CHAPTER 24

24:1-16 And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things. 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: 3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: 4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. 5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? 6 And Abraham said unto him, Beware thou that thou bring not my son thither again. 7 The LORD God of heaven, which took me from my father’s house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. 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. 9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter. 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. 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. 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. 13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water: 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 unto my master. 15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.

(Verse 2) Put thy hand under my thigh. St. Chrysostom (Hom. 48 on Gen.) believed this was said as an idiom of the people of the past, and the ceremony was a general custom at the time. Theodoret of Cyrus (Q. 75 on Gen.) said Abraham ordered him to place his hand there so that he would be aware of the divine promise of circumcision so that Isaac’s marriage to his bride would be from his own family line and not from the daughters of the Canaanites. Gregory I (Hom. 6 on Ez.) says that Abraham orders him to put his hand under his thigh, since through that member would descend the flesh of Jesus who was Abraham’s son according to the flesh, and his Lord owing to His divinity.

(Verse 3) Lord the God of heaven, and the God of the earth. St. Chrysostom (Hom. 48 on Gen.) points out that Abraham teaches the servant to recognize the Creator of all things by saying, “Lord the God of heaven, and the God of the earth,” He included all creation.

(Verse 4) thou shall take from thence a wife for my son Isaac. Gregory I (Mor. On Job 1:16) sees this as a spiritual prophecy, “that the servant is sent to bring down Rebecca, on the occasion of marrying Isaac… which reflects the espousing the Church to the Lord.”

(Verse 14) and hereby shall I know that thou has dealt mercifully with my lord Abraham. Augustine (de Gen. ad lit. 2.17) points out that such requests for a sign should not be done in a superstitious manner.  Augustine (quest. super Gen. q. 53) also points out that some signs are lawfully observed and desired for.  Theodoret of Cyrus (Q. 75 on Gen.) points out that the servant chose to observe a sign based upon what was only necessary for the request of his master Abraham; that was to find a bride not based upon beauty or anything shallow, but rather her hospitality, friendliness, and kind manners.

(Verse 16) she was a virgin, a man had not known her. Origen (Hom. 10 on Gen.) says that this is said because she not only was a virgin in body, but that she was not tempted in her mind by the Devil.  As for the added part “a man had not known her,” Augustine (Enarrationes in Psalmos, PL 36.947.3) points out that “there is a strengthening of the sense in repetition, by many passages of the Scriptures we are taught.”

AUGUSTINE OF HIPPO. (Verses 2-3) 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. [Question 62]

(Verse 14) 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, 63]

AUGUSTINE OF HIPPO. (Gen. 24:3) Et adjurabo te per Dominum Deum caeli et Deum terrae (And I will make you swear by the Lord, the God of heaven and earth). Greek does not have the preposition per (by), but simply: Adjurabo Dominum Deum coeli (I will make you swear, the Lord God of heaven).

Ibid. — Cum quibus ego habito in eis (In the middle of which I live).

(Gen. 24:5) "If the woman does not want to follow me.” It is a form peculiar to the Greek language, to call any woman of sex.

Ibid. — In terram de qua existi inde (In the country from which you came out).

(Gen. 24:6) Attende tibi ne revoces filium meum illuc (Take care never to bring my son back to that country). These words are the ordinary formula of a threatening defense.

(Gen. 24:9) "And the servant put his hand on the thigh of Abraham, and swore an oath, and swore, to do what he had commanded him.” We see here the proof that these words of Abraham already quoted: Adjuro te (I adjure you), are a phrase having the same meaning as jura mihi (swear to me). But as this way of speaking is not familiar to us, it is necessary to examine whether there are not in the text other equivalent formulas which confirm our explanation. Now Abraham had just said "If the woman refuses to follow you, you will be released from your oath." This is clear evidence that he used the adjective expression, in the sense of jura mihi.

(Gen. 24:16) It is said of Rebecca: "She was a virgin of great beauty, she was a virgin, no man had known her.” This repetition contains the eulogy of her virginity. But why was it added, "No man knew her," if these words are not just a phrase? It would be unheard of for the word virgin to mean the flower of age rather than the integrity of the body. We read in Greek: "No man knew her," instead of "knew her,” the chain of ideas seems broken by this change of time. [Locutions]

JEROME OF STRIDON. 24:9 THE SERVANT PUT HIS HAND NEAR THE THIGH OF HIS MASTER ABRAHAM, AND HE SWORE TO HIM IN THIS WORD. The Hebrews report that he took an oath in his sanctification, that is, in his circumcision. We say that he was sworn in the descendants of Abraham, that is, in Jesus Christ, who was to be born of him, in the words of the evangelist St. Matthew: “the generation of Jesus Christ, son of David, son of Abraham.” (Matt. 1:1) [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. Why what does divine Scripture tell us? It was because the patriarch was very anxious to call for a wife for Isaac. Indeed, says the text When Abraham had reached the end of old age, (Gen. 24:1) wishing to turn Isaac away from an alliance with the Canaanites, to prevent him from taking a wife among them, he called, says the text, one of his servants; the most gifted of wisdom, and told him this matter, saying, Put your hand under my thigh. (Gen. 24:2) The Greek text carries under my thigh; the Hebrew text under my loins; and why ? it was the habit of the ancients, because Isaac had taken his origin from there. And to teach you that it was a custom then, notice that he commands him to put his hand in this place, and that he immediately adds: So, says the text, that I make you swear by the Lord, the God from heaven and earth. See how he teaches his servant to recognize the creator of all beings. In fact, he who says: the God of heaven and earth, understands all creatures. Now, what was this oath? That you shall not take any of the daughters of the Canaanites, of whom I live, to make her marry my son; but you will go to my land, where my parents are, to take a wife for my son Isaac. (Gen. 24:3-4) Have you understood what the patriarch recommends to his servant? But, do not just hear the Word for the sake of your conscience; meditate on the thought of the just man, on what he proposes; notice that the ancients did not seek a great fortune, nor wealth; neither the slaves, nor so many arpents of earth, nor the external beauty, but the beauty of the soul and the nobility of morals. As he saw the malignity of those who lived in the land of Chanaan; as he knew how important it was for the husband to find a woman endowed with the same mores as himself, the patriarch prescribes to his servant, and he adds to it the oath, to bring to Isaac a wife of the land of his parents. And neither the distance of the places nor the other difficulties slow down his care; he knows how necessary it is, and he applies all his zeal to it, and he sends his servant. It is not surprising, moreover, that the patriarch, seeking only the virtue of the soul, having a horror of the malignity of his neighbors, hold this conduct. But today, we would not even think about it; Whatever the vices that swarm around you, one only cares about the abundance of money; all the rest comes after, and it is not known that the perversity of the soul, even when wealth floods you in waves, soon produces the last indigence, and that opulence is useless, without the wisdom that in fact a good use.

But our patriarch took care to give his servant his instructions, and he demanded of him the oath. Now let us see the servant's wisdom, how he rivaled his master with piety. When he saw that the righteous man was giving him this commission, on which he insisted so strongly, he said to him: If the girl does not want to come to this country with me, do you want me to take your son back to where did you go? (Gen. 24:5) Will you, he says, if any difficulty presents itself; that I am not exposed to breaking your orders? I'm asking you what will I have to do? Do you like Isaac to go to the place where I say, and come back, after finding a wife there, if the wife you send me to seek does not want to come with emotion? Well! what does the righteous say? He refuses, and pronounces these words: "Take care never to bring my son back to that country. (Gen. 24:6) You will not need to think about it; for He who made me so many promises, who told me that my race would multiply, He will also take care of the success of this affair. Do not drive my son to this country. The Lord God of heaven, who is also the God of the earth ... (Gen. 24:7) See how, by binding his servant by the oath, he instructs him, he makes known to him the Creator of all beings, and as at this moment, on the point of renewing his prayers, he uses the same words. All his expressions are intended to make his servant go on a journey full of confidence in God, assured that everything will succeed. In fact, he tells him what great kindness God has shown him from the beginning; God who made him come from his native land, who has ruled him to this day, who, in an old age so advanced, gave him Isaac, will make still succeed the events that are not accomplished. The Lord, says he, the God of heaven and earth, who brought me from my father's house and the land where I was born, the one who spoke to me saying, I will give this land to you and your race; The one who showed me so much kindness and interest will send his angel himself before you, so that you take a woman from that country for my son. Go, therefore, he said to him, with confidence, for I am certain that He who has so far blessed me with so many benefits, will add yet more proof of his past kindness to another. proof, and will send his angel before you. It is He Himself who will prepare you for the way in all things, who will make you know the bride, so that you come here with her. That if it happens, far from me this thought, that the wife refuses to become here, you will be released from your oath. Only never bring my son back to this country. (Gen. 24:8) I have no doubt that God does not grant you everything to succeed. He shows all his confidence in the power of the Lord, forbidding his servant to lead his son to the other country. Then, after having given his orders with all this care and warned the worries of his servant, because he was afraid that by not fulfilling his commission, he would become perjure: This servant, said the text, so put his hand under the thigh of Abraham, his master, and engaged by. an oath to do what he had commanded him (Gen. 24:9), that is, not to lead Isaac to that other country. Have you seen how, first of all, this servant showed his affection towards his master? Now see how, instructed by the patriarch, he grew up in virtue and imitated the piety of the righteous and his worship for God. At the same time, says the text, he took ten camels from the flock of his master; he carried all his goods with him, and having set out, went straight to Mesopotamia, to the city of Nahor. And when he came in the evening near a well out of the city, at the time when the daughters were accustomed to go out to draw water, and having rested his camels, he said, Lord, God of Abraham my master... (Gen. 24:10-12) See the virtue of the slave; he names the Lord of the universe by saying the name of the patriarch. In fact, he says: Lord, God of Abraham, my master, you who have filled him with so many benefits ... And what is surprising that the servant calls him so: the God of Abraham? This God of all creatures, showing himself how much he esteemeth the righteousness of the righteous, saith, I am the God of Abraham, the God of Isaac, and the God of Jacob. (Exod. 3:6) And he said, Lord, the God of Abraham my lord, assist me today; and have mercy on Abraham my lord; as if he said: Make his desires fulfilled, make everything succeed to his wishes, have mercy on Abraham, my master. What does it mean to have mercy? May his wishes be fulfilled. Then he said, Here am I near this fountain; and the daughters of the inhabitants of this city will go out to draw water. Make the girl to whom I say, 'Lower your vessel, that I may drink, and answer me,' Drink, and I will give your camels also to drink, which is the one you have given to your servant Isaac.  And I will know that you will have mercy on my Lord Abraham. (Gen. 24:13-14) See the servant's wisdom: he knew the hospitality of the patriarch; it was right that the new wife should be endowed with the same virtues as himself. To recognize it, he wants no other character than that of hospitality, and he says: If, when I ask for water, she lowers her vase and not only gives me what I ask, but also shows the generosity of his soul; If she says to me, "I will give your camels also to drink, she will show me enough, by giving them this water, the goodness of her manners." [Homilies on Genesis]

24:17-36 And the servant ran up to meet her, and said, Give me a little water to drink out of thy pitcher; 18and she said, Drink, Sir; and she hasted, and let down the pitcher upon her arm, and gave him to drink, till he ceased drinking. 19And she said, I will also draw water for thy camels, till they shall all have drunk. 20And she hasted, and emptied the water-pot into the trough, and ran to the well to draw again, and drew water for all the camels. 21And the man took great notice of her, and remained silent to know whether the Lord had made his way prosperous or not. 22And it came to pass when all the camels ceased drinking, that the man took golden ear-rings, each of a drachm weight, and he put two bracelets on her hands, their weight was ten pieces of gold. 23And he asked her, and said, Whose daughter art thou? Tell me if there is room for us to lodge with thy father. 24And she said to him, I am the daughter of Bathuel the son of Melcha, whom she bore to Nachor. 25And she said to him, We have both straw and much provender, and a place for resting. 26And the man being well pleased, worshipped the Lord, 27and said, Blessed be the Lord the God of my master Abraam, who has not suffered his righteousness to fail, nor his truth from my master, and the Lord has brought me prosperously to the house of the brother of my lord. 28And the damsel ran and reported to the house of her mother according to these words. 29And Rebecca had a brother whose name was Laban; and Laban ran out to meet the man, to the well. 30And it came to pass when he saw the ear-rings and the bracelets on the hands of his sister, and when he heard the words of Rebecca his sister, saying, Thus the man spoke to me, that he went to the man, as he stood by the camels at the well. 31And he said to him, Come in hither, thou blessed of the Lord, why standest thou without, whereas I have prepared the house and a place for the camels? 32And the man entered into the house, and unloaded the camels, and gave the camels straw and provender, and water to wash his feet, and the feet of the men that were with him. 33And he set before them loaves to eat; but he said, I will not eat, until I have told my errand. And he said, Speak on. 34And he said, I am a servant of Abraam; 35and the Lord has blessed my master greatly, and he is exalted, and he has given him sheep, and calves, and silver, and gold, servants and servant-maids, camels, and asses. 36And Sarrha my master's wife bore one son to my master after he had grown old; and he gave him whatever he had.

AUGUSTINE OF HIPPO. (Gen. 24:26) Adoravit Domino (He adored to the Lord); we say in Latin: Adoravit Dominum (He adored the Lord).

(Gen. 24:27) Quoniam non dereliquit justitiam et veritatem a Domino meo (Because God has not forgotten justice and truth, in which my Lord has always walked); it's like there was justitiam et veritatem quae est a Domino meo (righteousness and truth is from my Lord), or more clearly: quam fecit Dominus meus (which my Lord made).

(Gen. 24:28) "The girl ran to her mother's house, to carry this news," as if it were not so well her father's house.

(Gen. 24:32) Et aquam lavare pedibus ipsius, et pedibus virorum qui cum eo erant (Water to wash the feet of this man and those who came with him). [Locutions]

JEROME OF STRIDON. 24:22 THE MAN WORE AN EARRING OF THE WEIGHT OF TWO DRACHMAS. BACE, wrote here instead of two drachmas, is a half-ounce; SECEL, corrupted by the Latin word siclus, has the weight of an ounce. [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. Notice, I beg you, my beloved, the importance of this action: A girl, gone to the fountain, not only grants her request, lowers the vase she bore on the shoulder, give drink to satiety to him who asks it, and this man is a stranger, absolutely unknown; not only did she give him to drink to himself, but she quenched all her camels; she shows him, by real facts, by her conduct, what she has of generosity in her soul. Do you not know that a large number of people often respond by refusing such requests? And what's the use of water here? Sometimes people hold torches; we approach them; they are asked to wait a moment; to allow one to light one's torch in their light; and they refuse, though there is no diminution of flame, when you multiply to infinity the number of those who wish to light their torch. Now, on the contrary, we see a woman, a girl, her vase on her shoulder, who not only does not indignant at what is asked of her, but gives more than was asked. She gives to drink according to the demand which is made to her, and, moreover, of herself, she hastens to water the camels. The good God had heard the prayers of the patriarch, and he had sent his angel, and arranged everything according to the prayer of the servant. Then, when this servant had seen, by the facts, the efficacy of the patriarch's prayers, had met the girl he desired, recognized the distinction of his zeal towards strangers, see what happens. In fact, the Scripture says: Immediately, having poured into the water channels of her vessel, she ran to the well to draw another, which she then gave to all the camels. (Gen. 24:20) See the excess of eagerness. In fact, these words: Immediately, having poured the water of her vessel, she ran to the well, mark the ardent zeal of the young girl; she does not run away like a stranger; she does not make modesty a pretext for refusing, but she answers him with great gentleness: Drink, my lord. (Gen. 24:18) Consider, I pray you, the care that was taken in these ancient times to practice modesty, how far humility went, the great place that hospitality held in mores then. Tell me, what fortune is not beneath such morals? What are the treasures that such morals do not surpass? This is the dowry par excellence; here are the infinite riches; here is the inexhaustible treasure! So, the wise servant, recognizing the divine providence, manifests here: studied it, said the text, without saying anything, to know whether the Lord had made his journey happy or not. (Gen. 24:21) What does it mean, studied it? He carefully considered the girl's language, appearance, walk, and all, and waited to see whether the Lord had made his journey happy or not. Everything until then, that is what the text means, showed the perfect virtue of the girl. Also, to answer her complaisance, the service she had given him by giving him water, he puts it, says the text: Earrings and two bracelets. (Gen. 24:22) And he inquired diligently what was concerning her, and asked him, Whose daughter are you? And, is there in your father's house a place to lodge me? (Gen. 24:23) Consider again here the girl's answer: When he asked her for water, not only did she give him water, but she also watered her camels. so here, when the servant asks him if there is a place to house him, and of whom she is a daughter, she says: I am the daughter of Bathuel; son of Melcha and Nachor. She tells him and his father's name, and the name of his grandfather, so that this information gives him more confidence. See the innocence of the girl: she is asked for the name of her father, and she does not just say it, but she also makes known the father of his father. -And the servant only asked him if there was a place to house him, she said, not only that there is a place, but, moreover, a lot of straw and hay is at home. At these words the servant admired the generosity of the young girl's welcome to strangers. And when he heard that he had not addressed strangers, but was coming into the house of Nahor the brother of the patriarch, The servant satisfied, said the text, bowed deeply and worshiped the Lord. (Gen. 24:26) It was because he was happy with the information he had just heard, words that had told him the young girl, that he adored the Lord, giving thanks for what he had done so well. showed his providence towards the patriarch; from what he had made easy and easy. And he said, Blessed be the Lord, the God of my Lord Abraham, who did not fail to show mercy to him, according to the truth of his promises. (Gen. 24:27) After having seen the good dispositions of the girl, and having learned everything from her, so as not to have any more uncertainty, he makes himself known in turn, and, while rendering to God his thanksgiving, he shows that he does not come from a foreign house, that it is the brother of Nachor who sent him to this country. At these words, the girl, penetrated with great joy, ran, says the text. See how every word of Scripture shows us the eagerness of hospitality: the girl's race, her words, her sweetness. Indeed, says the text: She ran to her mother's house, and went to tell her parents all she had heard from the servant's mouth. (Gen. 24:28) And Laban, said the text, ran to find the man near the fountain. (Gen. 24:30) See how, here again, Laban's race shows his eagerness. And when he saw the man standing by the fountain with his camels, he said to him, Come in, blessed be the Lord! why did you stay outside? I have prepared the house, and a place for your camels. Here again, see this blessed man, God on the arrival of a traveler. See how, before accomplishing octopus of hospitality, he makes use of urgent words: "Come," said he, "enter, already, indeed, I have prepared the house and a place for your camels. And then, when he came in, the text said, He unloaded his camels, gave them straw and hay, and washed the feet of this man. (Gen. 24:32)

See how these people. still a prey to error, practiced hospitality with care. And he had the man's feet washed, and the feet of the men that had come with him; and he served them loaves for food. (Gen. 24:33) But, be careful here, I beg you; consider the great wisdom of the servant. Indeed, what does he say? I will not eat until I have offered you what I have to say to you. You, he says, have fulfilled your duties; but I do not want to think of rest until you have learned why I have traveled so far; why I came from the country of the Canaanites here; how stupid I was duit in your house; and when you know everything, then you will be able to show all your good, will to my lord, and he begins his story: I am servant of Abraham; the Lord has filled my lord with his blessings, and he has given him sheep, calves, gold and silver, servants and servants, and camels, and donkeys. And Sara, the wife of my lord; gave a son to my lord in his old age; and he gave him everything he had. (Gen. 24:34-36) See the accuracy. with which he says everything. I am, said he, servant, of this Abraham whom you know. Learn, then, all the blessings which filled the Lord with all creatures, which made him powerfully rich. Then he shows him what this opulence is, and he says: Sheep, calves, silver and gold, servants and maidservants, camels and donkeys. [Homilies on Genesis]

24:37-40 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell: 38 But thou shalt go unto my father’s house, and to my kindred, and take a wife unto my son. 39 And I said unto my master, Peradventure the woman will not follow me. 40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house:

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. [Question on Genesis, 64]

AUGUSTINE OF HIPPO. (Gen. 24:40) Dominus cui placui ante ipsum, ipse mittet angelum suum tecum (The Lord, whose eyes I have found favor, will send his angel himself to lead you); it was enough to say: "Why, Abraham could please God otherwise than in his presence”: ante ipsum (before him). [Locutions]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. Listen, rich, who buy so much, and yes, buy every day, so many areas, and who build baths, walks and splendid mansions. Do you see what the riches of the righteous man were? From field, nowhere; home, nowhere; no sumptuousness: Sheep, calves, camels and donkeys, servants and maids. And so that you may know where this multitude of servants came from, the Scripture says, in another place, that they were born at home, all. (Gen. 17:23) Well then, my lord, the master of so much wealth, and who enjoys to such a high degree of divine grace, having become old, had from Sara a son; and this unique son; he made him heir, from that moment, of all his property, and he gave him all he had. Then, after having recounted the glory of his lord, and the birth of Isaac, he made known, besides, the commission he received to go to Charran: And he made me swear, he said, in telling me; you will not take for my son Isaac any of them. girls of the Canaanites in whose country I live; but you will go to my father's house, and you will take from my relatives a wife for my son. (Gen. 24:37-38) These are the orders he gave me; As for me, foreseeing some difficulty in the affair, I asked my Lord, but what if the woman would not come with me? And He said to me, "The Lord God, before whom I walk, will send his angel with you, and will lead you in your way, that you may take my wife's wife as wife, and from my father's house. (Gen. 24:39-40) [Homilies on Genesis]

24:41-51 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath. 42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go; 43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink; 44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master’s son. 45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee. 46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. 47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor’s son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands. 48 And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master’s brother’s daughter unto his son. 49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left. 50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.51 Behold, Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the LORD hath spoken.

AUGUSTINE OF HIPPO. (Gen. 24:41) 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. [Question 65]

(Gen. 24:49) 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. [Question 66]

(Gen. 24:51) 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 67]

AUGUSTINE OF HIPPO. (Gen. 24:42) Si tu prosperas viam meam, qua ego nulle ingredior in eam (If you bless the trip I undertook).

(Gen. 24:43-44) Abraham's servant, reporting the words he had spoken when he approached the fountain, said, "The virgin to whom I will say, Give me a drink of this water which is in your vessel, and she will answer me, Drink, and I will also draw on it for your camels: that woman is the one whom the Lord has destined for his servant Isaac.” By these words we see clearly that the Hebrew language even gave virgins the name of woman.

(Gen. 24:48) "I have blessed the Lord, the God of Abraham my master; It is a formula of respect very familiar to Scripture, like this expression "The God of Elijah." (2 Kings 2:14)

(Gen. 24:49) "Let me know your intentions so that I know if I have to go right or left.” By the right he hears success, and by the left, bad fortune; so that it will be the right, if his request is granted to him, and the left, if it is refused to him; for no doubt he must return by the way he had already followed. We will find the same phrase in other places of Scripture, where the right designates all kinds of goods and the left all kinds of evils, either physically like happiness and unhappiness, or morally like righteousness and justice. injustice; and sometimes the right is set for eternal things and the left for temporal things. [Locutions]

JEROME OF STRIDON. 24:43 BEHOLD, I AM STANDING BY THE WELL OF WATER, AND THE DAUGHTERS OF THE MEN OF THE CITY SHALL GO OUT TO DRAW WATER: AND IT SHALL BE THAT THE VIRGIN TO WHOM I SAY, GIVE ME A LITTLE WATER TO DRINK FROM YOUR WATER-POT, AND THE REST. IN THE HEBREW IS WRITTEN: BEHOLD, I AM STANDING BESIDE THE WELL OF WATER; AND IT SHALL BE THAT THE YOUNG WOMAN WHO SHALL COME OUT TO DRAW WATER, AND I SHALL SAY TO HER, GIVE ME A LITTLE WATER TO DRINK FROM YOUR WATER-POT, AND THE REST. Instead of young woman, which in the Greek language is pronounced neanis, we read in that verse alma, which is also indeed contained in Isaiah. For in the place where it is written in our codices: Behold, a virgin shall conceive and bear a child, Aquila rendered: Behold, a young woman shall conceive and bear a child. In the Hebrew is written: Behold alma shall conceive and bear a child. Now it should be observed that the word alma is never written except in respect of a virgin; and it has an etymology, apokruphos, that is, 'hidden'. For it is written in Job: Where shall Wisdom be found? And which is the place of understanding? And it shall be hidden from the eyes of all the living. Where just now we said 'shall be hidden', in Hebrew is said naalma (the same word as alma), formed differently because of the inflexion of the word. Something similar to this, although it is inflected in the masculine gender, is also written in the Book of Reigns in the person of Elisha who says to Gehazi: And the Lord has bidden it from me. Therefore alma, which means 'hidden girl', that is, a virgin guarded with very great care, seems to me to be worthy of greater praise than a mere virgin. Because according to the Apostle, a girl can be a virgin in body, but not in spirit. But the 'hidden one' who is a virgin has an epitasis (extension) of virginity so that she is both 'virgin' and 'hidden one'. And she who is hidden, according to the idiom of the Hebrew language, is consequently also a virgin. But it does not immediately follow that she who is a virgin is a 'hidden one'. In Exodus, too, we read this same word of Mary the virgin sister of Moses. So let the Jews show elsewhere in the Scriptures alma put where it means simply 'young woman' and not 'virgin'; then we may allow them that what is said in Isaiah among us, Behold, a virgin shall conceive and bear a child, indicates not a 'hidden virgin', but a young woman already married.

24:59 THEY SENT AWAY REBEKAH HIS SISTER, AND HIS GOODS, AND THE SERVANT OF ABRAHAM, AND THE PEOPLE WHO WERE WITH HIM. There is in Hebrew: "They sent away Rebekah his sister, and his nurse, and the servant of Abraham, and his men.” It was fitting that a departing virgin to marry far from the presence of her parents would have at least the consolations of her nurse. [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. If the woman does not consent to leave with you, then you will not be obliged to take your oath. (Gen. 24:41) These are the orders given to me by my lord; here is the provision of prayers he has given me for my journey. And I, with his prayers, when I came to the fountain, said these words, and said, Lord, the God of Abraham, my lord, if it was you who brought me in the road where I walked so far, here I am near this fountain. That the girl who will come out to draw water, to whom I will say: give me some of the water that you carry in your vase, and who will answer drink and I will draw also for your camels, either the one you have prepared for your servant Isaac. And in this I will know that you have. give mercy to my Lord Abraham. (Gen. 24:42-44) Here is the prayer, he says, that in myself I addressed to God, and I had not yet finished it, that already my words had become reality. . For before she had fled from speaking, behold, Rebekah came out, her vessel of water on her shoulder, and; I told her: give me something to drink, and she hastened to lower her vessel, and she said to me, Drink and I will drink your camels. (Gen. 24:45) And when I saw the work of God evidently manifest, I asked him of whom she was a girl; his words having taught me that I had not come to strangers, but to Nachor, my lord's brother, I had confidence: I put on his earrings and bracelets; and, satisfied with what I saw, I worshiped and blessed the Lord, the God of my Lord Abraham, who led me happily, so as to take the daughter of my Lord's brother. (Gen. 24:47-48) It is manifest that these things were arranged by God; the prayers of my master have come to him: For you now, if you do what is yours, show mercy and justice to my lord; otherwise, tell me. (Gen. 24:49) That is to say, tell me, he says, yes, clearly, so that I know what I have to do; if it is not, tell me so that I may go elsewhere, and turn to the right or to the left. Then, as it was God who favored all this business, because of the prayers of the patriarch, the father and the brother of the girl tell him: It is God who speaks in this meeting, we can not contradict you, either in badly, either for good. (Gen. 24:50) Your narrative makes us understand that all this is the work of divine wisdom. So do not think we want to oppose what God approves. Because, we can not do that: Here we put the girl in your hands; take it and leave. She will be the wife of your Lord's son, as the Lord said.

Have you seen how people used to choose wives for their sons? how, instead of fortune, one sought the nobility of the soul. No trace of a contract, no trace of written conventions, and all those ridiculous things that are happening here today, and those conditions that are registered on the parchments. [Homilies on Genesis]

24:60-67 And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them. 61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. 62 And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country. 63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. 64And Rebecca lifted up her eyes, and saw Isaac; and she alighted briskly from the camel, 65and said to the servant, Who is that man that walks in the plain to meet us? And the servant said, This is my master; and she took her veil and covered herself. 66And the servant told Isaac all that he had done. 67And Isaac went into the house of his mother, and took Rebecca, and she became his wife, and he loved her; and Isaac was comforted for Sarrha his mother.

AUGUSTINE OF HIPPO. (Gen. 24:60) 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. [Question 68]

(Gen. 24:63) 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, 69]

JEROME OF STRIDON. 24:62-62 HE HIMSELF LIVED ON THE LAND OF THE SOUTH, AND ISAAC WENT OUT FOR A WALK IN THE COUNTRY, TOWARD EVENING. The land of the south refers to Gerara, from where he was once brought by his father to be immolated. Instead of these words: "He went out, in order to wander in the countryside," which is said αδολεσχησαι in Greek, in the Hebrew, "Isaac went out, in order to speak in the field, on the decline of the day." This signifies that, as the Lord prayed alone on the mountain, so Isaac, who was a figure of the Lord, was a righteous man to come out of his house to pray; and either at the ninth hour, or before sunset, he offer to God spiritual victims.

24:65 She took her summer veil, and covered herself. This summer veil is a great mantle, a kind of garment under which the women of this province still hide from view. [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. If, says one, she dies without children; if this, if it happens? Come on! once, nothing like it. Their magnificent contract, their infallible security, was the virtue of the young girl; and nowhere cymbals and dance choirs. For you to know, you will see how the girl is led to his fiancé. The servant of Abraham, says the text, having heard these words of the father and brother, adored God, bowing down to the earth. (Gen. 24:52) See at every moment, every thing that comes, thanksgiving to the Lord of all creatures. It was he, indeed, who, according to the word of the patriarch, sent his angel to the servant, who disposed all for success. Finally, let us no longer doubt the complete success of his mission. He drew, says the text, vases of gold and silver, and one. clothing which he gave to Rebecca. (Gen. 24:53) From that moment he treats her with respect and confidence; she is already, in words, betrothed to Isaac. He offers presents to his brother and his mother; and when he sees that the affair is over, that he has fulfilled the mission received from his master, it is only then, finally, that he consents to rest. Then they made the feast, said the text, and they drank together, he and the men that were with him, and slept; and the next day, having risen early in the morning, he said, Depart me, that I may go to my lord. Since everything has succeeded, he says, and I have nothing left to do, and the thing is going according to your liking, let me go to find my lord. The brethren, saith the text, and the mother said unto him, Let our daughter remain with us about ten days, and after that; you will leave. But he said to them, Do not hold me back, since the Lord has led me in all my way; fend me off so that I may go back to my lord. (Gen. 24:66) Why, he said to them, differ, postpone, since God has made everything so easy for me? do not hold me back, so that I may go back to my lord. And they said unto him, Let us call the young girl, and let us inquire; And they called him, and said to him, Are you going to go with the man? She replied: I will go away. And they let Rebekah, their sister, go with him, with Abraham's servant, and with them that were with him, and they blessed Rebekah, and said unto him, Ye are our sister. Grow in a thousand and a thousand generations, and let your race be in possession of the cities of its enemies. (Gen. 24:60) See how, in their ignorance, they predict the future for the girl, because God directs their thought. In fact, they predict two things for her: on the one hand, she will grow in a thousand and a thousand generations; on the other hand, that his race will inherit the cities of the enemies. Do you see how here, on all sides, divine providence manifests itself? as the Lord is careful to predict the future by infidels. Rebekah and her maids went up on camels. (Gen. 24:61) Have you understood correctly what is the wife of the patriarch? A woman going to the fountain, carrying a vase of water on her shoulder, and here she is now riding on a camel. Nowhere, with harnesses resplendent with money, nor herds of servants, nor luxury, and all the delicacies he displays today; such was the virile force of ancient women, that they were seen to mount themselves on camels, and so they traveled. And they left, says the text, with the man. At the same time, Isaac was walking in his field, the day being in decline; he raised his eyes and saw the camels coming. (Gen. 24:63) It was while he was in his field, says the text, that Isaac saw the camels. And when Rebekah saw Isaac, he went down from his camel, and said to the servant, Who is this man that comes by the field to meet us? Look at the beautiful soul of the girl; she sees Isaac and asks who he is. And as soon as she hears that she is, her husband, she wraps herself in her veil. The servant announces to Isaac all that has happened. (Gen. 24:66) Consider here, I beg you, the perfect absence of all that is useless and superfluous. Here, none of these pumps invented by the demons; neither cymbals nor flutes; nor dance choruses; neither satanic banquets, nor obscene jokes, all is purity, all is wisdom, all is modesty. And Isaac brought her into the tent of her mother Sara, and took Rebekah, and she was his wife, and he loved her, and Isaac consoled himself for the loss of Sarah his mother. (Gen. 24:67) Imitate her, O women, imitate him, O men. This is how it is appropriate to receive the wives; for finally, answer me, why, without further delay, from the first hour, do you suffer to fill the virginal ear with obscene songs? why this pump shameful and untimely? Do you not know then that the youth of itself is running too fast to ruin? Why this shameful revelation of the august mysteries of marriage, when it would be necessary to push away all these profanations? Begin by teaching modesty to the young woman; call the priests, and cement by their prayers, by their blessings, the concord of marriage, to increase the love of the husband; to contain, to increase chastity; so that everything conspires to bring into the new dwelling, virtue and its works; to exterminate the devil, to ruin all his efforts, and to assure the couple of union, the fruit of Divine help, and which produces the blessed life. May we all enjoy it, by the grace and goodness of our Lord Jesus Christ, to whom belongs, as to the Father, as to the Holy Spirit, the glory, the power, the honor, now and always, and for ever and ever. Amen. [Homilies on Genesis]