Genesis 21:25–34

Genesis 21 shows this in a striking way. He also knew when to suffer wrong and when to resent it. He knew when to be passive and when to assert his rights. Now the Gentile seeks him, and he reproves Abimelech for a well of water that Abimelech's servants had seized. But he had not complained of this injury until now... Until now Abraham had suffered, and taken it patiently. He did so because until now he had been a heavenly stranger on the earth. Such patient suffering in such a man is acceptable with God. But now times are changed.

Abraham had no hesitation in telling Abimelech that he would indeed swear by God to this effect. It is good to see that he first gave this promise before telling him of a well of water that Abimelech's servants had seized (v. 25). So the matter is rightly faced, while the relationship remains cordial. Abimelech assures him that he personally had no knowledge of this.

The Gentile king once filled Abraham with guilty fear and became the occasion of a shameful snare. Now that same king not only seeks favour from the father of the faithful; he is himself reproved. The power of the world acknowledged that God was with Abraham, and asks for a covenant between them... Earthly righteousness is now asserted, as before we saw heavenly patience.

What marked the Philistines in the days of Abraham and Isaac was their striving to deprive God's servants of the water He had provided for them. Abraham had to reprove "Abimelech about a well of water that Abimelech's servants had seized" (Gen. 21:25). And when Isaac lived in Gerar, he found that "the Philistines had stopped and filled with earth all the wells that his father's servants had dug" (Gen. 26:15).

The Philistines stand for people who are outwardly on divine ground, but who have no faith. Their fixed purpose is to deprive God's people of these sources of spiritual refreshment. A pool or a cistern only holds water. A living spring feeds a well and keeps it fresh, so it is a store of refreshment we can draw from at all times. The ministry of Christ by the Spirit is needed to keep us fresh and strong in spirit. The Spirit Himself is the source of the never-failing spring. If we want to enjoy the well without hindrance, we must honour Christ alone. We must give no place to Ishmael, the man after the flesh... The presence of God with Abraham, and the grace He displayed, result in Abraham's title to the well being established.

The world may have to admit that God is with His people who walk in separation. Even so, it will still seek to deprive the people of God of their means of spiritual refreshment. It will seek to stop our wells. Like Abraham, we may well resist the world's efforts and reprove the world. But, like Abraham, let us mix the spirit of grace into our reproofs. That grace seeks to give the world something of our blessing, as pictured by the seven ewe lambs.

A witness of the change that is to come on the largest scale is given here by Abraham's reproving Abimelech. Only now does he speak of the wrong done by Abimelech's servants, who had violently taken possession of a well Abraham had dug. And Abimelech bows meekly. Righteousness will reign in that day, and princes shall rule in judgement.

He also knew when to suffer wrong and when to resent it, when to be passive and when to assert his rights. Now, in this chapter, the Gentile seeks him. So he reproves Abimelech for a well of water that Abimelech's servants had seized. But he had not complained of this injury until now. Abimelech said to him, "you did not tell me, and I have not heard of it until today." And this is very beautiful. Until now Abraham had suffered and borne it patiently, because until now he had been a heavenly stranger on the earth. Such patient suffering in such a person is acceptable to God. But now, times are changed.

Abraham had no hesitation in telling Abimelech that he would indeed swear by God to this effect. It is good to see that he gave this promise first. Only then did he tell him of a well of water that Abimelech's servants had seized (v. 25). So he faces the matter in the right way, while the relationship stays warm. Abimelech assures him that he himself knew nothing about it.

In the closing scene of the chapter the man of the world owns that God is with the man of faith who walks in separation from the world. There was a time when the man of faith slipped, and acting in unbelief, came under the reproof of Abimelech. Now the promised heir has come. Abraham has given him his rightful place, and the slave woman and her son have been sent away. What is of God holds the highest place, and all that is of the flesh has been refused. So Abimelech has to acknowledge, "God is with you in all that you do." Instead of reproving Abraham, as in former days, he now takes reproof from Abraham. Nor is it otherwise today.

Fighting over the wells is typical of the Philistines. They do not dig them; they block them with earth. Yet here they are made to own at last that God is with the man of faith, and that the well he digs is all his own.

Still, the world may have to admit that God is with His people who walk in separation. Even so, it will try to take from them their means of spiritual refreshment. It will seek to stop our wells. Like Abraham, we may well resist the world's efforts and reprove the world. But, like Abraham, let us mix our reproofs with the spirit of grace — a grace that wants to give the world something of our own blessing, pictured by the seven ewe lambs.

Abraham's reproof of Abimelech is a witness of the change that will come on the largest scale. Only now does he speak of the wrong done by Abimelech's servants, who had seized a well that Abraham had dug. And Abimelech bows meekly. Righteousness will reign in that day, and princes shall rule in judgment.

You might think it would have been more fitting the other way around — Abimelech giving the sheep and oxen to Abraham, not Abraham to Abimelech. But Abraham is showing that his covenant is genuine. This reminds us too that in Genesis 20:14 it was Abimelech who gave Abraham sheep, oxen and servants, at a time when Abraham was the one to blame. Now it is Abraham's turn!

In the closing scene of the chapter the man of the world admits that God is with the man of faith who walks in separation from the world. There was a time when the man of faith slipped. He acted in unbelief, and Abimelech reproved him. Now the promised heir has come, and Abraham has given him his rightful place. The slave woman and her son have been cast out. What is of God is held as supreme, and everything of the flesh refused. So Abimelech has to acknowledge, "God is with you in all that you do." In former days Abimelech reproved Abraham; now Abraham reproves him. It is no different today.

Still, the world may have to admit that God is with His people who keep separate from it. Even so, it will try to take away their means of spiritual refreshment. It will seek to stop our wells. Like Abraham, we may well resist the world's efforts and reprove it. But, like Abraham, let us mix into our reproofs the spirit of grace that seeks to give the world something of our blessing — pictured by the seven ewe lambs.

Abraham no longer fears the prince of this world; he reproves him. Now that the heir has come, he has the world as well as heavenly fellowship. The world admits that God is with him in all things. So the well of the oath is the witness of Abraham's title in the world, and of Abimelech's admission that God is with him. There, on the strength of the oath and of his title now recognised by the world, he plants a grove, takes possession of the earth, and worships, calling on the name of the everlasting God.

Abraham does not push the Gentiles away at all. The promised Seed has been received and honoured, and that leads to a new state of things for the earth. Abraham gives his consent to the king, and makes a covenant, sworn on oath and sealed with other solemn acts. In that Seed the nations are to be blessed. Abraham's reproof of Abimelech is a witness of the change that is to come on the largest scale. Only now does he speak of the wrong done by Abimelech's servants, who had seized by force a well that Abraham had dug. And Abimelech bows meekly.

Abraham then called the place "Beersheba" — "well of the oath." Both he and Abimelech gave their oath to one another. It was clearly a covenant of peace, in which neither would trespass on the other's rights… But it is a picture of the peace that God will establish in the millennium.

Abraham set seven ewe lambs apart from the other animals (v. 28). He explained to Abimelech that they were a witness that Abraham had dug the well (v. 30). So by accepting them, Abimelech would publicly admit that this was true. Abraham then called the place "Beersheba" — "well of the oath." Both he and Abimelech gave their oath to one another, clearly a covenant of peace that neither would trespass on the other's rights.

It is good to see that he first gave this promise. Only then did he tell Abimelech about a well of water that Abimelech's servants had seized by force (v. 25). So the matter is faced as it should be, while the relationship stays friendly.

The great change is then foreshadowed. Once it was Abimelech who rightly reproved Abraham. Now Abraham reproved the Gentile king. And the king, with the commander of his army, admits that God is with Abraham in all that he does.

It may seem that the gifts of sheep and oxen should have gone the other way round, from Abimelech to Abraham. However, Abraham is showing that his covenant is genuine. It reminds us too of Genesis 20:14. There it was Abimelech who gave Abraham sheep, oxen and servants, at a time when Abraham was the one at fault. Now it is Abraham's turn!

Still, the world may have to admit that God is with His people who walk in separation. Even so, it will try to rob the people of God of their means of spiritual refreshment. It will seek to stop our wells. Like Abraham, we may well resist the world's efforts and reprove the world. But, like Abraham, let us mix with our reproofs the spirit of grace — a grace that wants to give the world something of our blessing, pictured by the seven ewe lambs.

The seven ewe lambs might suggest a spirit ready to yield, and a spirit of grace towards those who have been hostile… The presence of God with Abraham, and the grace displayed by Him, gave Abraham a settled title to the well.

So we come to "Beersheba," "the well of the oath," or "of the seven." Seven was the number of lambs that secured to Abraham the well he had dug. In the same way, God's promise secures the well of water to the delivered believer. It rests on the perfection of what Christ is for God. All the fullness of the Spirit belongs to him, and yet he still needs diligence, as the well implies. A well is not a free-flowing spring. It pictures the recognised need to keep access open to these living waters.

It is a picture of the peace that God will establish in the millennium. In keeping with this, Abraham planted a tamarisk tree there (an evergreen). He also "called upon the name of the Lord, the Everlasting God." It pictures a true, lasting peace that only the everlasting God can establish, and we know it is still future.

Abraham set seven ewe lambs apart from the other animals (v. 28). He explained to Abimelech that they were a witness that Abraham had dug the well (v. 30). So by taking them, Abimelech would be publicly admitting that this was true. Abraham then called the place "Beersheba" — "well of the oath," because he and Abimelech both gave their oath to one another. This was clearly an agreement of peace: neither would trespass on the other's rights.

At first it seems odd for Abraham to give sheep and oxen to Abimelech here. It would look more fitting the other way around. However, Abraham is showing the genuineness of his covenant. This reminds us too that in Genesis 20:14 Abimelech gave Abraham sheep, oxen and servants — at a time when Abraham was the one to blame. Now it is Abraham's turn!

Abimelech's servants had violently taken away a well of water that Abraham had dug. It is worth noting that the hostility of the Philistines towards Abraham and Isaac shows itself over their wells. The Philistines stand for people who claim to be on God's ground, but who have no faith. Their fixed aim is to rob God's people of these sources of spiritual refreshment. Unlike a pool or a water tank, a well is fed by a living spring that keeps it fresh. It is a store of refreshment we can draw from at any time… The seven ewe lambs may suggest a spirit of giving way, and of grace towards those who have been hostile… God's presence with Abraham, and the grace displayed by Him, established Abraham's right to the well.

Still, the world may have to admit that God is with His people who walk in separation. Even so, it will try to take away their means of spiritual refreshment. It will try to stop our wells. Like Abraham, we may rightly resist the world's efforts and rebuke the world. But, like Abraham, let us mix grace into our rebukes — a grace that wants to give the world something of our own blessing, pictured by the seven ewe lambs.

First, Beersheba, the "well of the oath." It speaks clearly to us of the Spirit of God. He is ours, secured and justified for us by the value of Christ in His perfection as the sacrificial Victim — the seven lambs.

The Well-of-the-Oath is the name Abraham gives as the permanent sign of the covenant made then and there. As a picture, it is a complete change from being a stranger to being an owner, as it will truly be in the days of the coming Kingdom… Only here do we meet the striking change — one that only inspiration can explain — to "God everlasting." For so it will be when the displayed Kingdom comes in power and glory. Fallen and fading things will then give place to permanence and peace and blessing.

Abraham set seven ewe lambs apart from the other animals (v. 28) and explained this to Abimelech as being a witness that Abraham had dug the well (v. 30). Of course Abimelech's receiving them would therefore be a public acknowledgment that this was true. Abraham then called the place "Beersheba" — "well of the oath," because he and Abimelech gave their oath to one another.

We then find that Abimelech's servants had seized by force a well of water which Abraham had dug. (It is worth noting that the hostility of the Philistines towards Abraham and Isaac shows itself over their wells.) The Philistines picture people who claim to stand on divine ground, but who have no faith. Their fixed purpose is to deprive the saints of these sources of spiritual refreshment. Unlike a pool or a cistern, a well has a living spring feeding it and keeping it fresh. It is a store of refreshment we can draw from at all times.

Still, the world may have to admit that God is with His people who walk in separation. Even so, it will try to deprive the people of God of their means of spiritual refreshment. It will seek to stop our wells. Like Abraham, we may well resist the world's efforts and reprove the world. But, like Abraham, let us mix into our reproofs the spirit of grace. That grace seeks to give the world something of our blessing, as pictured by the seven ewe lambs.

The seven ewe lambs might suggest the spirit of yieldingness and of grace towards those who have been hostile.

In the closing scene of the chapter the man of the world admits that God is with the man of faith who walks in separation from the world. There was a time when the man of faith slipped, and acting in unbelief, came under Abimelech's reproof. Now the promised heir has come, and Abraham has given him his rightful place, and the slave woman and her son have been sent away. What is of God holds the supreme place, and all that is of the flesh has been refused. So Abimelech has to acknowledge, "God is with you in all that you do." Instead of reproving Abraham, as in former days, he is now the one Abraham reproves.

Abimelech and his chief captain had plainly been watching Abraham very closely, and this was the conclusion they had come to. Let this incident remind us that thoughtful people in the world do watch the professed saints of God very closely. We may well hope that the conclusion they draw is as favourable as it was here.

The Well-of-the-Oath is the name Abraham gives as the permanent sign of the covenant made then and there. It pictures a total change from being a stranger to holding possession, as it will actually be in the days of the coming Kingdom.

So they drew up a covenant, and it made the well, Beersheba, sure to Abraham. In later days that well became famous as the southern boundary of the land. There Abraham made his home for some years, and there he called on the Lord as the everlasting God. When God gave the promise of Isaac, He made Himself known as the Almighty. Now the promised heir is born and the promise is fulfilled. So Abraham recognises Him to be the Everlasting as well as the Almighty.

Abraham set seven ewe lambs apart from the other animals (v. 28) and explained this to Abimelech as being a witness that Abraham had dug the well (v. 30). By accepting them, Abimelech would publicly admit that this was true. Abraham then called the place "Beersheba" — "well of the oath" — because he and Abimelech both swore an oath to one another. It looks like a covenant of peace: neither man would trespass on the other's rights.

This name means "well of the oath." It was given to the place where Abraham and Abimelech made a covenant not to harm each other, and confirmed it with an oath. Later it became the home of Abraham and of Isaac, who also dug a well there... Once the land was settled, it was known as the most southern point of the land Israel held, just as Dan was known as the most northern. So "from Dan to Beersheba" meant the whole territory, even in Solomon's day.

So we come to "Beersheba," "the well of the oath," or "of the seven" — the number of lambs that secured to Abraham the well he had dug. In the same way, God's promise secures the well of water to the delivered believer, and that promise rests on the perfection of what Christ is for God. All the fullness of the Spirit belongs to him. Yet he still needs diligence, as a well implies. A well is not a free-flowing spring — that picture fits at other times — but a well he must keep open, so that he can reach these living waters.

So a covenant was drawn up, and the well, Beersheba, became securely Abraham's. There for some years Abraham made his dwelling, and there he called on the Lord as the everlasting God. When God promised Isaac, He made Himself known as the Almighty. Now the promised heir is born and the promise fulfilled, so Abraham knows Him as the Everlasting as well as the Almighty... But to God as the Everlasting One, time is not of prime importance.

In the closing scene of the chapter the man of the world admits that God is with the man of faith who walks apart from the world. There was a time when the man of faith slipped, acted in unbelief, and was rebuked by Abimelech... Now Abimelech has to admit, "God is with you in all that you do." Once he rebuked Abraham; now Abraham rebukes him.

Still, the world may have to admit that God is with His people who walk apart from it. Even so, it will try to rob God's people of what refreshes them spiritually. It will try to stop our wells. Like Abraham, we may well resist the world and rebuke it. But, like Abraham, let us mix grace with our rebukes — the grace that wants to give the world something of our own blessing, pictured by the seven ewe lambs.

These two covenants (between Abraham and Abimelech and Isaac and Abimelech) were the occasion of the well receiving its name, but it is symbolical of the far greater covenant that God made with Abraham and confirmed to Isaac.

In short, the Gentile king wants the support and protection of Abraham... So it is clear that here we see the heir of the world brought in as a picture... In that day the Gentiles will seek the protection of the faithful; in that day the Lord will show Himself the God of ages, the One who guards and blesses the true Heir.

He was a man of discernment. He saw that God was with Abraham in everything he did, even though Abraham's conduct in Gerar had not been right. When our first meeting with a man is bad, it takes discernment to see him later in a good light. Abimelech and his chief captain had clearly been watching Abraham very closely, and this was the conclusion they reached. Let this remind us that thoughtful people in the world watch those who profess to be God's people very closely. We may well hope that the conclusion they draw is as favourable as it was here.

Now we see the Gentile king who once filled Abraham with guilty fear and was the cause of a shameful trap. He not only seeks the favour of the father of the faithful; he is himself reproved. The power of the world admitted that God was with Abraham, and it asks for a covenant between them.

Abraham set seven ewe lambs apart from the other animals and explained to Abimelech that they were a witness that Abraham had dug the well. Abimelech's acceptance of them was therefore a public admission that this was true. Abraham then called the place "Beersheba" — "well of the oath," because both he and Abimelech gave their oath to one another. It was clearly a covenant of peace: neither would interfere with the other's rights. But it is a picture of the peace that will be set up in the millennium.

The world may have to admit that God is with His people who walk apart from it. Even so, it will try to take away from God's people the things that refresh them spiritually. It will try to stop up our wells. Like Abraham, we may well resist what the world does and rebuke it. But like Abraham, let us mix into our rebukes the spirit of grace that wants to give the world something of our own blessing, pictured by the seven ewe lambs.

In Genesis 21 we see the Father of Israel and the Gentiles together for a moment. Their fellowship was a sample of the holy, happy dealings of Israel and the nations in the coming days of the kingdom. The questions that once divided and troubled them are now all settled. The well of water that had caused the quarrel is now a witness to the oath, or covenant. Every pure and kindly affection marks this fellowship of Abraham and Abimelech, and they part as sworn friends.

So they drew up a covenant, and the well, Beersheba, was secured to Abraham. In later days it became famous as the southern border of the land… When God gave the promise of Isaac, He made Himself known as the Almighty. Now that the promised heir is born and the promise kept, Abraham knows Him as the Everlasting as well as the Almighty. Abraham had to wait for the promise to be fulfilled. Man lives only a few years, so waiting is very trying to the flesh. But to God, the Everlasting One, time is not of first importance.

We have seen that the world has to acknowledge that God is with him; now we see that Abraham is with God. He calls on the name of the Lord, the everlasting God, and he lives as a pilgrim in the land.

eshel means a tamarisk, or perhaps any large tree. Abraham planted a memorial tree in Beersheba, and called there on the name of the LORD. Gen. 21:33.

In chapter 15:18 God tells Abraham that he will have this land. Then at the end of chapter 21 something very special happens — Abraham plants a tree. As a farmer I know what that means. When a farmer plants a tree, he is saying, "this land belongs to me." So, as a picture, he takes possession of this land. God will give this land to Israel. Go back to chapter 15:18 and you see that God made a covenant with Abraham, and it is because of this covenant that He gives him this land.

When God gave the promise of Isaac, He made Himself known as the Almighty. Now that the promised heir is born and the promise kept, Abraham knows Him as the Everlasting as well as the Almighty. Abraham had to wait for the promise to come true. Man lives only a few short years, so waiting is very hard on the flesh. But to God, the Everlasting One, time is not the main thing. He moves with steady, sure steps to accomplish what He has purposed and promised.

In chapter 21 we see Abraham planting a tree — a boundary marker of the land, I suppose. There we hear of "the everlasting God," because God was there, the One who secures the land for ever to His people. The LORD is the everlasting God, and when He gives a promise, He is sure to make it good in the end.

Abraham gives the name Well of the Oath as the lasting sign of the covenant made there and then. As a picture it is a complete change from being a stranger to holding possession, as it will really be in the days of the coming Kingdom. We hear of no tent now, though Abraham's calling on the name of the LORD implies a fresh altar here… Here alone comes the striking change, which only inspiration can explain, to "God everlasting." So it will be when the Kingdom is displayed in power and glory. Things that fall and fade will then give place to permanence, peace and blessing.

In short, the foreign king asks for the goodwill and protection of Abraham, who, as we are told here, "planted a tamarisk tree in Beersheba and called there on the name of the LORD, the Everlasting God." Clearly, then, we are shown here in a figure the heir of the world. Deeper relations are not yet in view; even so, it is the heir not merely of the land of Palestine but of the world who comes before us here. So the LORD is presented in a character not named before, the everlasting God (El-olam)… Then the nations will seek the protection of the faithful; then the LORD will show Himself the God of ages, the guardian and blesser of the true Heir.

Abraham called the place "Beersheba" — "well of the oath" — because he and Abimelech both swore an oath to each other, clearly a covenant of peace… In keeping with this, Abraham planted a tamarisk tree there (an evergreen) and "called there on the name of the LORD, the Everlasting God." It pictures a true, lasting peace that only the everlasting God can establish, and we know it is still future.

Here Abraham no longer fears the prince of this world, but rebukes him. Now that the heir has come, he has the world as well as heavenly communion. The world admits that God is with him in everything. So the well of the oath witnesses to Abraham's title in the world, and to Abimelech's admission that God is with him. There, by the oath and by his title now owned by the world, he plants a grove, takes possession of the earth, and worships. He calls on the name of the everlasting God — of Him who once promised to Israel, never abandoned His purpose, and had now done on earth what His mouth had spoken.

When the promise of Isaac was given, God made Himself known as the Almighty. Now the promised heir is born and the promise made good. So Abraham recognises Him as the Everlasting as well as the Almighty. Abraham had to wait for God to keep the promise. Man lives only a few years, so such waiting is very trying to the flesh. But to God as the Everlasting One, time is not of first importance. He moves with steady, certain steps to do what He has purposed and promised.

The Well-of-the-Oath is the name Abraham gives as the permanent sign of the covenant made then and there. In picture it is a complete change from being a stranger to owning the land, as it will truly be in the days of the coming Kingdom. Nor do we hear of a tent now, though Abraham's calling on the name of Jehovah implies a fresh altar here... Here alone comes the striking change to "God everlasting," which only inspiration can account for. So it will be when the Kingdom is displayed in power and glory. Fading, failing things will then give way to permanence, peace and blessing.

Abraham planted a tamarisk tree there — an evergreen — and called on the name of the Lord, the Everlasting God. It pictures a true, lasting peace. Only the everlasting God will establish that peace, and we know it is still future. But Abraham was welcome then to sojourn in the Philistines' land for many days.

He is in type no longer the pilgrim, but the head of the nations and heir of the world.

The closing verses seem to present the climax of Abraham's spiritual history. We have seen that the world has to acknowledge that God is with him; now we see that Abraham is with God. He calls on the name of the Lord, the everlasting God, and he lives as a pilgrim in the land.

The world may have to admit that God is with His people who walk in separation. Even so, it will still try to take away their means of spiritual refreshment. It will seek to stop our wells. Like Abraham, we may well resist the world's efforts and rebuke the world. But, like Abraham, let us mix the spirit of grace into our rebukes. That grace seeks to give the world something of our blessing, pictured by the seven ewe lambs.