Genesis

THE ordinary uneventful days of a Believer’s life are usually a better test of his true character than an emergency or crisis. It is sometimes possible to face a great occasion with wisdom and courage, and yet to fail in some simple, average experiences of daily living. We have already had illustrations of what Abraham could do in great crises and striking situations. We shall now see him in an ordinary episode, and be able to consider some of the elements of his inner life and character.

Abimelech, King of Gerar, together with Phichol, the chief captain of his host, came to Abraham on a special errand, using the striking words, "God is with thee in all that thou doest." Abimelech is probably a title of a dynasty, like Pharaoh (cf. Gen 20:2; Gen 26:1; Gen 26:16). "Phichol" also seems to be an official title answering to "Vizier" (cf. Gen 26:26.)

This testimony to God’s presence with Abraham seems to have been based on the occurrences of chapter 20 and on Abimelech’s subsequent experiences of Abraham’s life and prosperity. It showed that the patriarch’s daily life was a genuine witness for God. The fact that a heathen king should be able to draw this conclusion clearly indicates the genuineness and reality of Abraham’s life.

II. A Significant Request (Gen 21:23).

Abimelech, realizing the presence of God with Abraham, is specially desirous of peace for himself, his kindred, and his land. He therefore appeals to Abraham to take a solemn oath to insure this result Abimelech also reminds him of their past intercourse, and the kindness shown on a former occasion (Gen 20:15). Abimelech is evidently afraid of Abraham’s power, and this, with his growing prosperity and influence, might easily lead to difficulty, and even differences, in the immediate future. Perhaps, too, Abimelech might not have felt quite satisfied about Abraham’s future attitude in the light of his former experiences. Yet it is very probable that religious influence was not wanting as a reason for making this request. Abimelech was finding out what many others have found out since his day, that the friendship of good men is often an advantage, even in things temporal.

III. A Sincere Response (Gen 21:24).

At once Abraham responds to the invitation of Abimelech, and shows his readiness to do as the heathen king desires. He expresses his readiness and determination to take the oath required, and to give the solemn undertaking that there shall be peace between him and Abimelech. Abraham stands out at this point to distinct advantage. He is truly a man of God, and shows this by his heartiness and willingness in meeting the desires and fears of Abimelech. His readiness would at once go far to show that he was not bent on any conquest or purely selfish ends.

Abraham now points out one difficulty in the way and clearly implies that any compact of peace is really impossible until the difficulty is settled. Abimelech’s servants had violently taken away a well of water which belonged to Abraham, and it was with reference to this that Abraham complained. Water was everything to nomadic tribes, and its absence necessarily involved the greatest possible inconvenience, injury, and loss.

The fact that Abimelech’s servants had dealt unjustly with the well has suggested to some writers that the well may have been made by Abraham for the convenience of Ishmael when he was sent out from his father’s home, and that Abimelech’s servants were not aware of the connection of Ishmael with Abraham. This is a very probable explanation, though at the same time it is equally likely that in the movement of their flocks and herds the servants of Abimelech might easily have trespassed in Abraham’s neighborhood. Such disputes have always been very common.

Abimelech, however, disclaims all knowledge of what had been done. He was entirely ignorant of the action of his servants. Thus, so far as Abimelech is concerned, a simple misunderstanding is at the root of Abraham’s remonstrance. How often this is the case between friends and neighbors! Happy are they who are enabled to clear away misunderstandings as quickly and as easily as these two. Abimelech not only disclaims knowledge and responsibility, but complains of Abraham for not telling him of this. The man is evidently sincere, upright, and genuine, a fine specimen of natural goodness, apart from the special spiritual revelation involved in the Abrahamic covenant.

Abraham thereupon sets before Abimelech the usual covenant presents (Gen 21:27. Cf. 1Ki 15:19; Hos 12:1). Then he sets seven lambs of the flock by themselves, and, on being asked why this difference was made, he replies that they are a special gift, an additional security for the future with reference to the well (Gen 21:30).

Abraham then calls the name of the place "Beer-sheba," which may mean the well of the oath or the well of the seven. There is an etymological connection between the Hebrew words for "swear" and "seven," probably because of the seven sacrifices (Gen 21:28). It is, however, very interesting to know that seven wells have actually been found at the place which has been identified with Beersheba, twelve hours south-west of Hebron. Thus the covenant is made, and the two men become united in a solemn compact of brotherhood and peace. Abimelech and Phichol return to their country. Abraham remains at Beer-sheba.

Abraham now adds on his own account another testimony to his recent experiences. He plants a grove, probably a tamarisk tree, one of the evergreens of the East, and a fit memorial of the perfect peace which he desired between himself, his God, and his fellow-men. But now there came a new revelation of the meaning of his relation to God. In the course of his prayer and communion he learnt a new Name of God, and the new Name was no mere additional title, but contained a new truth about God; "the Everlasting God" (El Olam). He was thus reminded of God’s unchangeableness and his dependableness. This was a distinct advance on his previous knowledge of God as "Most High" (Gen 14:22), and "Almighty" (Gen 17:1). Thus, in the course of Abraham’s daily life and his faithful attitude to those around him came fresh mercies and blessings and new experiences of his God.

1. The spiritual value of ordinary everyday life.

It is impossible for Christians to be ever living in a constant succession of crises and great occasions. These exceptional experiences must of necessity be very rare. Ordinary life is the normal experience of the overwhelming majority of God’s people; and the trivial round, the common task, will furnish all we need to ask of opportunities for faithfulness, as well as of experience of God. The prophet Isaiah seems to suggest the three general experiences of life (Isa 40:31) (a) There is the exceptional moment of exalted communion with God; mount up with wings as eagles. (b) There is the special emergency; they shall run. (c) There is the ordinary, normal, average, daily life; they shall walk. The last-named is at once the hardest and really the most blessed. Ordinary is, after all, the ordered, and therefore the truly ordained life. If we wait for great occasions in order to show our character we shall utterly fail to do God’s will. It is for us to make every occasion great by faithful loyalty to His grace.

2. The true attitude of believers to them that are without.

This episode is a helpful illustration of the relation of God’s people to those who are not yet within the fold. The Apostle urges us more than once to live in view of the non-Christians around us. Walk in wisdom toward them that are without (Col 4:5). Walk becomingly to ward them that are without (1Th 4:12). A good report of them which are without (1Ti 3:7). The very phrase them that are without tells of the unutterable sadness and loss of being outside the fold and separated from all the great privileges of grace in Christ Jesus. This fact alone should make us the more careful to live aright in order that those who are now without may be attracted to come within. And, further, as a witness for God and His grace it is of the utmost necessity that "we should walk circumspectly" or, as St Paul more literally wrote, "walk accurately" (Eph 5:15), providing things beautiful [or attractive] in the sight of all men (Rom 12:17, Greek).

3. The unspeakable blessedness of new experiences of God.

A profound satisfaction is realized by the believer as he discovers more and more of the glories of God and His grace. The believer is ever learning, and from the moment of his conversion, in proportion to his faithful obedience day by day, God becomes better known in all the fullness and manifold variety of His revelation. These new experiences as they come are, however, not merely a matter of personal satisfaction, blessed though that is; they tend to prepare the soul for still greater accomplishments. God’s revelations are not mere luxuries for personal enjoyment, but are given for the purpose of preparing the soul for fuller service and still clearer testimony for God.

We shall see how this new revelation of God to Abraham was a distinct preparation for a crisis that was to come in his life. It is the same to-day. God reveals Himself more and more fully in order that we may be more and more thoroughly equipped for greater efforts in the kingdom of God.