EXPOSITION
And it came to pass at that time,—possibly in immediate sequence to the incident of the preceding chapter, but, "according to the common law of Hebrew narrative, probably not long after the birth of Isaac." (Murphy)—that Abimelech—the king of Gerar (Genesis 20:2; Genesis 26:1, Genesis 26:16)—and Phi-chol—if the name be Shemitic, "mouth of all," i.e. spokesman of all (Murphy), ruler of all (Gesenius); or "the distinguished" (Furst); believed to have been a titular designation of the Philistine monarch's grand vizier or prime minister (Lange, 'Speaker's Commentary'), who was also—the chief captain of his host (i.e. the commander-in-chief of his forces) spake unto Abraham (having come from Gerar for the purpose), saying, God is with thee in all that thou doest—a conviction derived from his former acquaintance with the patriarch (Genesis 20:1.), his knowledge of Isaac's birth, and his general observation of the patriarch's prosperity.
Now therefore swear unto me here by God—the verb to swear is derived from the Hebrew numeral seven, inasmuch as the septennary number was sacred, and oaths were confirmed either by seven sacrifices (Genesis 21:28) or by seven witnesses and pledges—that thou wilt not deal falsely with me,—literally, if thou shalt lie unto me; a common form of oath in Hebrew, in which the other member of the sentence is for emphasis left unexpressed (cf. Ruth 1:17, and vide Genesis 14:23). As a prince, Abimelech was afraid of Abraham's growing power; as a good man, he insures the safety of himself and his dominions not by resorting to war, but by forming an amicable treaty with his neighbor—nor with my son, nor with my son's son:—σπέρμα καὶ ὅνομα (LXX.); posteri et stirps (Vulgate); offspring and progeny (Kalisch); kith and kin (Murphy)—but according to the kindness that I have done unto thee (vide Genesis 20:15), thou shalt do unto me, and to the land wherein thou hast sojourned—the land being put for the people (cf. Numbers 14:13).
And Abraham said, I will swear. Only before concluding the agreement there was a matter of a more personal character that required settlement.
And Abraham reproved (literally, reasoned with, and proved to the satisfaction of) Abimelech (who was, until informed, entirely unacquainted with the action of his servants) because of a well of water, which Abimelech's servants had violently taken away. The greatest possible injury of a material kind that could be done to a nomads chief was the all faction of his water supplies. Hence "the ownership of wells m Palestine was as jealously guarded as the possession of a mine in our own" (Inglis). Contests for wells "are now very common all over the country, but more especially in the southern deserts".
And Abimelech said, I wet not who hath done this thing. There is no reason to question the sincerity of the Philistine monarch in disclaiming all knowledge of the act of robbery committed by his servants. Neither didst thou toll me, neither yet heard I of it, but today. The prince rather complains that Abraham had done him an injustice.
And Abraham took sheep and oxen, and gave them unto Abimelech As the usual covenant presents (cf. 1 Kings 15:19; Isaiah 30:6; Isaiah 39:1). And both of them made a covenant. As already Mature, Aner, and Eshcol had formed a league with the patriarch (vide Genesis 14:13).
And Abraham set seven ewe lambs of the flock by themselves (designing by another covenant to secure himself against future invasion of Isis rights). And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves? And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me,—that this peculiar kind of oath never occurs again in Old Testament history is no proof of the mythical character of the narrative (Bohlen); on the contrary, "that the custom existed in primitive Hebrew times is shown by the word נִשְׁבַּע, which had early passed into the language, and which would be inexplicable without the existence of such a custom" (Havernick)—that I have digged this well.
Wherefore he called that place Beersheba. I.e. "the well of the oath," φρέαρ ὁρκισμοῦ (LXX; Gesenius, Furst, Rosenmüller), or the well of the seven (Keil), rather than the seven wells (Lange); discovered by Robinson in Bir-es-seba, in the Wady-es-seba, twelve miles to the south of Hebron, with two deep wells of excellent water. "The great well has an internal diameter at the mouth of twelve feet six inches, or a circumference of nearly forty feet. The shaft is formed of excellent masonry to a great depth until it reaches the rock, and at this juncture a spring trickles perpetually. Around the mouth of the well is a circular course of masonry, topped by a circular parapet of about a foot high; and at a distance of ten or twelve feet are stone troughs placed in a concentric circle with the well, the sides of which have deep indentions made by the wear of ropes on the upper edges The second well, about 200 yards farther south, is not more than five feet in diameter, but is formed of equally good masonry, and furnishes equally good water". Because there they aware both of them.
And Abraham planted—as a sign of his peaceful occupation of the soil (Calvin); as a memorial of the transaction about the well ('Speaker's Commentary'); or simply as a shade for his tent (Rosenmüller); scarcely as an oratory (Bush, Kalisch)—a grove—the אֵשֶׁל—wood, plantation (Targum, Vulgate, Samaritan, Kimchi); a field, ἄρουραν (LXX.)—was probably the Tamarix Africanae (Gesenius, Furst, Delitzsch, Rosenmüller, Kalisch), which, besides being common in Egypt and Petraea, is mid to have been found growing near the ancient Beersheba—in Beersheba, and called there (not beneath the tree or in the grove, but in the place) on the name of the Lord,—Jehovah (vide Genesis 12:8; Genesis 13:4)—the everlasting God—literally, the God of eternity (LXX; Vulgate, Onkelos); not in contrast to heathen deities, who are born and die (Clericus), but "as the everlasting Vindicator of the faith of treaties, and as the infallible Source of the believer's rest and peace" (Murphy).
And Abraham sojourned in the Philistines' land many days. The apparent contradiction between the statement of this verse and that of Genesis 21:32 may be removed by supposing either,
(1) that as the land of the Philistines had no fixed boundary toward the desert, Beersheba may at this time have been claimed for the kingdom of Gerar (Keil); or,
(2) that as Beersheba was situated on the confines of the Philistines' territory, Abraham must frequently have sojourned in their country while pasturing his flocks (Rosenmüller).
HOMILETICS
Abimelech and Abraham, or ancient covenanters.
I. THE POLITICAL ALLIANCE.
1. The contemplated object. Peace. What modern monarchs mostly desire at the close of exhausting campaigns is here sought before campaigns begin.
2. The covenanting parties. Two powerful princes, in their conduct exemplifying the spirit of unity and peace which should bind together private persons in their daily intercourse, as well as kings and nations in their political alliance.
3. The impelling motives. Worldly policy may have urged Abimelech to cement a league with the powerful chieftain in his neighborhood, but religions affinity would also seem to have exercised an influence in drawing him to seek the friendship of one who appeared to enjoy celestial protection. Good men mostly desire to have the saints as friends, and even the wicked can perceive an advantage in being allied to the righteous. Abraham's acquiescence in the king's proposal was no doubt dictated by a peaceable disposition, a sense of equity, a spirit of contentment, and an unwavering confidence in God.
4. The public ceremonial. The alliance was contracted
(1) by means of amicable conference, and
(2) with the sanctions of religion.
II. THE FRIENDLY REMONSTRANCE.
1. The palpable injury. The herdsmen of the king had appropriated Abraham's well. God's people, though expected meekly to suffer wrong, cannot always help seeing that it is wrong they suffer. Nor are they called upon to bear what by lawful means they are able to redress. A godly man is entitled to be careful of his property, to preserve it from damage, protect it from theft, and recover it when stolen or lost.
2. The mistaken charge. Abraham, thinking the herdsmen had acted on their master's orders, reproved Abimelech. This, however, was an error, which shows
(1) that a person cannot always be held responsible for what his servants do,
(2) that it is wrong to judge on insufficient evidence with reference to the characters and conduct of others, and
(3) that in making charges or preferring complaints it is well to avoid both heat of temper and severity of language.
3. The satisfactory explanation. Abimelech declared himself perfectly unacquainted with the wrong which had been done to Abraham, and immediately returned the well, which discovers how easily misunderstandings might be removed if, instead of harboring enmity, men would resort to friendly conference. It is as much the duty of him who has a grievance to reveal it, as it is the duty of him who has caused the grievance to remove it.
4. The prudent measure Abraham gave Abimelech seven ewe lambs as a witness that he had digged the well, and consequently had a right to its possession. Seemingly betraying a secret suspicion of the prince's veracity, the act aimed at preventing any recurrence of the grievance, and in this light it appears to have been regarded by Abimelech. Good men should not only rectify the wrongs they do to one another, but adopt all wise precautions against their repetition.
III. THE PLEASING RESULT.
1. Peace established, Abimelech and Phichol, having accomplished their mission, returned to Philistia. "Blessed are the peace-makers," and "beautiful upon the mountains are the feet of him that publisheth peace."
2. Peace commemorated. Abraham instituted two memorials of the important transactions, naming the well Beersheba, and planting a tamarisk beside his tent. It is good to remember God's mercies, of which national and civil quietude is one of the greatest, and it is becoming to erect memorials of both privileges and obligations.
3. Peace enjoyed. Abraham called on the name of the everlasting God. As a planter of tamarisks, the patriarch has been styled the father of civilization; it is more important to remark that he never neglected to worship God himself and publish his salvation to others. Happy they who can do both in peace!
HOMILIES BY J.F. MONTGOMERY
A covenant between the patriarch and the Philistine king.
Abraham a sojourner in that land, afterwards the troubler of Israel; for his sake as discipline, for their sakes as opportunity.
1. God's care for those beyond the covenant. A Beersheba in a heathen land.
2. The things of this world made a channel of higher blessings. The covenant arising out of bodily wants a civil agreement. The oath a testimony to God where reverently made.
3. He is not far from every one of us. The neighborhood of Beersheba, the revelation of Jehovah, the little company of believers.
4. The blessing made manifest. The days spent in Philistia left behind them some enlightenment.
5. Adaptation of Divine truth to those to whom it is sent. Abraham's name of God, Jehovah El Olam; the two revelations, the God of nature and the God of grace. The name of the Lord itself an invitation to believe and live. Paul at Athens adapted himself in preaching to the people's knowledge while leading them to faith.—R.