this land; the land of Canaan; and therefore his son, in whom his seed was to be called, must not be removed from hence, and settled in another country:

he shall send his angel before thee; Aben Ezra takes this to be a prayer or wish, "may he send his angel before thee"; for if it was a prophecy, he adds, why did he say "if the woman will not be willing?" but from Gen 24:10; and from what follows, that the servant should take a wife to his son from thence, and the encouragement he had for his faith in it, and from what God bad done for him, and said unto him, it seems as if he was fully assured in his own mind of the event: this angel may be either understood of a created angel, such being frequently made use of in the affairs of Providence, directing and succeeding men, or of the uncreated Angel, the Son of God, since the servant attributes his direction and success wholly to the Lord.

Gill: Gen 24:8 - And if the woman will not be willing to follow thee // then thou shalt be clear from this my oath // only bring not my son thither again

And if the woman will not be willing to follow thee,.... Or "but" if ^m, which is said by Abraham, not as doubting she would be willing, of which he was satisfied, being persuaded that that God that had made him willing to leave his own country, and his father's house, would make her willing to do the like, and come and settle with his son in the land that God had given him; but this, and what follows, he said to make the mind of his servant easy, who had some doubt about it, or however was desirous of knowing how he must act should that be the case; and what it was he was to take an oath to do, and how far, and how far not, that would oblige him:

then thou shalt be clear from this my oath; which he enjoined his servant to take; the sense is, when he had done all he could to get the consent of the damsel, and her friends, to go with him and marry his master's son; and after all she could not be prevailed upon to come with him, then he was free from his oath, having done all that that obliged him to, and he not attempting to take one from any other quarter:

only bring not my son thither again; neither agree with the damsel and her parents, that he shall come to them, nor persuade him to comply with such terms.

Gill: Gen 24:9 - And the servant put his hand under the thigh of Abraham his master // and sware to him concerning that matter

And the servant put his hand under the thigh of Abraham his master,.... Or "then" or "therefore the servant", &c. ⁿ being satisfied of the nature and extent of his oath, and thoroughly understanding how he was to act upon it, readily took it by using this rite; see Gill on Gen 24:2,

and sware to him concerning that matter; of taking a wife to his son, engaging to do everything he had directed and enjoined him relative to it.

Gill: Gen 24:10 - And the servant took ten camels, of the camels of his master // and departed // for all the goods of his master were in his hand // and he arose, and went to Mesopotamia // unto the city of Nahor

And the servant took ten camels, of the camels of his master,

and departed,.... Camels were much in use in the eastern countries; where, as Pliny ^o says, they were brought up among their herds of cattle, and their riches much consisted in them. Arabia abounded with them; Job had three thousand of them, Job 1:3; how many Abraham had is not said, only ten of them his servant took, being sufficient for his present purpose, and which he took with his master's leave, and by his order. These creatures are very strong and fit for carrying great burdens, even a thousand pound weight, as is affirmed; and for riding, especially such as have two humps on their backs, for some have but one; and for long journeys, being very swift, and will travel without water many days, and so very proper to take on such journeys in hot and desert countries; see Gill on Lev 11:4,

for all the goods of his master were in his hand; which agrees with what is before said, that he was the steward of his house, and ruled over all that he had; this in our version, and others, is put in a parenthesis, and given as a reason why the servant took, as it may seem of himself, so many camels as he did, and then set forward on his journey: though it may be rendered, "and of all the goods of his master in his hand"; that is, he took some of the choicest and most valuable things his master had, and carried them along with him as presents to the damsel and her friends; to which sense the Septuagint and Vulgate Latin versions interpret the words, as well as some others, and which may receive confirmation from Gen 24:22, Jarchi thinks that Abraham's servant carried a schedule of all his master's goods and substance, which he had under his hand given to his son, whereby it would appear how rich he was, and how good a match Isaac would be to the woman, and which might the more incline her and her friends to listen to the proposal. Other Jewish writers ^p say, it was his testament or will that he carried:

and he arose, and went to Mesopotamia; or Aram Naharaim, Syria of the rivers, which lay between the two rivers Tigris and Euphrates, called therefore by the Greeks Mesopotamia; the three Targums render it Aram or Syria, which is by Euphrates:

unto the city of Nahor; this was the brother of Abraham, and his city was Haran, whither he came, either with his father, or with Abraham, out of Ur of the Chaldees, or followed them thither, and where he and his family stayed and settled. From Hebron, where Abraham now was, to Haran, is reckoned a journey of seventeen days; the distance between them, according to Ptolemy, as Drusius observes, were eight degrees, which make one hundred and twenty German miles; the journey Abraham's servant took is computed to be four hundred and sixty eight miles ^q.

Gill: Gen 24:11 - And he made his camels to kneel down // without the city // by a well of water // at the time of the evening, even the time that women go out to draw water

And he made his camels to kneel down,.... Which these creatures are used to do when they are loaded and unloaded, and also when they take rest, and it was for the sake of the latter they were now made to kneel. It seems that this is what is not natural to them, but what they are learned to do: it is said ^r,"as soon as a camel is born they tie his four feet under his belly, put a carpet over his back, and stones upon the borders of it, that he may not be able to rise for twenty days together; thus they teach him the habit of bending his knees to rest himself, or when he is to be loaded or unloaded.''This was done

without the city; the city of Nahor, Haran, near to which the servant was now come: and it was

by a well of water: which place was chosen for the refreshment of his camels, as well as of himself and his men. Rauwolff ^s says, that near Haran, now called Orpha,"there is a plentiful well still to this day (1575), called Abraham's well, the water of which hath a more whitish troubledness than others. I have (says he) drank of it several times, out of the conduit that runs from thence into the middle the great camp, and it hath a peculiar pleasantness, and a pleasant sweetness in its taste.''The time of Abraham's servant coming hither was

at the time of the evening, even the time that women go out to draw water; which was the custom for women to do, for the necessary uses of their families; as it was especially in the eastern countries: and the Arabian women to this time, after they have been hard at work all day, weaving, or grinding, or making bread, at evening they set out with a pitcher or a goat's skin, and, tying their sucking children behind them, trudge it in this manner two or three miles to fetch water ^t.

Gill: Gen 24:12 - And he said, O Lord God of my master Abraham // I pray thee, send me good speed this day // and shew kindness unto my master Abraham

And he said, O Lord God of my master Abraham,.... He does not call the Lord his God, though no doubt he was, since he appears throughout the whole to be a good man; but the God of Abraham, because God had often manifested and renewed his covenant with Abraham in an eminent manner, and had bestowed many favours upon him, and admitted him to much nearness and communion with him; and it was not on his own account, but on his master's business he now was:

I pray thee, send me good speed this day; or "cause something to happen before me this day" ^u; some extraordinary event, which depends not upon the will, or skill, or contrivance of men, but upon the pleasure of God; and which, with respect to second causes, men call hap or chance, but with respect to God, is according to his determinate counsel and will. The Targum of Jonathan is,"prepare now a decent wife before me this day.''But the servant's meaning is, that something might turn up in providence that would lead on to such an event:

and shew kindness unto my master Abraham; which he would be ready to acknowledge as a favour, an instance of kindness and mercy, and not merit.

Gill: Gen 24:13 - Behold, I stand here by the well of water // and the daughters of the men of the city came out to draw water

Behold, I stand here by the well of water,.... Wishing, hoping, and expecting that something would turn out that would direct and instruct what further to do, and that would lead on to the business he came about:

and the daughters of the men of the city came out to draw water; which was the usual custom in those parts about that time. So Homer speaks ^w of meeting a girl before the city υδρευουση, drawing or fetching water. And this was a principal reason why Abraham's servant stopped at the well, not only to refresh himself, his men, and his cattle, but in hopes he should meet with the damsel there he was come for; or at least should hear of her, or meet with some one or another that would direct him to her; or something would fall out there that would be a means in Providence of bringing about what he was sent to do.

Gill: Gen 24:14 - And let it come to pass, that the damsel to whom I shall say // let down thy pitcher, I pray thee, that I may drink // and she shall say, drink, and I will give thy camels drink also // let the same be she that thou hast appointed for thy servant Isaac // and thereby shall I know that thou hast shewed kindness to my master

And let it come to pass, that the damsel to whom I shall say,

let down thy pitcher, I pray thee, that I may drink,.... The pitcher of water she should have upon her shoulder, after she had drawn it out of the well:

and she shall say, drink, and I will give thy camels drink also; not only very readily and courteously invite him to drink himself but also propose to draw water for his camels too:

let the same be she that thou hast appointed for thy servant Isaac; to be his wife; he desired this might be the token by which he might know who the person was God had appointed, and whom he approved of as a proper wife for Isaac, and whom he pointed at in his Providence most clearly to be the person he had designed for him; and this was a very agreeable sign and token; for hereby he would know that she was a careful and industrious person, willing to set her hand to business when necessary; that she was humane and courteous to strangers; humble and condescending, and willing to do the meanest offices for the good of others; and such a wife as this he sought for, and knew would be a good one, and greatly acceptable to his master and to his son:

and thereby shall I know that thou hast shewed kindness to my master; by directing to so good a wife for his son, and prospering the journey of his servant according to his wishes.