Genèse 21:22-32

CRITICAL NOTES.—

Genèse 21:22. Phichol.] Name signifies “mouth of all,” i.e., all-commanding. Probably an official title.

Genèse 21:23. Nor with my son, nor with my son’s son.] The LXX. has “neither my seed, nor my name.” Murphy renders it kin and kith, “to represent the conversational alliterative phrase of the original.”

Genèse 21:31. Beersheba.] “The well of the oath,” or, “the well of the seven.” The latter meaning may have some allusion to the seven lambs by which Abraham secured the possession of the well. (Genèse 21:29.

) The Heb. word for taking an oath comes from the same root which signifies seven. The reason is, an oath was confirmed by seven witnesses. Herodotus says that the Arabians chose some seven things for the confirmation of the oath. They sware both of them; Heb., were sworn. In Heb., “swearing” is always represented by the passive form of speech, conveying the idea that one is adjured by another, or has an oath imposed upon him by another.

Genèse 21:32. Thus they made a covenant.] “Cut a covenant,” according to the usual Heb. expression. Hence, probably, animals were slain, and the covenant thus ratified by the parties passing between the divided portions.

MAIN HOMILETICS OF THE PARAGRAPH— Genèse 21:22

ABRAHAM THE FRIEND OF MAN

This treaty between Abimelech and Abraham brings out that kindness and goodwill towards men for which the Patriarch was as remarkable as for his piety towards God. He was to be known afterwards as the “Friend of God,” and no one can be such without being also the friend of man.

I. He yields readily to the request for his friendship. There were lower, as well as higher motives which led Abimelech to seek the friendship of Abraham. He was a heathen king, having little knowledge of the true God, and very imperfect conceptions of human duty. We cannot suppose that he desired the friendship of Abraham purely on the highest grounds. His motives were a mixture of good and evil.

1. Expediency. There is a worldly, calculating prudence which takes that course most profitable for the time, and regards not its entire moral bearings. This is expediency considered in its bad sense. There is little doubt but that there was some trace of this worldly policy in the conduct of Abimelech. Abraham had become a rich and powerful man, and was every day increasing in influence. It would be, therefore, greatly to the advantage of this king to seek an alliance with him. There is something here, no doubt, of that selfishness to which our poor human nature is so prone.

2. The worship of success. It is the way of the world to idolize success. When men have attained to great prosperity they are credited with many and great virtues, which in humbler ways of life would escape recognition. Men may admire virtue, but they adore worldly splendour and magnificence. The king was not unmindful of the fact that Abraham was a good man and deserved success, yet still the adoration of that success, considered by itself, greatly influenced him in seeking the friendship of a man of such good social standing.

3. The admiration of goodness. We must also credit Abimelech with this higher motive. The facts were clearly before him. In the defeat of the four kings, in the twofold deliverance of Sarah, in the miraculous birth of Isaac, in the growing power of the Patriarch, and in the richness of his heritage of promise, Abimelech had full evidence that this man was greatly favoured and blessed of God.

There is a certain atmosphere about good and holy men which others immediately detect, and in which they are compelled to feel awe and reverence. Abraham encouraged this request for his friendship, though the motives which prompted it were not altogether pure. He was ready to swear allegiance and constant friendship (Genèse 21:24).

He knew that it is only from weak beginnings that men can advance to the nobility of goodness. He knew that his special position in the Covenant did not cut him off from the rest of mankind. They, too, stood in certain relations to God, and lay under obligations to God which no facts of depravity and no special favours to individual men could set aside. It was not for himself alone that Abraham was thus favoured and visited. He was destined to become a blessing to all the families of mankind.

II. He undertakes the duties of friendship. He freely accepts all the conditions which Abimelech lays down for him.

1. True and righteous dealing. “Swear that thou wilt not deal falsely with me” (Genèse 21:23). Lasting friendship can only be raised upon the foundations of truth and justice.

2. Gratitude for favours shown. “According to the kindness that I have done unto thee, thou shalt do unto me” (Genèse 21:23). True friendship is always mindful of favours received. Gratitude towards men is a duty as well as towards God, and must be shown when men (even though imperfectly) reflect the kindness of God.

3. Faithfulness to the faults of a friend. There was a matter of dispute which must be settled before the treaty can be made. Abraham was careful to point out to Abimelech what seemed to be his fault (Genèse 21:25). That openness which shrinks not to point out the faults of another is the duty of true friendship.

It is that reproof of the righteous which smites with kind intent. The result of this faithfulness must have been grateful to Abraham, for Abimelech was able to clear himself entirely from blame (Genèse 21:26). Thus, in the long run, it is best to be perfectly open and sincere. A clear conscience is the best safeguard of any true and lasting brotherhood amongst men.

III. He recognises the sacredness of friendship. He gives it the sanctions of religion by appealing to God as a witness to his sincerity (Genèse 21:24). Abraham needed not to be bound in this way by a solemn outward form, but he submitted to it for the good of future generations. He wished these obligations to be strengthened by the external rites of religion.

Even though he had seen fit to pledge his bare word, unaccompanied by any outward form, he would still have regarded the Godward aspects of the relationship into which he was about to enter. As one who lived by faith he could not separate any portion of human life or activity from the control and direction of God.

SUGGESTIVE COMMENTS ON THE VERSES

Genèse 21:22. He “saw that God was with him.” Such was the motive which induced this friendly request. Probably the news of the extraordinary birth of Isaac, and of the various incidents which had grown out of it, had reached the court of Abimelech, and become a topic of conversation. “This,” he would perhaps say to himself, “is a great man, and a great family, and will become a great nation; the blessing of heaven attends him.

It is our wisdom, therefore, to take the earliest opportunity to put ourselves on good terms with him.” In proposing this, he was acting more for his interest than he was aware of; for God in blessing Abraham had promised to “bless them that blessed him, and to curse them that cursed him.” In making a covenant therefore with Abraham, he was virtually making a covenant with the God of Abraham.—(Bush.)

The evident blessing of God upon the righteous raises a feeling of reverence even in the minds of those who are outside the Church.
He who lives a godly and righteous life will have a growing influence, so that, at length, men will regard him with something of awe and veneration. In this way the humblest Christian gains a dignity and power which marks him as one of God’s nobility. This is the crown of glory which the world sets upon the head of the righteous.

The fact that God is with a man cannot long remain unknown to others.
Abimelech believed that God had blessed Abraham, upon stronger grounds than those afforded by the sight of his temporal prosperity. God had appeared to him in a dream to interpose on behalf of the patriarch. Isaac had been born by an evident interference of the Divine power, so that the family of Abraham seemed destined to achieve greatness and distinction amongst mankind.

Genèse 21:23. “Swear unto me by God.” Such was the solemnity with which he wished the friendship to be confirmed. With this request Abraham complied, though we cannot suppose that he needed to be sworn not to deal falsely; but as posterity was concerned, the more solemn the engagement the better. But why should covenants, promises, oaths be necessary in the commerce of human life? It is, alas, for no other reason than that men are false, treacherous, and perfidious: The manners and customs of past times only serve to convince us that in every age the corruption of man has been so great upon the earth that ordinary obligations will not bind; that without the sanctions of religion neither the sense of honour or justice, or interest, will avail to preserve men in a course of rigid integrity.

No other argument is necessary to prove that our nature is depraved than the necessity of solemn appeals to the Deity, making “an oath for confirmation the end of all strife.”—(Bush.)

The necessities of human society require some condescension on the part of believers.

Abraham quickly consents to so reasonable a request from so honourable a person. The wisdom from above is “easy to be entreated” (Jaques 3:17). The churl Nabal holds it a goodly thing to hold off. It is but manners to reciprocate: the very publicans can find in their hearts to do good to those that have been good to them” (Matthieu 5:46).—(Trapp.)

Abraham would readily lend himself to any suggestions which would be likely to promote peace with his neighbours. He who was destined by Providence to bear so prominent a part in the revelation of the Gospel, would be likely to share something of its spirit.

Genèse 21:25. Abraham takes occasion to remonstrate with Abimelech about a well which his people had seized. Wells were extremely valuable in Palestine on account of the long absence of rain between the latter or vernal rain ending in March, and the early or autumnal rain beginning in November. The digging of a well was therefore a matter of the greatest moment, and often gave a certain title to the adjacent fields.

Hence the many disputes about wells, as the neighbouring emirs or chieftains were jealous of rights so acquired, and often sought to enter by the strong hand on the labours of patient industry.—(Murphy.)

Abraham: A peacemaker.

1. He bears an injury long, without seeking to redress it by forcible means. Men who are disposed to quarrel can easily magnify even the slightest neglect or offence into a gross affront.
2. He is desirous of removing every barrier in the way of peace. He refers now to this matter of the well when Abimelech requests his friendship, in order that there might be nothing to mar it.

Genèse 21:26. The wrong had not been done by him, nor with his consent; it was the act of his servants—that is, his officers, who, perhaps, had pretended his authority for their unjust spoliation, than which nothing is more common among the minions and creatures of sovereignty. Subjects are wronged, oppressed, despoiled, and yet their grievances never reach the ears of rulers, because the oppressors find it for their own interest to bar access to all voices but their own. Too often are not only the consciences, but the very senses of princes taken into the keeping of corrupt and unprincipled officials.—(Bush).

Suspicion is the bane of friendship, and the sooner it is proved to be groundless the better.
Abimelech was no unworthy example of meekness. He shows no irritation at a reproof which, in point of fact, was unjust. He appreciated the pure motives which prompted it.

Genèse 21:27. That these animals were intended for sacrifice seems probable from the last clause of the verse, which informs us that they both made, or, as the Hebrew has it, cut a covenant—i.e. made a covenant by cutting the victims in pieces. But why the sheep and oxen are said first to have been presented to Abimelech is not so clear, unless it were that Abraham designed to do him greater honour by giving him the animals to offer before the Lord. As if duly mindful of his rank as a subject, and desirous of showing a proper respect to the king, he seems to have studied to give him the precedency in the whole transaction.—(Bush).

Abraham lays more stress on a public attestation that he has dug, and is therefore the owner of this well, than on all the rest of the treaty. Seven is the number of sanctity, and therefore of obligation. This number is accordingly figured in some part of the form of confederation; in the present case in the seven ewe lambs, which Abraham tenders, and Abimelech, in token of consent, accepts at his hand.

The name of the well is remarkable as an instance of the various meanings attached to nearly the same sound. Even in Hebrew it means the well of seven, or the well of the oath, as the roots of seven, and of the verb meaning to swear, have the same radical letters. Bir es Seba means the well of seven or of the lion.—(Murphy).

Thus worthily does the first chapter in the history of treaties open.—(Kitto)

The alliance here ratified may be regarded as a prophecy of the all-embracing mercy of the Gospel, whose provisions are for all men, both Jews and Gentiles.