New Defender's Study Bible Notes
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.