Gênesis 24
Origen of Alexandria · Comentário Patrístico (catena)
Gênesis 24:1
But indeed, we should not fail to notice from these things that are reported by the literal meaning, what generations and of what sort they are, which are propagated from Keturah.For if we remember these things, we will be able to recognize more easily those things that are said about the diverse nations in the Scriptures. For example, as when it is said that Moses took as his wife the daughter of Jethro, priest of Midian, this Midian is found to be a son of Keturah and Abraham. We know therefore that Moses' wife is from the seed of Abraham and was not a foreigner. But also when it is written, "the queen of Kedar," it should be known no less that also Kedar descends from the very stock of Kedar and Abraham. — HOMILIES ON GENESIS 11.2
Gênesis 24:11
"In the evening," therefore, she came to the waters. We have already spoken above about evening. But behold the prudence of the servant. He does not wish to take a bride for his master, Isaac, unless he finds a virgin becoming and beautiful in appearance, and not only a virgin, but one whom a man has not touched. She must be one whom he should discover drawing water. He does not wish to betroth another to his master.He does not give her jewelry unless she is such a person. He does not give "earrings"; he does not give "bracelets." She remains simple, unlearned, unadorned. Do we suppose that Rebekah's father, a rich man, did not have bracelets and earrings that he might place on his daughter? Was he so negligent or greedy that he would not give jewelry to his daughter? But Rebekah does not wish to be adorned with Bethuel's gold. The jewelry of a barbarous and ignorant man is not worthy of her. She needs jewels of the house of Abraham because patience is adorned from the house of the wise man. Rebekah's ears, therefore, could not receive their beauty, unless Abraham's servant come and himself adorn them; nor could her hands receive jewelry except that which Isaac sent. For she wishes to receive golden words in her ears and to have golden deeds in her hands. But she could not previously receive or deserve these things unless she had come to the wells to draw water. How will you, who do not wish to come to the waters, who do not wish to receive the golden words of the prophets in your ears, be able to be adorned with instruction, adorned with deeds, adorned with character? — HOMILIES ON GENESIS 10.4
Gênesis 24:13
Observe how many things take place at waters, so that you too may be invited to come daily to the waters of the Word of God and stand by its wells, as also Rebekah used to do, of whom the Scripture says, "The virgin was very beautiful; a virgin, a man had not known her." — HOMILIES ON GENESIS 10
Gênesis 24:14
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
Gênesis 24:15
Rebekah came to the wells daily; she drew water daily. And because she spent time at the wells daily, therefore, she could be found by Abraham's servant and be united in marriage with Isaac.Do you think these are tales and that the Holy Spirit tells stories in the Scripture? This is instruction for souls and spiritual teaching which instructs and teaches you to come daily to the wells of the Scripture, to the waters of the Holy Spirit, and always to draw water and carry home a full vessel just as also holy Rebekah used to do. Otherwise he could not have been joined to so great a patriarch as Isaac, who "was born by promise." It is only by drawing water and by drawing so much that she could give a drink not only to those who are at home but also to Abraham's servant, and not only to the servant. She also had such an abundance of water that she drew from the wells that she could also water the camels "until," the text says, "they stopped drinking."2 All these things that are written are mysteries. Christ wishes to espouse you also to himself, for he speaks to you through the prophets, saying, "I will espouse you to me forever, and I will espouse you to me in faith and in mercy, and you shall know the Lord." Because therefore he wishes to espouse you to himself, he dispatches that servant to you in advance. That servant is the prophetic word. Unless you have received it first, you cannot be married to Christ. Know, however, that no one untrained and inexperienced receives the prophetic word, but he who knows how to draw water from the depth of the well, who knows how to draw in such quantity that it may be sufficient also for these who appear irrational and perverse, whom the camels represent. [So that person] may be able to say, "I am a debtor to the wise and to the unwise." … So therefore Rebekah, which means "patience," when she saw the servant and contemplated the prophetic word, "puts the water jar down" from her shoulder. For she puts down the exalted arrogance of Greek eloquence and, stooping down to the lowly and simple prophetic word, says, "Drink, and I will water your camels." — HOMILIES ON GENESIS 10.2
Gênesis 24:15
But you say perhaps, if the servant represents the prophetic word, how is he given a drink by Rebekah, to whom he rather ought to give a drink?Consider therefore whether it may be as follows. Although, on the one hand, the Lord Jesus is "the bread of life," and he himself feeds the hungry souls, on the other hand, he admits that he hungers when he says, "I was hungry, and you gave me to eat." Again, on the one hand, although he is "the living water" and gives drink to all who thirst, on the other hand, he says to the Samaritan woman, "Give me to drink." So also, although the prophetic word gives drink to the thirsting, it is nevertheless said to be given a drink by these when it receives the exercises and vigilances of the zealous. A soul such as this, then, which does all things patiently, which is so eager and is undergirded with so much learning, which has been accustomed to draw streams of knowledge from the depths, can be united in marriage with Christ. Unless therefore you come daily to the wells, unless you daily draw water, not only will you not be able to give a drink to others, but also you yourself also will suffer "a thirst for the Word of God." Hear also the Lord saying in the Gospels, "Let him who thirsts come and drink." But, as I see it, "you neither hunger nor thirst after justice," and how will you be able to say, "As the deer pants after the fountains of water, so my soul pants after you, O God. My soul has thirsted after the living God; when shall I come and appear before his presence"? — HOMILIES ON GENESIS 10.3
Gênesis 24:16
This is not written of her in vain. Nevertheless the meaning of the statement disturbs me: "She was a virgin, whom no man had known." It is indeed as if a virgin were something other than one whom a man has not touched. And what does the addition seem to mean in reference to a virgin that it should be said, "A man had not known her"? Is there indeed another virgin whom a man has touched?I have often said already that in these stories history is not being narrated but mysteries are interwoven. I think therefore that something such as this is indicated in this story. Just as Christ is said to be the husband of the soul, to whom the soul is married when it comes to faith, so also, contrary to this, he who also is called "an enemy" when "he sows tares among the wheat" is called the husband to whom the soul is married when it turns away to faithlessness. It is not sufficient, therefore, for the soul to be pure in body; it is necessary also that this most wicked man "has not known it." For it can happen that someone may possess virginity in body, and knowing that most wicked man, the devil, and receiving darts of concupiscence from him in the heart destroy the purity of the soul. Because, therefore, Rebekah was a virgin "holy in body and spirit," for this reason the Scripture doubles her praise and says, "She was a virgin; a man had not known her." — HOMILIES ON GENESIS 10.4
Gênesis 24:20
Rebekah is found "at a well." Rebekah in turn finds Isaac "at a well." There she gazed upon his countenance for the first time. There "she dismounted from the camels." There she sees Isaac, who was pointed out to her by the servant. Do you think these are the only words related about wells? — HOMILIES ON GENESIS 10.5
Gênesis 24:63
Are you not yet moved to understand that these words are spoken spiritually? Or do you think that it always happens by chance that the patriarchs go to wells and obtain their marriages at waters? He who thinks in this way is "a sensual man" and "does not perceive these things which are of the Spirit of God." But let him who wishes remain in these understandings, let him remain "a sensual man." I, following Paul the apostle, say that these things are "allegories," and I say that the marriages of the saints are the union of the soul with the Word of God: "For he who joins himself to the Lord is one spirit."But it is certain that this union of the soul with the Word cannot come about otherwise than through instruction in the divine books, which are figuratively called wells. If anyone should come to these and draw from these waters, that is, by meditating on these words should perceive the deeper sense and meaning, that one will find a marriage worthy of God; for [that person's] soul is united with God. — HOMILIES ON GENESIS 10.5
Gênesis 24:64
Rebekah followed the servant and comes to Isaac. The church followed the prophetic word, to be sure, and comes to Christ. Where does she find him? "Walking," the text says, "at the well of the oath." On no occasion is one withdrawn from wells; on no occasion does one stand apart from waters. Rebekah is found "at a well." Rebekah in turn finds Isaac "at a well." There she gazed upon his countenance for the first time. There "she dismounted from the camels." There she sees Isaac, who was pointed out to her by the servant.Do you think these are the only words related about wells? Jacob also goes to a well and finds Rachel there.… But also Moses finds Zipporah, the daughter of Reuel, at a well. … She also "dismounts from the camels," that is, she departs from vices; she casts off the irrational senses and is united with Isaac. For it is worthy that Isaac pass "from virtue to virtue." He who is the son of virtue, that is, of Sarah, is now united and joined with 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. Let us see where the Lord seeks rest when he was "wearied from the journey." "He came," Scripture says, "to the well and sat upon it."17 You see that everywhere the mysteries are in agreement. You see the patterns of the New and Old Testament to be harmonious. There one comes to the wells and the waters that brides may be found; and the church is united to Christ in the bath of water. You see how great a heap of mysteries presses upon us. We cannot treat all the things that present themselves. These things at least ought to stimulate you to listen, to assemble. Even if we hurry over some things for the sake of brevity, you yourself even, when you read the text again and inquire into it, may dispel the mystery and discover … that the Word of God, finding you also at the waters, may take you up and unite you with himself, that you may be made "one spirit" with him in Christ Jesus our Lord. "To him belongs glory and sovereignty forever and ever. Amen." — HOMILIES ON GENESIS 10.5