Буття 24:60

After the death of Sarah, Abraham had still to arrange for the marriage of Isaac. He was induced to provide for this in a mode in harmony with the promise of God, quite as much by his increasing age as by the blessing of God in everything, which necessarily instilled the wish to transmit that blessing to a distant posterity. He entrusted this commission to his servant, "the eldest of his house," - i.e., his upper servant, who had the management of all his house (according to general opinion, to Eliezer, whom he had previously thought of as the heir of his property, but who would now, like Abraham, be extremely old, as more than sixty years had passed since the occurrence related in Gen 15:2), - and made him swear that he would not take a wife for his son from the daughters of the Canaanites, but would fetch one from his (Abraham's) native country, and his kindred. Abraham made the servant take an oath in order that his wishes might be inviolably fulfilled, even if he himself should die in the interim. In swearing, the servant put his hand under Abraham's hip. This custom, which is only mentioned here and in Gen 47:29, the so-called bodily oath, was no doubt connected with the significance of the hip as the part from which the posterity issued (Gen 46:26), and the seat of vital power; but the early Jewish commentators supposed it to be especially connected with the rite of circumcision. The oath was by "Jehovah, God of heaven and earth," as the God who rules in heaven and on earth, not by Elohim; for it had respect not to an ordinary oath, but to a question of great importance in relation to the kingdom of God. "Isaac was not regarded as a merely pious candidate for matrimony, but as the heir of the promise, who must therefore be kept from any alliance with the race whos…

Marriages and funerals are the changes of families, and the common news among the inhabitants of the villages. In the foregoing chapter we had Abraham burying his wife, here we have him marrying his son. These stories concerning his family, with their minute circumstances, are largely related, while the histories of the kingdoms of the world then in being, with their revolutions, are buried in silence; for the Lord knows those that are his. The subjoining of Isaac's marriage to Sarah's funeral (with a particular reference to it, Gen 24:67) shows us that as "one generation passes away another generation comes;" and thus the entail both of the human nature, and of the covenant, is preserved. Here is, I. Abraham's care about the marrying of his son, and the charge he gave to his servant about it (Gen 24:1-9). II. His servant's journey into Abraham's country, to seek a wife for his young master among his own relations (Gen 24:10-14). III. The kind providence which brought him acquainted with Rebekah, whose father was Isaac's cousin-german (Gen 24:15-28). IV. The treaty of marriage with her relations (v. 29-49). V. Their consent obtained (Gen 24:50-60). VI. The happy meeting and marriage between Isaac and Rebekah (Gen 24:61, etc.).

24:60 At Rebekah’s departure, her family invoked the blessing that she would be a mother of many millions and that her descendants would conquer . . . their enemies. Rebekah’s marriage to Isaac was part of God’s plan to bless all humankind (12:1-3).