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.
33. meat ] i.e. “food.” See note on Gen 1:29.
I will not eat ] The courtesies of the East would prohibit an enquiry into the stranger’s name before he had partaken of food. The name might possibly reveal relations, e.g. those of blood-feud, which would exclude hospitality.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 33. I will not eat until I have told] In Hindoostan it is not unusual for a Brahmin to enter a house and sit down, and when meat is offered, refuse to eat till he has obtained the object of his errand. Here is a servant who had his master’s interest more at heart than his own. He refuses to take even necessary refreshment till he knows whether he is likely to accomplish the object of his journey. Did not our blessed Lord allude to the conduct of Abraham’s servant, Joh 4:34: My meat is to do the will of him that sent me, and to finish his work?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And there was set [meat] before them to eat,…. By the order of Bethuel or Laban, or both; or, “afterwards was set” l; that is after care had been taken the camels, then food being provided was set before the men to refresh them:
but he said, I will not eat until I have told mine errand; or, “spoke my words” m; delivered the message he was sent with, and declared the business he came about; which shows him to be a diligent faithful servant, who had his master’s interest at heart, and preferred it to his necessary food:
and he said; either Bethuel or Laban, for both were present, to whom the servant directed his discourse, Ge 24:47; perhaps Laban spoke in the name of his father, and bid him
speak on; go on with his discourse until he had said all he had to say, signifying that they were ready to give attention to him.
l “post appositum”, Drusius, Schmidt. m “donec loquar sermones meos”, V. L. “vel mea verba”, Pagninus, Montanus, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
33. I will not eat until I have told my errand (9) 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.
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, (Gen 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 (10) 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.
(9) It was the custom of the ancients on occasions of this kind first to take their meal together, and when the wants of nature had been supplied, and the spirit had been exhilarated, to open the subject of communication; but Abraham’s servant purposely reverses this order, to show his earnestness in attending to his master’s business; and perhaps also his confidence of success, in consequence of the favorable indications which God had given in answer to his prayers. See Dathe and Le Clerc. — Ed.
(10) “ Si facitis misericordiam.”
Fuente: Calvin’s Complete Commentary
(33) I will not eat, until I have told mine errand.Two points in Oriental manners are here brought into view: the first, that hospitality, so necessary in a country where there are no inns, was, and still is, a religion to the Bedouin; the second, that consequently he will concede anything rather than have his hospitality refused. Aware of this feeling, Abrahams servant will not partake of Labans bread and salt until he has told his request. After he had become Labans guest, Laban would have been free to do as he liked; but he must now grant what is asked, or the stranger would decline to enter his dwelling.
Mr. Fraser (Historical Description of Afghanistan Genesis 11 p. 424: Edinburgh, 1834) and Ferrier (LAf ghanistan, Genesis 11, p. 119: ed. 1842) mention a remarkable custom connected with Afghan hospitality which admirably illustrates the behaviour of Abrahams servant. It is called menawti, from two words signifying I am come in. Any one who has a favour to ask goes to the tent or house of the person from whom he expects it, but refuses to sit on his carpet or partake of his food until he has granted the required boon. And custom makes it a point of honour to concede it, if it be in the power of the person thus appealed to.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. I will not eat Too important is his errand to be delayed until after the ceremonies of hospitality are over . Gen 24:34.
And he said This address of Abraham’s servant (Gen 24:34-39) is a masterpiece of its kind . It is a narrative, says Kalisch, “graced by every charm of simplicity, rivalling the most beautiful episodes of the Homeric writings, and pervaded by a beautiful spirit of sustained calmness . The repetitions which it contains are like the echo of truth; and the measured step by which it advances, carries it to its aim with enhanced dignity . ”
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 24:33 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.
Ver. 33. I will not eat, till I have told mine errand. ] He preferred his work before his food. So did our Saviour at the well of Samaria. Joh 4:6-8 ; Joh 4:31-38 And another time, when he thought to have slaked his hunger at the barren fig tree, and found nothing but leaves, he went on to Jerusalem; and forgetting his hunger, as he had before forgot his breakfast, he turned not into a victualling house, but went to the temple and taught the people; and confuted the elders all that day long till the evening. Mat 21:18-27 Mar 11:13-15 Job “esteemed God’s word more than his necessary food”; Job 23:12 not only more than his dainties or superfluities.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Job 23:12, Psa 132:3-5, Pro 22:29, Ecc 9:10, Joh 4:14, Joh 4:31-34, Eph 6:5-8, 1Ti 6:2
Reciprocal: Psa 132:4 – give sleep Luk 10:4 – and
Fuente: The Treasury of Scripture Knowledge
Gen 24:33. I will not eat till I have told my errand What a fine picture of diligence and zeal for a masters service is this! How worthy to be imitated by all servants! Though it was after a long journey, and much fatigue, yet so impatient is he to do his masters business, that he will not eat till he has proceeded in it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
24:33 And there was set [meat] before him to eat: but he said, I {q} will not eat, until I have told mine errand. And he said, Speak on.
(q) The faithfulness that servants owe to their masters, causes them to prefer their masters business before their own needs.