Genesis 21:22-34

Genesis 21:22-34

[22] And it came to pass at that time,  that Abimelech  and Phichol  the chief captain  of his host  spake  unto Abraham,  saying,  God  is with thee in all that thou doest:  [23] Now therefore swear  unto me here  by God  that thou wilt not deal falsely  with me, nor with my son,  nor with my son's son:  but according to the kindness  that I have done  unto me, and to the land  wherein thou hast sojourned.  [24] And Abraham  said,  I will swear.  [25] And Abraham  reproved  Abimelech  because  of a well  of water,  which Abimelech's  servants  had violently taken away.  [26] And Abimelech  said,  I wot  not who hath done  this thing:  neither  didst thou tell  me, neither  yet heard  I of it, but  to day.  [27] And Abraham  took  sheep  and oxen,  and gave  them unto Abimelech;  and both of them  made  a covenant.  [28] And Abraham  set  seven  ewe lambs  of the flock  [29] And Abimelech  said  unto Abraham,  mean these seven  ewe lambs  which thou hast set  [30] And he said,  For these seven  ewe lambs  shalt thou take  of my hand,  that  they may be a witness  unto me, that I have digged  this well.  [31] Wherefore he called  that place  Beersheba;  because there they sware  both of them.  [32] Thus they made  a covenant  at Beersheba:  then Abimelech  rose up,  and Phichol  the chief captain  of his host,  and they returned  into the land  of the Philistines.  [33] And Abraham planted  a grove  in Beersheba,  and called  there on the name  of the LORD,  the everlasting  God.  [34] And Abraham  sojourned  in the Philistines'  land  many  days. 

What does Genesis 21:22-34 Mean?

Contextual Meaning

"This scene occurs at the same time as the events of Scene6 [1] but focuses on different characters and tensions. This second conflict with Abimelech creates a bracket around the Isaac birth narrative. Whereas the first conflict, Scene5 ( Genesis 20:1-18), concerned jeopardy of the seed, the second conflict, Scene7 ( Genesis 21:22-34), concerns jeopardy of the land (i.e, well rights)." [2]
God"s blessing of Abraham resulted in his material prosperity. In response to Abimelech"s initiative Abraham agreed to make a covenant of peaceful coexistence. This treaty enabled Abraham to serve and worship God freely in the Promised Land.
The writer may have included this incident in the text partially because it records the testimony of a Gentile king to God"s faithfulness ( Genesis 21:22) and Abraham"s strong testimony to God"s faithfulness ( Genesis 21:32-33). It also sets the stage for Isaac"s dealings with Abimelech (ch26).
Since Abraham had become a powerful individual in the land by God"s blessing, Abimelech initiated a bilateral treaty with him for his own protection. This was evidently the same Abimelech that Abraham had dealt with previously (ch20). They made a parity covenant (i.e, between equals, Genesis 21:31-32). This was a remarkable admission of Abraham"s standing and blessing by God and an expression of Abimelech"s confidence in the future existence of the patriarch"s family.
The birth of Isaac seems to have produced a much stronger faith in Abraham (cf. Genesis 21:14). Note his immediate response to God"s instructions to him from then on (cf. Genesis 22:3).
"Phicol" ( Genesis 21:22) seems to have been a title rather than a proper name, probably of Anatolian origin. [3]
Wells were extremely important in the life of semi-nomads like Abraham ( Genesis 21:25). [4]
Beersheba, one of the more important sites throughout Old Testament times, meaning "oath of seven" or "oath-well," became Abraham"s possession with the payment of seven ewe lambs ( Genesis 21:28; cf. Genesis 26:33). [5]
Critics of the historicity of the patriarchal narratives have pointed out references to the Philistines in Genesis ( Genesis 21:32; Genesis 21:34; Genesis 26:1) as evidence that the Bible contains errors. It is common knowledge that the Philistines did not invade Palestine until about1200 B.C. whereas Abraham evidently lived about800 years earlier. One explanation is that since the Philistines of Genesis were peaceful and those of Judges and later were warlike perhaps the same name describes an earlier group of people. They may have resembled the later thirteenth-century Philistines who also emigrated from the Aegean area into Palestine. [6] On the other hand perhaps the Philistines of2000 B.C. were Minoan and peaceful whereas those of1200 were Mycenean and warlike. [7]
"I suggest that the Philistines of Genesis represent the first wave of Sea Peoples from the Aegean, and that the later Philistines represent the last wave (cf1200 B.C.)." [8]
By planting a tree Abraham indicated his determination to stay in that region. Tamarisk trees ( Genesis 21:33) were long-lived and evergreen. [9] This tree was an appropriate symbol of the enduring grace of the faithful God whom Abraham recognized as "the Everlasting God" (El Olam). Abraham now owned a small part of the land God had promised him.
"By granting Abraham rights to a well, Abimelek had made it possible for Abraham to live there permanently and had acknowledged his legal right at least to water. In other words, after so many delays the promises of land and descendants at last seem on their way to fulfillment." [4]5
In contrast to Abraham"s fear of Abimelech (ch20) we now see him boldly standing up to this powerful king. His changed attitude evidently resulted from God"s grace in blessing the patriarch as He had promised.
"The reader is forced to ask why the author constantly draws attention to the fact that Abraham was dwelling with the Philistines during this time [11]. The purpose of such reminders may be to portray Abraham as one who had yet to experience the complete fulfillment of God"s promises." [12]
Peaceful interpersonal relationships with those who acknowledge God enable the believer to proclaim his or her faith freely (cf. 1 Timothy 2:1-4).