Study Notes

Spoken with Blood: Integrity Matters September 4, 2016

Genesis 21:22‐34

22 At that time Abimelech and Phicol the commander of his army said to Abraham, "God is with you in all that you do. 23 Now therefore swear to me here by God that you will not deal falsely with me or with my descendants or with my posterity, but as I have dealt kindly with you, so you will deal with me and with the land where you have sojourned." 24 And Abraham said, "I will swear."

25 When Abraham reproved Abimelech about a well of water that Abimelech's servants had seized, 26 Abimelech said, "I do not know who has done this thing; you did not tell me, and I have not heard of it until today." 27 So Abraham took sheep and oxen and gave them to Abimelech, and the two men made a covenant. 28 Abraham set seven ewe lambs of the flock apart. 29 And Abimelech said to Abraham, "What is the meaning of these seven ewe lambs that you have set apart?" 30 He said, "These seven ewe lambs you will take from my hand, that this may be a witness for me that I dug this well." 31 Therefore that place was called Beersheba, because there both of them swore an oath. 32 So they made a covenant at Beersheba. Then Abimelech and Phicol the commander of his army rose up and returned to the land of the Philistines. 33 Abraham planted a tamarisk tree in Beersheba and called there on the name of the LORD, the Everlasting God. 34 And Abraham sojourned many days in the land of the Philistines. (Genesis 21:22­34)

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Study Notes

A covenant between Abraham and Abimelech (Genesis 21:22–34)

In the present episode the reader is about to encounter Abimelech again. The earlier story of his meeting with Abraham had certainly made an impression on him, so now he comes to make a covenant with the patriarch. He obviously realizes that Abraham is strong and a possible threat to him. However, before they make a treaty, Abraham raises another matter: Abimelech’s men have seized a well that Abraham had dug, and this situation needs to be resolved.

21:22–23. And it came to pass at that time that Abimelech and Phicol the commander of his ​ army spoke to Abraham, saying, ‘God is with you in all that you do. But now, swear to me here by God that you will not deal falsely with me, or with my offspring, or with my posterity. But according to the loyalty I have done for you, you will do to me and to the land in which you are sojourning.’

Abimelech, who was a central figure in the episode recorded in chapter 20, tracks down Abraham to make an agreement with him. This king places himself in a very strong and strategic position in his dealings with the patriarch. First, his military commander accompanies him to the meeting: Phicol’s presence is a military threat. Then Abimelech refers to Abraham as one ‘sojourning’ in the land. This is a deliberate reference to Abraham’s lower social status. Here, then, is a king of the land initiating a covenant with a person of lower rank—all of this suggests that a treaty between a suzerain and a vassal is in operation. Abimelech is attempting to play the part of the superior party.

Abimelech is aware of Abraham’s strength, and he is afraid that at some point the tables might be turned. This point is clear because of Abimelech’s concern for his ‘offspring’ and ​ ​ his ‘posterity’. These two terms in Hebrew are found only three times in Scripture, and ​ ​ always together (Job 18:19; Isa. 14:22). They are an example of hendiadys for the purpose of emphasis. The two words are further highlighted and stressed as an alliteration: in e e a ​ ​ ​ Hebrew they are l nînî and l nek dî. ​ ​ ​ ​ ​ ​ ​ Abimelech demands that Abraham swear to him ‘here’. That adverb is important for ​ ​ that very spot is Beersheba, later named in the passage for the current event.

21:24–25. Then Abraham said, ‘I will swear it.’ But Abraham chided Abimelech because of a ​ well of water that the servants of Abimelech had seized.

Abraham responds with a terse reply: ‘I will swear it.’ It is a forceful reply because in the ​ ​ Hebrew it begins with the personal pronoun, ‘I’; this is unnecessary for the sentence ​ ​ because the verb already contains the first person. In other words, it is emphatic. However, Abraham has one caveat: there is a real and immediate problem over water rights. He accuses Abimelech’s workers of having ‘seized’ a particular well, and apparently then not ​ ​

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Study Notes

allowing Abraham access to it. That verb can mean ‘to rob’, or ‘to take violent possession of someone else’s property’ (Job 20:19; Micah 2:2). To find a solution to this quarrel is important for the covenant about to be made: water is critical for a semi­nomad like Abraham, especially in the Beersheba region where so little of it is available. Its importance is underscored by the later recurrence of the problem (see 26:15).

21:26. But Abimelech said, ‘I do not know who did this thing. And also you did not report it ​ to me. And also I did not hear about it until today.’

Abimelech does not want to hear Abraham’s complaint. He flatly denies any complicity in the seizing of the well. He is adamant. There are three parts to his denial, one building on top of what has gone before with the particle ‘and also’. This particle in Hebrew has an ​ ​ adversative force, and it underscores Abimelech’s strong insistence that he is innocent.

21:27–30. Then Abraham took sheep and cattle and he gave [them] to Abimelech. And the ​ two of them made a covenant. Then Abraham set apart seven ewe lambs. And Abimelech said to Abraham, ‘What are these seven ewe lambs that you have set apart?’ And he answered, ‘So that you will take the seven ewe lambs from my hand in order that it might be a witness for me that I dug this well.’

In Genesis 20:14, Abimelech had given Abraham sheep and cattle and slaves as a restorative payment because of his seizing of Sarah. Abraham now reciprocates by giving ‘sheep and cattle’ to Abimelech, but he does so as part of a covenant ceremony. It was ​ customary in the ancient Near East to present gifts during the ritual (see 1 Kings 15:19). It is significant that Abraham does not include slaves in his gift to the King of Gerar; as Sarna notes, ‘The patriarch does not deal in this kind of human traffic.’

Some commentators argue that the setting apart of the ewe lambs by Abraham is a separate transaction and not part of the covenant of verse 27. In other words, they claim that verses 28–30 constitute a separate oath and, in reality, do not belong here. What many modern interpreters conclude is that the narrative is a composite of two sources later combined by a redactor. Here I would agree with Speiser who says, ‘Yet no such measures would seem to be at all necessary. The narrative can be logically interpreted as it stands.’ The section regarding the seven ewe lambs is merely one of the stipulations of the covenant agreement, and it is being spelled out in detail. The fact that this transaction is described as ‘a witness’ would seem to confirm this, since a witness clause is found in ​ ​ almost every ancient Near­Eastern covenant that is in our possession. Part and parcel of the covenant between Abimelech and Abraham is the establishment of Abraham’s legal claim to the well at Beersheba.

21:31–32. Therefore, he called that place Beersheba, because there the two of them swore ​ an oath. Thus they made a covenant at Beersheba. So Abimelech and Phicol, the commander of his army, arose and they returned to the land of the Philistines.

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Study Notes

The naming of the place as ‘Beersheba’ carries a double meaning in the original. First, it ​ ​ literally means ‘the well of oath’, and that, of course, reflects the pledge that Abraham and Abimelech have made in the account. But the name can also mean ‘the well of seven’, an epithet recalling the number of ewe lambs that Abraham gave to Abimelech as a testimony to the covenant.

A deep well has been found at Beersheba by Y. Aharoni during excavations there in the 1960s–1970s. The archaeologist associated it with our present story of Abraham. On the surface that identification sounds good; however, the well itself, according to the excavators, does not pre­date the remains of the site, which are no earlier than the twelfth century B.C. Aharoni concludes that ‘The local connections of the Patriarchs with the various sites in Eretz­Israel belong only to the period of the settlement.’ Thus Aharoni drops the traditional dating of Abraham by some 600 years in order to connect him with the well he discovered at Beersheba. In reality, there is no reason to link Abraham with that particular well at Iron­Age Beersheba.

The mention of Abimelech’s return to the land of the ‘Philistines’ has long been ​ ​ considered an anachronism. The Sea Peoples, of whom the Philistines are one, did not immigrate in large numbers to the coastal plains of Canaan until the thirteenth century B.C. That date is much later than the traditional dating of the patriarchal stories. Two other possibilities exist for the use of the term ‘Philistines’. One is that Moses is writing for the people of his day, a time when the Philistines are firmly entrenched in Canaan (see Exod. 13:17); or, secondly, perhaps there was an early wave of Aegean invaders who settled in the land of Gerar, and Moses applies the generic name ‘Philistines’ to them.

21:33–34. And he [Abraham] planted a tamarisk tree in Beersheba. Then he called there on ​ the name of Yahweh, the Eternal God. So Abraham sojourned in the land of the Philistines for many days.

After Abimelech and Phicol depart for Gerar, Abraham remains at Beersheba. He then plants a tree in order to commemorate the covenant event that has occurred there. No weight should be given to the idea that Abraham is worshipping God through the tree, or that God is somehow personified in the tree. This is an ‘Eternal God’ who is transcendent; ​ ​ no pantheism is allowed. The worship here is Abraham’s calling on the name of Yahweh (see 16:13). Perhaps he is seeking God’s approval for the covenant that has just been made. Application

Down through history various sects of Christianity have argued that Christians ought to have little to do with the unbelieving world, and Christians ought never to make deals, or enter into covenant, with pagans. In our story, however, Abraham makes a bargain with the pagan king of Gerar. There is no criticism in the episode of Abraham’s activity. He is simply called to be straightforward and honest in his dealings. He, as a believer, should not break

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his word, but rather make good his promises. What a contrast to how Abraham had dealt with Abimelech in Genesis 20! Abraham then seals the agreement by calling on the name of Yahweh, the God who reigns for ever.

The same should be true of Christians today. Whether we owe money on a mortgage, or we have a car loan, or whatever ‘deal’ we are involved in, we are called to be upright, honest and to act with integrity. ‘Chinese’ Gordon once wrote to his sister, ‘If you tell the truth you have infinite power supporting you; but if not, you have infinite power against you. The children of kings should be above deceit, for they have a mighty and a jealous Protector. We go to other gods—Baal, etc.—when we lie; we rely on other than God. We may for a time seem to humbug men, but not God. It is indeed worldly silliness to be deceitful Oh, be open in all your ways. It is a girdle around your loins, strengthening you … in all your wayfarings.’

Jesus proclaimed that he is ‘the way, and the truth, and the life’ (John 14:6); if we follow 1 the one who is truth we are required to be truthful and honest.

Enjoying Abundant Blessing

Genesis 21:22–33

Abimelech the ruler of Gerar observed the blessing enjoyed by Abraham. He rightly concluded that God was with the patriarch in all that he did. Abimelech wanted a covenant with Abraham which would guarantee friendship between the two peoples forever. Up to this time Abraham had been a nomadic visitor in the region of Gerar. Now Abimelech recognized him as a ruler of equal station (21:22–23).

Abraham was willing to make such a covenant, but first an obstacle needed to be removed. Abimelech’s servants had seized a well of water from Abraham. Abimelech pled ignorance, and Abraham seemed satisfied. Apparently Abimelech immediately returned the well to Abraham (21:24–26).

Abraham provided sheep and oxen to be slain to cut the covenant in the manner ​ illustrated in Genesis 15. Since the ratification ceremony took place on his territory, Abraham was obligated to provide the necessary animals. He also gave to the king a special gift of seven ewe lambs. These lambs apparently were given so as to guarantee Abraham’s sole right to the well which had been in dispute. As a result of this new arrangement with Abimelech, Abraham was able to sojourn many days in the land of the Philistines

1 Currid, J. D. (n.d.). A Study Commentary on Genesis: Genesis 1:1–25:18 (Vol. 1, pp. 381–386). ​ ​ Darlington, England: Evangelical Press.

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Study Notes

(21:27–30).

Abraham named that spot Beersheba (“well of the oath or seven”). The earlier use of this place name (Gn 21:14) was by way of anticipation of this narrative. At this point, for the first time, the region of Gerar is identified as the land of the Philistines. While the main ​ ​ force of Philistines would not invade the region until about 1200 B.C., a sizable enclave of ​ ​ this people seems to have settled in the southern coastal plain at a very early age (Gn 26; Ex 13:17).

Abraham planted a tamarisk tree at Beersheba as a memorial to the covenant with Abimelech. There he also “called upon the name of Yahweh,” i.e., he engaged in public worship. A new name, ’el ‘olam, the everlasting God, characterized this worship. Thus did ​ ​ Abraham seek the Lord’s blessing on the new relationship with Abimelech (21:31–34).

The covenant with Abimelech paved the way for Abraham to return to the land of the Philistines. Since Beersheba was located in the northern part of Abimelech’s domain, this 2 would not have been a long move. There Abraham dwelt many days.

22. 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 honour, 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 honour 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 dwelling­place, he would yet hold him bound to himself by an oath.

2 Smith, J. E. (1993). The Pentateuch (2nd ed., pp. 159–160). Joplin, MO: College Press Pub. Co. ​ ​

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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.

23. That thou wilt not deal falsely with me.1 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 more 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, endeavour chesed,) signifies to deal) ,חסד to repay the benefits he had received. The Hebrew word ​ ​ gently or kindly with any one.2 For Abimelech did not come to implore compassion of Abraham, but rather to assert his own royal authority, as will appear from the context.

24. And Abraham said, I will swear. Although he had the stronger claim of right, he yet ​ ​ refuses nothing which belonged to the duty of a good and moderate man. And truly, since it is becoming in the sons of God to be freely ready for every duty; nothing is more absurd, than for them to appear reluctant and morose, when what is just is required of them. He did not refuse to swear, because he knew it to be lawful, that covenants should be ratified between men, in the sacred name of God. In short, we see Abraham willingly submitting himself to the laws of his vocation.

25. And Abraham reproved Abimelech. This complaint seems to be unjust; for, if he had ​ ​ been injured, why did he not resort to the ordinary remedy? He knew the king to be humane, to have some seed of piety, and to have treated himself courteously and honourably; why then does he doubt that he will prove the equitable defender of his right? If, indeed, he had chosen rather to smother the injury received, than to be troublesome to the king, why does he now impute the fault to him, as if he had been guilty? Possibly, however, Abraham might know that the injury had been done, through the excessive

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forbearance of the king. We may assuredly infer, both from his manners and his disposition, that he did not expostulate without cause; and hence the moderation of the holy man is evident; because, when deprived of the use of water, found by his own industry and labour, he does not contend, as the greatness of the injury would have justified him in doing; for this was just as if the inhabitants of the place had made an attempt upon his life. But though he patiently bore so severe an injury, yet when, beyond expectation, the occasion of taking security is offered, he guards himself from future aggression. We also see how severely the Lord exercised Abraham, as soon as he appeared to be somewhat more at ease, and had obtained a little alleviation. Certainly, it was not a light trial, to be compelled to contend for water; and not for water which was public property, but for that of a well, which he himself had digged.

27. And Abraham took sheep. Hence it appears that the covenant made, was not such as is ​ ​ usually entered into between equals: for Abraham considers his own position, and in token of subjection, offers a gift, from his flocks, to king Gerar; for, what the Latins call paying tax or tribute, and what we call doing homage, the Hebrews call offering gifts.1 And truly Abraham does not wait till something is forcibly, and with authority, extorted from him by the king; but, by a voluntary giving of honour, anticipates him, whom he knows to have dominion over the place. It is too well known, how great a desire of exercising authority prevails among men. Hence, the greater praise is due to the modesty of Abraham, who not only abstains from what belongs to another man; but even offers, uncommanded, what, in his own mind, he regards as due to another, in virtue of his office. A further question however arises; since Abraham knew that the dominion over the land had been divinely committed to him, whether it was lawful for him to profess a subjection by which he acknowledged another as lord? But the solution is easy, because the time of entering into possession had not yet arrived; for he was lord, only in expectation, while, in fact, he was a pilgrim. Wherefore, he acted rightly in purchasing a habitation, till the time should come, when what had been promised to him, should be given to his posterity. Thus, soon afterwards, as we shall see, he paid a price for his wife’s sepulchre. In short, until he should be placed, by the hand of God, in legitimate authority over the land, he did not scruple to treat with the inhabitants of the place, that he might dwell among them by permission, or by the payment of a price.

28. And Abraham set seven ewe­lambs of the flock by themselves. Moses recites another ​ ​ chief point of the covenant; namely, that Abraham made express provision for himself respecting the well, that he should have free use of its water. And he placed in the midst seven Iambs, that the king being presented with the honorary gift, might approve and ratify the digging of the well. For the inhabitants might provoke a controversy, on the ground that it was not lawful for a private man, and a stranger, to dig a well; but now, when the public authority of the king intervened, Abraham’s peace was consulted, that no one might disturb him. Many understand stand lambs here to mean pieces of money coined in the form of ​ ​ lambs, but since mention has previously been made of sheep and oxen, and Moses now

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immediately subjoins that seven lambs are placed apart, it is absurd, in this connection, to speak of money.

31. Wherefore he called that place Beer­sheba. Moses has once already called the place by ​ ​ this name, but proleptically. Now, however, he declares when, and for what reason, the name was given; namely, because there both he and Abimelech had sworn; therefore I translate the term ‘the well of swearing.’ Others translate it ‘the well of seven.’ But Moses plainly derives the word from swearing; nor is it of any consequence that the pronunciation slightly varies from grammatical correctness, which in proper names is not very nicely observed. In fact, Moses does not restrict the etymology to the well, but comprises the ​ ​ whole covenant. I do not, however, deny that Moses might allude to the number seven.1 ​ ​ 33. And Abraham planted a grove. It hence appears that more rest was granted to Abraham, ​ ​ after the covenant was entered into, than he had hitherto enjoyed; for now he begins to plant trees, which is a sign of a tranquil and fixed habitation; for we never before read that he planted a single shrub. Wherefore, we see how far his condition was improved, because he was permitted to lead (as I may say) a settled life. The assertion, that he “called on the name of the Lord,” I thus interpret; he instituted anew the solemn worship of God, in order to testify his gratitude. Therefore God, after he had led his servant through continually winding paths, gave to him some relaxation in his extreme old age. And he sometimes so deals with his faithful people, that when they have been tossed by various storms, he at length permits them to breathe freely. As it respects calling upon God, we know that Abraham, wherever he went, never neglected this religious duty. Nor was he deterred by dangers from professing himself a worshipper of the true God; although, on this account, he was hateful to his neighbours. But as his conveniences for dwelling in the land increased, he became the more courageous in professing the worship of God. And because he now lived more securely under the protection of the king, he perhaps wished to bear open testimony, that he received even this as from God. For the same reason, the title of “the everlasting God” seems to be given, as if Abraham would say, that he had not placed his confidence in an earthly king, and was not engaging in any new covenant, by which he would be departing from the everlasting God. The reason why Moses, by the figure synecdoche, gives to the worship of God the name of invocation, I have elsewhere ​ ​ ​ explained. Lastly, Abraham is here said to have sojourned in that land in which he, nevertheless, had a settled abode; whence we learn, that his mind was not so fixed upon this state of repose, as to prevent him from considering what he had before heard from the mouth of God, that he with his posterity should be strangers till the expiration of four 3 hundred years.

3 Calvin, J., & King, J. (2010). Commentary on the First Book of Moses Called Genesis (Vol. 1, ​ ​ pp. 551–557). Bellingham, WA: Logos Bible Software.

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h. The covenant at Beersheba (21:22–34)

The striking feature about this passage is the explanation of the name of Beersheba, the home of Abraham. This name will always reflect the covenant the patriarch made with the residents of the land, which enabled him to dwell there in peace and prosperity.

āḇ 21:22–34. The word a‘ (“to swear or take an oath”) occurs three times in the passage š ​ (vv. 23–24 [swear], 31 [swore]); the numerical adjective eba‘ (seven) occurs three times š ​ ​ ​ ​ ​ ​ ​ ē āḇ as well (vv. 28–30); the name be’ r a‘ (“well of seven” or “well of the oath”) also occurs š ​ three times (vv. 31–33). Certainly the stress is on the significance of the oath (v. 31) ​ āḇ between Abraham and Abimelech, a fact commemorated by Beersheba’s naming. a‘ is Š ​ ​ ​ ​ clearly the key to the passage. Later Israel would learn about the solemnity of oaths and treaties.

The story fits well in the context that builds up to the sacrifice of Isaac in chapter 22. The birth of Isaac was clearly promised (18:1–15), and in Abraham’s deception (chap. 20) Abimelech learned that God’s hand was on this man (cf. 21:22). Then the promised seed was born and the rival was expelled (vv. 1–18). Now (vv. 22–34) a covenant was made that allowed Abraham to settle in the land in peace and Abimelech to share in the blessing. All ​ ​ this built slowly to the test in chapter 22, each chapter showing the completion of different phases of the promises.

The story in 21:22–34 reveals that the patriarch was blessed of God, and that some pagans recognized God’s blessings. The motif of the well appears again (cf. 16:14; 21:19). ​ God provided water—a symbol of blessing—out of the wilderness, out of the barren land, out of the rock. Abimelech realized this, and after the controversy over his servants’ seizure of the well (v. 25), the two men made a treaty so that the pagan king could share in the ​ blessing (cf. 12:1–3).

In making the treaty (covenant) Abraham gave Abimelech both sheep and cattle ​ ​ ​ (21:27; cf. the reverse in 20:14), including seven ewe lambs (21:29–30). These secured ​ Abraham’s legal right to dwell in the land in peace, and legally forced Abimelech to recognize that this well at Beersheba belonged to Abraham (vv. 30–31). The patriarch ​ ​ thus secured by treaty his right to the well, that is, God’s provision of blessing.

Significant is the fact that Abraham planted a tree there and sojourned there many ​ … days (vv. 33–34), indicating his faith and security. To plant a tree in Beersheba presupposed a constant supply of water, and indicated a determination to stay in the region. God would bless with well water, and Abraham would stay settled in the land. Dwelling under one’s tree was a sign of peaceful security (Zech. 3:10).

The passage certainly anticipated Israel’s future peaceful coexistence in the land with other tribes who would respond to the message of peace and desire to share in the

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blessing.

A subtle rebuke, however, is found in the story (cf. Abimelech’s rebuke in Gen. 20:9–10). Abimelech pressed for the treaty so that Abraham would not deal falsely with him ​ (21:23). All Abimelech knew of this man was that (a) God blessed him (v. 22) and (b) he was deceptive (v. 23). This tragic contradiction called for a binding treaty.

Likewise, Israel was to keep her oaths and avoid falsehood. Today believers should speak the truth without using oaths (Matt. 5:37; James 5:12). Truthful and faithful dealings that preserve such peaceful relations enhance the work of God.

The Philistines (Gen. 21:32) settled in Palestine en masse around 1200 B.C. However, ​ ​ some sea traders settled on the coast of Palestine as early as Abraham, who lived 4 2166–1991 B.C.; see the chart “Chronology of the Patriarchs,” near 47:28–31. ​ ​

21:22–34 Treaty with Abimelech

This treaty with Abimelech (cf. ch. 20) marked another small but decisive step towards the ​ fulfilment of the promises. Under the treaty Abraham secured legal rights to a well near Beersheba. For a herdsman totally dependent on guaranteed access to water for his flocks this was a most important provision. This was the first foothold that Abraham secured in the land of Canaan. As a mark of his thankfulness to God Abraham planted a tamarisk tree and worshipped (33).

Notes. 22 It is not clear whether this incident immediately follows 20:18, 21:7 or 21:21. 23 Abimelech proposed a treaty with Abraham, and then (25–30) Abraham exploited the opportunity to secure permanent rights to the well his herdsman had dug. 31 Beersheba, as ​ 5 ​ ​ the NIV mg. points out, means ‘well of seven’ or