Genesis 24:56
But he replied, "Do not delay me, since the LORD has made my journey a success. Send me on my way so that I may go to my master."
But he replied
This phrase introduces the response of Abraham's servant, who is on a mission to find a wife for Isaac. The Hebrew root for "replied" is עָנָה (anah), which often implies a thoughtful or considered response. In the context of Genesis 24, the servant's reply is not just a casual answer but a reflection of his dedication to fulfilling his master's wishes. This highlights the importance of obedience and faithfulness in carrying out God's plans, a theme that resonates throughout the Bible.

Do not delay me
The servant's request not to be delayed underscores the urgency and importance of his mission. The Hebrew word for "delay" is עָכַב (achav), which can mean to hinder or restrain. This reflects the servant's understanding of the divine timing involved in his task. In a broader scriptural context, it reminds believers of the importance of acting promptly when following God's guidance, as delays can sometimes hinder the fulfillment of His purposes.

now that the LORD has granted success to my journey
This phrase acknowledges God's providence and blessing over the servant's mission. The Hebrew word for "granted success" is צָלַח (tsalach), which conveys the idea of prospering or making progress. The servant recognizes that his successful journey is not due to his own abilities but to the LORD's intervention. This acknowledgment of divine sovereignty is a central tenet of the Christian faith, emphasizing that all achievements are ultimately due to God's grace and favor.

Send me on my way
Here, the servant requests to continue his journey. The Hebrew verb שָׁלַח (shalach) means to send forth or release. This reflects the servant's eagerness to complete his mission and return to his master with the bride for Isaac. It serves as a reminder of the Christian call to be sent out into the world to fulfill God's purposes, echoing the Great Commission in the New Testament.

so that I may go to my master
The phrase "go to my master" indicates the servant's desire to return to Abraham with the task completed. The Hebrew word for "master" is אָדוֹן (adon), which signifies lord or ruler. This reflects the servant's loyalty and commitment to Abraham, paralleling the believer's relationship with God as their ultimate Master. It underscores the importance of completing the tasks God assigns to us and returning to Him with the fruits of our labor.

Persons / Places / Events
1. Abraham
- The patriarch of the Israelites, who sends his servant to find a wife for his son Isaac.

2. Isaac
- Abraham's son, for whom a wife is being sought.

3. Rebekah
- The woman chosen to be Isaac's wife, demonstrating God's providence.

4. Abraham's Servant
- Likely Eliezer, tasked with finding a wife for Isaac, demonstrating faithfulness and obedience.

5. Laban and Bethuel
- Rebekah's brother and father, who initially agree to the marriage but wish to delay her departure.
Teaching Points
Prompt Obedience
The servant's insistence on not delaying ("Do not delay me, now that the LORD has granted success to my journey") highlights the importance of acting promptly when God's will is clear.

Trust in God's Timing
The account encourages believers to trust in God's perfect timing, as the servant does not want to delay the fulfillment of God's plan.

Faithful Stewardship
The servant exemplifies faithful stewardship by fulfilling his master's command with diligence and integrity.

God's Providential Guidance
The account illustrates how God orchestrates events to fulfill His promises, encouraging believers to seek His guidance in their own lives.

Commitment to God's Plan
Rebekah's willingness to leave her family and follow God's plan for her life is a model of commitment and faith.
Bible Study Questions
1. How does the servant's response in Genesis 24:56 demonstrate his faith and trust in God's plan, and how can we apply this in our own decision-making processes?

2. In what ways does the account of Rebekah's willingness to leave her family parallel other biblical accounts of faith and obedience, such as Ruth's account?

3. How can we discern when God is calling us to act promptly, and what steps can we take to ensure we are ready to respond?

4. What role does prayer and seeking God's guidance play in the servant's journey, and how can we incorporate similar practices in our daily lives?

5. How does the concept of stewardship manifest in the actions of Abraham's servant, and what lessons can we learn about being faithful stewards of the responsibilities God has given us?
Connections to Other Scriptures
Genesis 12:1-3
God's promise to Abraham about making him a great nation, which is furthered through Isaac's marriage.

Proverbs 3:5-6
Trust in the Lord's guidance, as demonstrated by Abraham's servant in his mission.

Hebrews 11:8-9
The faith of Abraham, which is mirrored in the faithfulness of his servant.

Ruth 1:16-17
The commitment to follow God's leading, similar to Rebekah's willingness to leave her family.

Philippians 4:6-7
The peace of God in decision-making, as seen in the servant's reliance on God's guidance.
The Christian's HindrancesS. H. Tyng, D. D.Genesis 24:56
The Unfolding of the Divine PurposeR.A. Redford Genesis 24
People
Abraham, Aram, Bethuel, Canaanites, Isaac, Laban, Milcah, Nahor, Rebekah, Sarah
Places
Beer-lahai-roi, Hebron, Mesopotamia, Nahor, Negeb
Topics
Delay, Granted, Hinder, Journey, Master, Outcome, Prospered, Seeing, Success
Dictionary of Bible Themes
Genesis 24:28-60

     5737   sisters

Genesis 24:50-60

     5661   brothers

Genesis 24:56-59

     5428   nurse

Library
Guidance in the Way
'I being in the way, the Lord led me.'--GENESIS xxiv. 27. So said Abraham's anonymous servant when telling how he had found Rebekah at the well, and known her to be the destined bride of his master's servant. There is no more beautiful page, even amongst the many lovely ones in these ancient stories, than this domestic idyll of the mission of the faithful servant from far Canaan across the desert. The homely test by which he would determine that the maiden should be pointed out to him, the glimpse
Alexander Maclaren—Expositions of Holy Scripture

No Compromise
The faithful servant of Abraham, before he started, communed with his master; and this is a lesson to us, who go on our Lord's errands. Let us, before we engage in actual service, see the Master's face, talk with him, and tell to him any difficulties which occur to our minds. Before we get to work, let us know what we are at, and on what footing we stand. Let us hear from our Lord's own mouth what he expects us to do, and how far he will help us in the doing of it. I charge you, my fellow-servants,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

If, Therefore, Even they who are United in Marriage Only for the Purpose Of...
22. If, therefore, even they who are united in marriage only for the purpose of begetting, for which purpose marriage was instituted, are not compared with the Fathers, seeking their very sons in a way far other than do these; forasmuch as Abraham, being bidden to slay his son, fearless and devoted, spared not his only son, whom from out of great despair he had received [1997] save that he laid down his hand, when He forbade him, at Whose command he had lifted it up; it remains that we consider,
St. Augustine—On the Good of Marriage

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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