Genesis 24:39

KJV

And I said unto my master, Peradventure the woman will not follow me.

KJV (with Strong's)

And I said {H559} unto my master {H113}, Peradventure the woman {H802} will not follow {H3212}{H310} me.

Complete Jewish Bible

I said to my master, 'Suppose the woman isn't willing to follow me.'

Berean Standard Bible

Then I asked my master, ‘What if the woman will not come back with me?’

American Standard Version

And I said unto my master, Peradventure the woman will not follow me.

Commentary

### SUMMARY
Genesis 24:39 captures the chief servant Eliezer's candid and practical concern, voiced to Abraham, that the prospective bride for Isaac might not consent to leave her home and family to journey to a distant land. This pivotal verse highlights a deeply human apprehension regarding potential logistical and relational obstacles within a divinely commissioned mission, thereby setting the stage for God's profound demonstration of sovereign guidance and meticulous provision in orchestrating the search for Isaac's wife.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the expansive and highly detailed narrative of [Genesis 24](/genesis/24 "Genesis 24 - The Search for Isaac's Wife"), which is entirely dedicated to the singular mission of finding a wife for Isaac. Following Abraham's solemn charge to Eliezer in [Genesis 24:1-9](/genesis/24-1-9 "Abraham's Charge to Eliezer"), Eliezer recounts his initial conversation with Abraham to Rebekah's family, specifically in [Genesis 24:34-48](/genesis/24-34-48 "Eliezer Recounts His Mission"). Verse 39 is a direct quotation of Eliezer's earlier question to Abraham, demonstrating his consistent and realistic foresight regarding the challenges of his task. This repetition serves to underscore the significance of the potential obstacle and to highlight how God's providential hand later overcame this very concern, culminating in Rebekah's willing consent in [Genesis 24:58](/genesis/24-58 "Rebekah's Willingness to Go").
* **Historical & Cultural Context:** In the ancient Near East, while arranged marriages were the norm, the consent of the woman, or at least her family's, was often a crucial element, particularly when it involved a significant relocation. A woman leaving her paternal home (`beth 'ab`) was a momentous event, signifying a complete break from her familiar social and economic support system to join a new family. Eliezer's journey from Canaan to Mesopotamia (specifically, Nahor in Paddan Aram, as seen in [Genesis 24:10](/genesis/24-10 "Eliezer's Journey to Nahor")) was a considerable distance, making the woman's willingness to undertake such a journey and adapt to an entirely new life a genuine and practical concern. This cultural reality grounds Eliezer's apprehension in the socio-historical context of the patriarchal period, illustrating that even divinely guided missions operated within human customs.
* **Key Themes:** Genesis 24, and verse 39 within it, contributes significantly to several overarching themes. Foremost is the theme of **Divine Providence and Guidance**, showcasing God's active involvement in the lives of His covenant people, even in seemingly personal matters like marriage, as powerfully demonstrated in [Genesis 24:27](/genesis/24-27 "Eliezer's Praise for God's Guidance"). It also highlights **Faith and Obedience**, as Abraham's unwavering trust in God's promise ([Genesis 24:7](/genesis/24-7 "Abraham's Faith in God's Angel")) contrasts with Eliezer's practical apprehension, yet both ultimately lead to faithful action. The narrative further develops the theme of **Covenant Continuity**, as finding a suitable wife for Isaac ensures the continuation of Abraham's lineage and the fulfillment of God's promises, a theme central to the entire book of [Genesis](/genesis/1 "The Book of Genesis"). Finally, the verse subtly introduces the theme of **Human Agency and Divine Sovereignty**, where human choices and concerns intersect with God's overarching plan.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **said (Hebrew, _ʼâmar'_):** This primitive root (H559) is used with great latitude, meaning "to say," "to speak," "to tell," or "to declare." Here, it signifies Eliezer's direct verbal communication of his concern to his master, Abraham. It indicates a clear and explicit articulation of a potential difficulty, not merely an internal thought, underscoring the transparency of their master-servant relationship.
* **master (Hebrew, _ʼâdôwn'_):** Derived from an unused root meaning "to rule," this word (H113) denotes a sovereign, controller, lord, or owner. In this context, it refers to Abraham, emphasizing Eliezer's subordinate position and his duty to report honestly to his authority figure. The use of "master" highlights the hierarchical structure of the household and Eliezer's respect for Abraham's command.
* **follow (Hebrew, _yâlak'_):** This primitive root (H3212) means "to walk" (literally or figuratively) or "to go." When combined with the preposition "me" (H310, _ʼachar'_ meaning "after"), it forms the idiomatic expression "follow me," signifying to accompany, to go along with, or to obey. Here, it specifically refers to the woman's willingness to depart with Eliezer and journey to a new land, implying her consent and active participation in the divine plan.

#### Verse Breakdown
* **"And I said unto my master":** This opening phrase identifies the speaker as Eliezer, Abraham's chief servant, and the recipient of his words as Abraham. It establishes the context of a direct, honest report from a trusted subordinate to his superior, recounting a crucial part of their earlier conversation regarding the mission to find Isaac a wife. This reiteration serves to emphasize Eliezer's faithful execution of his duties and his transparent communication.
* **"Peradventure the woman will not follow me":** This is Eliezer's expressed apprehension. The King James Version's "Peradventure" translates the Hebrew `אולי ('ulay)`, which conveys a sense of "perhaps," "it may be," or "if it were possible." It reflects a realistic, culturally informed concern that the chosen woman might not be willing to leave her family and home to journey to a distant land with a stranger for marriage. This statement is not necessarily a sign of a lack of faith in God's ultimate ability, but rather a practical foresight of a significant human obstacle that would require divine intervention to overcome.

#### Literary Devices
The verse employs several literary devices. **Dialogue** is central, as it is a direct quote from Eliezer to Abraham, recounting a previous conversation. This use of dialogue makes the narrative immediate and personal, revealing the character's thoughts and concerns directly. The phrase "Peradventure the woman will not follow me" functions as **Foreshadowing**, setting up a potential obstacle that the subsequent narrative will triumphantly overcome, thereby highlighting God's miraculous intervention. There is also a subtle element of **Irony** in Eliezer's concern, as the very "peradventure" he voices is precisely what God will ensure is resolved, demonstrating divine sovereignty over human apprehension. The verse also utilizes **Contrast** between Eliezer's practical human concern and Abraham's unwavering faith in God's promise to send His angel, which is implicitly recalled by this recounting.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliezer's "peradventure" in [Genesis 24:39](/genesis/24-39 "Eliezer's Apprehension") serves as a profound theological touchstone, illustrating the intersection of human apprehension and divine assurance. It underscores the reality that even those engaged in God's work may encounter practical doubts or foresee formidable obstacles. Yet, the subsequent unfolding of the narrative in [Genesis 24](/genesis/24 "God's Providence in Isaac's Marriage") powerfully demonstrates that God's sovereign plan is not thwarted by human uncertainties but often works through them, transforming potential roadblocks into testimonies of His faithfulness. This narrative teaches us that while honest expression of concerns is healthy, ultimate trust must reside in God's ability to provide and guide, even when the path ahead seems uncertain or fraught with human challenges.

* [Proverbs 3:5-6](/proverbs/3-5-6 "Trust in the Lord with all your heart")
* [Philippians 4:6-7](/philippians/4-6-7 "Do not be anxious about anything")
* [Matthew 19:26](/matthew/19-26 "With God all things are possible")

### REFLECTION AND APPLICATION
Eliezer's honest expression of doubt in [Genesis 24:39](/genesis/24-39 "Eliezer's Apprehension") offers a timeless and deeply relatable lesson for believers navigating life's complexities. We often find ourselves in situations where we believe we are following God's leading, yet practical obstacles, uncertainties, or even our own fears surface. This verse reminds us that it is not a sign of weak faith to acknowledge potential difficulties or to voice our genuine concerns, whether to God in prayer or to trusted spiritual mentors. The beauty of this narrative lies in how God's sovereign hand utterly overcomes Eliezer's "peradventure," leading to Rebekah's willing consent and the successful fulfillment of the mission. Therefore, our call is to diligently pursue what we believe God has set before us, even when the path seems uncertain, trusting that His power is made perfect in our weakness and that His plan will ultimately prevail, transforming our "peradventures" into powerful testimonies of His faithfulness and provision.

#### Questions for Reflection
* **What "peradventures" or practical concerns do you currently face in areas where you believe God is leading you?**
* **How can Eliezer's example of honest communication, coupled with diligent obedience, inform your approach to uncertainties in your own life?**
* **In what ways have you seen God overcome obstacles that once seemed insurmountable, much like He did for Eliezer?**

### FAQ

**Why was Eliezer concerned about the woman not following him?**

Answer: Eliezer's concern was a deeply practical and culturally informed one, as he articulated to Abraham in [Genesis 24:5](/genesis/24-5 "Eliezer's Earlier Question"). In ancient Near Eastern society, while arranged marriages were common, a woman's consent, or at least her family's, was often crucial, especially for a significant journey far from home. He anticipated the very real challenge of convincing a woman to leave her familiar surroundings, her family, and her entire social structure to marry a man she had never met in a distant land. This was a monumental request, and her willingness to comply was a genuine potential hurdle.

**Does "peradventure" imply a lack of faith on Eliezer's part?**

Answer: Not necessarily. The Hebrew word `אולי ('ulay)`, translated as "peradventure" in the KJV, means "perhaps," "it may be," or "if it were possible." It suggests a practical assessment of a potential difficulty or a contingency, rather than a fundamental doubt in God's power or Abraham's assurances. Eliezer faithfully carried out his mission despite this practical concern, demonstrating diligence and obedience alongside his realistic foresight. His question allowed Abraham to reiterate God's promise, reinforcing the divine nature of the mission and setting the stage for God's clear intervention. The narrative ultimately proves that Eliezer's concern was valid from a human perspective, but God's sovereignty transcended it.

### CHRIST-CENTERED FULFILLMENT
The narrative of Abraham sending his trusted servant to secure a bride for Isaac, culminating in Rebekah's willing departure, serves as a profound and beautiful type of God the Father sending the Holy Spirit to gather a bride for His Son, Jesus Christ. Just as Eliezer journeyed to a distant land to find a bride, the Holy Spirit, the "other Helper" whom Jesus promised ([John 14:16](/john/14-16 "Jesus Promises the Holy Spirit")), is sent into the world to call out a people for Christ. Eliezer's initial concern in [Genesis 24:39](/genesis/24-39 "Eliezer's Apprehension") about the woman's willingness to follow echoes the natural human reluctance or spiritual inability to respond to God's call to salvation ([John 6:44](/john/6-44 "No one can come to me unless the Father who sent me draws him")). Yet, just as God sovereignly prepared Rebekah's heart to willingly follow Eliezer and embrace her new destiny with Isaac ([Genesis 24:58](/genesis/24-58 "Rebekah's Willingness to Go")), so the Holy Spirit works supernaturally to prepare the hearts of believers, enabling them to hear the gospel, respond in faith, and willingly become part of Christ's bride, the Church ([Ephesians 5:25-27](/ephesians/5-25-27 "Christ Loved the Church")). This divine work ensures the eternal union of Christ with His redeemed people, fulfilling God's ultimate plan for redemptive love and communion.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 24:5

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?