Now, therefore, swear to me here before God that you will not deal falsely with me or my children or descendants. Show to me and to the country in which you reside the same kindness that I have shown to you." Now, therefore, swear to me here before GodThis phrase begins with a call for a solemn oath, invoking the presence of God as a witness. The Hebrew word for "swear" is "שָׁבַע" (shaba), which implies making a binding promise. In ancient Near Eastern culture, oaths were serious commitments, often sealed in the presence of a deity to ensure accountability. The invocation "before God" underscores the gravity of the promise, recognizing God's omnipresence and ultimate authority as a witness to human covenants. that you will not deal falsely with me
The phrase "deal falsely" translates from the Hebrew "תִּשְׁקֹר" (tishkor), meaning to deceive or act unfaithfully. This reflects a concern for integrity and honesty in relationships. In the context of Abraham's dealings with Abimelech, it highlights the importance of trust and truthfulness, foundational values in Biblical ethics. The historical backdrop involves previous interactions where deception had occurred, emphasizing the need for a renewed commitment to honesty. or my children or my descendants
This phrase extends the request for honesty beyond the immediate parties to future generations. The Hebrew words "בְּנִי" (beni) for "children" and "נִין" (nin) for "descendants" indicate a long-term perspective, emphasizing the enduring nature of the covenant. In the Biblical narrative, this reflects the patriarchal concern for legacy and the continuity of relationships across generations, a theme prevalent throughout the Scriptures. Show to me and the land where you reside as a foreigner
Here, the phrase "the land where you reside as a foreigner" uses the Hebrew "גָּר" (ger), meaning sojourner or temporary resident. This acknowledges Abraham's status as a non-native in the land, highlighting themes of hospitality and mutual respect. The request for kindness in this context is a call for equitable treatment and recognition of shared humanity, resonating with the Biblical principle of loving the stranger (Leviticus 19:34). the same kindness that I have shown to you
The word "kindness" is translated from the Hebrew "חֶסֶד" (chesed), a rich term denoting steadfast love, mercy, and loyalty. It is a central concept in the Old Testament, often used to describe God's covenantal love for His people. In this context, it reflects the reciprocal nature of human relationships, where past acts of goodwill form the basis for future expectations. This appeal to mutual kindness underscores the Biblical ideal of living in harmony and faithfulness with others, mirroring God's own faithfulness to His covenant. Persons / Places / Events 1. AbrahamThe patriarch of the Israelites, who is living in the land of the Philistines at this time. 2. AbimelechThe king of Gerar, who seeks a covenant with Abraham to ensure mutual honesty and kindness. 3. PhicolThe commander of Abimelech's army, present as a witness to the covenant. 4. GerarThe region where Abimelech rules and where Abraham is residing temporarily. 5. CovenantA formal agreement or promise made between Abraham and Abimelech to ensure peaceful relations and mutual respect. Teaching Points The Importance of IntegrityAbraham is called to live with integrity, reflecting God's character. As Christians, we are to be truthful and honest in all our dealings. The Role of CovenantsCovenants are serious commitments that require faithfulness. Our relationship with God is based on His covenant promises, and we are called to uphold our commitments to others. Kindness as a WitnessAbimelech's request for kindness reflects the impact of Abraham's witness. Our actions should demonstrate God's love and kindness to those around us. The Power of ReconciliationDespite past deception, Abraham and Abimelech seek reconciliation. We are called to pursue peace and reconciliation in our relationships. Generational ImpactThe covenant extends to future generations, reminding us that our actions and commitments affect those who come after us. Bible Study Questions 1. How does the covenant between Abraham and Abimelech reflect the importance of integrity in our relationships today? 2. In what ways can we demonstrate kindness and honesty in our interactions with others, as seen in Genesis 21:23? 3. How does the concept of covenant in Genesis 21:23 relate to the New Covenant established through Jesus Christ? 4. What steps can we take to reconcile with others when there has been past deception or conflict, as Abraham did with Abimelech? 5. How can we ensure that our commitments and actions positively impact future generations, as seen in the covenant's extension to descendants? Connections to Other Scriptures Genesis 20Provides background on Abraham's previous interactions with Abimelech, where Abraham deceived him about Sarah being his sister. Hebrews 6:13-18Discusses the nature of oaths and covenants, emphasizing God's faithfulness in His promises. Matthew 5:37Jesus teaches about the importance of honesty and letting one's "yes" be "yes," which aligns with the call for truthfulness in Genesis 21:23. 1 Samuel 20:14-17Jonathan and David make a covenant of kindness, similar to the one between Abraham and Abimelech. Galatians 6:7-10Encourages believers to sow kindness and integrity, reflecting the mutual kindness sought in Genesis 21:23. People Abimelech, Abraham, Hagar, Isaac, Phichol, SarahPlaces Beersheba, Egypt, Gerar, ParanTopics Alien, Continuator, Deal, Dealt, Deceitfully, Descendants, Falsely, Foreigner, Grandson, Hast, Kindness, Lie, Loyally, Oath, Offspring, Posterity, Shown, Sojourned, Sojournest, Sons, Son's, Successor, Swear, Wherein, WiltDictionary of Bible Themes Genesis 21:23 5913 negotiation
8291 kindness Genesis 21:22-24 5468 promises, human Genesis 21:22-31 5430 oaths, human Genesis 21:22-32 5592 treaty Genesis 21:23-24 8331 reliability Library Compassion for Souls
Behold the compassion of a mother for her child expiring with thirst, and remember that such a compassion ought all Christians to feel towards souls that are perishing for lack of Christ, perishing eternally, perishing without hope of salvation. If the mother lifted up her voice arid wept, so also should we; and if the contemplation of her dying, child was all too painful for her, so may the contemplation of the wrath to come, which is to pass upon every soul that dies impenitent, become too painful …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871Therefore, if we Compare the Things Themselves, we May no Way Doubt that The...
28. Therefore, if we compare the things themselves, we may no way doubt that the chastity of continence is better than marriage chastity, whilst yet both are good: but when we compare the persons, he is better, who hath a greater good than another. Further, he who hath a greater of the same kind, hath also that which is less; but he, who only hath what is less, assuredly hath not that which is greater. For in sixty, thirty also are contained, not sixty also in thirty. But not to work from out that …
St. Augustine—On the Good of Marriage The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII Of Bearing the Cross --One Branch of Self-Denial.
The four divisions of this chapter are,--I. The nature of the cross, its necessity and dignity, sec. 1, 2. II. The manifold advantages of the cross described, sec. 3-6. III. The form of the cross the most excellent of all, and yet it by no means removes all sense of pain, sec. 7, 8. IV. A description of warfare under the cross, and of true patience, (not that of philosophers,) after the example of Christ, sec. 9-11. 1. THE pious mind must ascend still higher, namely, whither Christ calls his disciples …
Archpriest John Iliytch Sergieff—On the Christian Life But if Moreover any not Having Charity, which Pertaineth to the Unity of Spirit...
23. But if moreover any not having charity, which pertaineth to the unity of spirit and the bond of peace whereby the Catholic Church is gathered and knit together, being involved in any schism, doth, that he may not deny Christ, suffer tribulations, straits, hunger, nakedness, persecution, perils, prisons, bonds, torments, swords, or flames, or wild beasts, or the very cross, through fear of hell and everlasting fire; in nowise is all this to be blamed, nay rather this also is a patience meet to …
St. Augustine—On Patience The Annunciation of Jesus the Messiah, and the Birth of his Forerunner.
FROM the Temple to Nazareth! It seems indeed most fitting that the Evangelic story should have taken its beginning within the Sanctuary, and at the time of sacrifice. Despite its outward veneration for them, the Temple, its services, and specially its sacrifices, were, by an inward logical necessity, fast becoming a superfluity for Rabbinism. But the new development, passing over the intruded elements, which were, after all, of rationalistic origin, connected its beginning directly with the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4 The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than …
Thomas Watson—A Body of Divinity Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 21:23 NIVGenesis 21:23 NLTGenesis 21:23 ESVGenesis 21:23 NASBGenesis 21:23 KJV
Genesis 21:23 Commentaries
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