How does Genesis 24:54 reflect the cultural practices of ancient Near Eastern societies? Text of Genesis 24:54 “Then they ate and drank—he and the men who were with him—and spent the night there. When they arose in the morning, he said, ‘Send me back to my master.’” Immediate Narrative Context The verse completes the formal betrothal of Rebekah to Isaac. Abraham’s senior servant (most likely Eliezer) has given the bride-price gifts (vv. 22, 53), received the family’s verbal consent (vv. 50–51), and sworn an oath in God’s name (vv. 3, 9). Verse 54 records the customary covenant meal, overnight hospitality, and the request to depart—standard steps in a legally binding agreement across the ancient Near East (ANE). Hospitality as a Sacred Social Obligation 1 Kings 17; Genesis 18–19; Judges 19; and extrabiblical sources such as the Mari Letters (ARM X, 14) demonstrate that giving food, drink, and lodging to travelers was a non-negotiable virtue. To refuse hospitality risked dishonor and divine displeasure. Genesis 24:54 captures this ethos: Laban and Bethuel provide a feast and lodging for the envoy and his men, treating them as honored guests under God’s watchful eye (cf. Hebrews 13:2). Covenant Meals for Ratifying Agreements Eating together signified the sealing of a pact. Comparable covenant meals appear in Genesis 26:30 (Isaac and Abimelech), Exodus 24:9-11 (Sinai), and in Hittite treaties (KBo XV, 1). The meal in verse 54 publicly affirms that Rebekah is now legally pledged to Isaac; any later retraction would violate the covenant and invoke divine sanction. Bride-Price, Dowry, and Gift Exchange Nuzi marriage contracts (HSS 5, 67; HSS 8, 74) require the groom’s family to present the terḫatum (bride-price) before the agreement is finalized, followed by a celebration meal. Abraham’s servant has just delivered gold, silver, and garments (v. 53), mirroring these cuneiform contracts. The subsequent feast acknowledges receipt of payment and marks the transfer of relational responsibility from Rebekah’s father’s house to Isaac’s. Overnight Stay and Safe-Conduct Spending the night after negotiations appears in the Ugaritic Legend of Kirta (KTU 1.14, col. iii). The host guarantees the guest’s safety until morning, after which formal permission to leave is granted. “Send me back to my master” employs the common Akkadian legal phrase šubâni (“let me be sent”), signaling that all obligations have been met and the envoy may depart under the host’s blessing. Entourage Protocol and Caravan Logistics Caravan parties often included armed attendants to protect valuables. Tomb paintings from Beni-Hasan (12th Dynasty, c. 1900 BC) show Semitic merchants traveling with goods, servants, and animals—matching Genesis 24:32 where camels are stabled and straw provided. Eliezer’s men participate in the feast, evidencing egalitarian hospitality that extended to an entire retinue, not merely its leader. Comparative Legal Parallels • Code of Hammurabi §§ 128–129 prescribes penalties for breaking a betrothal after the bride-price has been accepted—explaining Laban’s reluctance in vv. 55–60 to delay Eliezer: any postponement risked legal complication. • Alalakh Tablet AT 456 shows that once a father accepts gifts, the bride is “released” (Akk. pašāru) to the groom’s household, precisely the sense of “send me back.” Archaeological Corroboration of Patriarchal Details Stratified layers at Nuzi (15th cent. BC) and Mari (18th cent. BC) contain names, customs, and legal terms resonant with Genesis: personal names ending in “-el,” servant oaths, and arranged marriages. Such convergence undercuts claims that Genesis is a late fiction and affirms its eyewitness authenticity. Theological and Typological Significance As the covenant meal binds Isaac and Rebekah, so the Lord’s Table seals the New Covenant between Christ and His bride, the Church (Luke 22:20; Revelation 19:9). Ancient hospitality foreshadows divine grace: God prepares a table for His people (Psalm 23:5) and grants them eternal dwelling (John 14:2). Practical Application for Today Believers are called to emulate covenant-keeping fidelity, radical hospitality, and prompt obedience displayed in this account. Welcoming others, honoring commitments, and recognizing that every agreement is made coram Deo (“before God”) remain timeless expressions of faithfulness that glorify the Creator. |
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