Genesis 24:31

Translation
King James Version
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.
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KJV (with Strong's)
And he said H559, Come in H935, thou blessed H1288 of the LORD H3068; wherefore standest H5975 thou without H2351? for I have prepared H6437 the house H1004, and room H4725 for the camels H1581.
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Complete Jewish Bible
"Come on in," he said, "you whom ADONAI has blessed! Why are you standing outside when I have made room in the house and prepared a place for the camels?"
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Berean Standard Bible
“Come, you who are blessed by the LORD,” said Laban. “Why are you standing out here? I have prepared the house and a place for the camels.”
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American Standard Version
And he said, Come in, thou blessed of Jehovah; wherefore standest thou without? for I have prepared the house, and room for the camels.
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World English Bible Messianic
He said, “Come in, you blessed of the LORD. Why do you stand outside? For I have prepared the house, and room for the camels.”
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Geneva Bible (1599)
And he saide, Come in thou blessed of the Lord: wherefore standest thou without, seeing I haue prepared the house, and roume for ye camels?
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Young's Literal Translation
And he saith, `Come in, O blessed one of Jehovah, why standest thou without, and I--I have prepared the house and place for the camels!'
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See also
Ruth 3:10Genesis 26:29Psalms 115:15Judges 17:2Proverbs 18:16Proverbs 17:8
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Isaac and Rebekah
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In the KJVVerse 623 of 31,102

Study This Verse

SUMMARY

Genesis 24:31 records Laban's immediate and fervent invitation to Abraham's servant, recognizing him as one profoundly "blessed of the LORD" and extending comprehensive hospitality for both the servant and his vital camels. This pivotal moment signifies a divinely orchestrated welcome, essential for the servant's mission to secure Rebekah as Isaac's bride and thus ensure the continuation of God's covenant promises.

CONTEXT

  • Literary Context: This verse is a crucial turning point within the broader narrative of Abraham's servant's mission to find a wife for Isaac. It follows directly after Rebekah's enthusiastic account to her family about her encounter at the well with the servant, including the miraculous sign of God's provision and the lavish gifts she received (Genesis 24:28-30). Laban, Rebekah's brother, responds swiftly and decisively, running out to meet the servant at the well. His words in Genesis 24:31 mark the formal, hospitable welcome into their home, setting the stage for the detailed negotiations concerning Rebekah's future and the fulfillment of Abraham's charge.
  • Historical & Cultural Context: Hospitality was an indispensable virtue and a sacred duty in the ancient Near East, especially for travelers in arid regions where resources were scarce and dangers ever-present. To deny hospitality was a grave offense, while offering it generously was a mark of honor and piety. The mention of preparing "room for the camels" is particularly significant, as camels were invaluable assets for long-distance travel and trade, and their well-being was paramount. The immediate provision for both man and beast demonstrates Laban's understanding of the traveler's needs and his adherence to the cultural imperative of comprehensive welcome.
  • Key Themes: The overarching theme of Divine Providence is profoundly evident throughout Genesis 24, and Laban's recognition of the servant as "blessed of the LORD" directly highlights this. God's active guidance and orchestration of events, from the servant's prayer at the well (Genesis 24:12-14) to Rebekah's eager cooperation and Laban's welcoming response, underscores His faithfulness to His Covenant Promises to Abraham, particularly concerning the continuation of his lineage through Isaac. The theme of Hospitality is also central, portrayed not merely as a social custom but as a spiritual act, reflecting a recognition of God's hand in the arrival of the stranger.

EXPOSITION AND ANALYSIS

Laban's invitation in Genesis 24:31 is rich with meaning, revealing aspects of ancient Near Eastern culture, divine providence, and the narrative's progression.

Key Word Analysis

  • blessed (Hebrew, bârak', H1288): From a primitive root meaning "to kneel," this word implies both adoration (blessing God) and benefit (God blessing man). Here, Laban's declaration "blessed of the LORD" signifies a profound recognition that Abraham's servant is not merely fortunate, but that his prosperity, success, and even his very presence, are directly attributed to divine favor and intervention. It acknowledges God's active hand in the servant's journey.
  • house (Hebrew, bayith', H1004): More than just a physical dwelling (H1004), bayith often encompasses the broader concept of family, household, or even a lineage. Laban's preparation of the "house" implies not just a room, but a full integration into the family's hospitality, offering security, rest, and a place for the crucial discussions that will follow. It signifies a complete and welcoming embrace into their domestic sphere.
  • room (Hebrew, mâqôwm', H4725): This word (H4725) literally means "a standing place" or "a spot," but is used widely for any locality or space. In this context, it refers to specific, adequate space for the camels, which were essential for the journey. The explicit mention of providing "room for the camels" underscores the thoroughness and practical nature of Laban's hospitality, recognizing the vital role these animals played for the traveler.

Verse Breakdown

  • "And he said, Come in, thou blessed of the LORD;": Laban's immediate and direct invitation, coupled with a powerful theological affirmation. His recognition of the servant as "blessed of the LORD" (Yahweh) indicates that he perceives divine favor on this stranger, likely influenced by Rebekah's account of the servant's prayer and the evident wealth displayed in the gifts. This phrase is a profound acknowledgment of God's active presence.
  • "wherefore standest thou without?": This rhetorical question is not a demand for an answer but an expression of urgency, concern, and genuine hospitality. It conveys Laban's eagerness to bring the weary traveler and his animals into the safety and comfort of his home, emphasizing the cultural imperative to offer immediate shelter.
  • "for I have prepared the house, and room for the camels.": This statement reveals Laban's proactive and comprehensive approach to hospitality. He has already begun making arrangements for the servant's comfort within the family dwelling ("the house") and has made specific provision for the valuable and tired camels. This thoroughness paves the way for the critical discussions regarding Rebekah's future as Isaac's bride.

Literary Devices

The verse effectively employs Direct Address and a Rhetorical Question to convey Laban's immediate and earnest welcome. The direct address, "thou blessed of the LORD," serves not only as a greeting but as an immediate theological pronouncement, highlighting Laban's discernment (or at least his recognition of outward signs of divine favor). The rhetorical question, "wherefore standest thou without?", functions as an emphatic invitation, underscoring the urgency and completeness of the hospitality offered, rather than seeking an actual answer. Furthermore, the detailed mention of preparing both "the house" and "room for the camels" uses Specific Detail to emphasize the thoroughness and practical nature of the welcome, reinforcing the cultural importance of hospitality.

THEOLOGICAL AND THEMATIC CONNECTIONS

Laban's recognition of Abraham's servant as "blessed of the LORD" and his subsequent comprehensive hospitality powerfully underscore the theme of divine providence and God's active involvement in the lives of His people. This encounter is not accidental but divinely orchestrated, demonstrating God's faithfulness to His covenant promises to Abraham by ensuring the continuation of his lineage through Isaac. The narrative emphasizes that God prepares the way, opens doors, and even influences human hearts to accomplish His sovereign will, making the impossible possible.

REFLECTION AND APPLICATION

Laban's immediate and generous welcome in Genesis 24:31 offers timeless lessons for believers today. We are called to cultivate a spirit of hospitality, not merely as a social courtesy but as a tangible reflection of God's welcoming nature and His boundless grace towards us. This passage challenges us to open our homes and our hearts to those in need, especially strangers or those on a significant journey, recognizing that in doing so, we may be participating in God's larger plan. Furthermore, Laban's discernment of the "blessed of the LORD" encourages us to develop spiritual sensitivity, recognizing God's active hand and blessing in the unfolding events of our lives and in the lives of those around us. Such recognition should prompt us to respond with readiness to serve, accommodate, and bless others, trusting in God's overarching and sovereign plan.

Questions for Reflection

  • How does Laban's immediate hospitality challenge my own willingness to welcome strangers or those in need into my life or home?
  • In what ways can I cultivate a greater sense of spiritual discernment to recognize God's hand and blessing in the circumstances of my daily life and in others?
  • How does the comprehensive nature of Laban's welcome (for both man and beast) inform my understanding of truly sacrificial and thoughtful hospitality?

FAQ

Why did Laban act so quickly and welcome the servant so warmly?

Answer: Laban's swift and warm welcome was likely driven by a combination of factors. Firstly, ancient Near Eastern culture placed an exceptionally high value on hospitality, considering it a sacred duty to offer shelter and care to travelers, especially those who appeared to be on an important mission. Secondly, Rebekah's excited report of her encounter at the well, coupled with the servant's lavish gifts (the gold ring and bracelets), would have strongly indicated that this was no ordinary traveler but one of significant wealth and, more importantly, divine blessing. Laban, upon hearing Rebekah's account and seeing the gifts, would have quickly discerned the potential for a significant alliance and recognized the clear evidence of the LORD's favor upon the servant, making his presence divinely sanctioned and worthy of immediate welcome. This immediate welcome was a strategic move to ensure the family's honor and to explore the potential benefits of such a divinely-blessed visitor.

What is the significance of Laban calling the servant "blessed of the LORD"?

Answer: The phrase "blessed of the LORD" (Hebrew: bārûḵ Yahweh) is highly significant. It is far more than a polite greeting; it is a profound affirmation and acknowledgment that the servant's prosperity, success, and even his very presence, are directly attributed to God's favor and divine intervention. Laban recognizes that the miraculous encounter at the well and the servant's evident wealth are not coincidences but clear signs of God's blessing. This recognition underscores the pervasive theme of divine providence throughout the narrative of Genesis 24 and indicates that Laban, at this point, is receptive to God's leading in the matter of Rebekah's future. It sets a theological tone for the subsequent negotiations, implying that the mission has divine backing.

CHRIST-CENTERED FULFILLMENT

The narrative of Abraham's servant securing a bride for Isaac, culminating in Laban's welcoming hospitality, subtly foreshadows Christ's redemptive work and the gathering of His Church. Just as the unnamed servant, sent by the father, diligently sought and prepared a bride for the son, so too does the Holy Spirit, sent by the Father, prepare and gather the Church as the Bride of Christ. Laban's eager welcome and the provision of a dwelling place for the servant echo Christ's promise to prepare a place for His followers, inviting them into eternal fellowship. The servant's mission, divinely guided and successful, points to the ultimate divine orchestration of salvation through Christ, the true Seed of Abraham (Galatians 3:16), who provides the ultimate welcome and eternal home for all who are called into His glorious kingdom (Revelation 22:17).

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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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