Genesis 21:23

Gen 21:23 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 thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

Ver. 23. Swear unto me here by God, &c.] This visit, we see, was more of fear than of love: there can be no hearty love, indeed, but between true Christians. Kings, then, have their cares, crowns their crosses: thistles in their arms, and thorns in their sides. This made one cry out of his diadem, O vilis pannus ,& c. And Canutus set his crown upon the crucifix. Frederick, the Elector of Saxony, is said to have been born with the sign of a cross upon his back. {a} And the next night after that Rodulphus Rufus was crowned emperor of Germany, anno Dom. 1273, over the temple, where the crown was set upon his head, a golden cross was seen to shine, like a star, to the admiration of all that beheld it. {b} These were the same emperor’s verses concerning his crown imperial: -

“ Nobilis es fateor, rutilisque onerata lapillis:

Innumeris curis sed comitata venis;

Quod bene si nossent omnes expendere, nemo

Nemo foret, qui te tollere vellet humo .”

{a} Scultet. Annal.

{b} Dan. Pare., Hist. Profan. Medulla., 723, 728.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen_21:23-32

Swear unto me here by God that thou wilt not deal falsely with me

Abraham the friend of man

I.

ABRAHAM YIELDS READILY TO THE REQUEST FOR HIS FRIENDSHIP. Abimelechs motives in seeking the friendship of Abraham were probably mixed, and included.

1. Expediency.

2. The worship of success.

3. The admiration of goodness.

II. ABRAHAM UNDERTAKES THE DUTIES OF FRIENDSHIP. He freely accepts Abimelechs conditions.

1. True and righteous dealing.

2. Gratitude for favours shown.

3. Faithfulness to the faults of a friend.

III. ABRAHAM RECOGNIZED THE SACREDNESS OF FRIENDSHIP (Gen_21:24). (T. H.Leale.)

Abraham and Abimelech

Observe--

(1) The motive that induces this friendly request; he saw that God was with him. Probably the news of the extraordinary birth of Isaac had reached the court of Abimelech, and became a topic of conversation. This, said he, 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 be on good terms with him! Had Abimelechs successors always acted on this principle towards Israel, it had been better for them; for whether they knew it or not, God, in blessing Abraham, had promised to bless them that blessed him, and to curse them that cursed him.

(2) The solemnity with which he wished the friendship to be confirmed: swear unto me by God. . . . It is a dictate of prudence very common among magistrates to require men to swear by a name which the party holds sacred. In this view Abimelech certainly acted a wise part; for whoever made light of Gods name, the party here concerned would not. Abrahams cheerful and ready compliance. I hope he did not need to be sworn not to deal falsely; but as posterity was concerned the mere solemn the engagement the better. The friend of God has no desire but to be the friend of man. (A. Fuller.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Hebrew, deal falsely with me, or lie.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 23. Now therefore swear unto me] The oath on such occasions probably meant no more than the mutual promise of both the parties, when they slew an animal, poured out the blood as a sacrifice to God, and then passed between the pieces. See this ceremony, Ge 15:18, and on Ge 15:9; Ge 15:10.

According to the kindness that I have done] The simple claims of justice were alone set up among virtuous people in those ancient times, which constitute the basis of the famous lex talionis, or law of like for like, kind office for kind office, and breach for breach.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

23. That thou wilt not deal falsely with me Literally it is, ‘If thou shalt lie;’ for, among the Hebrews, a defective form of speech is common in taking oaths, which is to be thus explained: ‘If thou shouldst break the promise given to me, we call upon God to sit as Judge between us, and to show himself the avenger of perjury.’ But ‘to lie,’ some here take for dealing unjustly and fraudulently; others for failing in the conditions of the covenant. I simply understand it as if it were said, ‘Thou shalt do nothing perfidiously with me or with my descendants.’ Abimelech also enumerates his own acts of kindness, the lore effectually to exhort Abraham to exercise good faith; for, seeing he had been humanely treated, Abimelech declares it would be an act of base ingratitude if he did not, in return, endeavor to repay the benefits he had received. The Hebrew word חסד(chesed) signifies to deal gently or kindly with any one. For Abimelech did not come to implore compassion of Abraham, but rather to assert his own royal authority, as will appear from the context.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(23) Nor with my son, nor with my son’s son.—The words are not those commonly used for son and grandson, but a Hebrew phrase signifying my kith and kin. They might be translated, “nor with mine offshoot nor mine offspring.” The words occur again in the same proverbial way in Job_18:19; Isa_14:22.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. here] The reference is to the name of Beer-sheba and its popular etymology from the Hebrew word “to swear.” Abraham’s departure from Gerar is not recorded, but was doubtless included in the E narrative which is only fragmentarily preserved.

my son, &c.] R.V. marg. my offspring, nor with my posterity. The words which are not usual are found together in Job_18:19; Isa_14:22; LXX μηδὲ τὸ σπέρμα μου μηδέ τὸ ὄνομά μου, Lat. posteris stirpique meae. The original phrase is alliterative, like our “neither kith nor kin.”

the kindness] Referring to the gifts to Abraham in Gen_20:14, and the free welcome extended to Abraham in Gen_20:15. Abimelech is desirous to seal these friendly relations by a definite compact. There is an abrupt transition, in Gen_21:25-26, to occasions of friction.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Abraham said, I will swear. Sensible of the many favours he had received from Abimelech in times past, and was still indulged with, he very readily agreed to his proposal; and the rather, as he knew by the vision between the pieces, that it would be four hundred years before his posterity should be put into the possession of the land of Canaan; and therefore could take an oath that neither he, nor his son, nor his grandson, should be injured or dispossessed.

And Abraham said, I will swear. Sensible of the many favours he had received from Abimelech in times past, and was still indulged with, he very readily agreed to his proposal; and the rather, as he knew by the vision between the pieces, that it would be four hundred years before his posterity should be put into the possession of the land of Canaan; and therefore could take an oath that neither he, nor his son, nor his grandson, should be injured or dispossessed.

Genesis 21:25

gen 21:25

gen 21:25

gen 21:25And Abraham reproved Abimelech because of a well of water,.... Before he swore and entered into covenant with him, he thought it advisable to inform him of an affair that had happened concerning a well of water, which in those hot and dry countries, as the southern parts of the land of Canaan were, was an affair of great importance; and to make complaint of the ill usage of Abimelech's servants with respect to it, and to reason with him about it, that the thing might be adjusted to mutual satisfaction, and so a firm basis and foundation be laid for the continuance of friendship for the future; which was wisely done before their league and covenant was ratified: this it seems was a well

which Abimelech's servants had violently taken away: that is, had by force taken the use of it to themselves for their cattle, and had deprived Abraham of it, though it was of his own digging; and perhaps there might be more than one, and the singular may be put for the plural; and so the Septuagint version has it, "the wells": see Gen 26:15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Hurt me. Hebrew, "lie unto me, " or revolt and disturb the peace of my people.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That thou wilt not deal falsely with me; that thou wilt not do me any hurt or injury; Heb. That thou wilt not lie unto me; i.e. as thou hast formerly professed kindness and friendship to me, give me thy oath to assure me that thou wilt be true and constant to thy own professions.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. Not deal falsely — Perhaps Abraham’s duplicity in the matter of Sarah had somewhat to do with inciting Abimelech to seek this oath. He feared his overreaching cunning and sagacity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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. (Gen_21:28) or by seven witnesses and pledgesthat 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. Rth_1:17, and vide. (Gen_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 neighbornor with my son, nor with my son"s son: sperma kai onoma (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 Gen_20:15) thou shalt do unto me, and to the land wherein thou hast sojourned the land being put for the people (cf. Num_14:13)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

ולניני ולנכדי NOR WITH MY SON NOR WITH MY SON’S SON — thus far extends a man’s pity for his descendants (Genesis Rabbah 54:2).

כחסד אשר עשיתי עמך תעשה עמדי ACCORDING TO THE KINDNESS THAT I HAVE DONE UNTO THEE THOU SHALT DO UNTO ME — viz., that I said to you. (Genesis 20:15) “Behold my land is before thee”.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

NOW THEREFORE SWEAR UNTO ME HERE BY G-D ‘IM’ (IF) YOU WILL BE FALSE TO ME. The word im always expresses doubt — do not think of it in any other way to mean “that.” See Ramban there, where he explains it in a manner consistent with his teaching here. — and it appears in most places in connection with an oath: If you will be false to me; And therefore I have sworn unto the house of Eli ‘im’ (if) the iniquity of Eli’s house shall be expiated; Once I have sworn by My holiness ‘im’ (if) I will be false unto David; ‘im’ (if) they should enter into My rest;, 95:11. And he was wroth, and swore, saying, ‘im’ (if) one of these men will see. The purport of this is that since oaths are given with imprecation, Abimelech is stating, “Swear to me, saying, G-d do so to me, and more also if you will be false to me.” Likewise it is said, Let there now be an oath between us. And in the matter of a Divine oath: I have sworn by My holiness if I will be false to David; if the iniquity of Eli’s house shall be expiated, meaning “If that will be so, then My word is not true,” and in similar cases, since it does not want to expressly state the condition. Scripture modifies and shortens these expressions. A similar case of a shortened condition is the verse, And Jabez called on the G-d of Israel, saying: Oh that Thou wouldest bless me indeed, and enlarge my border, etc., and that Thou wouldest work deliverance from evil that it may not pain me. And G-d granted him that which he requested. Here the entire condition is missing. A similar example is the verse, If they will see the land, referring back to the first verse, As I live, and all shall be filled with the glory of the Eternal, Verse 21. and Scripture shortens the Divine oath.The expression, false to me, is because Abimelech was a king, and Abraham dwelt in his land. [Thus, if Abraham were to do him evil, it would be an act of disloyalty towards him in his royal capacity], or it would be a betrayal of Abimelech’s love for him, as he [Abimelech] was his trustworthy friend, honoring him and doing his will. For you see that Abraham found no fault with him except the well of water, which Abimelech’s servants had violently taken away, and the king said to him, According to the kindness that I have done unto thee.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ועתה..אם תשקור לי, perhaps the subject here is the immediate future, i.e. ועתה. Avimelech is concerned that within the next or subsequent generation the friendly relations between Avraham and himself might sour. Therefore he suggests a treaty reinforced by an oath as he is sure that Avraham would not renege on an undertaking confirmed by an oath. He is trying to commit the next 3 generations to this undertaking he asks from Avraham.

The words לי ולניני ולנכדי comprise three generations. The word נין refers to the son, whereas the word נכד refers to the son’s son. The same words appear in the same sense in Isaiah 14,22 והכרתי לבבל שם ושאר נין ונכד, “I will wipe out from Babylon name and remnant, son and grandson, etc.”

כחסד אשר עשיתי עמך תעשה עמדי, I allowed you to settle in any part of my country that you chose to settle in, and I respected you.

ועם הארץ אשר גרת בה, I expect you also to act in a friendly manner with all the inhabitants of this country who will survive me, both you and your children and grandchildren after you, seeing that you have been treated well in this country by its people.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.