And Rebekah had a brother, and his name [was] Laban: and Laban ran out unto the man, unto the well.
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.
Fuente: The Cambridge Bible for Schools and Colleges
29-31. Rebekah had a brother . . .Laban ran outFrom what we know of his character, there isreason to believe that the sight of the dazzling presents increasedboth his haste and his invitation.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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:
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:
Fuente: John Gill’s Exposition of the Entire Bible
As soon as Laban her brother had seen the splendid presents and heard her account, he hurried out to the stranger at the well, to bring him to the house with his attendants and animals, and to show to him the customary hospitality of the East. The fact that Laban addressed him as the blessed of Jehovah (Gen 24:31), may be explained from the words of the servant, who had called his master’s God Jehovah. The servant discharged his commission before he partook of the food set before him (the Kethibh in Gen 24:33 is the imperf. Kal of = ); and commencing with his master’s possessions and family affairs, he described with the greatest minuteness his search for a wife, and the success which he had thus far met with, and then (in Gen 24:49) pressed his suit thus: “ And now, if he will show kindness and truth to my lord, tell me; and if not, tell me; that I may turn to the right hand or to the left, ” sc., to seek in other families a wife for Isaac.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Abraham’s Servant Entertained by Laban; Errand of Abraham’s Servant. | B. C. 1857. |
29 And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well. 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. 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. 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. 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. 34 And he said, I am Abraham’s servant. 35 And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses. 36 And Sarah my master’s wife bare a son to my master when she was old: and unto him hath he given all that he hath. 37 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell: 38 But thou shalt go unto my father’s house, and to my kindred, and take a wife unto my son. 39 And I said unto my master, Peradventure the woman will not follow me. 40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house: 41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath. 42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go: 43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink; 44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master’s son. 45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee. 46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. 47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor’s son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands. 48 And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master’s brother’s daughter unto his son. 49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left. 50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good. 51 Behold, Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the LORD hath spoken. 52 And it came to pass, that, when Abraham’s servant heard their words, he worshipped the LORD, bowing himself to the earth. 53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.
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 (Matt. xi. 25), and rules and saves the world by the foolishness of preaching, 1 Cor. i. 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, v. 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, v. 53. Note, A man’s gift maketh room for him (Prov. xviii. 16), which way soever it turneth, it prospereth, Prov. xvii. 8. 1. The invitation was kind: Come in, thou blessed of the Lord, v. 31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (v. 28) of 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, Prov. xii. 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.
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, v. 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, John iv. 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, v. 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, ch. xxii. 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, v. 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 (ch. xvii. 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 (v. 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, v. 42-44. Note, It is good dealing with those who by 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 (v. 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 (Ps. cvii. 7), and those are well led whom he leads.
(4.) He fairly refers the matter to their consideration, and waits their decision (v. 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 (v. 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 personal 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, v. 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. xxii. 9. [2.] He pays his respects to the family also, and particularly to the bride, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 29-31:
Rebekah’s brother Laban evidently occupied the role of the head of the household. He heard Rebekah’s account of her meeting at the well, and quickly went to the well to assess the situation. He was evidently more intrigued by the sight of the gifts of gold which Rebekah displayed, than by the identity of the man who gave these gifts. Subsequent events recorded of Laban indicate his materialistic outlook. He offered the hospitality of the home to Eleazar.
Fuente: Garner-Howes Baptist Commentary
(29) Laban ran out unto the man.Not until he had seen Rebekah, as narrated in the next versethis 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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
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.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Rebekah had a brother and his name was Laban. And Laban ran out to the man, to the spring. And it happened that when he saw the ring, and the bracelets on his sister’s arms, and when he heard the words of his sister Rebekah, saying “This was what the man said to me”, that he came to the man, and behold he stood by the camels at the spring.’
The repetitiveness of this sentence is typical of Near Eastern literature. Laban examines the expensive jewellery and listens to what Rebekah tells him, recognising deep significance in the man’s words. He knows that this is far more than a man seeking shelter and hospitality. Thus he goes to meet the man on his sister’s behalf, to find out what is happening.
“And behold he stood by the camels at the spring.” The camels are constantly being emphasised. Only a wealthy man possessed camels in those days and the presence of a group of camels demonstrates how important this mission is. It also of course demonstrates the magnificence of the caravan that Laban will discover. This is no ordinary trading venture.
Fuente: Commentary Series on the Bible by Peter Pett
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.
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. 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. 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. 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.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 24:29
And Rebekah had a brother, and his name was Laban. “White,” whose character has been considerably traduced, the Biblical narrative not representing him as “a monster of moral depravity,” but rather as actuated by generous imputes and hospitable dispositions (Kalisch). And Laban ran out unto the man, unto the well. That Laban, and not Bethuel, should have the prominence in all the subsequent transactions concerning Rebekah has been explained by the supposition that Bethuel was now dead (Josephus), but vide Gen 24:50; that he was altogether an insignificant character (Lange, Wordsworth); that firstborn sons enjoyed during their father’s lifetime a portion of his authority, and even on important occasions represented him (Kalisch); that in those times it was usual for brothers to take a special interest in sisters’ marriagescf. Gen 34:13; Jdg 21:22; 2Sa 13:22 (Rosenmller, Michaelis).
Gen 24:30
And it cams to pass, when he saw the earring and bracelets upon his sister’s hands (vide Gen 24:22), 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.
Gen 24:31
And he said, Come in, thou blessed of the Lord. (cf. Gen 26:29; Num 24:9); the usual form being (vide Gen 14:19; Rth 2:20; 1Sa 15:13). Though Laban was an idolater (Gen 31:30), it seems more satisfactory to regard him as belonging to a family in which the worship of Jehovah had originated, and by which it was still retained (Murphy, Wordsworth), than to suppose that he first learnt the name Jehovah from the servant’s address (Keil, Lange, Hengstenberg). Wherefore standest thou without? (as if his not accepting Rebekah’s invitation were almost a reflection on, the hospitality of the house of Abraham’s kinsmen) for (literally, arid, in expectation of thine arrival) I have prepared the house,or, put the house in order, by clearing it from things in confusion (cf. Le 14:36)and room (i.e. place) for the camels.
Gen 24:32
And the man came into the house: and he (i.e. Laban) ungirded his (literally, the) camels, and gave strawcut 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 himthe first intimation that any one accompanied the messenger, though that assistants were necessary is obvious from the narrative.
Gen 24:33
And there was setappositus est (Vulgate); i.e. if the first word be taken, as in the Keri, as the hophal of ; but if the Kethib be preferred, then is the fur. Kal of , signifying, “and he set;” (LXX.)meat before him to eat (the crowning act of an Oriental reception): but he said, I will not eat, until I have told mine errand. Oriental politeness deferred the interrogation of a guest till after he had supped (‘Odyss.’ 3.69); but Abraham’s servant hastened to communicate the nature of his message before partaking of the offered hospitalityan instance of self-forgetful zeal of which Christ was the highest example. And he (i.e. Laban) said, Speak on.
Gen 24:34-49
Availing himself of the privilege thus accorded, the faithful ambassador recounted the story of his master’s prosperity, and of the birth of Isaac when Sarah his mother was old (literally, after her old age); of the oath which he had taken to seek a wife for his master’s son among his master’s kindred, and of the singularly providential manner in which he had been led to the discovery of the chosen bride. Then with solemn earnestness he asked for a decision. And now if ye will deal kindly and trulyliterally, if ye are doing, i.e. are ready or willing to extend kindness and truth (cf. Gen 24:27)with (or, to) my master, tell me: and if not, toll me; that I may turn (literally, and I will turn) to the right hand, or to the leftin further prosecution of my mission, to seek in some other family a bride for my master’s son.
Gen 24:50-52
Then Laban and Bethuel (vide on Gen 24:29) answered and said, The thing proceedeth from the Lord:Jehovah (vide on Gen 24:31)we cannot speak unto thee bad or goodi.e. they could not demur to a proposal so clearly indicated by Divine providence; a proof of the underlying piety of those descendants of Nahor. Behold, Rebekah is before thee, take her, and go,that the consent of the maiden is not asked was not owing to the fact that, according to ancient custom, Oriental women were at the absolute disposal, in respect of marriage, of their parents and elder brothers (Bush), but to the circumstance that already it had been tacitly given by her acceptance of the bridal presents (Kalisch), or, from her amiable and pious disposition, might be taken for granted, since she, no more than they, would resist the clearly-revealed will of Jehovah (Lange, Wordsworth)and let her be thy master’s son’s wife, as the Lord hath spoken. Words which again kindled the flame of reverential piety in the old man’s heart, so that he worshipped the Lord, bowing himself to the earthliterally, he prostrated himself to the earth to Jehovah (cf. Gen 24:26).
Gen 24:53, Gen 24:54
And the servant brought forth jewelsliterally, vessels (, LXX.), the idea being that of things finished or completed; from , to finish (cf. Gen 31:37; Gen 45:20)of silver, and jewels (or vessels) of gold, and raiment,covering garments, e.g. the outer robes of Orientals (Gen 20:11, Gen 20:12, Gen 20:13, Gen 20:15; Gen 41:42); especially precious ones (1Ki 22:10)and gave them to Rebekahas betrothal presents, which are absolutely essential, and usually given with much ceremony before witnesses. He gave also to her brother and to her mother (here mentioned for the first time) precious things, from precious, occurring only elsewhere in 2Ch 21:3 and Eze 1:6; both times as here, in connection with gold and silverprobably describes valuable articles in general. And (having thus formally concluded the engagement) they did eat and drink,i.e. partook of the victims which had been set before them at an earlier stage (verse 33)he and the men that were with him, and tarried all night;literally, and passed the night (cf. Gen 19:2; Gen 24:25)and they rose up in the morning (indicative of alacrity and zeal), and he said, Send me away unto my masterbeing impatient to report to Abraham the success of his expedition.
Gen 24:55
And her brother and her motherLaban as usual (Gen 24:50) having the first place; probably because of the prominence which from this time he assumes in the theocratic historysaid, Let the damsel abide with us a few days, at least ten. Literally, days, at least (Vulgate, sagtem); as it were (LXX; &c.); perhaps (Murphy); or (Furst, Ewald, Kalisoh); if she wish, with the idea of choice. (Gesenius); a ten or decade of days; the being used as a measure of time analogous to the or hebdomad. That ten months are meant (Chaldee, Arabic, Ainsworth) is probably incorrect. After that she shall go.
Gen 24:56-60
Still urging his suit for permission to depart, Laban and the mother of Rebekah proposed that the maiden should be left to decide a matter so important for her by her own inclinations. When consulted she expressed her readiness at once to accompany the venerable messenger to his distant home; and accordingly, without more delay, she was dismissed from her mother’s tent, attended by a faithful nurse (Gen 35:8) and enriched by the blessing of her pious relatives, who said unto her, Thou art our sister, be thou the mother of thousands of millions (literally, our sister thou, become to thousands of myriads, i.e. let thy descendants be very numerous), and let thy seed possess the gate (vide Gen 22:17) of those which hate them.
HOMILETICS
Gen 24:29-60
A bride for the heir.-3. Eliezer and Laban, or proposals for the bride.
I. THE HOSPITABLE BROTHER.
1. The eager invitation. “Come in, thou blessed of the Lord!”
(1) The speaker was Laban, Rebekah’s brother, who on hearing his sister’s call had hurried to the well.
(2) The motive which impelled him was not unlikely a little greed of filthy lucre, the appetite for which a sight of Rebekah’s jewels may have whetted; a little feeling of friendship, since he would learn from Rebekah that the stranger had come from Abraham; and a little sense of religion, as the family of Nahor appear still to have retained the knowledge of Jehovah. Most people’s motives are mixed, and so probably were Laban’s.
2. The kindly reception.
(1) Eliezer’s camels were unpacked, stalled, and feda proof of Laban’s humanity (Pro 12:10).
(2) His men’s feet and his own were refreshed by washinga necessary part of Oriental hospitality, evincing Laban’s thoughtfulness (cf. Luk 7:44).
(3) Meat and drink were set before himself and his companionsthe crowning act of an Eastern reception, showing that Laban and the other members of the household were accustomed to “use hospitality without grudging.”
II. THE AGED WOOER.
1. Impatient. The nature of his mission urged him to dispatch, as knowing well that his master was old, that Isaac was needful of a bride, that coy maidens are soonest caught by fervent suitors, and that successful wooing brooks no delay.
2. Skillful. The first recorded speech in the Bible, Eliezer’s bride-wooing cannot fail to be admired for its wisdom.
(1) He secures the sympathy of his auditors by declaring himself to be the servant of Abraham;
(2) he details to them the wealth of his master, reasoning probably that no mother would ever think of sending away her daughter into a foreign country to be a poor man’s bride;
(3) he advances to the great religious consideration that Isaac’s wife must be a worshipper of God; and
(4) he narrates the singular providence that had pointed out Rebekah as the destined bride.
3. Pious. The religious character of this wooing is apparent from the reverent use of the Divine name throughout the old man’s speech, the importance assigned to piety as one of the bride’s qualifications, the devout recognition of God’s hand in prospering his journey, and the impression he conveys that Jehovah has himself selected Rebekah.
III. THE CONSENTING RELATIVES. The acquiescence of Laban, Bethuel, and the mother of Rebekah was
1. Unhesitatingly given. “Behold, Rebekah is before take her, and go, and let her be thy master’s son’s wife.” A little reluctance on their part would not have been surprising.
2. Piously dictated. “The thing proceedeth from the Lord!” Not the eligibility of the match, but the approbation Of Heaven, secured their consent.
3. Thankfully acknowledged. “Abraham’s servant worshipped the Lord, bowing himself to the earth.” How eminent the piety which traces every blessing to its primal source; how beautiful the religion which, the more’ it gets, the more it stoops!
4. Richly rewarded. “The servant brought forth jewels of silver,” &c. (Gen 24:53). While adoring the original Giver, he did not neglect the second cause. Young men who receive fair Rebekahs in marriage should not forget to recompense with love and gifts the fathers and mothers who have given them up.
IV. THE WILLING MAIDEN.
1. The proposed delay. “Let the damsel abide with us a few days, at least ten.” This was natural, and would be convenient both for the preparation of the bride’s trousseau and for the gratification of friends who might wish to bid her farewell.
2. The urgent request. “Hinder me not; send me away.” The old man accepted his prosperity in wooing as an indication that God intended his immediate return.
3. The important question. “Wilt thou go with this man?” No maiden, however urged by relatives and friends, should contract a forced and unwilling marriage.
4. The decisive answer. “I will go.” After this there could be no mistaking how Rebekah’s heart inclined. It augured well for the coming marriage that it would prove, a union of love, and not simply of convenience.’
5. The fraternal benediction. Thou art our sister, be thou the mother of thousands of millions.”
HOMILIES BY F. HASTINGS
Gen 24:30
Laban’s eye of greed.
“And when he saw the bracelets,” &c. One thing moved Laban to offer hospitality to a strangerthe 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 blessingwealth. 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, SHORT–SIGHTED 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 (Gen 24:53). 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.
Gen 24:31
Laban, the solicitous host.
“Wherefore standest thou without?” The character of Laban has been well explained by Blunt in his ‘ Coincidences.’ It is one of consistent greed. He was sincere in inviting Eliezer because he saw the bracelets on his sister’s hand, and expected still further favors from a guest who can so lavishly bestow gifts. Christ asks us to enter his kingdom, but he expects nothing from us in return but love. We may adapt this inquiry of Laban to souls as yet outside the Church.
I. THE POSITION OCCUPIED. “Without.” Probably they have no realized pardon, no enjoyment in religion, no future prospects of joy. Life is a dread mystery to them. They are saying, “Who will show us any good?” They may be just awakened spiritually, like the Philippian jailor. They may be under the condemnings of law and conscience, and in dread of the consequences of sin. Those within the true Church know in whom they have believed, and rejoice in forgiveness and the prospect of heaven. They are no longer outside the gates of mercy. We may be in a visible Church without being of Christ’s fold. It is penitence, faith, and character that determine our position, and not birth, rank, or ceremonial observances.
II. THE REASONS WHEREFORE MANY RETAIN A POSITION OUTSIDE THE CHURCH.
1. Accustomed to the state, and unwilling to change. They are like the prisoner who, after many years’ imprisonment in the Bastile, was liberated, and went forth only to find all his friends gone and himself a mere burden to society. He went back and entreated to be allowed to retain his cell until he should pass out of the world.
2. Many, because they are ignorant of the fullness of Divine mercy.
3. Others, because they think there is so much to be done ere they can be fitted to be received within, and are looking to their own efforts to prepare themselves.
4. Many, because they fear their opportunity of admittance is past.
5. Others, because undecided as to whether they shall give up the pleasures of the world for the privileges of Christian fellowship.
6. Others, because they lack faith in their faith and its power to justify.
7. Many stand outside because they think themselves as secure outside as within. They forget that Christ demands open confession, and that to be united openly, to his Church is one way of confessing his name before men. Let there be a personal and searching inquiry, “Wherefore standest thou without?” The invited guest passed within, and found his highest expectations more than realized, because God “had prospered his journey.”H.
Fuente: The Complete Pulpit Commentary
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 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Laban. See App-29.
Fuente: Companion Bible Notes, Appendices and Graphics
Gen 24:55, Gen 24:60, Gen 29:5
Reciprocal: Gen 25:20 – the Syrian Gen 28:2 – Laban Gen 29:13 – he ran
Fuente: The Treasury of Scripture Knowledge
"Another striking feature of this story is that after introducing the new characters of Laban and his household, the writer allows the servant again to retell the narrative (Gen 24:34-39). But as with most repetitions in biblical narrative, the retelling is not a mere repeating. It is rather a reassertion of the central points of the first narrative. . . . As we overhear the servant recount more details, we see that the miracle of God’s provision was even more grand than that suggested in the narrative itself." [Note: Sailhamer, "Genesis," p. 177.]
Repeating an event confirmed its truthfulness in Scripture (cf. Gen 41:32).
It was customary in Hurrian society to consult the bride before completing the marriage plans (Gen 24:58-60). Also the brother took the lead in giving his sister in marriage. Note that Laban, Rebekah’s brother, was the principal negotiator who represented the family rather than Bethuel, her father (cf. Gen 24:50), or her mother (Gen 24:53; Gen 24:55; cf. Gen 34:11-17; Gen 42:1-3). Another view is that Bethuel was simply too old or was under his wife’s control, as Rebekah later "organized" Isaac. [Note: Wenham, Genesis 16-50, p. 149.] The description of the family farewell also reflects Laban’s leadership (Gen 24:59-60). [Note: See West, pp. 67-68; and Speiser, pp. 184-85.] Rebekah demonstrated her faith in Abraham’s God by decisively choosing to leave her family to marry Isaac (cf. the similar choices of Abraham and Ruth; Rth 1:16).