My Notes
Authors
Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible
22. Abimelech and Phichol—Here a proof of the promise (Genesis 12:2 ) being fulfilled, in a native prince wishing to form a solemn league with Abraham. The proposal was reasonable, and agreed to [Genesis 21:24 ].
Matthew Henry - Commentary on the Whole Bible
We have here an account of the treaty between Abimelech and Abraham, in which appears the accomplishment of that promise (ch. xii. 2) that God would make his name great. His friendship is valued, is courted, though a stranger, though a tenant at will to the Canaanites and Perizzites.
I. The league is proposed by Abimelech, and Phichol his prime-minister of state and general of his army.
The inducement to it was God’s favour to Abraham (v. 22): “God is with thee in all that thou doest, and we cannot but take notice of it.” Note, (1.) God in his providence sometimes shows his people such tokens for good that their neighbours cannot but take notice of it, Ps. lxxxvi. 17. Their affairs do so visibly prosper, and they have such remarkable success in their undertakings, that a confession is extorted from all about them of God’s presence with them. (2.) It is good being in favour with those that are in favour with God, and having an interest in those that have an interest in heaven, Zech. viii. 23. We will go with you, for we have heard that God is with you. We do well for ourselves if we have fellowship with those that have fellowship with God, 1 John i. 3.
The tenour of it was, in general, that there should be a firm and constant friendship between the two families, which should not upon any account be violated. This bond of friendship must be strengthened by the bond of an oath, in which the true God was appealed to, both as a witness of their sincerity and an avenger in case either side were treacherous, v. 23. Observe, (1.) He desires the entail of this league upon his posterity and the extension of it to his people. He would have his son, and his son’s son, and his land likewise, to have the benefit of it. Good men should secure an alliance and communion with the favourites of Heaven, not for themselves only, but for theirs also. (2.) He reminds Abraham of the fair treatment he had found among them: According to the kindness I have done unto thee. As those that have received kindness must return it, so those that have shown kindness may expect it.
II. It is consented to by Abraham, with a particular clause inserted about a well. In Abraham’s part of this transaction observe,
He was ready to enter into this league with Abimelech, finding him to be a man of honour and conscience, and that had the fear of God before his eyes: I will swear, v. 24. Note, (1.) Religion does not make men morose and unconversable; I am sure it ought not. We must not, under colour of shunning bad company, be sour to all company, and jealous of everybody. (2.) An honest mind does not startle at giving assurances: if Abraham say that he will be true to Abimelech, he is not afraid to swear it; an oath is for confirmation.
He prudently settled the matter concerning a well, about which Abimelech’s servants had quarrelled with him. Wells of water, it seems, were choice goods in that country: thanks be to God, that they are not so scarce in ours. (1.) Abraham mildly told Abimelech of it, v. 25. Note, If our brother trespass against us, we must, with the meekness of wisdom, tell him his fault, that the matter may be fairly accommodated and an end made of it, Matt. xviii. 15. (2.) He acquiesced in Abimelech’s justification of himself in this matter: _I wot not who has done this thing, _v. 26. Many are suspected of injustice and unkindness that are perfectly innocent, and we ought to be glad when they clear themselves. The faults of servants must not be imputed to their masters, unless they know of them and justify them; and no more can be expected from an honest man than that he be ready to do right as soon as he knows that he has done wrong. (3.) He took care to have his title to the well cleared and confirmed, to prevent any disputes or quarrels for the future, v. 30. It is justice, as well as wisdom, to do thus, in perptuam rei memoriam—that the circumstance may be perpetually remembered.
He made a very handsome present to Abimelech, v. 27. It was not any thing curious or 136 fine that he presented to him, but that which was valuable and useful—sheep and oxen, in gratitude for Abimelech’s kindness to him, and in token of hearty friendship between them. The interchanging of kind offices is the improving of love: that which is mine is my friend’s.
He ratified the covenant by an oath, and registered it by giving a new name to the place (v. 31), Beer-sheba, the well of the oath, in remembrance of the covenant they swore to, that they might be ever mindful of it; or the well of seven, in remembrance of the seven lambs given to Abimelech, as a consideration for his confirming Abraham’s title to that well. Note, Bargains made must be remembered, that we may make them good, and may not break our word through oversight.
John Calvin - Commentaries
**And it came to pass at that time. Moses relates, that this covenant was entered into between Abraham and Abimelech, for the purpose of showing, that after various agitations, some repose was, at length, granted to the holy man. He had been constrained, as a wanderer, and without a fixed abode, to move his tent from place to place, during sixty years. But although God would have him to be a sojourner even unto death, yet, under king Abimelech, he granted him a quiet habitation. And it is the design of Moses to show, how it happened, that he occupied one place longer than he was wont. The circumstance of time is to be noted; namely, soon after he had dismissed his son. For it seems that his great trouble was immediately followed by this consolation, not only that he might have some relaxation from continued inconveniences, but that he might be the more cheerful, and might the more quietly occupy himself in the education of his little son Isaac. It is however certain, that the covenant was not, in every respect, an occasion of joy to him; for he perceived that he was tried by indirect methods, and that there were many persons in that region, to whom he was disagreeable and hateful. The king, indeed openly avowed his own suspicions of him: it was, however, the highest honor, that the king of the place should go, of his own accord, to a stranger, to enter into a covenant with him. Yet it may be asked, whether this covenant was made on just and equal conditions, as is the custom among allies? I certainly do not doubt, that Abraham freely paid due honor to the king; nor is it probable that the king intended to detract anything from his own dignity, in order to confer it upon Abraham. What, then, did he do? Truly, while he allowed Abraham a free dwelling-place, he would yet hold him bound to himself by an oath.
God is with thee in all that thou doest. He commences in friendly and bland terms; he does not accuse Abraham nor complain that he had neglected any duty towards himself, but declares that he earnestly desires his friendship; still the conclusion is, that he wishes to be on his guard against him. It may then be asked, Whence had he this suspicion, or fear, first of a stranger, and, secondly, of an honest and moderate man? In the first place, we know that the heathen are often anxious without cause, and are alarmed even in seasons of quiet. Next, Abraham was a man deserving of reverence; the number of servants in his house seemed like a little nation; and there is no doubt, that his virtues would acquire for him great dignity; hence it was, that Abimelech suspected his power. But whereas Abimelech had a private consideration for himself in this matter; the Lord, who best knows how to direct events, provided, in this way, for the repose of his servant. We may, however, learn, from the example of Abraham, if, at any time, the gifts of God excite the enmity of the men of this world against us, to conduct ourselves with such moderation, that they may find nothing amiss in us.