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.
Parallel Translations
-
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.
-
And the man came into 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.
-
And the man came into the house, and he ungirded the camels; and he gave straw and provender for the camels, and water to wash his feet and the feet of the men that were with him.
Cross-references (8)
Passages linked to Genesis 24:32 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 43:24 The man brought the men into Joseph’s house, and gave them water, and they washed their feet. He gave their donkeys fodder.
- Judges 19:21 So he brought him into his house, and gave the donkeys fodder. Then they washed their feet, and ate and drank.
- Genesis 18:4 Now let a little water be fetched, wash your feet, and rest yourselves under the tree.
- Genesis 19:2 and he said, “See now, my lords, please come into your servant’s house, stay all night, wash your feet, and you can rise up early, and go on your way.” They said, “No, but we will stay in the street all night.”
- Luke 7:44 Turning to the woman, he said to Simon, “Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head.
- 1 Timothy 5:10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, and if she has diligently followed every good work.
- 1 Samuel 25:41 She arose, and bowed herself with her face to the earth, and said, “Behold, your servant is a servant to wash the feet of the servants of my lord.”
- John 13:4-14 arose from supper, and laid aside his outer garments. He took a towel and wrapped a towel around his waist. Then he poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him. Then he came to Simon Peter. He said to him, “Lord, do you wash my feet?” Jesus answered him, “You don’t know what I am doing now, but you will understand later.” Peter said to him, “You will never wash my feet!” Jesus answered him, “If I don’t wash you, you have no part with me.” Simon Peter said to him, “Lord, not my feet only, but also my hands and my head!” Jesus said to him, “Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you.” For he knew him who would betray him, therefore he said, “You are not all clean.” So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, “Do you know what I have done to you? You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another’s feet.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (10 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain To wit, Laban.
To wit, Laban.
The gentle entertainment of strangers used among the godly fathers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 24:32 And the man came into the house:…
Gen 24:32 And the man came into 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.
Ver. 32. {See Trapp on "Gen 24:31"}
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 Of which custom, see Gen 18:4.
Of which custom, see Gen 18:4.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And the man came into the house,.... Upon the…
And the man came into the house,.... Upon the pressing instance made unto him; for so it may be rendered, "wherefore the man came", &c. (k).
and he ungirded his camels; took off their bridles, which hindered them from eating, as the Targum of Jonathan and Jarchi; or loosed their girts and took off their burdens, that they might have rest: this may be interpreted either of the servant and of his men by his order doing this, it being the first thing that travellers do when they come to an inn to take care of their cattle; or rather of Laban, as what follows must be interpreted of him:
Read full note →
and gave straw and provender for the camels; straw for their litter, and provender to eat; this Laban did, or ordered to be done: the Targum of Jonathan expresses his name, and no doubt he is intended, for who should give these but he?
and water to wash his feet, and the men's feet that were with him: which was usually done to strangers and travellers in those hot countries, see Gen 18:4. The Vulgate Latin version is, "and water to wash the feet of the camels"; which, though it is possible might be done, yet is without any foundation in the text.
(k) "intravit itaque", Tigurine version, Piscator; "quare", Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 32. Provender for the camels] These were the…
Verse 32. Provender for the camels] These were the first objects of his care; for a good man is merciful to his beast.
Water to wash his feet] Thus it thus appears that he had servants with him; and as the fatigues of the journey must have fallen as heavily upon them as upon himself, so we find no distinction made, but water is provided to wash their feet also.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the man came into the house, &c.--What a beautiful…
the man came into the house, &c.--What a beautiful picture of piety, fidelity, and disinterestedness in a servant! He declined all attention to his own comforts till he had told his name and his errand.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 32. the man] i.e. Abraham’s servant; he ungirded his…
32. the man] i.e. Abraham’s servant; he ungirded his own camels, and Laban gave them straw and fodder. The camel is a most valuable possession, but a delicate animal, needing care and attention.
he gave straw] i.e. Laban.
Read full note →
water] Cf. Gen_18:4.
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.
The Pulpit Commentary 1880 · Public Domain And the man came into the house: and he…
And the man came into the house: and he (i.e. Laban) ungirded his (literally, the) camels, and gave straw cut up by threshing for fodder (cf. Job_21:18; Isa_11:7 Isa_65:25) and provender for the camels, and water to wash his feet, (cf. Gen_18:4 Gen_19:2) and the men"s feet that were with him the first intimation that any one accompanied the messenger, though that assistants were necessary is obvious from the narrative.
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 Led me in the right way to take my…
Gen_24:32-49
Led me in the right way to take my masters brothers daughter unto his son
Read full note →
The marriage treaty
I.
ITS RELIGIOUS ELEMENT.
1. The sense of instant duty.
2. A recognition of Gods gracious dealings.
3. A solemn sense of responsibility.
(1) To man.
(2) To God.
II. ITS ECONOMIC ELEMENT. The steward gives an account of Abrahams 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. (T H. Leale.)
Divine guidance
I. DIVINE GUIDANCE. Gods gracious way of saving sinners is a right way.
II. THE IMMUTABLE CHARACTER OF THE GUIDE.
III. THE DEVOTION OF THE GUIDED MAN. (J. Irons.)
Lessons
1. Fidelity makes servants own and honour their masters in performing their trust, especially in the Church (Gen_24:34).
2. Pious souls know and acknowledge God to be the only author of the prosperity of His servants.
3. Prosperity of believers is Gods blessing. This maketh rich and adds no sorrow (Pro_10:22).
4. God is not strained towards His in outward things, when they are good for them.
5. Greatness of estate and honour sometimes God uniteth unto godliness. So it was here with Abraham (Gen_24:35).
6. Gods miracles should be related when they make to His praise, and His peoples good. So doth he.
7. The heir of promise may be the heir of all things here below. So Isaac. So eminently Christ was.
8. It is but rational in seeking marriage to declare the state in measure which God hath given (Gen_24:36). (G. Hughes, B. 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 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.)
Read full note →
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.