Genesis 24:31
And he said, Come in, you blessed of the LORD; why stand you without? for I have prepared the house, and room for the camels.
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EXPOSITORY (ENGLISH BIBLE)
(31) Come in, thou blessed of the Lord.—This hospitality was in the East almost a matter of course, though Laban’s earnestness may have been increased by the sight of his sister’s golden ornaments. More remarkable is it that Laban addresses the servant as “blessed of Jehovah;” for we learn in Joshua 24:2 that the monotheism of Nahor and his family was by no means pure. Still, neither were they idolaters, and the “other gods” whom they served were probably teraphim, as certainly were the gods of Laban mentioned in Genesis 31:30. Even to the last these household gods seem to have retained a hold upon the affections of the nation (Hosea 3:4); and probably most uneducated minds, even when their religion is in the main. true, have nevertheless a tendency to add on to it some superstitions, especially in the way of fashioning for themselves some lower mediator.

Genesis 24:31. Come in, thou blessed of the Lord — Such was the beautiful language of those ancient times, whereby a sense of God was constantly kept up in their minds. How little is this language used in our day! Perhaps, because they heard from Rebekah of the gracious words which proceeded out of his mouth, they concluded that he was a good man, and therefore blessed of the Lord.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.The reception of Abraham's servant. Laban now comes on the scene. He is ready to run with his sister to find the man, and invite him, as a matter of course, to his father's house. "When he saw the ring." The presents to his sister assure him that this is the envoy of some man of wealth and position. "Thou blessed of the Lord." The name of Yahweh was evidently not unfamiliar to Laban's ears. He calls this stranger "blessed of Yahweh," on account of his language, demeanor, and manifest prosperity. The knowledge and worship of the living God, the God of truth and mercy, was still retained in the family of Nahor. Being warmly invited, the man enters the house. "And he ungirded the camels." Laban is the actor here, and in the following duties of hospitality. "The men's feet that were with him." 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. But the faithful servant must deliver his message before partaking of the friendly meal.

Verse 34-49

The servant's errand is told. He explains his business in a singularly artless and pleasing manner. He then leaves the matter in the hands of the family. "Given unto him all that he hath." His children by Hagar and Keturah were dismissed with portions during his life, and the main bulk of his property was conveyed to Isaac.

29-31. Rebekah had a brother … Laban ran out—From what we know of his character, there is reason to believe that the sight of the dazzling presents increased both his haste and his invitation. Come in, thou blessed of the Lord, i.e. whom God hath so eminently favoured and blessed. 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.

And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.
EXEGETICAL (ORIGINAL LANGUAGES)
31. thou blessed of the Lord] Cf. Genesis 26:29. Laban’s reference to Jehovah probably implies that he too, as a member of Abraham’s kindred, was a worshipper of Jehovah the God of Abraham.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. After the watering of the camels was over, the man took a golden nose-ring of the weight of a beka, i.e., half a shekel (Exodus 38:26), and two golden armlets of 10 shekels weight, and (as we find from Genesis 24:30 and Genesis 24:47) placed these ornaments upon her, not as a bridal gift, but in return for her kindness. He then asked her about her family, and whether there was room in her father's house for him and his attendants to pass the night there; and it was not trill after Rebekah had told him that she was the daughter of Bethuel, the nephew of Abraham, and had given a most cheerful assent to his second question, that he felt sure that this was the wife appointed by Jehovah for Isaac. He then fell down and thanked Jehovah for His grace and truth, whilst Rebekah in the meantime had hastened home to relate all that had occurred to "her mother's house," i.e., to the female portion of her family. חסד the condescending love, אמת the truth which God had displayed in the fulfilment of His promise, and here especially manifested to him in bringing him to the home of his master's relations.
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