Peradventure the woman will not be willing - We may see, says Calmet, by this and other passages of Scripture, Joshua 9:18, what the sentiments of the ancients were relative to an oath. They believed they were bound precisely by what was spoken, and had no liberty to interpret the intentions of those to whom the oath was made.

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.

Before taking the oath, the servant asks whether, in case no woman of their kindred would follow him to Canaan, Isaac was to be conducted to the land of his fathers. But Abraham rejected the proposal, because Jehovah took him from his father's house, and had promised him the land of Canaan for a possession. He also discharged the servant, if that should be the case, from the oath which he had taken, in the assurance that the Lord through His angel would bring a wife to his son from thence.

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?

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.