Genesis 24:32-49

CRITICAL NOTES.—

Genesis 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.)

Genesis 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.— Genesis 24:32

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 (Genesis 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 (Genesis 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 (Genesis 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 (Genesis 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” (Genesis 24:35). He also gave suitable presents (Genesis 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

Genesis 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.

Genesis 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. (Luke 10:8). 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: (John 4:31). 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).

Genesis 24:34. 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 (Genesis 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” (Genesis 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 Philippians 1:15. John Baptist was no such spokesman. (John 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, (Hebrews 1:2), 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” (Genesis 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, (Ezekiel 16:12);—whence she is called Callah, of the perfection of her beauty and bravery, (Jeremiah 2:32); and Hephzibah, (Isaiah 62:4), of His delight in her; since He hath purified her as Esther, sanctified her, (Ephesians 5:26), and so beautified her that now He “rejoiceth over her as a bridegroom doth over his bride.” (Isaiah 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. (Zephaniah 3:17.)—(Trapp.)

“The Lord, before whom I walk, will send His angel with thee, and prosper thy way” (Genesis 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.)