Genesis 24:29

Translation
King James Version
¶ And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.
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KJV (with Strong's)
And Rebekah H7259 had a brother H251, and his name H8034 was Laban H3837: and Laban H3837 ran H7323 out H2351 unto the man H376, unto the well H5869.
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Complete Jewish Bible
Rivkah had a brother named Lavan. When he saw the nose-ring, and the bracelets on his sister's wrists besides, and when he heard his sister Rivkah's report of what the man had said to her, he ran out to the spring and found the man standing there by the camels.
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Berean Standard Bible
Now Rebekah had a brother named Laban, and he rushed out to the man at the spring.
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American Standard Version
And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the fountain.
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World English Bible Messianic
Rebekah had a brother, and his name was Laban. Laban ran out to the man, to the spring.
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Geneva Bible (1599)
Now Rebekah had a brother called Laban, and Laban ranne vnto the man to the well.
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Young's Literal Translation
And Rebekah hath a brother, and his name is Laban, and Laban runneth unto the man who is without, unto the fountain;
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See also
Genesis 29:5Genesis 24:55Genesis 29:13Genesis 24:60
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Isaac and Rebekah
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In the KJVVerse 621 of 31,102

Study This Verse

SUMMARY

Genesis 24:29 introduces Laban, Rebekah's brother, whose immediate and energetic response to Abraham's servant at the well not only exemplifies ancient Near Eastern hospitality but also subtly hints at his shrewd and opportunistic character, thereby setting the stage for crucial interactions concerning Isaac's marriage and foreshadowing Laban's significant, often self-serving, role in the unfolding patriarchal narrative.

CONTEXT

  • Literary Context: This verse immediately follows Rebekah's swift return to her mother's household in Genesis 24:28, where she excitedly recounts her encounter with Abraham's servant and the valuable gifts she received. Her report acts as the catalyst for Laban's action. The preceding narrative details Abraham's solemn charge to his servant to find a wife for Isaac from his own kindred, emphasizing divine guidance throughout the journey, as highlighted by the servant's prayer and its immediate answer at the well in Genesis 24:12-27. Laban's appearance marks a pivotal moment, as the focus shifts from the servant's quest to the family's reception and negotiation, leading directly into the servant's detailed account of his mission to Rebekah's family in Genesis 24:33-49.
  • Historical & Cultural Context: In the ancient Near East, wells were far more than just water sources; they were vital social and economic hubs. They served as meeting places, centers for news exchange, and often the first point of contact for travelers. Hospitality was a paramount cultural value, obligating households to offer shelter and sustenance to weary strangers, especially those arriving with a large retinue, as Abraham's servant did with his ten camels in Genesis 24:10. The display of wealth, such as the gold nose ring and bracelets given to Rebekah in Genesis 24:22, would have been immediately recognized and understood as a sign of the traveler's high status and the potential for a significant alliance or transaction, prompting a swift and eager response from the host family.
  • Key Themes: Genesis 24:29 contributes to several overarching themes within the book of Genesis. Firstly, it underscores the theme of divine providence and guidance, as God orchestrates human actions, even those driven by mixed motives, to fulfill His covenant promises to Abraham regarding his descendants and the land, as first outlined in Genesis 12:1-3. Secondly, it introduces the theme of character revelation, providing an early glimpse into Laban's personality—his proactivity, and perhaps his shrewdness—which will become more fully developed and problematic in his later interactions with Jacob in Genesis 29, Genesis 30, Genesis 31. Finally, it highlights the importance of family and kinship in securing the lineage of promise, as the search for Isaac's bride is strictly confined to Abraham's relatives, ensuring the continuity of the covenant line.

EXPOSITION AND ANALYSIS

Genesis 24:29 marks the formal introduction of Laban, a character whose presence will significantly impact the patriarchal narrative. His actions in this verse are swift and telling, providing an initial insight into his character.

Key Word Analysis

  • brother (Hebrew, ʼâch', H251): This primitive word denotes a male sibling but is used in the widest sense to include literal relationship, metaphorical affinity, or resemblance. Here, it establishes Laban's direct familial link to Rebekah, emphasizing the importance of kinship in the patriarchal society and the specific instruction from Abraham to seek a wife from his own kindred.
  • ran (Hebrew, rûwts', H7323): This primitive root means "to run" for various reasons, often implying haste or urgency. In this context, Laban's "running" signifies a rapid, energetic, and perhaps even impetuous movement. It echoes Rebekah's own "running" to her household in the preceding verse, suggesting a shared dynamism or eagerness within the family.
  • out (Hebrew, chûwts', H2351): This term, derived from a root meaning "to sever," properly refers to something separate by a wall, hence "outside" or "outdoors." When combined with "ran," it vividly depicts Laban's immediate departure from his dwelling to the public space of the well, indicating his prompt and decisive response to the news.

Verse Breakdown

  • "And Rebekah had a brother, and his name [was] Laban": This clause formally introduces Laban, establishing his familial relationship to Rebekah. The name "Laban" (from H3837) means "white" or "pure," which stands in ironic contrast to his later actions, which are often characterized by deception and self-interest. His introduction here is crucial, as he will become a central figure in the subsequent events, particularly in the negotiations for Rebekah's marriage and later in Jacob's life.
  • "and Laban ran out unto the man, unto the well.": This second clause describes Laban's immediate and energetic action. The verb "ran" (וַיָּרָץ, vayyarats) conveys a sense of urgency and eagerness. His destination, "unto the man" (referring to Abraham's servant, H376, ʼîysh), and "unto the well" (H5869, ʻayin, a common gathering place), highlights his direct intention to engage with the newly arrived stranger. This swift response is driven by a combination of customary hospitality and, as the narrative subtly implies, a keen awareness of the valuable gifts Rebekah had received, suggesting an underlying opportunistic motive.

Literary Devices

The verse employs several literary devices. Character Introduction is primary, as Laban is formally presented to the reader, immediately establishing his relationship to Rebekah and his proactive nature. The Repetition of the verb "ran" (from Rebekah in Genesis 24:28 to Laban here) creates a sense of shared family dynamism and eagerness, though their motivations may differ. There is also subtle Foreshadowing in Laban's swift and perhaps overly enthusiastic response; his eagerness to engage with the wealthy stranger hints at the shrewd, self-serving, and manipulative character he will fully reveal in later chapters, particularly in his dealings with Jacob. This initial portrayal, therefore, sets the stage for future narrative developments and character conflicts.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 24:29, though brief, is rich in theological implications. It illustrates how divine providence can work through various human motivations—be they pure hospitality, curiosity, or even self-interest—to accomplish God's overarching plan. Laban's immediate response, while seemingly driven by pragmatic concerns related to wealth and social standing, ultimately serves God's purpose in bringing Isaac and Rebekah together, ensuring the continuation of the covenant line. This highlights God's sovereignty, demonstrating that His will is not thwarted by human complexity but rather seamlessly integrates it into His perfect design. The narrative implicitly teaches that God's hand is at work even in the seemingly mundane or self-serving actions of individuals, directing them toward His ultimate redemptive purposes.

REFLECTION AND APPLICATION

Genesis 24:29 offers a concise yet profound insight into human nature and divine providence. It reminds us that individuals often act from complex, sometimes contradictory, motivations—a blend of genuine kindness, curiosity, and self-interest. For believers, this highlights how God can sovereignly use various human actions, even those driven by less than pure intentions, to accomplish His overarching will. It encourages us to observe carefully the character of those we encounter, understanding that outward actions may mask deeper motivations, and to ultimately trust in God's guiding hand, which orchestrates events through ordinary human interactions to fulfill His divine plan. This narrative invites us to reflect on our own motivations, encouraging us to align them more fully with God's purposes, while simultaneously resting in the assurance that His sovereign plan will prevail regardless of human imperfection.

Questions for Reflection

  • How does Laban's immediate response to the servant challenge or affirm your understanding of human motivation in the context of divine plans?
  • In what ways might God be using seemingly ordinary or even self-interested actions in your life or the lives of others to advance His greater purposes?
  • How can we cultivate a heart that seeks to act with pure motives, even as we acknowledge God's ability to work through all circumstances?

FAQ

Why was Laban so quick to meet Abraham's servant at the well?

Answer: Laban's swift response, indicated by the Hebrew word vayyarats ("ran out"), was likely a combination of customary ancient Near Eastern hospitality towards travelers and a strong element of self-interest. Having heard from Rebekah about the servant's valuable gifts—specifically the gold nose ring and bracelets mentioned in Genesis 24:22—and the obvious wealth of his caravan (including ten camels, as noted in Genesis 24:10), Laban would have been eager to assess the situation and explore potential benefits for his household. This eagerness foreshadows his later opportunistic character, which becomes more pronounced in his dealings with Jacob in Genesis 29, Genesis 30, Genesis 31.

CHRIST-CENTERED FULFILLMENT

The meticulous divine orchestration seen in Genesis 24, particularly in God's guidance of the servant to find Rebekah for Isaac, serves as an Old Testament type pointing towards Christ's ultimate redemptive work. Just as a bride was sought for the son of promise, Isaac, so too does Christ, the true Son of Promise, actively seek and gather His bride, the Church, from among the nations, as described in Ephesians 5:25-27. Laban's role, though mixed in motive, ultimately facilitated the union through which the messianic line would continue, culminating in the Incarnation of Jesus, who perfectly fulfills God's covenant promises. The divine providence that ensured Rebekah's arrival at the well and Laban's subsequent welcome, despite his character flaws, highlights God's sovereign ability to use all human agency to prepare the way for the coming of the Messiah and the establishment of His eternal kingdom, ultimately leading to the glorious marriage supper of the Lamb (Revelation 19:7-9).

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Commentary on Genesis 24 verses 29–53

I. II. Main points1. 2. Sub-points(1.) (2.) Details

We have here the making up of the marriage between Isaac and Rebekah. It is related very largely and particularly, even to the minute circumstances, which, we should think, might have been spared, while other things of great moment and mystery (as the story of Melchizedek) are related in few words. Thus God conceals that which is curious from the wise and prudent, reveals to babes that which is common and level to their capacity (Mat 11:25), and rules and saves the world by the foolishness of preaching, Co1 1:21. Thus also we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence and other graces; for the scripture was not intended for the use of philosophers and statesmen only, but to make us all wise and virtuous in the conduct of ourselves and families. Here is,

I. The very kind reception given to Abraham's servant by Rebekah's relations. Her brother Laban went to invite and conduct him in, but not till he saw the ear-rings and the bracelets upon his sister's hands, Gen 24:30. "O," thinks Laban, "here is a man that there is something to be got by, a man that is rich and generous; we will be sure to bid him welcome!" We know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertainment if he had not hoped to be well paid for it, as he was, Gen 24:53. Note, A man's gift maketh room for him (Pro 18:16), which way soever it turneth, it prospereth, Pro 17:8. 1. The invitation was kind: Come in, thou blessed of the Lord, Gen 24:31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (Gen 24:28) or the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. Note, Those that are blessed of God should be welcome to us. It is good owning those whom God owns. 2. The entertainment was kind, Gen 24:32, Gen 24:33. Both the house and stable were well furnished, and Abraham's servant was invited to the free use of both. Particular care was taken of the camels; for a good man regardeth the life of his beast, Pro 12:10. If the ox knows his owner to serve him, the owner should know his ox to provide for him that which is fitting for him.

II. The full account which he gave them of his errand, and the court he made to them for their consent respecting Rebekah. Observe,

1.How intent he was upon his business; though he had come off a journey, and come to a good house, he would not eat, till he had told his errand, Gen 24:33. Note, The doing of our work, and the fulfilling of our trusts, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, Joh 4:34.

2.How ingenious he was in the management of it; he approved himself, in this matter, both a prudent man and a man of integrity, faithful to his master by whom he was trusted, and just to those with whom he now treated.

(1.)He gives a short account of the state of his master's family, Joh 4:34-36. He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, Gen 22:20-24. Two things he suggests, to recommend his proposal: - [1.] That his master Abraham, through the blessing of God, had a very good estate; and, [2.] That he had settled it all upon Isaac, for whom he was now a suitor.

(2.)He tells them the charge his master had given him, to fetch a wife for his son from among his kindred, with the reason of it, Gen 24:37, Gen 24:38. Thus he insinuates a pleasing hint, that, though Abraham had removed to a country at so great a distance, yet he still retained the remembrance of his relations that he had left behind, and a respect for them. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection, That, if Isaac were deserving, he needed not send so far off for a wife: why did he not marry nearer home? "For a good reason," says he; "my master's son must not match with a Canaanite." He further recommends his proposal, [1.] From the faith his master had that it would succeed, Gen 24:40. Abraham took encouragement from the testimony of his conscience that he walked before God in a regular course of holy living, and thence inferred that God would prosper him; probably he refers to that covenant which God had made with him (Gen 17:1), I am God, all-sufficient, walk before me. Therefore, says he the God before whom I walk will send his angel. Note, While we make conscience of our part of the covenant, we may take the comfort of God's part of it; and we should learn to apply general promises of particular cases, as there is occasion. [2.] From the care he himself had taken to preserve their liberty of giving or refusing their consent, as they should see cause, without incurring the guilt of perjury (Gen 24:39-41), which showed him, in general, to be a cautious man, and particularly careful that their consent might not be forced, but be either free or not at all.

(3.)He relates to them the wonderful concurrence of providences, to countenance and further the proposal, plainly showing the finger of God in it. [1.] He tells them how he had prayed for direction by a sign, Gen 24:42-44. Note, It is good dealing with those who be prayer take God along with them in their dealings. [2.] How God had answered his prayer in the very letter of it. Though he did but speak in his heart (Gen 24:45), which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer and designedly humoured it. "No," says he, "I spoke it in my heart, so that none heard it but God, to whom thought are word, and from him the answer came," Gen 24:46, Gen 24:47. [3.] How he had immediately acknowledged God's goodness to him therein, leading him, as he here expresses it, in the right way. Note, God's way is always the right way (Psa 107:7), and those are well led whom he leads.

(4.)He fairly refers the matter to their consideration, and waits their decision (Gen 24:49): "If you will deal kindly and truly with my master, well and good: if you will be sincerely kind, you will accept the proposal, and I have what I came for; if not, do not hold me in suspense." Note, Those who deal fairly have reason to expect fair dealing.

(5.)They freely and cheerfully close with the proposal upon a very good principle (Gen 24:50): "The thing proceedeth from the Lord, Providence smiles upon it, and we have nothing to say against it." They do not object distance of place, Abraham's forsaking them, or his having no land in possession, but person estate only: they do not question the truth of what this man said; but, [1.] They trust much to his integrity. It were well if honesty did so universally prevail among men that it might be as much an act of prudence as it is of good nature to take a man's word. [2.] They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by Infinite Wisdom. Note, A marriage is then likely to be comfortable when it appears to proceed from the Lord.

(6.)Abraham's servant makes a thankful acknowledgment of the good success he had met with, [1.] To God: He worshipped the Lord, Gen 24:52. Observe, First, As his good success went on, he went on to bless God. Those that pray without ceasing should in every thing give thanks, and own God in every step of mercy. Secondly, God sent his angel before him, and so gave him success, Gen 24:7, Gen 24:40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Rev 22:9. [2.] He pays his respects to the family also, and particularly to the bride, Gen 24:53. He presented her, and her mother, and brother, with many precious things, both to give a real proof of his master's riches and generosity and in gratitude for their civility to him, and further to ingratiate himself with them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 29–53. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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