EXPOSITION
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 Genesis 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' marriages—cf. Genesis 34:13; Judges 21:22; 2 Samuel 13:22 (Rosenmüller, Michaelis).
And it cams to pass, when he saw the earring and bracelets upon his sister's hands (vide Genesis 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.
And he said, Come in, thou blessed of the Lord. בְּרוּךְ יהֹוָה (cf. Genesis 26:29; Numbers 24:9); the usual form being לַיַהוָֹה (vide Genesis 14:19; Ruth 2:20; 1 Samuel 15:13). Though Laban was an idolater (Genesis 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. Leviticus 14:36)—and room (i.e. place) for the camels.
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; Isaiah 11:7; Isaiah 65:25)—and provender for the camels, and water to wash his feet (cf. Genesis 18:4; Genesis 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.
And there was set—appositus est (Vulgate); i.e. if the first word be taken, as in the Keri, as the hophal of שׂוּם; but if the Kethib be preferred, then וַיַּישֶׂם is the fur. Kal of יָשַׂם, signifying, "and he set;" παρέθηκεν (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 hospitality—an instance of self-forgetful zeal of which Christ was the highest example. And he (i.e. Laban) said, Speak on.
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 truly—literally, if ye are doing, i.e. are ready or willing to extend kindness and truth (cf. Genesis 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 left—in further prosecution of my mission, to seek in some other family a bride for my master's son.
Then Laban and Bethuel (vide on Genesis 24:29) answered and said, The thing proceedeth from the Lord:—Jehovah (vide on Genesis 24:31)—we cannot speak unto thee bad or good—i.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 earth—literally, he prostrated himself to the earth to Jehovah (cf. Genesis 24:26).
And the servant brought forth jewels—literally, vessels (σκεύη, LXX.), the idea being that of things finished or completed; from כָּלָה, to finish (cf. Genesis 31:37; Genesis 45:20)—of silver, and jewels (or vessels) of gold, and raiment,—covering garments, e.g. the outer robes of Orientals (Genesis 20:11, Genesis 20:12, Genesis 20:13, Genesis 20:15; Genesis 41:42); especially precious ones (1 Kings 22:10)—and gave them to Rebekah—as 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, מִגְדָּנֹת from מֶגֶד precious, occurring only elsewhere in 2 Chronicles 21:3 and Ezekiel 1:6; both times as here, in connection with gold and silver—probably 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. Genesis 19:2; Genesis 24:25)—and they rose up in the morning (indicative of alacrity and zeal), and he said, Send me away unto my master—being impatient to report to Abraham the success of his expedition.
And her brother and her mother—Laban as usual (Genesis 24:50) having the first place; probably because of the prominence which from this time he assumes in the theocratic history—said, 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 עָשׂוֹר being used as a measure of time analogous to the שָׁבוּעַor hebdomad. That ten months are meant (Chaldee, Arabic, Ainsworth) is probably incorrect. After that she shall go.
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 (Genesis 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 Genesis 22:17) of those which hate them.
HOMILETICS
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 fed—a proof of Laban's humanity (Proverbs 12:10).
(2) His men's feet and his own were refreshed by washing—a necessary part of Oriental hospitality, evincing Laban's thoughtfulness (cf. Luke 7:44).
(3) Meat and drink were set before himself and his companions—the 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. (Genesis 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
Laban's eye of greed.
"And 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, 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 (Genesis 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" (Genesis 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.
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.