24:29-53 The making up of the marriage between Isaac and Rebekah is told very particularly. We are to notice God's providence in the common events of human life, and in them to exercise prudence and other graces. Laban went to ask Abraham's servant in, but not till he saw the ear-ring, and bracelet upon his sister's hands. We know Laban's character, by his conduct afterwards, and may think that he would not have been so free to entertain him, if he had not hoped to be well rewarded for it. The servant was intent upon his business. Though he was come off a journey, and come to a good house, he would not eat till he had told his errand. The doing our work, and the fulfilling our trusts, either for God or man, should be preferred by us before our food: it was our Saviour's meat and drink, Joh 4:34. He tells them the charge his master had given him, with the reason of it. He relates what had happened at the well, to further the proposal, plainly showing the finger of God in it. Those events which to us seem the effect of choice, contrivance, or chance, are appointed out of God. This hinders not, but rather encourages the use of all proper means. They freely and cheerfully close with the proposal; and any matter is likely to be comfortable, when it proceeds from the Lord. Abraham's servant thankfully acknowledges the good success he had met with. He was a humble man, and humble men are not ashamed to own their situation in life, whatever it may be. All our temporal concerns are sweet if intermixed with godliness.

Verse 31. - And he said, Come in, thou blessed of the Lord. בְּרוּך יהוָה (cf. Genesis 26:29; Numbers 24:9); the usual form being לַיַהוָה (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 he said, come in, thou blessed of the Lord,.... Both with temporal and spiritual blessings; he concluded he was blessed with the former by the presents he had made to his sister, and by the men that attended him, and the number of camels that were with him; and with the latter by his devotion, his worshipping of God, and thankfulness to him, which Rebekah had observed and related: some Jewish writers say (h), he thought he was Abraham, and therefore gave him this title and this invitation to come into the house:

wherefore standest thou without? this he said either as reproving him that he did not follow his sister upon her invitation, or rather as pressing him to make no more delay:

for I have prepared the house: swept it clean, or ordered it to be so, as the word (i) signifies; had fitted and furnished it with everything convenient for him and those with him: Jonathan and Jarchi interpret it of purging the house from idols and strange worship, which he knew would be offensive to Abraham, or any that belonged to him; but the former sense is best:

and room for the camels; he had ordered the stable to be cleansed also, and everything provided there fit for the camels; so that some time elapsed between Rebekah's return home and Laban's coming to the well, though no doubt everything was done with as much dispatch as possible.

(h) Bereshit Rabba, sect. 60. fol. 52. 4. Targ. Jon. in loc. (i) "repurgavi", Drusius; "verri", Schmidt.

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