Genesis 24:5
And the servant said to him, Peradventure the woman will not be willing to follow me to this land: must I needs bring your son again to the land from from where you came?
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EXPOSITORY (ENGLISH BIBLE)
24:1-9 The effect of good example, good teaching, and the worship of God in a family, will generally appear in the piety, faithfulness, prudence, and affection of the servants. To live in such families, or to have such servants, both are blessings from God which should be highly valued, and thankfully acknowledged. But no concern in life is of greater importance to ourselves, to others, or to the church of God, than marriage. It therefore ought always to be undertaken with much care and prudence, especially with reference to the will of God, and with prayer for his direction and blessing. Where good parents are not consulted and regarded, the blessing of God cannot be expected. Parents, in disposing of their children, should carefully consult the welfare of their souls, and their furtherance in the way to heaven. Observe the charge Abraham gave to a good servant, one whose conduct, faithfulness, and affection, to him and his family, he had long known. Observe also, that Abraham remembers that God had wonderfully brought him out of the land of his birth, by the call of his grace; and therefore doubts not but He will prosper his care, not to bring his son thither again. God will cause that to end in our comfort, in which we sincerely aim at his glory.The appeal is to God as "Yahweh, God of heaven and God of the earth." Yahweh is the personal name of God, which is properly used by those who are in fellowship with him. He is the Author of all being, and therefore of heaven and earth; and hence the arbiter of the destiny of the oath-taker, both in spiritual and material things, both in this life and in what is to come. "Not of the daughters of the Kenaanite," a race sinking fast into ungodliness and unrighteousness, doomed to extirpation, to whom the promised seed is to succeed. The kindred of Abraham were Shemites, Hebrews, and still retained some knowledge of the true God, and some reverence for him and his will. The experienced elder of Abraham's house does not wish to bind himself by an oath to what it may be impossible to fulfill. He makes the supposition of the unwillingness of the bride whom he may select, and obtains a quittance from his oath in that ease. The patriarch, however, charges him not to bring his son back to the land of his fathers, and expresses his confidence in the God of promise, that he will direct his servant to the suitable wife for his son. "His angel" Genesis 16:7. This is the Lord in the function of an angel or messenger opening the way for the servant of Abraham. He does not make any appearance to the servant, though a superintending Providence is strikingly displayed in the whole affair. The faithful elder now understands and takes the required oath.3. thou shalt not take a wife, &c.—Among pastoral tribes the matrimonial arrangements are made by the parents, and a youth must marry, not among strangers, but in his own tribe—custom giving him a claim, which is seldom or never resisted, to the hand of his first cousin. But Abraham had a far higher motive—a fear lest, if his son married into a Canaanitish family, he might be gradually led away from the true God. Note here the prudence and piety of this good man, who, before he would take an oath, doth diligently inquire into the nature and conditions of it, and expressly mentioneth that exception which might seem to be of course supposed in it. And the servant said unto him,.... Before he would take the oath, being cautious of it, and desirous of knowing how far it reached, and what it would or would not oblige him to, which was prudently done:

peradventure the woman will not be to follow me into this land; supposing this should be the case, as it is not unlikely that the woman would object to coming along with him to the land of Canaan, and insist upon Isaac's coming into her country, and dwelling there, what must then be done?

must I needs bring thy son again unto the land from whence thou camest? that is, must I agree with the woman on these terms, and promise that Isaac shall come and dwell with her in Mesopotamia? Now there was good reason for the servant's putting this question, since he was neither ignorant of the call of Abraham out of that laud, no more to return to it, nor of the promise of the land of Canaan to him and his posterity: and as for bringing Isaac "again", where he never had been in person, this may be accounted for by his being in the loins of Abraham when he was there, and came from thence, as Levi is said to be in his loins when he paid tithes to Melchizedek, and to pay them in him, Hebrews 7:9; and in like manner he might be said to be brought again, or return to Abraham's country, should he ever go there, as all the seed of Abraham are said in the fourth generation to come to Canaan again, though they had none of them been in person there before, Genesis 15:16; besides, as Drusius observes, to bring again, or return, signifies sometimes only to bring on, or to go to some certain place, see Ruth 1:10; however, the justness of the expression is confirmed by Abraham's answer in the next words.

And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest?
EXEGETICAL (ORIGINAL LANGUAGES)
5. bring … again] Here and in Genesis 24:6; Genesis 24:8 and Genesis 22:5 the word “again” is used for “back.” Abraham’s tone is that of a man who is on his death-bed.Verse 5. - And the servant said unto him (not having the same faith as his master), Peradventure (with perhaps a secret conviction that he ought to say, "Of a surety") the woman will not be willing to follow me unto this land. Prima, facie it was a natural and reasonable hypothesis that the bride elect should demur to undertake a long and arduous journey to marry a husband she had never seen; accordingly, the ancient messenger desires to understand whether he might not be at liberty to act upon the other alternative. Must I needs bring thy son again unto the land from whence thou camest? In reply to which the patriarch solemnly interdicts him from attempting to seduce his son, under any pretext whatever, to leave the land of promise. "Thus arose (ויּקם) the field...to Abraham for a possession;" i.e., it was conveyed to him in all due legal form. The expression "the field of Ephron which is at Machpelah" may be explained, according to Genesis 23:9, from the fact that the cave of Machpelah was at the end of the field, the field, therefore, belonged to it. In Genesis 23:19 the shorter form, "cave of Machpelah," occurs; and in Genesis 23:20 the field is distinguished from the cave. The name Machpelah is translated by the lxx as a common noun, τὸ σπήλαιον τὸ διπλοῦν, from מכפּלה doubling; but it had evidently grown into a proper name, since it is sued not only of the cave, but of the adjoining field also (Genesis 49:30; Genesis 50:13), though it undoubtedly originated in the form of the cave. The cave was before, i.e., probably to the east of, the grove of Mamre, which was in the district of Hebron. This description cannot be reconciled with the tradition, which identifies Mamre and the cave with Ramet el Khalil, where the strong foundation-walls of an ancient heathen temple (according to Rosenmller's conjecture, an Idumaean one) are still pointed out as Abraham's house, and where a very old terebinth stood in the early Christian times; for this is an hour's journey to the north of modern Hebron, and even the ancient Hebron cannot have stretched so far over the mountains which separate the modern city from Rameh, but must also, according to Genesis 37:14, have been situated in the valley (see Robinson's later Biblical Researches, pp. 365ff.). There is far greater probability in the Mohammedan tradition, that the Harem, built of colossal blocks with grooved edges, which stands on the western slope of the Beabireh mountain, in the north-western portion of the present town, contains hidden within it the cave of Machpelah with the tomb of the patriarchs (cf. Robinson, Pal. ii. 435ff.); and Rosen. is induced to look for Mamre on the eastern slope of the Rumeidi hill, near to the remarkable well Ain el Jedid.
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