24:4 my country. Abraham had learned the hard way that the heir of the promises should not leave the promised land. Nevertheless, a suitable wife through whom the promised seed could be born and trained could not be found among the people then in the land. Consequently, the father must send a trusted servant to find a suitable bride for his son, far away and among a small remnant who still served the true God. A typological parallel with the heavenly Father sending the Holy Spirit to claim a bride for His Son seems well warranted in this case (note John 14:26; 16:13,14; II Corinthians 11:2; Acts 15:14; etc.).
24:7 his angel. Angels perform many services on behalf of God’s people (Hebrews 1:14). This passage indicates one such service is guiding the steps of the believer and preparing the way before him in answer to prayer.
24:9 under the thigh. This is a euphemistic reference to the genital organ, in symbolic reference (like that of circumcision) to the vital importance of maintaining the purity and integrity of the seed in whom God’s purposes were to be accomplished.
24:12 I pray thee. This prayer is a model prayer for determining God’s leading. It involved requesting a specific evidence which would be, in itself, beautifully consistent with the purpose of the guidance being sought (a suitable young woman who was both strong enough and considerate enough to volunteer to provide water for ten thirsty camels!) and yet would require a combination of characteristics bound to be rare under the circumstances. Although not mentioned specifically, his prayers presupposed that she would be a godly virgin and from Abraham’s people.
24:22 golden earring. Large golden earrings and intricate golden necklaces and bracelets have been found at Ur, dating well before Abraham’s time. Ancient craftsmen were highly skilled artisans.
24:36 all that he hath. The servant’s recitation of Isaac’s soon-to-be-inherited wealth (Genesis 24:35) no doubt appealed to Laban’s cupidity, which was later so clearly manifested in his dealings with Isaac’s son (Genesis 29–31).
24:56 Hinder me not. This response might seem at first to indicate an unfeeling attitude on the part of the servant. However, once the LORD’s will is clearly revealed, as it had been here, any delay is dangerous, providing opportunity for second thoughts and even Satanic diversions.
24:58 Wilt thou go. According to the customs of the times, as indicated in the Nuzi tablets, the father had the obligation to find a wife for his sons, as Abraham had done for Isaac, and also to approve an offer of marriage made for his daughter. If the father was dead or incapacitated, however, the eldest son and heir was supposed to approve any marriage offer for his sister. In this case, however, the sister also had the right to accept or reject the offer, as Laban and Rebecca did.
24:67 he loved her. Although the New Testament does not specifically say that Isaac and Rebekah constitute a “type” of Christ and His Church, the numerous parallels are more than coincidental, and do follow naturally from the clear identification of Isaac himself as a type of Christ (note Galatians 3:16; Hebrews 11:17-19). In the symbolic parallel, the servant dispatched by Abraham to seek a bride for his son becomes the Holy Spirit, sent by the Heavenly Father to find and bring the heavenly Bride, the Church, to His Son (John 14:26; 16:13,14; Acts 15:14). After she accepts the invitation, the Spirit, like Abraham’s servant, guides the Bride through the wilderness to join the Bridegroom when he comes out to meet her at the end of the journey. There are numerous detailed parallels one can discern as the passage is studied in depth.