Rebekah had a brother, and his name was Laban. Laban ran out to the man, to the spring. When he saw the ring, and the bracelets on his sister’s hands, and when he heard the words of Rebekah his sister, saying, “This is what the man said to me,” he came to the man. Behold, he was standing by the camels at the spring. He said, “Come in, you blessed of Yahweh. Why do you stand outside? For I have prepared the house, and room for the camels.”
The man came into the house, and he unloaded the camels. He gave straw and feed for the camels, and water to wash his feet and the feet of the men who were with him. Food was set before him to eat, but he said, “I will not eat until I have told my message.” Laban said, “Speak on.”
John Calvin 1540 · Public Domain On v33 33. I will not eat until I have told…
33. I will not eat until I have told my errand Moses begins to show by what means the parents of Rebekah were induced to give her in marriage to their nephew. That the servant, when food was set before him, should refuse to eat till he had completed his work is a proof of his diligence and fidelity; and it may with propriety be regarded as one of the benefits which God had vouchsafed to Abraham, that he should have a servant so faithful, and so intent upon his duty. Since, however, this was the reward of the holy discipline which Abraham maintained, we cannot wonder that very few such servants are to be found, seeing that everywhere they are so ill-governed.
Moreover, although the servant seems to weave a superfluous story, yet there is nothing in it which is not available to his immediate purpose. He knew that it was a feeling naturally inherent in parents, not willingly to send away their children to a distance. He therefore first commemorates Abraham’s riches, that they might not hesitate to connect their daughter with a husband so wealthy. He secondly explains that Isaac was born of his mother in her old age; not merely for the purpose of informing them that he had been miraculously given to his father, whence they might infer that he had been divinely appointed to this greatness and eminence; but that an additional commendation might be given on account of Isaac’s age. In the third place, he affirms that Isaac would be the sole heir of his father. Fourthly, he relates that he had been bound by an oath to seek a wife for his master Isaac, from among his own kindred; which special choice on the part of Abraham was very effectual in moving them to compliance. Fifthly, he states that Abraham, in full confidence that God would be the leader of his journey, had committed the whole business to him. Sixthly, he declares, that whatever he had asked in prayer he had obtained from the Lord; whence it appeared that the marriage of which he was about to treat was according to the will of God. We now see the design of his narration: First, to persuade the parents of Rebekah that he had not been sent for the purpose of deceiving them, that he had not in anything acted craftily, or by oblique methods, but in the fear of the Lord, as the religious obligation of marriage requires. Secondly, that he was desiring nothing which would not be profitable and honorable for them. And lastly, that God had been the director of the whole affair.
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Moreover, since the servant of Abraham, though persuaded that the angel of God would be the guide of his journey, yet neither directs his prayers nor his thanksgivings to him, we may hence learn that angels are not, in such a sense, constituted the ministers of God to us, as that they should be invoked by us, or should transfer to themselves the worship due to God; a superstition which prevails nearly over the whole world to such a degree, that men turn aside a portion of their faith from the only fountain of all good to the rivulets which flow from it. The clause, the Lord, before whom I walk, (Genesis 24:40,) which some refer to the probity and good conscience of Abraham, I rather explain as applying to the faith, by which he set God before him, as the governor of his life, being confident that he was the object of God’s care, and dependent upon his grace.
If ye will deal kindly I have lately related the force of this expression; namely, to act with humanity and good faith. He thus modestly and suppliantly asks them to consent to the marriage of Isaac and Rebekah: should he meet with a repulse from them, he says, he will go either to the right hand or to the left; that is, he will look around elsewhere. For he places the right hand and the left in contrast with the straight way in which he had been led to them. It is, however, with fertile ingenuity that some of the Hebrews explain the words as meaning, that he would go to Lot, or to Ishmael.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv30, 32, 33 For he waited on God’s hand, who had now…
For he waited on God’s hand, who had now heard his prayer.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv29–33 Gen 24:29 And Rebekah had a brother, and his…
Gen 24:29 And Rebekah had a brother, and his name [was] Laban: and Laban ran out unto the man, unto the well.
Ver. 29. And Laban ran out.] Whether out of courtesy or covetousness. {See Trapp on "Gen 24:30"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv31–32 Come in, thou blessed of the Lord, i.e. whom…
Come in, thou blessed of the Lord, i.e. whom God hath so eminently favoured and blessed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v29 We have here the making up of the marriage…
We have here the making up of the marriage between Isaac and Rebekah. It is related very largely and particularly, even to the minute circumstances, which, we should think, might have been spared, while other things of great moment and mystery (as the story of Melchizedek) are related in few words. Thus God conceals that which is curious from the wise and prudent, reveals to babes that which is common and level to their capacity (Mat 11:25), and rules and saves the world by the foolishness of preaching, Co1 1:21. Thus also we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence and other graces; for the scripture was not intended for the use of philosophers and statesmen only, but to make us all wise and virtuous in the conduct of ourselves and families. Here is,
I. The very kind reception given to Abraham's servant by Rebekah's relations. Her brother Laban went to invite and conduct him in, but not till he saw the ear-rings and the bracelets upon his sister's hands, Gen 24:30. "O," thinks Laban, "here is a man that there is something to be got by, a man that is rich and generous; we will be sure to bid him welcome!" We know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertainment if he had not hoped to be well paid for it, as he was, Gen 24:53. Note, A man's gift maketh room for him (Pro 18:16), which way soever it turneth, it prospereth, Pro 17:8. 1. The invitation was kind: Come in, thou blessed of the Lord, Gen 24:31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (Gen 24:28) or the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. Note, Those that are blessed of God should be welcome to us. It is good owning those whom God owns. 2. The entertainment was kind, Gen 24:32, Gen 24:33. Both the house and stable were well furnished, and Abraham's servant was invited to the free use of both. Particular care was taken of the camels; for a good man regardeth the life of his beast, Pro 12:10. If the ox knows his owner to serve him, the owner should know his ox to provide for him that which is fitting for him.
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II. The full account which he gave them of his errand, and the court he made to them for their consent respecting Rebekah. Observe,
1. How intent he was upon his business; though he had come off a journey, and come to a good house, he would not eat, till he had told his errand, Gen 24:33. Note, The doing of our work, and the fulfilling of our trusts, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, Joh 4:34.
2. How ingenious he was in the management of it; he approved himself, in this matter, both a prudent man and a man of integrity, faithful to his master by whom he was trusted, and just to those with whom he now treated.
(1.) He gives a short account of the state of his master's family, Joh 4:34-36. He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, Gen 22:20-24. Two things he suggests, to recommend his proposal: - [1.] That his master Abraham, through the blessing of God, had a very good estate; and, [2.] That he had settled it all upon Isaac, for whom he was now a suitor.
(2.) He tells them the charge his master had given him, to fetch a wife for his son from among his kindred, with the reason of it, Gen 24:37, Gen 24:38. Thus he insinuates a pleasing hint, that, though Abraham had removed to a country at so great a distance, yet he still retained the remembrance of his relations that he had left behind, and a respect for them. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection, That, if Isaac were deserving, he needed not send so far off for a wife: why did he not marry nearer home? "For a good reason," says he; "my master's son must not match with a Canaanite." He further recommends his proposal, [1.] From the faith his master had that it would succeed, Gen 24:40. Abraham took encouragement from the testimony of his conscience that he walked before God in a regular course of holy living, and thence inferred that God would prosper him; probably he refers to that covenant which God had made with him (Gen 17:1), I am God, all-sufficient, walk before me. Therefore, says he the God before whom I walk will send his angel. Note, While we make conscience of our part of the covenant, we may take the comfort of God's part of it; and we should learn to apply general promises of particular cases, as there is occasion. [2.] From the care he himself had taken to preserve their liberty of giving or refusing their consent, as they should see cause, without incurring the guilt of perjury (Gen 24:39-41), which showed him, in general, to be a cautious man, and particularly careful that their consent might not be forced, but be either free or not at all.
(3.) He relates to them the wonderful concurrence of providences, to countenance and further the proposal, plainly showing the finger of God in it. [1.] He tells them how he had prayed for direction by a sign, Gen 24:42-44. Note, It is good dealing with those who be prayer take God along with them in their dealings. [2.] How God had answered his prayer in the very letter of it. Though he did but speak in his heart (Gen 24:45), which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer and designedly humoured it. "No," says he, "I spoke it in my heart, so that none heard it but God, to whom thought are word, and from him the answer came," Gen 24:46, Gen 24:47. [3.] How he had immediately acknowledged God's goodness to him therein, leading him, as he here expresses it, in the right way. Note, God's way is always the right way (Psa 107:7), and those are well led whom he leads.
(4.) He fairly refers the matter to their consideration, and waits their decision (Gen 24:49): "If you will deal kindly and truly with my master, well and good: if you will be sincerely kind, you will accept the proposal, and I have what I came for; if not, do not hold me in suspense." Note, Those who deal fairly have reason to expect fair dealing.
(5.) They freely and cheerfully close with the proposal upon a very good principle (Gen 24:50): "The thing proceedeth from the Lord, Providence smiles upon it, and we have nothing to say against it." They do not object distance of place, Abraham's forsaking them, or his having no land in possession, but person estate only: they do not question the truth of what this man said; but, [1.] They trust much to his integrity. It were well if honesty did so universally prevail among men that it might be as much an act of prudence as it is of good nature to take a man's word. [2.] They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by Infinite Wisdom. Note, A marriage is then likely to be comfortable when it appears to proceed from the Lord.
(6.) Abraham's servant makes a thankful acknowledgment of the good success he had met with, [1.] To God: He worshipped the Lord, Gen 24:52. Observe, First, As his good success went on, he went on to bless God. Those that pray without ceasing should in every thing give thanks, and own God in every step of mercy. Secondly, God sent his angel before him, and so gave him success, Gen 24:7, Gen 24:40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Rev 22:9. [2.] He pays his respects to the family also, and particularly to the bride, Gen 24:53. He presented her, and her mother, and brother, with many precious things, both to give a real proof of his master's riches and generosity and in gratitude for their civility to him, and further to ingratiate himself with them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv29–33 And Rebekah had a brother, and his name was…
And Rebekah had a brother, and his name was Laban,.... Perhaps he was her only brother, or however the elder brother, the principal in the family, her father Bethuel being old:
and Laban ran out: out of his house, and out of the city of Haran:
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unto the man unto the well; this was after Rebekah had got home, and had related to the family whom she had met with at the well, and what had passed between them, as follows:
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv29, 31 We have here the making up of the marriage…
We have here the making up of the marriage between Isaac and Rebekah, related largely and particularly. Thus we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence, and other graces: for the scripture was not intended only for the use of philosophers and statesmen, but to make us all wise and virtuous in the conduct of ourselves and families.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv31–33 Verse 31. Thou blessed of the Lord] Probably a…
Verse 31. Thou blessed of the Lord] Probably a usual mode of wishing prosperity, as he that is blessed of the Lord is worthy of all respect; for, enjoying the Divine favour, he is in possession of the sum of happiness.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv31, 33 Gen 24:31. Come in, thou blessed of the Lord…
Gen 24:31. Come in, thou blessed of the Lord — Such was the beautiful language of those ancient times, whereby a sense of God was constantly kept up in their minds. How little is this language used in our day! Perhaps, because they heard from Rebekah of the gracious words which proceeded out of his mouth, they concluded that he was a good man, and therefore blessed of the Lord.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv29, 32 Rebekah had a brother . . . Laban ran…
Rebekah had a brother . . . Laban ran out--From what we know of his character, there is reason to believe that the sight of the dazzling presents increased both his haste and his invitation.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv29, 30, 33 29. Laban — Note the prominence of Laban in…
29. Laban — Note the prominence of Laban in all this interview. He is more prominent than his father, or even than his mother. He goes out to meet the servant of Abraham; he gives the usual blessing and hospitable welcome. Gen_24:31. Bethuel is mentioned in Gen_24:50, but second to Laban, and in Gen_24:53; Gen_24:55, the brother and mother are mentioned, but not the father, and in Gen_24:59-60 Rebekah is called “their sister” and “our sister,” rather than daughter. Some explain
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all this as springing from a prominence and authority which the oldest son is supposed to have in the East; but others point, farther, to Gen_29:5, where Laban is called the son of Nahor, and Bethuel is passed over as if he were a person of no account, and argue that this consistent and uniform ignoring of Rebekah’s father is designed. Laban is not thus ignored and his sons made prominent in the marriage of Rachel and Leah, Chap. 29. It has been suggested that some weakness or imbecility rendered Bethuel incapable of managing his own affairs. This Blunt places among the remarkable coincidences of the Bible, and remarks: “The consistency is too much of one piece throughout, and marked by too many particulars, to be accidental. It is the consistency of a man who knew more about Bethuel than we do, or than he happened to let drop from his pen. This kind of consistency I look upon as beyond the reach of the most subtle contriver in the world.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv29–33 29–53. The Betrothal of Rebekah
29–53. The Betrothal of Rebekah
29. Laban] Rebekah’s brother Laban (cf. Gen_25:20, Gen_28:2, Gen_29:5) takes the part of the chief representative of Rebekah’s family. Bethuel, their father, is mentioned along with him only in Gen_24:50; and their mother in Gen_24:53; Gen_24:55.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv29, 31, 33 (29) Laban ran out unto the man.—Not until he…
(29) Laban ran out unto the man.—Not until he had seen Rebekah, as narrated in the next verse—this being a brief summary, followed by a more detailed account. Milcah had probably sent and summoned him to her tent, where his sister showed him her presents, and told him what had happened. He then hurried out to offer due hospitality to the generous stranger.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv30–33 And it cams to pass, when he saw the…
And it cams to pass, when he saw the earring and bracelets upon his sister"s hands (vide ver. 22), and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man (this explains the cause of the action mentioned in the previous verse); and, behold, he stood by the camels at the well.
HOMILIES BY F. HASTINGS Ver. 30.
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Laban"s eye of greed.
when he saw the bracelets," &c. One thing moved Laban to offer hospitality to a stranger the vision of gold on his sister"s form. ;
I COVETOUSNESS MAKES A MAN CALCULATING WHEN APPEARING TO BE GENEROUS. Laban had not been so pressingly urgent in his invitation if he had not cherished a hope of further advantages. He was a churlish man. He said, "Come in, thou blessed of the Lord," &c., because he saw that which was to him the greatest sign of blessing wealth. Laban helped the more readily to ungird Eliezer"s camels because he hoped thereby to loosen the girdle-purse of his visitor. ;
He had the eye of greed. He could not see anything valuable belonging to another without wishing to possess it.
II COVETOUSNESS MAKES A MAN, GENERALLY, SHORTSIGHTED WITH RESPECT TO HIS OWN BEST INTERESTS. Laban gave Eliezer a bad impression of himself. The latter would soon see through such a man as Laban. He showed this when he gave presents not only to the sister and mother, but to the brother (ver. 53). He knew that it would not he advisable to overlook Laban. Eliezer knew he could be bought. Laban, when treating with Jacob, was just as short-sighted. He gave Leah and Rachel to Jacob as wives only after years of service for which he stipulated. He changed Jacob"s wages ten times. Through his greed he at last lost Jacob. He confessed how great a helper Jacob had been. "The Lord hath blessed me for thy sake". (Gen_30:27) Jacob would not tarry with him, and even the daughters were glad enough to get away from such a father. Covetousness is opposed to our temporal and eternal interests. We lose by it the respect of others here and of God hereafter.
III COVETOUSNESS IS EVER INDIFFERENT TO THE RIGHTFUL CLAIMS OF OTHERS. It will ignore those claims altogether, if possible.
1. We find Laban thus ignored the influence of his father throughout the whole transaction. Perhaps Bethuel was infirm or aged, but he is, consistently with the character of Laban, thrust into the back-ground. Laban also takes all presents, and there is no mention of any being given to his father.
2. We find also he was in great measure indifferent to the happiness of his sister. He was subtle in tongue, and spoke of the Lord arranging things, but he believed in the arrangement because his family was the gainer. A good chance is offered by the Damascene stranger, and Rebekah soon saw that it was a foregone conclusion that she should go with him. Covetousness will make parents careless as to the physical, mental, and moral well-being of their children, and employers care- less of the state of their servants. It is covetousness also that leads many to spread temptations, too strong to be resisted, before others, and one nation to get rich out of that which is sapping the life-blood of another.
IV COVETOUSNESS NEVER SATISFIES, AND OFT MAKES MEN MOST MISERABLE. "He that is greedy of gain troubleth his house." "Envy is rottenness to the bones." Misers perish in the midst of plenty.
Riches possessed, the desire for more is generally intensified. The desire is no more checked than a lamp is extinguished by added oil.
V COVETOUSNESS IS SURE, SOONER OR LATER, TO BE REBUKED. The greed in Laban"s eye which glistened at the sight of the golden ornaments on his sister"s form deepened with the passage of years. At last, in his pursuit of Jacob, he was rebuked by God in a vision, and afterwards by the man he had wronged. Learn, therefore, that medium prosperity is better than great riches gained by greed. Despise not the comforts of life, but live for something higher. What is gained in the world is speedily gone. If we gain much and ruin our souls, we shall not only be rejected by God, but shall bitterly condemn ourselves. H.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv31–32 Come in, thou blessed of the Lord
Gen_24:31
Come in, thou blessed of the Lord
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Confession of Christ; or, persuasives to church fellowship
As Laban said I have prepared the house, so Christ has ordained the Church and provided it with all things necessary for the refreshment, repose, and invigoration of His people.
As Abrahams servant was invited to enter, so the ministers and stewards of Gods word, and all the members of His Church, should bless those whom the Lord has blessed, and affectionately invite them to participate in all the privileges of the Lords house.
I. WHO ARE THE BLESSED OF THE LORD? The Lord Jesus answered our question in the very first sentences of His great sermon on the mount. He opened His mouth and taught them, saying, Blessed are the poor in spirit. The Lord also said, Blessed are they that mourn. The Lord also said, Blessed are they which do hunger and thirst after righteousness. These are blessed of the Lord.
II. Let us inquire WHY THOSE WHO ARE BLESSED OF THE LORD SHOULD ACCEPT THE INVITATION of the Church to come in, by personal confession of Christ.
1. The Lord commands it (Mat_10:32-33; Mar_8:38).
2. The Church solicits it. A Christian who never confesses Christ and who holds aloof from fellowship with the Church, might as well not exist, so far as the interests of the Church are concerned.
3. The world needs it. The stronger the Church the more potent is the influence at work for the worlds good.
4. Your own spiritual welfare requires it. The value of association is recognized in other things. And thus church fellowship is useful in strengthening the convictions of those who share in a common faith and love towards Christ. An additional safeguard is thus furnished in seasons of temptation.
III. Let us now examine SOME OF THE EXCUSES adduced by those who, though blessed of the Lord, yet stand without. Some are ashamed of Christ, and shrink from the ridicule or enmity which confession might bring upon them. But these are not blessed of the Lord, for He says to them: He that is ashamed of Me, of him shall the Son of Man be ashamed. Some keep outside that they may be free from the restraints of membership, and have more liberty for sin, or at least for folly. Others keep outside because they resolve to postpone repentance. But why do any who really trust in Jesus and who desire to love and obey Him stand without? They are hindered by unscriptural obstacles, erroneous opinions, or misapplied humility. (Newman Hall, LL. B.)
The blessed of the Lord
I. WHAT IT IS THAT CONSTITUTES REAL HAPPINESS IN THE SIGHT OF GOD. It is being blessed of the Lord.
II. WHO ARE THEY THAT MAY BE SAID TO RE EMPHATICALLY BLESSED?
1. They who are justified in the sight of God.
2. Those who are sanctified by the Holy Spirit.
III. IN WHAT RESPECT AWE THEY BLESSED?
1. In their souls.
2. In their trials and sorrows.
3. In their mercies and prosperity.
4. In their labours.
5. In their relationship.
6. Throughout all eternity.
IV. And those, in the next place, who are thus blessed of the Lord, may TEST THE REALITY of their having that benediction by what they do for, or distribute amongst others, to whom the knowledge of that blessing has long been strange. He who is most blessed of God is always the greatest blessing to those that are about him. The greatest receiver of spiritual things is always the greatest giver; and the more he gives the more he gets, till he learns, by blessed and practical experience, it is more blessed to give than to receive. (J. Cumming, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v32 Gen_24:32. And he ungirded his camels, and gave straw…
CRITICAL NOTES.—
Gen_24:32. And he ungirded his camels, and gave straw and provender for the camels.] “It is plain that Laban is to be understood as having unsaddled and unloaded the camels, besides furnishing the provender, water, etc. Everything was supplied for their comfort in true Oriental hospitality.” (Jacobus.)
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Gen_24:49. That I may turn to the right hand, or to the left.] That is, should they decline his application, he would seek a wife for Isaac among other families of that people.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_24:32-49
THE MARRIAGE TREATY
I. Its religious element.
1. The sense of instant duty. The steward was intent upon the commission entrusted to him by his master, and refuses to take his food until he has discharged it (Gen_24:33). He felt that he had to perform a duty to God as well as to man; for Abraham was in covenant with God, and he had taken a solemn oath to be faithful to his master in this matter. The pious man regards all duty as having reference to God, and instantly obeys the suggestions of conscience herein. To make haste to obey is an essential mark of godliness.
2. A recognition of God’s gracious dealings. The steward felt that God had greatly blessed his master—had designed to make him a great nation, and for that end had wrought a special act of His power (Gen_24:36). His master had taken all due care to make a holy alliance for his son. He himself had prayed that God might prosper his way. He now recites to this company the things which had befallen him during the course of his journey. He is convinced by the evident favour of Providence that the Lord’s hand had been in the business from the first, and now he confidently commits all his way to the same Divine guidance (Gen_24:48).
3. A solemn sense of responsibility.
(1.) To man. He had a trust committed to him. His master was worthy of that trust. The business itself was right in the sight of God, and most important for the highest welfare of the human race.
(2.) To God. This man had learned that the Lord had intended a great destiny for the family of Abraham, which was to be the hope of the world. He must feel that he was not acting a part in an ordinary history. He has to bring the kingdom of God nigh unto this house. He had come from a family where the fear and worship of Jehovah were known, and which alone had any recent revelation from God, or was marked by the Covenant seal. Truly he is coming to offer to Laban’s household a share in the privileges of Abraham’s calling. He is the bearer of the message of salvation.
II. Its economic element. The steward gives an account of Abraham’s wealth and position (Gen_24:35). He knew that the parents of this well-bred damsel would never consent to give their daughter to a man of mean circumstances, and living one hundred miles away, nor to one of ignoble or degraded family. He takes care, therefore, to state that his master is rich, and that the bride would have a suitable home and congenial society. Still, with that pious feeling which marked him hitherto, he takes equal care to note that the riches of his master were righteously gotten. “The Lord hath blessed my master greatly” (Gen_24:35). He also gave suitable presents (Gen_24:47). He treats her as one who is to enter such a distinguished family. In all this transaction the religious and the economic elements are mixed in due proportion. The men who most believed in the supernatural, and who had most abundant witness of it, were the men who used the most care in the employment of common prudence and skill. This man does not blindly rely upon miracles alone, but uses human means and proprieties to their proper extent and trusts for the blessing of God.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_24:32. Being warmly invited, the man enters the house. Laban is the actor here, and in the following duties of hospitality. It comes out here, incidentally, as it was reasonable to infer from the number of camels, that Abraham’s steward had a retinue of servants with him. The crowning act of an Eastern reception is the presenting of food.—(Murphy).
Thoughtful and seasonable acts of kindness—a worthy feature of those simple times.
Gen_24:33. He meant to act, perhaps, upon some such principle as that laid down by our Lord for the guidance of those whom He sent out as ambassadors. (Luk_10:8-11). He has substantially to set before them the salvation of the Gospel, inviting them to become partakers of it, and to cast in their lot with the people whose God is the Lord. To press for a decision upon this point is his first and chief concern, to which even the supply of his necessary food is altogether subordinate. He is in earnest,—as a far greater Messenger was in earnest, when He too had to deal with the woman whom He met at the well about her spiritual good,—her separation from old connections that she might be the Lord’s handmaid,—and found the task so engrossing as to make him forget his own most pressing wants: (Joh_4:31-34). So, in some corresponding measure, Abraham’s servant felt in reference to the commission with which he was charged. It was his meal also, as it was the Lord’s, to get his commission well executed in obedience to his master and his master’s God; and the execution of it took precedence with him even of his necessary food.—(Candlish).
Gen_24:34-49. Eliezer’s bride-wooing, the first speech in the Bible, a fit beginning for the whole circle of Biblical speeches.—(Lange.)
And how simply does he go about the execution of his commission! He does little more than narrate the Lord’s dealings with Abraham in Canaan, and with himself on his journey thence. As a matter of course, we may be sure that he dwells somewhat more at length on the details of his master’s pilgrimage than the brief summary given in this discourse might indicate. Nor can we doubt that he opens up, at least in part, the fulness of the blessing with which “the Lord had blessed his master greatly,” as having in it a rich store of spiritual as well as temporal benefits. At all events, it is the Lord’s blessing upon Abraham and his seed that this devout and upright man holds out as the chief, and indeed the only recommendation of the suit he has to urge. For, in what remains of his address, beyond a plain recital of the things that had befallen him, with a piousreference throughout to the manifest grace and goodness of the Lord in the leadings of His holy providence—the good man uses no arguments whatever to enforce the proposal he has to make to Laban’s household. Not “with excellency of speech or of wisdom”—not “with enticing words of man’s wisdom does he come to them,” declaring unto them the testimony of God. If his mission is to be successful—if his message is to be believed by them—their “faith is not to stand in the wisdom of men, but in the power of God.” It is to be no triumph of persuasive eloquence; nor is it by any varnish of a subtle and seductive tongue that the maiden’s choice is to be determined and the consent of her family obtained. The Lord’s hand has been in this business from the first; and it must be left in His hand to the last. The servant can but deliver his plain tale, with all plainness of speech, and await such results as the Lord may be pleased to appoint. Such is this honest ambassador’s honest discharge of his embassy.—(Candlish.)
The offer of Abraham’s servant to the house of Nahor is suggestive of the offer of God’s salvation to mankind.
1. Salvation is of the Lord—by His direction and will (Gen_24:48.)
2. Salvation is a miracle of Divine mercy. Isaac—on whose account these things happened—was born by a miracle. Forgiveness of transgressions comes to us out of the ordinary course. Nature teaches no doctrine of forgiveness. Her laws punish all transgressors without remedy. When salvation is brought, God’s own arm is apparent.
3. The consequences of rejecting the offer of salvation are serious. Had this offer made to Nahor’s household been rejected, the steward must have looked in some other direction. They would have lost a distinguished and honourable place in human history. They would have put themselves outside the circle of religious privileges. The rejection of salvation is—to say the least—the rejection of honour and dignity, of a place in the family of God.
“And the Lord hath blessed my master” (Gen_24:35.) Ministers, Christ’s paranymphs, must likewise woo for Christ by setting forth His great wealth, and not to speak one word for Christ and two for themselves, as those did in Php_1:15. John Baptist was no such spokesman. (Joh_3:29.) It is the special office of the ministry to lay Christ open, to hold up the tapestry, and let men see him as He is set forth, (Heb_1:2-3), that they may be sick of love, for otherwise Christ is like to have but a cold suit of it.—(Trapp.)
“And I will put the earring upon her face” (Gen_24:47.) So did Christ put upon His spouse His own comeliness, which was a jewel on her forehead, an earring in her ear, and a beautiful crown upon her head, (Eze_16:12-14);—whence she is called Callah, of the perfection of her beauty and bravery, (Jer_2:32); and Hephzibah, (Isa_62:4), of His delight in her; since He hath purified her as Esther, sanctified her, (Eph_5:26), and so beautified her that now He “rejoiceth over her as a bridegroom doth over his bride.” (Isa_62:5.) Yea, He “resteth in His love,” and will seek no further; He “joyeth over her with singing” as well paid for His choice. (Zep_3:17.)—(Trapp.)
“The Lord, before whom I walk, will send His angel with thee, and prosper thy way” (Gen_24:40.) Eliezer, the earthly messenger of Abraham, in the convoy of the heavenly messengers. A pious diplomat, accompanied by the angel of the Lord. The diplomats of this world are often accompanied by demons.—(Lange.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v29 Eliezer in the Home of Bethuel
Eliezer in the Home of Bethuel
v. 29. And Rebekah had a brother, and his name was Laban; and Laban ran out unto the man, unto the well.
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v. 30. And it came to pass, when he saw the earring and bracelets upon his sister’s hands, and when he heard the words of Rebekah, his sister, saying, Thus spake the man unto me, that he came unto the man; and, behold, he stood-by the camels at the well. Among those that heard the excited report of Rebekah was her brother Laban. A glance at the rich presents which his sister exhibited started Laban, whose later covetousness is hinted at even here, off for the well. He barely stopped long enough to hear the details of the conversation which Rebekah reported. Running out quickly from the city, he found the stranger standing beside his resting camels by the well.
v. 31. And he said, Come in, thou blessed of the Lord; wherefore standest thou without? For I have prepared the house, and room for the camels. With true Oriental hospitality, even if not unmixed with some selfish motives, Laban invited Eliezer to enter, addressing him as the blessed of the Lord, one upon whom the favor of the Lord rested.
v. 32. And the man came in to the house. And he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men’s feet that were with him. Eliezer accepted the invitation of Laban without delay, came to the house of Bethuel, and saw to it that the straps which held the loads of the camels were properly loosened. Laban, meanwhile, provided food and bedding for the camels and water for the customary washing of the feet before one entered the living quarters of the house.
v. 33. And there was set meat before him to eat. But he said I will not eat until I have told mine errand. And he said, Speak on. Oriental custom forbade any reference to the object of a man’s journey until all the physical wants of the traveler had been satisfied. But Eliezer here informed his host that he could not think of eating until he literally had "said his say," until he had stated the object of his journey. His unselfish faithfulness caused him to place his own comfort after the business of his master.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv31, 33 Come, you
Come, you
"Come in, you" or "Enter, you"
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you blessed of Yahweh
"you whom Yahweh has blessed"
you
Here the word "you" refers to Abraham's servant. (See: Forms of You)
Why are you standing outside?
Laban used this question to invite Abraham's servant into his house. This question can be translated as a statement. AT: "You do not need to stay outside." (See: Rhetorical Question)
So the man came to the house
The word "came" can be translated as "went." (See: Go and Come)
he unloaded the camels
It is not clear who did this work. This may be stated in active form. AT: "Laban's servants unloaded the camels" or "the camels were unloaded" (See: Active or Passive)
The camels were given straw and feed, and water was provided
This does not say who did the work. If you state this in active form use "Laban's servants" as the subject. AT: "Laban's servants gave straw and feed to the camels, and they provided water" (See: Active or Passive)
to wash his feet ... him
"for Abraham's servant and the men who were with him to wash their feet"
translationWords
Laban
bless
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv29, 33 24:29-31 Laban . . . ran: He was not…
24:29-31 Laban . . . ran: He was not going to miss the chance to marry his sister off and receive more gifts. Laban’s response to the servant’s wealth foreshadows his avaricious character (see 24:54-56 and study note; 29:21-27; 30:27-36; 31:1-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.