(33) I will not eat, until I have told mine errand.--Two points in Oriental manners are here brought into view: the first, that hospitality, so necessary in a country where there are no inns, was, and still is, a religion to the Bedouin; the second, that consequently he will concede anything rather than have his hospitality refused. Aware of this feeling, Abraham's servant will not partake of Laban's bread and salt until he has told his request. After he had become Laban's guest, Laban would have been free to do as he liked; but he must now grant what is asked, or the stranger would decline to enter his dwelling.

Mr. Fraser (Historical Description of Afghanistan Genesis 11 p. 424: Edinburgh, 1834) and Ferrier (L'Af ghanistan, Genesis 11, p. 119: ed. 1842) mention a remarkable custom connected with Afghan hospitality which admirably illustrates the behaviour of Abraham's servant. It is called menawati, from two words signifying I am come in. Any one who has a favour to ask goes to the tent or house of the person from whom he expects it, but refuses to sit on his carpet or partake of his food until he has granted the required boon. And custom makes it a point of honour to concede it, if it be in the power of the person thus appealed to.

Verse 33. - And there was set - appositus eat (Vulgate); i.e. if the first word be taken, as in the Keri, as the hophal of שׂוּם; but if the Kethib be preferred, then וַיַּישֶׂם is the fur. Kal of יָשַׂם, signifying, "and he set;" παρέθηκεν (LXX.) - meat before him to eat (the crowning act of an Oriental reception): but he said, I will not eat, until I have told mine errand. Oriental politeness deferred the interrogation of a guest till after he had supped ('Odyss.' 3:69); but Abraham's servant hastened to communicate the nature of his message before partaking of the offered hospitality - an instance of self-forgetful zeal of which Christ was the highest example (vide Mark 6:31; John 4:34). And he (i.e. Laban) said, Speak on.

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.And there was set meat before them to eat,.... By the order of Bethuel or Laban, or both; or, "afterwards was set" (l); that is after care had been taken the camels, then food being provided was set before the men to refresh them:

but he said, I will not eat until I have told mine errand; or, "spoke my words" (m); delivered the message he was sent with, and declared the business he came about; which shows him to be a diligent faithful servant, who had his master's interest at heart, and preferred it to his necessary food:

and he said; either Bethuel or Laban, for both were present, to whom the servant directed his discourse, Genesis 24:47; perhaps Laban spoke in the name of his father, and bid him

speak on; go on with his discourse until he had said all he had to say, signifying that they were ready to give attention to him.

(l) "post appositum", Drusius, Schmidt. (m) "donec loquar sermones meos", V. L. "vel mea verba", Pagninus, Montanus, Piscator.