Genesis 24

Genesis 24:1

John Chrysostom: So let us listen to sacred Scripture’s account to us: “Abraham was old, advanced in years. The Lord had blessed Abraham in every respect.” Why did it mention this to us? Since he was about to give good care and attention to Isaac, to the point of bringing him a bride, accordingly it mentioned to us the patriarch’s age. — HOMILIES ON Genesis 48.7

Genesis 24:2

Augustine of Hippo: For an important thing was being done when a spouse was being sought for the seed of Abraham. But that the servant might learn this which Abraham knew, that he did not desire grandchildren carnally and that he did not have any carnal conception about his progeny, he said to his slave whom he was sending, “Put your hand under my thigh and swear by the God of heaven.” What does the God of heaven want to signify in respect to the thigh of Abraham? Already you understand the hidden meaning: by the thigh, his progeny. Therefore what was that swearing but a signifying that the God of heaven would come in the flesh from the progeny of Abraham? — TRACTATE ON THE GOSPEL OF John 43.6.3

Augustine of Hippo: For, putting the hand under the thigh of a man and swearing by the God of heaven, what else did that signify except that in that flesh, which took its origin from that thigh, the God of heaven would come?Marriage therefore is a good in which the married are better in proportion as they fear God more chastely and more faithfully, especially if they also nourish spiritually the children whom they desire carnally. — On the Good of Marriage 19

Augustine of Hippo: This surely was prophetic of the fact that the Lord God of heaven and the Lord of the earth would one day come in flesh fashioned from that thigh. — City of God 16.33

Caesarius of Arles: When the sacred lesson was read a little while ago, we heard that blessed Abraham called his servant and said to him, “Put your hand under my thigh that I may adjure you by the God of heaven and of earth, not to obtain a wife for my son from the daughters of this region.” And [the servant] obediently placed his hand under his thigh and swore to him. Indeed, brothers, all these things that are read in the Old Testament, if we are willing to accept them only according to the letter, will bring us little or no profit of soul. For of what benefit is it to us who assemble in church with devotion to hear the Word of God, if it is mentioned that Abraham sent his servant to bring his son a wife from a distant country, when we see this happen frequently also in this land? However, brothers, following the blessed apostle Paul, we should believe that all things which were written for the Jews “happened to them as a type” but in reality were fulfilled for us. Therefore Abraham said to his servant, “Put your hand under my thigh and swear by the God of heaven and of earth.” Thus blessed Abraham said, “Put your hand under my thigh,” as if he were saying, put your hand upon the altar, or put your hand upon the ark of the testament, or stretch forth your hand to God’s temple, and swear to me. He touched his thigh and swore by the God of heaven and earth. For blessed Abraham did not err when he commanded that this be done but because he was filled with the spirit of prophecy and knew that from his own seed Christ the Lord of heaven and earth would be born. Therefore, when his servant touched his thigh, he did not utter an oath by any carnal member but by the living and true God, because “Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah,” of whose seed Christ the Lord was born. — SERMON 85.1

Cosmas Indicopleustes: when the most faithful Abraham wished to make his servant swear with more than usual solemnity by the circumcision as being a seal royal, Place, he said, thine hand under my thigh, instead of under the seal royal, that is, the circumcision — The Christian Topography, Book 2

Ephrem the Syrian: Abraham made him swear by the covenant of circumcision. Because God saw that the two heads of the world had dishonored this member, he set the sign of the covenant on it so that this member, which was the most despised of all the limbs, would now be the most honored of all the limbs. The sign of the covenant that was set on it bestowed such great honor that those who take oaths now swear by it and all those who administer oaths make them swear by it. — COMMENTARY ON Genesis 21:2

John Chrysostom: You see, since he had reached extreme old age, the text says, he wished to preserve Isaac from association with the Canaanites, lest he take a wife from among them. So he summoned the more prudent of his servants, the text says, and gave him the following instructions: “Place your hand under my thigh.” In Greek the verse is written this way: “under my thigh”; whereas in Hebrew it says “under my loins.” Why did he speak in this fashion? It was an idiom of people in the past. But on other grounds it was also because the birth of Isaac takes its origin from there.For you to learn that the action was done according to a certain custom, notice that when he was ordering him to put his hand there, he immediately added, “and I will make you swear by the Lord, the God of heaven and the God of earth.” See how he teaches the servant to recognize the Creator of all things. By saying, “the God of heaven and the God of earth,” he encompassed all creation. — HOMILIES ON Genesis 48.7-8

Augustine of Hippo: OATH REQUIRED BY ABRAHAM. — The fact that Abraham sends his servant to put his hand under his thigh and swear to him thus by the Lord God of Heaven and Lord of the Earth, ordinarily baffles the incompetent readers, who do not realize that there was this great prophecy about Christ. It is indeed, that the Lord God of Heaven and Lord of the Earth would come in that flesh that was propagated from that thigh. [ — QUESTIONS ON GENESIS, Q. 61 (tr. J. Litteral, draft)

Genesis 24:4

John Chrysostom: Do you note the patriarch’s command given to the servant? I mean, don’t pass idly by these words; instead, consider the good man’s purpose, and study how in ancient times their concern was not to look for abundance of possessions, not for great wealth, slaves, so many acres of land, not charm of external beauty—rather, they looked for beauty of soul and nobility of manners.You see, since he saw the wickedness of the inhabitants of Canaan and realized how great a good it is to have a partner of similar manners, he directed his servant and put him under oath to procure a wife for Isaac from his relatives. Neither the distance between the places nor the other difficulties caused him to delay the task. Rather, in the realization of the necessity of the business, he showed all haste in dispatching the servant. For his part, the patriarch acted in this from concern for the soul’s virtue and abhorrence of the wickedness of the [land’s] inhabitants. — HOMILIES ON Genesis 48.8-9

Genesis 24:6

John Chrysostom: The patriarch, on the other hand, delivered an adequate direction to his servant and put him under oath. But let us now see the servant’s sense of duty in imitating his master’s godliness; when he saw the good man directing him with great earnestness, he said to him, “If the woman does not want to accompany me, do you want me to take your son back to the country you came from?” In case some problem arises, he is saying, and I seem to overstep your commands, I would consequently like to know what rules I should observe and whether it is your will that Isaac should go there, take his wife and then return here if she does not agree to accompany me, as you commanded? So what did the good man reply? He rejected this alternative, saying, “Be sure not to take my son back there.” There is no need for you to do it, he says. The One who made the promise to me and guaranteed that his descendants would be increased to such an extent will also bring this to a happy end. — HOMILIES ON Genesis 48.10

Genesis 24:7

John Chrysostom: Notice how previously, in placing the servant under oath, he instructed him about the Creator of all. Now, as Abraham was about to pray, he used the same words, by every means teaching the servant to have confidence in him and, in this spirit, set out on the journey, as also to trust in its outcome. You see, Abraham teaches him how much favor from the God of all Abraham had enjoyed from the outset and the fact that this same benefactor, who had plucked him from his own country, had managed his fortunes so well to this point. At the height of old age, God had granted him the birth of Isaac and would personally also take care of what lay ahead. “The Lord, the God of heaven and earth, who took me from my father’s house and from the land where I was born,” the same who spoke to me in the words, “I will give this land to you and your descendants,” who has demonstrated such extraordinary care for me, “he will personally send his angel before you, and you will take a wife for my son from there.” — HOMILIES ON Genesis 48.11

John Chrysostom: Have confidence, Abraham is saying, and depart. I am convinced that the One who has demonstrated such great kindness in my regard will add this to his former blessings and send his angel before you. He will personally prepare the way before you; he will also personally make the woman known to you; you will take her and return. But should it happen—perish the thought—that she refuses to accompany you, you will be discharged from the obligation of the oath. “Nevertheless don’t take my son there.” You see, I have no doubt that the Lord will take care of you. Showing how he trusted in God’s power, Abraham forbade the servant to conduct Isaac there. Then, after he had given detailed instructions to the servant and relieved him of concern (the servant, after all, was afraid he would be convicted of perjury if he failed to discharge his command), “he placed his hand under his thigh,” the text goes on, “and gave him his oath on this matter,” that he would not take Isaac there. — HOMILIES ON Genesis 48.12

Genesis 24:9

Jerome: (Chapter 24, Verse 9) And the servant put his hand under the thigh of his master Abraham and swore to him concerning this matter. The Hebrews say that he swore at his consecration, that is, at his circumcision. But we say that he swore by the seed of Abraham, that is, by Christ, who was to be born from him, according to the Gospel of Matthew, which says: The book of the genealogy of Jesus Christ, the son of David, the son of Abraham (Matthew 1:1). — Hebrew Questions on Genesis

Genesis 24:10

John Chrysostom: Do you see how from the outset the servant showed his regard for his master? See him now showing the benefit of the patriarch’s instruction by imitating the good man’s godliness. “The servant took ten camels,” the text relates, “and a selection of all his master’s goods; he set out and traveled into Mesopotamia to the city of Nahor, where he rested the camels outside the city at the well toward evening when the women come out to draw water. He said, ‘Lord, the God of my master Abraham.’ " See the servant’s dutifulness: he names the Lord of the world after the patriarch, saying, “Lord, the God of my master Abraham,” who has given evidence of so many kindnesses to him. Why are you surprised if the servant calls him the God of Abraham in this way? The God of all shows how he sets great store by the virtue of good people and says, “I am the God of Jacob, the God of Isaac and the God of Abraham.” — HOMILIES ON Genesis 48.13

Genesis 24:11

Origen of Alexandria: “In the evening,” then, she came to the waters. Concerning the evening we have already spoken above. But observe the prudence of the servant: he does not wish to take a bride for his lord Isaac unless he finds one comely and beautiful of face, a virgin — and not only a virgin, but one whom no man has touched — and unless he finds one drawing water; he does not wish to betroth any other to his lord. He does not give her ornaments unless she is such a one; he does not give “earrings,” he does not give “bracelets”; she remains unadorned, untaught, uncombed. Do we suppose that Rebekah’s father, a rich man, did not have bracelets and earrings to place upon his daughter? Was there such negligence or avarice in him that he would not give ornaments to his daughter? But Rebekah does not wish to be adorned with the gold of Bethuel. The ornaments of a barbarous and unskilled man are not worthy of her; she seeks necklaces from the house of Abraham, because patience is adorned from the house of the wise. Therefore Rebekah’s ears could not receive their proper adornment unless Abraham’s servant came and himself adorned them; nor do her hands receive ornaments except those which Isaac has sent. For she wishes to receive golden words in her ears and to have golden deeds in her hands. But these she could not first receive nor deserve, unless she had come to the wells to draw waters. You who do not wish to come to the waters, who do not wish to receive in your ears the golden words of the prophets, how will you be able to be adorned in doctrine, adorned in deeds, adorned in character? — HOMILIES ON Genesis 10.4

Genesis 24:12

John Chrysostom: “Lord,” he says, “the God of my master Abraham, be my guide today, and have compassion on my master Abraham,” as if to say, “Bring his wishes to effect, and conduct everything according to his intention.” “Have compassion on my master Abraham”: what does “have compassion” mean? Fulfill his desire. Then he said, “Lo, I am standing at the spring, and the daughters of the inhabitants of the city are coming out to draw water. Whichever maiden to whom I say, ‘Lower your water jar that I may drink,’ and she says, ‘Drink and I shall water your camels till they all stop drinking’—let her be the one you have prepared for your servant Isaac, and in this I shall know that you have had compassion on my master Abraham.” Note the servant’s sagacity. He was aware of the patriarch’s hospitality and the fact that the maiden destined to be brought there should have similar qualities to those of the good man. So, far from looking for any other indication, he was anxious to distinguish the maiden’s hospitality from her attitude. He said, “If, in response to my request to her for water, she lowers her water jar and not only heeds my request but also gives evidence of the generosity of her own attitude by saying, ‘I will water your camels as well,’ she will have given me sufficient demonstration of the mildness of her manners by the offer of water.” — HOMILIES ON Genesis 48.14

John Chrysostom: Consider, in fact, I ask you, dearly beloved, how important it was that a tender maiden while drawing water not only did not decline the request but also took down the water jar from her shoulders and gave the petitioner his fill, stranger though he was and quite unknown to her. She gave water not only to him but also to all the camels, thus betraying by her behavior indications of her nobility of soul. Did she not realize that many, men included, often decline such requests? Why do I refer to the gift of water? Sometimes, when people holding torches are asked by those approaching them to wait a while so as to allow a lamp to be lit, they refuse even to do this, despite the fire’s suffering no diminution even should those intending to light their torch be beyond count. In this case, on the contrary, a woman, a maiden, carrying a water jar on her shoulders, not only did not object to the request but even was more generous than the request in supplying the drink, hurrying of her own volition to water the camels as well. — HOMILIES ON Genesis 48.15

Genesis 24:13

Origen of Alexandria: Come, then, and let us too, while there is time, drink from the “well of vision,” where Isaac “walks about” and where he goes forth to exercise. Observe how many things are done at the waters, that you too may be invited to come daily to the waters of the word of God and to attend at his wells, just as Rebekah also did, of whom it is said: “She was a virgin, very beautiful, a virgin, no man had known her.” “And she,” it says, “went out late to draw water.” — HOMILIES ON Genesis 10.3

Genesis 24:14

Caesarius of Arles: Now, dearly beloved, let us briefly see, as far as we can, what these facts mean. When blessed Abraham directed his servant to take a wife for his son, he portrayed an image of God the Father. Just as when he offered the boy as a holocaust, he then presented an image of God the Father, so also his servant signified the words of prophecy. For this reason Abraham sent his servant into a distant land to take a wife for his son, because God the Father intended to send his prophetic word throughout the world to search for the Catholic church as a spouse for his only-begotten Son. — SERMON 85.3

Origen of Alexandria: Here, then, a woman proclaims Christ to the Samaritans, and at the end of the Gospels also the woman who saw him before all the others tells the apostles of the resurrection of the Savior. — COMMENTARY ON THE GOSPEL OF John 13.179

Augustine of Hippo: HOW THE REQUEST FOR A MIRACLE DIFFERS FROM THE CONSULTING OF PREMONITIONS. — We must investigate the difference between the unlawful sorceries of that request for a miracle made by the servant of Abraham when he begged God to show him that the wife of his master Isaac would be the one who would tell him: You drink, and I will give your camels drink, until they shall have done drinking . It is one thing to ask for a miracle which is extraordinary; it is another thing to observe that which has nothing marvelous and meaningful except in the vain and superstitious interpretation of diviners. But still, is it permissible to ask for a miracle, to be assured of what one wants to know? This is not a small inquiry. From here it is understood that it is said that they tempt the Lord who do not do it correctly. The Lord himself, being tempted by the devil, proclaimed proof from Scripture: You shall not tempt the Lord your God (Mt. 4:7). Indeed, the Lord was asked as if he were a mere mortal, that he himself show with some proof with a miracle how great he was, that is, the great power he had before God; which is a sin to do. But this evil temptation must not be confused with the conduct of Gideon (Jud. 6:17), who was in a hurry to engage in battle with the enemy: he consulted God on this occasion rather than tempt him. Ahaz also feared in Isaiah to solicit a miracle for fear of appearing to tempt God at the moment when the Lord gives him the advice of the prophet to ask for one (Is. 4:11-12). He probably believed that the prophet was trying to find out if he remembered the precept that forbids God to tempt. [ — QUESTIONS ON GENESIS, Q. 62 (tr. J. Litteral, draft)

Genesis 24:15

Caesarius of Arles: Now, dearly beloved, let us briefly see, as far as we can, what these facts mean. When blessed Abraham directed his servant to take a wife for his son, he portrayed an image of God the Father. Just as when he offered the boy as a burnt offering, he then presented an image of God the Father, so also his servant signified the words of prophecy. For this reason Abraham sent his servant into a distant land to take a wife for his son, because God the Father intended to send his prophetic word throughout the world to search for the Catholic church as a spouse for his only-begotten Son. Just as through Abraham’s servant a bride is brought for blessed Isaac, so by his prophetic word the church of the Gentiles is invited to Christ the true bridegroom from distant lands. But where is found that spouse who was to be joined to Christ? Where, unless near the water? It is true, dearly beloved: If the church had not come to the waters of baptism, it would not have been joined to Christ. For this reason Rebekah found Abraham’s servant at the well, and the church finds Christ at the sacrament of baptism. — SERMON 85.3

Origen of Alexandria: “Rebekah,” it says, “was coming with the daughters of the city to draw water from the well.” Rebekah came daily to the wells, daily she drew water. And because she was daily free to be at the wells, therefore she could be found by Abraham’s servant and joined in marriage to Isaac. Do you suppose these are fables, and that the Holy Spirit is narrating mere histories in the Scriptures? This is the instruction of souls and spiritual teaching, which trains you and teaches you to come daily to the wells of the Scriptures, to the waters of the Holy Spirit, and always to draw and carry home a full vessel, just as holy Rebekah also did, who could not otherwise have been joined to so great a Patriarch as Isaac, who “was born of promise,” except by drawing waters, and by drawing them in such abundance that she could give drink not only to those who were at home, but also to Abraham’s servant — and not only to the servant, but that she abounded so far in the waters she drew from the wells that she could also water the camels, “until,” it says, “they left off drinking.” All the things that are written are mysteries: Christ too wishes to betroth you to himself; for he speaks to you through the prophets, saying: “I will betroth you to myself forever, and I will betroth you to myself in faith and in mercy, and you shall know the Lord.” Because, therefore, he wishes to betroth you to himself, he sends this servant ahead to you. This servant is the prophetic word, which, unless you first receive it, you will not be able to be wedded to Christ. Know, however, that no one untrained and unskilled receives the prophetic word, but only one who knows how to draw water from the depth of the well and who knows how to draw it in such abundance that it suffices even for those who seem irrational and perverse, whose figure the camels bear — so that he too may be able to say that “I am a debtor to the wise and to the unwise.” Indeed, this servant had thus spoken in his heart: “of these virgins,” he says, “who come to the water, whichever shall say to me, ‘Drink, and I will water your camels,’ she it is who shall be the bride of my lord.” So then Rebekah, whose name means patience, when she saw the servant and beheld the prophetic word, “lets down” the “water-jar” from her shoulder. For she lets down the lofty arrogance of Greek eloquence, and, inclining herself to the humble and simple prophetic word, she says: “Drink, and I will water your camels.” — HOMILIES ON Genesis 10.2

Origen of Alexandria: But perhaps you say: if the servant bears the figure of the prophetic word, how is he given drink by Rebekah, whom he himself ought rather to give drink to? Consider, then, whether perhaps, just as the Lord Jesus also — although he himself is the “bread of life” and himself feeds hungering souls — himself again confesses that he hungers, when he says, “I hungered, and you gave me to eat,” and again, although he himself is “living water” and gives drink to all who thirst, himself again says to the Samaritan woman, “Give me to drink” — so also the prophetic word, although it itself gives drink to those who thirst, is nevertheless itself said to be given drink by these, when it receives the exercises and vigils of the diligent. This soul, then, such a one, which does all things patiently, which is so ready and supported by such great learning, which has been accustomed to draw the streams of knowledge from the depths — this soul can be united in the marriage of Christ. Unless, therefore, you come daily to the wells, unless you daily draw waters, not only will you be unable to give others to drink, but you yourself also will suffer “thirst for the word of God.” Hear the Lord too saying in the Gospels: “Let him who thirsts come and drink.” But you, as I see, “neither hunger nor thirst for righteousness”; and how will you be able to say: “As the deer longs for the fountains of waters, so my soul longs for you, O God. My soul has thirsted for the living God; when shall I come and appear before his face?” — HOMILIES ON Genesis 10.3

Genesis 24:16

Ambrose of Milan: Therefore, Isaac is a true blessing, full of grace, and a source of joy. To this source, Rebecca came to fill her water jug. For the Scripture says that as she went down to the spring, she filled her jug and went up again (Gen. XXIV, 16). So she went down to the fountain of wisdom, whether the Church or the soul, to fill her entire vessel and to draw from the pure disciplines of wisdom that the Jews refused to draw from the flowing fountain. Who is this fountain, listen to the one saying: They have abandoned me, the fountain of living water (Jeremiah II, 13). To this fountain ran the thirsting soul of the prophets, as David also says: My soul thirsts for the living God (Psalm XLI, 3); so that it could quench its thirst with the richness of divine knowledge and wash away the blood of foolishness with the flow of spiritual waters. — On Isaac and the Soul

Origen of Alexandria: Nor was this written about her in vain. Yet it moves me, what is meant by what is said: “She was a virgin, a virgin, no man had known her,” as though a virgin were anything other than one whom no man has touched. And what does the addition in the case of a virgin seem to mean, that it should be said that “no man had known her”? For is there some virgin whom a man has touched? I have already often said that in these things histories are not narrated, but mysteries are woven together. I think, therefore, that something of this sort is indicated here. Just as Christ is called the husband of the soul, to whom the soul is wedded when it comes to faith, so too there is that husband contrary to him, to whom the soul is wedded when it turns aside to faithlessness — that very one who is also called “the hostile man,” when he “sows tares over the wheat.” It is not enough, therefore, for the soul to be chaste in body; it is necessary that this most wicked husband also “has not known her.” For it can happen that someone has virginity in the body and yet, knowing that most wicked husband the devil and receiving from him the darts of concupiscence in the heart, has lost the chastity of the soul. Because, therefore, Rebekah was a holy virgin in body and spirit, on that account it doubles her praise and says: “She was a virgin, no man had known her.” — HOMILIES ON Genesis 10.4

Genesis 24:20

John Chrysostom: The loving God, you see, granted the patriarch’s prayers, sent his angel on ahead and saw to the outcome of all these events; everything turned out as the servant requested. Then when he saw the power of the patriarch’s prayers in the event and chanced upon the maiden as he desired, he also saw her surpassing hospitality. “She hastened” the text goes on, remember, “to empty the water jar into the trough, and ran to draw more at the well, and watered all the camels.” See her heightened enthusiasm. The verse “She hastened to empty the water jar into the trough and ran to the well” shows the maiden’s indescribable enthusiasm in neither snubbing him as a stranger nor declining his request on the pretext of prudence but rather saying with great restraint, “Drink, sir.” I ask you to consider how very proper, despite her tender years, was her modesty, her surpassing humility and the extremity of her hospitality. What riches, at any rate, do these qualities not far surpass? Are there treasures you would value more highly than these qualities? This is the greatest gift; this constitutes countless blessings, a treasure never expended. — HOMILIES ON Genesis 48.16

Genesis 24:21

John Chrysostom: The dutiful servant therefore now saw God’s providence distinctly. “He kept observing her closely,” the text goes on, “and remained silent so as to know if the Lord had made his journey successful or not.” What is the meaning of “kept observing her closely”? He kept studying the maiden’s very words, her gaze, her walk, her appearance, everything else about her, and waited to see “if the Lord had successfully conducted his journey or not.” You see, what had happened so far, the text is saying, showed the maiden’s great virtue that exceeded ordinary limits. Hence, to reward her for her response and the offer of water, the text goes on, he pressed upon her “golden earrings and two bracelets.” He carefully made enquiries about her, asking, “Whose daughter are you?” and “Is there room in your father’s house for us to rest?” — HOMILIES ON Genesis 48.17

Genesis 24:22

Ambrose of Milan: For he also shows that he is familiar with virtues, so that each person may walk in the innocence of their heart, not mingling with earthly vices, and may tread an irreproachable path with an untainted mind, and may not open any place within themselves to corruption. Such was Isaac, as he awaited the arrival of Rebecca, preparing himself for spiritual union. For she came now endowed with heavenly mysteries: she came bringing with her great adornments of ear and hand; because she excels in hearing and works, the beauty of the Church, to which we rightly apply the verse: ‘Be thou multiplied as the sand of the sea, and thy seed shall possess the gates of their enemies.’ Therefore, O Church, adorned with this holy offspring, which thou hast gained from the enemy nations. But this can also be attributed to the soul, which governs the passions of the body and directs them to the duties of virtue, making conflicting movements obedient to itself. Therefore, just as the soul of the Patriarch saw the mystery of Christ and saw Rebecca coming with vessels of gold and silver, like the Church with the people of the nations, marveling at the beauty of the Word and His sacraments, it says: Let him kiss me with the kisses of his mouth (Song of Solomon 1:1). And Rebecca, seeing the true Isaac, that true joy, that true happiness, desires to kiss him. — On Isaac and the Soul

Caesarius of Arles: The servant brought gold earrings and gold bracelets and gave them to Rebekah. Those gold earrings signify the divine words; the gold bracelets signify good works, because works are designated by the hands. Let us observe, brothers, how Christ also gave these gifts to the church. For this reason the servant brought gold earrings for adorning Rebekah’s face, while Christ put into the church’s ears divine words that are of greater value than all pearls. The servant put bracelets on Rebekah’s wrists, while Christ put good works into the church’s hands. Consider, dearly beloved, and rejoice, giving thanks to God because what was prefigured in them has been fulfilled in us by Christ’s gift. Moreover, just as Rebekah could not have had the earrings or bracelets if Isaac had not sent them through his servant, so also the church could not have had divine words in her ears or good works in her hands if Christ by his grace and through his apostles had not conferred them. Furthermore, the fact that the girl, when asked by her parents whether she wished to go with the servant, replied, “I am going”—this we see clearly fulfilled in the church. There Rebekah’s will is asked; here the church’s will is sought. To Rebekah it is said, “Are you willing to go with this man?” And she replied, “I am going.” To the church it is said, “Do you believe in Christ?” And it replies, “I do believe.” Rebekah would not be led to Isaac if she did not say, “I am going”; neither would the church be joined to Christ if it did not say, “I believe.” — SERMON 85.3

Jerome: (Verse 22.) And the man took a gold earring, its weight was two drachmas. Bace (), which is written here instead of drachma, is half an ounce. Secel (), which is inaccurately called a shekel in Latin, has a weight of one ounce. — Hebrew Questions on Genesis

Genesis 24:25

John Chrysostom: Consider here too the maiden’s response. As with the water, she not only provided what was asked but also watered the camels after giving him something to drink, so here too, when the servant inquired if there was merely room and whose daughter she was, the maiden replied, “I am daughter of Bethuel, son of Milcah, whom she bore to Nahor himself.” She mentioned her father and grandfather so that this knowledge would further arouse the servant’s interest. Observe the child’s candor: asked about her father, she not only tells the truth about him but also about her father’s father. And to the inquiry as to whether there was simply a place to rest she replied, “not only a place” but “also much straw and feed at our place.” On hearing this, the servant was amazed at the girl for her lavish hospitality and learned as well that he had come not to some strangers but to the house of Nahor, who was the patriarch’s brother; so, the text tells us, “the man bowed low in gratitude to the Lord.” Overjoyed at what he had learned, at the words spoken by the girl, “he bowed low to the Lord,” offering thanks to the Lord for giving evidence of such favor to the patriarch and care for him and for bringing all his endeavors to a successful conclusion with ease. He said, “Blessed be the Lord, the God of my master Abraham, who has not withheld his steadfast goodness from my master.” — HOMILIES ON Genesis 48.18

Genesis 24:28

John Chrysostom: When he saw the child’s candor and learned everything from her clearly, then he in turn made known to her who he was. Through his thanksgiving to God, he made clear to her the fact that he had not come from some alien house but that the man who had sent him was brother to Nahor. On learning this “the girl ran off,” the text says, with great joy. See how in everything done by her she shows her enthusiasm for hospitality—by running, by her words, by her restraint. Note that the text says, “She ran and reported these words in her mother’s house.” She made known to her parents everything she had heard from the servant. “Laban ran to the one outside at the spring,” the text continues. Notice also this man showing his interest by running; seeing the person standing at the spring with the camels, “he said to him, ‘Come inside—blessed by the Lord—why stay outside? I have made ready the house and a place for the camels.’ " Observe this man also blessing the Lord at the arrival of the stranger and making earnest supplication before putting hospitality into practice. “Come inside,” he says; “I have taken the precaution of ‘making ready the house and a place for the camels.’ " — HOMILIES ON Genesis 48.19

Genesis 24:33

John Chrysostom: Consider … in this instance, I ask you, the servant’s great prudence. What in fact did he say? “I will not eat until I have said my piece.““Whereas you have made a show of your resources,” he says, “I, for my part, will not attach any importance to resting until I inform you of the reason why I was sent on this mission, why I arrived here from Canaan, and how I was guided to your house. Thus, by learning everything, you will give evidence of your own good dispositions toward my master.” — HOMILIES ON Genesis 48.20

Genesis 24:34

John Chrysostom: See how the servant narrates everything to them with precision: “I am servant of that man Abraham,” he says, “whom you know; so, learn that he enjoyed such blessing from the Lord of all as to arrive at great wealth.” Then, to teach them the abundance of his wealth, he said, “Sheep and cattle, silver and gold, male and female servants, camels and asses” came his way. Take heed, you people of wealth, you who acquire such and such acres of land day in and day out, building baths and walkways and splendid buildings—see in what lay the good man’s riches: no property, no buildings, no empty display of luxury, but rather sheep and cattle, camels and asses, servants male and female. The text added in another place that they were all born in the household, so that you could learn how Abraham gained so many servants. “So this master of mine came into such great wealth and enjoyed great favor from on high; when he had reached old age Sarah bore him a son, and, having this only child, he has already made him heir of everything. He has given him everything he owned.” — HOMILIES ON Genesis 48.21

Genesis 24:37

Augustine of Hippo: DIFFERENCES THAT RELATE TO WORDS, NOT TO THOUGHT. —The servant of Abraham, recounting the orders he received from his master, said that they were given to him in the words, You shall not take a wife to my son of the daughters of the Canaanites, among whom I travel in their land. But you shall go to the house of my father, and to my tribe, and you shall take from there a wife for my son . Now, if we realize how all these orders were given, we find that the meaning is the same; But the words are not all identical, or are rendered otherwise. I make this observation for the fools and the ignorant, who reproach the Evangelists for not agreeing perfectly in some expressions, while for things and thoughts they do not disagree. There was certainly only one author to write this book, and he could have read again to repeat himself verbatim, if the thing had seemed to him to be adequate: But the truth of the narrative is only about things and thoughts, and it suffices that the will, for the manifestation of which the words are made, be understood quite clearly. [ — QUESTIONS ON GENESIS, Q. 63 (tr. J. Litteral, draft)

Genesis 24:39

Ephrem the Syrian: Then they called the young woman to learn from her [whether she would return with him or not]. Because she heard about the oath that Abraham had made him swear, and about the prayer that the servant had prayed at the well and about the sign for which he had asked and which had been granted to him, she feared to say “I will not go,” because she knew that it was the will of the Lord that she go. So she went and became Isaac’s [wife]. — COMMENTARY ON Genesis 21:4

Genesis 24:41

Augustine of Hippo: OATH AND CURSE. — With regard to the words of the servant of Abraham, where he describes the orders of his master, where the Latin codices have: then you will be free of my oath or “my vow”, the Greek codices say: of my curse, for means “oath” “curse”, and therefore also and mean “accursed”. From this comes the question of knowing how that oath can be understood as a curse. And the reason has to be because one is cursed who acts against an oath. [ — QUESTIONS ON GENESIS, Q. 64 (tr. J. Litteral, draft)

Genesis 24:43

Jerome: (Verse 43.) Behold, I stand by the fountain of water, and the daughters of the city will come out to draw water. And there will be a maiden, to whom I will say, ‘Give me a little water to drink from your jar,’ etc. In Hebrew it is written: Behold, I stand by the fountain of water, and there will be a young girl who will come out to draw water. And I will say to her, ‘Give me a little water to drink from your jar,’ and so on. For the young girl, which in Greek is called νεανὶς, we also read Alma, which is found in Isaiah as well. For in that place where it is written in our books: Behold, a virgin shall conceive, and bear a son (Isa. VII, 14), Aquila translated it as: Behold, a young maiden shall conceive, and bear. In Hebrew it is read: Behold, a young woman shall conceive, and bear. It should be noted that the word alma is never used except for a virgin, and it has an etymology, ἀπόκρυφος, which means hidden. For it is written in Job: Where shall wisdom be found? And where is the place of understanding? And it will be hidden from the eyes of all living (Job 28:21). When we say ‘it will be hidden,’ in Hebrew it is expressed differently due to the declension of the word, it is said ‘Naalma.’ To what is this similar? Even though it is declined in the masculine gender, it is written in the books of Kings, spoken by Elisha to Gehazi: ‘And the Lord has hidden it from me’ (2 Kings 4:27). Therefore, Alma, which means hidden, that is, virgin, seems to me to be of greater praise than a virgin who is guarded with excessive diligence. For a virgin according to the Apostle can be a virgin in body, but not in spirit. However, a hidden virgin has the addition of virginity, so that she is both a virgin and hidden. And she who is hidden, according to the idiom of the Hebrew language, is consequently also a virgin; but she who is a virgin does not immediately follow that she is hidden. This same word is also read in Exodus about Mary, the sister of Moses, as a virgin (Exodus II, 8). Therefore, the Jews show somewhere in the Scriptures where Alma is mentioned, which signifies only a young girl and not a virgin; and we concede to them that what is said among us in Isaiah: Behold, a virgin shall conceive and bear a son, does not signify a hidden virgin, but rather a young girl already married. — Hebrew Questions on Genesis

Genesis 24:47

Ephrem the Syrian: The servant swore the oath to his master and went off with many choice gifts. He sat beside a well, prayed and asked for a sign. Even though he rejoiced in the sign that came to him, he still waited to see whether she was from [Abraham’s] tribe. When he learned that she was the daughter of Bethuel, the son of Nahor, he praised God and went and stayed in their house.

Genesis 24:48

John Chrysostom: “Seeing now God’s providence so manifestly in action, I asked whose daughter she was. Learning from what she said that she belonged not to alien people but to the household of Nahor, my master’s brother, I was bold enough to ‘put earrings and bracelets on her. In my satisfaction I prayed to the Lord and praised the God of my master Abraham for bringing my journey to a successful conclusion so as to take the daughter of my master’s brother.’ God’s hand in this has been so manifestly active; as you can see, the prayers offered by my master have been granted. Now you, for your part, if you are to give evidence of your dispositions, ‘show steadfast kindness toward my master; if not, let me know it.‘3 Tell me the truth now, I ask you, so that I may be in a position to know what I must do. But if the answer is no, tell me so that I may travel in another direction, ‘going left or right.’ " — HOMILIES ON Genesis 48.24

Genesis 24:49

Augustine of Hippo: ON MERCY AND JUSTICE. — If then you deal mercifully and justly with my lord, and if not, tell me. Here begins to appear these two divine attributes, mercy and justice, always inseparably united in the other books of the Holy Scriptures and especially in the Psalms (Cf. Ps. 24:10). For mercy and truth have the same meaning as mercy and justice. [ — QUESTIONS ON GENESIS, Q. 65 (tr. J. Litteral, draft)

Genesis 24:50

John Chrysostom: Then, since God was conducting everything in the wake of the patriarch’s prayers, the maiden’s father and brother said to him, “This thing has come from the Lord; we cannot deny you, for good or ill.” Your account shows the whole thing has happened by God’s arrangement. So don’t think we oppose the decisions of God; after all, it is beyond our powers to do it. Here, the maid is in your hands; “take her, and be on your way, and she will be wife to your master’s son, as the Lord has said.” — HOMILIES ON Genesis 48.25

Genesis 24:51

Augustine of Hippo: RESPONSE BY BATHUËL TO ELIEZER. — Behold, Rebecca is before you, take her and run away, and let her be a wife to the son of your lord, as the Lord has said . At what moment did the Lord say that? Rebecca’s parents saw in Abraham’s person a prophet, and they accepted what he had said as a prophetic word inspired by God: or what they understood to be God’s word was the sign given to the servant by the patriarch and reported by him: this last interpretation applies better to Rebecca. What Abraham had said did not really have Rebecca as his object, but any woman of his tribe or kinship. And in either case the servant should be relieved of his oath if he did not obtain what he asked. But we do not speak thus when we prophesy something. For certainty is a condition of prophecy. [ — QUESTIONS ON GENESIS, Q. 66 (tr. J. Litteral, draft)

Genesis 24:52

John Chrysostom: Do you see how much care they took in ancient times to obtain wives for their sons? How they looked for nobility ahead of money? None of the agreements, none of the contracts or the other ridiculous things that happen these days, nor those terms committed to writing: If someone dies childless, one says, if this or that happens. Instead, among people of those times things were not like this. Rather, the maid’s behavior alone was the most secure contract—no pomp and circumstance. You will realize this when you see the maid led to her nuptials. “Hearing this from the father and the brother … the servant prostrated himself in worship to God.” Note how in everything that happened he gave thanks to the Lord of all. You see, it was God who prepared everything in advance and in response to the patriarch’s prayer sent his angel ahead of him—he it was who conducted the whole business for him. — HOMILIES ON Genesis 48.26

Genesis 24:53

John Chrysostom: Learning now that he had the desired end in view, “he brought out presents of silver and gold and clothing and gave them to Rebekah.” Then he waited on her with confidence, as though she were already betrothed in word to Isaac. He presented her brother and mother with gifts, and, when he saw the matter had worked out in accord with his master’s command, only then was his own refreshment seen to. “They ate and drank,” the text says, remember, “he and the men who were with him, and he slept there the night. Rising the next morning he said, ‘Allow me to go that I may return to my master.’ " Since everything has worked out well in this way from my point of view, he is saying, and, instead of anything being now left undone, since it also appeared satisfactory to you, “allow me to go that I may return to my master.” — HOMILIES ON Genesis 48.27

John Chrysostom: Why do you hesitate and delay, he is saying, if God makes everything so easy for me?… Observe how even these men in their ignorance suggest to the maid what is going to happen, with God directing their minds to it. You see, they foretell to her both facts, that she would become countless thousands and that her offspring would take possession of the cities of their enemies. Do you see God’s providence emerging clearly in every situation, and how the Lord of all arranges for the future to be foretold even by nonbelievers? — HOMILIES ON Genesis 48.28

Genesis 24:59

Jerome: (Verse 59.) And they sent away their sister Rebecca, and her belongings, and Abraham’s servant, and the men who were with him. In Hebrew, it says: And they sent away their sister Rebecca, and her nurse, and Abraham’s servant, and his men. For it was fitting that a virgin setting off for marriage without her parents should be comforted by the consolation of her nurse. — Hebrew Questions on Genesis

Genesis 24:60

Augustine of Hippo: FAREWELL MADE TO REBEKAH BY HIS BROTHERS. — The fact that her brothers told Rebekah when she left, you are our sister; you shall become thousands of myriads, and let your seed possess the cities of their enemies ; they did not prophesy; nor are these magnificent wishes inspired by pride; but they could not ignore the promises God had made to Abraham. [ — QUESTIONS ON GENESIS, Q. 67 (tr. J. Litteral, draft)

Genesis 24:62

Caesarius of Arles: Therefore the servant took Rebekah and showed her to Isaac. However, let us see where she found him. “She found him at the well of the oath.” Look, brothers: Isaac’s servant found Rebekah at the well, and Rebekah in turn found Isaac at the well. It is true: Christ does not find the church, or the church Christ, except at the sacrament of baptism. — SERMON 85.4

Jerome: (Verses 62 and 63.) And he himself dwelt in the land of the south: and Isaac went forth to meditate in the field towards evening. The land of the south signifies Gerar, to which he had once been led by his father to be sacrificed. But when it says, And he went forth to meditate in the field, which in Greek is called ἀδολεσχῆσαι, in Hebrew it is read: And Isaac went forth to speak in the field, the evening already declining. That signifies, according to what the Lord alone prayed on the mountain, even Isaac, who in the type of the Lord, as a just man going out of his house, offered spiritual victims to God either at the ninth hour or before sunset. — Hebrew Questions on Genesis

Genesis 24:63

Ambrose of Milan: He withdrew himself and cleansed himself from the vices of this world, elevating his soul like Isaac in the field, or (as others have it) walking freely. — On Isaac and the Soul

Caesarius of Arles: That field contained a figure of the world. Isaac went out into the field, because Christ was to come into the world; Isaac toward the evening of the day, Christ at the end of the world. “He went out,” it says, “to meditate.” For this reason Isaac went to meditate in the field, because Christ came into the world to fight against the devil, that he might justly conquer him while being unjustly killed by him, so that by dying he might destroy death, and by rising again bring life to all who believe. Moreover, just as Rebekah was corporally joined to Isaac, so the church was spiritually joined to Christ, receiving at present the blood of her spouse as a precious dowry and later to receive the dowry of his kingdom. The blessed apostle Peter clearly proclaims this when he says, “You were redeemed, not with gold or silver but with the precious blood of Christ, as of a lamb without blemish.” — SERMON 85.4

Origen of Alexandria: Rebekah, having followed the servant, came to Isaac; for the Church, having followed the prophetic word, came to Christ. Where did she find him? “Walking about,” it says, “by the well of the oath.” Nowhere is there any withdrawal from the wells, nowhere any ceasing from the waters; Rebekah is found “at the well,” and again Rebekah “at the well” finds Isaac; there she beholds her first sight of him, there she “gets down from the camels,” there she sees Isaac pointed out to her by the servant. Do you suppose these things alone are recounted about wells? Jacob too came to a well and there found Rachel, there Rachel becomes known to him, “good of eyes and comely of aspect.” But Moses also at a well found Zipporah, the daughter of Reuel. Are you not yet moved to understand that these things are spoken spiritually? Or do you suppose that it always happens by chance that the Patriarchs come to wells and obtain marriages at the waters? Whoever thinks thus is “the animal man,” and “does not perceive the things that are of the Spirit of God.” But let whoever wishes remain in these things, let him remain “animal”; I, following Paul the Apostle, say that these things are “allegorical,” and I say that the marriages of the saints are the joining of the soul with the word of God: “for he who joins himself to the Lord is one spirit.” But this joining of the soul with the word, it is certain, cannot come about otherwise than through the instruction of the divine books, which are figuratively called wells. If anyone comes to these and draws waters from them — that is, by meditating on these things receives a deeper sense and understanding — he will find a marriage worthy of God; for his soul is joined with God. She also “gets down from the camels,” that is, she departs from the vices, casts off the irrational senses, and is joined to Isaac; for it is fitting that Isaac should pass “from virtue to virtue.” He who is the son of virtue, of Sarah, is now joined and united to patience, which is Rebekah. And this is to pass “from virtue to virtue” and “from faith to faith.” But let us come also to the Gospels. When the Lord himself had been “wearied from the journey,” let us see where he seeks rest. “He came,” it says, “to a well, and sat upon it.” You see the mysteries everywhere agreeing with one another, you see the concordant forms of the new and old testaments. There men come to the wells and to the waters, that brides may be found; and the Church is joined to Christ in the laver of water. You see how great a heap of mysteries presses upon us; how many things there are that occur to us, which we cannot unfold: at least these things ought to spur you to hear, to gather together, so that, even if we run past some things for the sake of brevity, you, when you read them over again and search, may yourself also examine and find — or at any rate remain in the inquiry of these things — so that the word of God, finding you too, may take you up to the water and join you to itself, that you may become with him “one spirit” in Christ Jesus our Lord, “to whom be glory and dominion unto the ages of ages. Amen.” — HOMILIES ON Genesis 10.5

Augustine of Hippo: EXERCISE OF ISAAC. — In relation to these words of Scripture: One afternoon Isaac went out to exercise in the field ; those who do not know the corresponding Greek word, think that it is a bodily exercise. But the Greek says: ; however, refers to the exercise of the mind and is often considered somewhat bad. But Scripture tends to use that word most of the time in good sense. Some of our translators translate that word into ’exercise’; others translate it by ‘chat’, a kind of verbiage. And this word verbiage, as far as the Latin language is concerned, is never or almost never used in a good sense. But, as I have just said, in Scripture the Greek word is used many times in the good sense, and I believe that this expression signifies the state of a soul deeply absorbed in meditation, and finding its delights there. Those who know Greek better may find a preferable meaning. [ — QUESTIONS ON GENESIS, Q. 68 (tr. J. Litteral, draft)

Genesis 24:65

Ambrose of Milan: Like Rebecca, who, upon learning that Isaac was coming towards her, descended from the camel and covered herself with a cloak (Genesis 24:65): so too this bridal soul anticipated the marriage insignia, lest she be rejected as not having the bridal garment; or lest she veil her head because of the angels. — On Isaac and the Soul

Jerome: (Verse 65.) And he took a theristrum, and covered himself. Theristrum is called a cloak, also a type of Arabian garment, with which the women of that province are veiled. — Hebrew Questions on Genesis

Tertullian: However, in regard to those who are betrothed, I can declare and avow this with more than my usual firmness: their heads should be covered from the day when they first trembled at the kiss and handclasp of their future husband. For in these symbols they have pledged every bit of themselves—their life throughout its full development, their flesh throughout their lifetime, their spirit through their understanding [of the contract], their modesty through the exchange of a kiss, their hope through their expectation and their mind through their willingness. For us, Rebekah stands as sufficient example; when her future husband had been pointed out to her, she covered her head with her veil merely because she knew she was to marry him. — ON PRAYER 22.10

Genesis 24:67

Caesarius of Arles: Therefore Isaac took Rebekah “and led her into the tent of his mother.” Christ also took the church and established it in place of the synagogue.… As the apostle says, by pride “the branches” of the olive tree “have been broken off,” in order that the lowly wild olive may be engrafted. For this reason Isaac took Rebekah, “and because he loved her he was consoled for the loss of his mother.” Christ took the church and loved it so much that by this very love he tempered the grief that was occasioned by the death of his mother, the synagogue. Indeed, just as the synagogue’s lack of faith caused Christ sorrow, so the church’s faith produced joy in him.… Moreover, dearly beloved, because from us Christ the Lord prepared for himself a spiritual spouse that, as I said, he even redeemed with his precious blood. Therefore, with his help, each one of us should not only guard the benefits conferred … by divine gift but also should strive to increase them. Thus there will appear to [that one] nothing sordid because of luxury, nothing puffed up with pride or consumed with anger, nothing blind with avarice or struck with the snakelike poison of envy. Truly it is right that our spouse, “fairer in beauty than the sons of men,” should find in us none of the above-mentioned sins to offend the eyes of his majesty. To him, together with the Father and the Holy Spirit, is honor and might forever. Amen. — SERMON 85.5

Ephrem the Syrian: By the joy [which he received] from Rebekah, who came three years later, Isaac was comforted from the mourning of his mother with which he had been shrouded for three years. — COMMENTARY ON Genesis 21:4