The Covenant Between Abraham And Abimelech - Genesis 21:22-34

In today's text, we see a covenant that is established

between Abraham and Abimelech. Now, many of us

may remember we have encountered Abimelech previously

in the narrative concerning Abraham in chapter

20, which is where this narrative... Today we're

going to consider this text in three parts. Now

we're not going to follow the structure of the

text today. What we're going to do is we're going

to consider an explanation of this text and the

covenant that is made between Abraham and Abimelech.

So we'll look at the explanation of that. Then

we're going to consider the significance of this

covenant in the life of Abraham. and in the redemptive

plan of God, then we'll consider the applications

that come for us today as God's people. First,

considering the explanation or an explanation

of the text or this covenant. Now, when we consider

the context of this section of the narrative,

it's very important that we realize where it's

happening and when it's happening. We read, starting

in verse 22, Now it came about at that time.

Now, we don't know exactly the timing of this

event. There's no conclusive or final way of

determining exactly when it occurred. But we

do know that it occurs in Gerar, which is where

Abraham first meets King Abimelech. We read in

chapter 20 of Genesis, starting in verse 1, Now

Abraham journeyed from there toward the land

of the Negev, and settled between Kadesh and

Shur. Then he sojourned in Gerar. Now, if you

remember, in the previous narrative concerning

Abraham and Abimelech, Abraham... was a little

bit of a scaredy cat with regards to how he acted

with regards to his wife and the king. If you

remember, he asked his wife to lie on his behalf

and to say that she was his sister. Now, King

Abimelech, as the resident king of that area,

took Sarah into his harem, but who intervenes?

to ensure her safety and the security of the

promise. God himself intervenes and basically

comes to Abimelech and says, don't touch the

woman, you're good as dead. That's what he says

essentially. And Abimelech in that story seemingly

has more integrity than the man of faith, Abraham.

Abimelech recognizes the situations he's in,

but he also recognizes that Abraham has schemed

against him. But then we find Abimelech takes

note of Abraham's actions. He's a little sarcastic

in his final interactions with Abraham at the

end of chapter 20 there in that section. Now

in this section where we come in 21, it's very,

very different, isn't it? No longer is it that

Abimelech is the one with such integrity, but

now we find and we come and we find Abraham who's

very, very different. Abraham who's strong, who's

bold, who's assertive, who's powerful, a man

who's strong in his faith, a man who complains

to the king. He's speaking in terms of equality.

He's no longer cowering or intimidated by Abimelech,

but now Abraham is strong and bold in his faith.

He's a very different man. So in this story,

which started in chapter 20, verse 1, it's coming

to conclusion in chapter 22. It's coming full

circle. And it's showing us something about Abraham,

the man, and his life. Now there's something

else that's very significant about this. We see

the use of the word in the number seven repeatedly

over and over and over in this text. Now Moses

is doing that because he's trying to demonstrate

and show us that there's something of finality

and wholeness and completion. to this story.

Abraham's name is used seven times. Abimelech's

name is used seven times. There's seven eulams.

The word for well or oath is used seven times.

Moses wants us to see that there's something

with regards to the finality, the conclusiveness,

a wholeness to Abraham's life in this narrative

that we need to pick up on. There have been promises

made and fulfilled to Abraham. We saw that with

the son Isaac. The fulfillment of the son of

promise. But we have to remember there were other

promises and there are other promises that God

has made to Abraham that are yet unfulfilled.

And so we find in this narrative. some finality

and some conclusion, some wholeness with regards

to those promises in the life of Abraham. So

as we consider this, we see that Abimelech comes

to Abraham and he's seeking to initiate or establish

a covenant or a treaty. Now, it's interesting

because Abimelech is the one that approaches

Abraham and comes to him about this. Why does

Abimelech... approach Abraham about this? Because

God's abundant favor and blessing rests upon

the patriarch, the man of faith. And he's prospering

to such a degree that he is threatening the resident

king of that region. So we find Abimelech coming

to Abraham. Not by himself. Did you notice that

in the text? But who does he come with? His military

commander. Now, what do you think the purpose

of that would be? Maybe a show of power. A show

of authority. To let Abraham know that he's still

in charge of this place. Or so he wants to present,

at least. He recognizes God's blessing in Abraham's

life, doesn't he? He says, Now therefore swear

to me by God that you will not deal falsely with

me or with my offspring or with my posterity,

but according to the kindness that I have shown

to you, you shall show to me to the land in which

you have sojourned. In verse 22, right above

that, he says, Now it came about at that time

that Abimelech And Phecal, the commander of his

army, spoke to Abraham, saying, God is with you

in all that you do. Now, interestingly enough,

we see that Abimelech recognizes the favor of

God, the prosperity of God in Abraham's life.

But he's justifiably skeptical of Abraham, isn't

he? He comes to Abraham, he says, don't deal

falsely with me. Don't get sneaky with me. Why

would Abimelech think that, brothers and sisters?

Because of their previous interactions. Because

that's exactly how Abraham, the man of faith,

acted toward this pagan king. Abimelech had more

integrity than Abraham did at that time. In their

previous... interaction, though we'll see that's

not the case any longer. That's not the case

anymore. So he's skeptical, and he comes to him

with his military commander, and what is Abraham's

immediate or initial response? What does he say?

In a very quick and to -the -point manner, he

says, I swear it. You might think that's going

to be the end of it. But that's not the case.

Abraham immediately seeks to clarify a few matters

with this resident king, with Abimelech, this

powerful man in this region. What does he do?

The text says, Abraham complained to Abimelech

because of a well of water which the servant

of Abimelech had seized. Now, that word seized,

is used with regards to violence. This wasn't

just a little tiff. No, this was something where

the king's men violently took this well from

Abraham and his herdsmen, Abraham and his people,

a well that Abraham and his household had dug

themselves, which he believed he was in possession

of. But there's also another word I think we

need to understand and clarify. The word complained.

Now, when we hear that word, we typically have

a negative connotation with regards to the person

doing it. Meaning, this sheds bad light on Abraham,

but that's not how we should take it, brothers

and sisters. It's a technical, legal word that

makes it to seem and appear that Abraham is rebuking,

he's reproving Abimelech. He's correcting Abimelech,

meaning there's no false light being shed on

the man of faith in this instance, at this time,

in this period, and his interaction with Abimelech.

So, we see a dramatic change in Abraham already,

don't we, brothers and sisters? Whereas before

he was playing sleight of hand and he was kind

of resorting to half -truths and deceit and manipulation

because he was fearful of this man and what might

come of him and his wife, here we find that Abraham's

completely and totally different. He's up front.

He's assertive. He's holy and completely truthful.

He's not intimidated. by this man. He's not fearful

of what might come upon him and his wife and

his household. No, Abraham is completely different

in this instance, brothers and sisters. And we

see that he goes on to confidently assert the

terms of this covenant if this king wants to

be at peace with him. What are the terms? We

see them in verse 27. Abraham took sheep and

an oxen and gave them to Abimelech, and the two

of them made a covenant. Then Abraham set seven

ewe lambs of the flock by themselves. Abimelech

said to Abraham, What do these seven ewe lambs

mean? What you have set by themselves. Which

you have set by themselves. He said, You shall

take these seven ewe lambs. From my hand. So

that it may be a witness to me. That I dug this

well. Now. The terms. Are that Abimelech. Accept

this gift. This payment. For what? This well.

That Abraham and his household. And his servants

have dug. Abraham wants it loud and clear. He

wants it legal. That he owns that. Well, those

are the terms that he sets with Abimelech. Now,

it's interesting, I find it fascinating, that

as Abraham is interacting with Abimelech, Abimelech

is somewhat fuzzy and he doesn't understand.

He's ignorant of what Abraham's doing with regards

to the sacrifices. Now, I don't think that Abimelech

is ignorant of covenants. or treaties, or contracts,

but he's ignorant of the way in which Abraham

is establishing this covenant. How is Abraham

establishing this covenant with this king? He's

making a covenant in the way that God has taught

him to make covenants, isn't he? By providing

a sacrifice, and what would they do? They would...

split the sacrifices, and the two of them would

walk down the middle of the sacrifices, cursing

one who breaks it, calling down a testimony,

a testimony of God, that if one of us breaks

this covenant, let us be as those animals which

were butchered. That's what he's doing. He's

enacting a covenant as God has taught him to

enact. this covenant. He's dealing with this

pagan king in such a way that he's been taught

of God how to live and how to walk and how to

interact with those around him. He wants this

well very badly. He longs to have this well.

This source of life for him and his household.

We think about Oh well, in Abraham's time today,

we might not think it's that big of a deal. But

brothers and sisters, that was a big deal for

him. That was a livelihood for him and his home.

That was livelihood for him and his livestock

and his sheep and his cattle and his lambs. That

was the livelihood of his whole household, to

have water so they could dwell in that area.

He needed that water to live and to survive,

to thrive in this area. But there's more than

that, I believe. Why would Abraham, the man of

faith who's received the promises of God, so

desperately long for such a little piece of this

land? Think about that, brothers and sisters.

What is it that makes Abraham so long for the

land in which this covenant has been made? Now,

there are certain results that come of this covenant.

Abraham goes on to enjoy the benefits of it,

to utilize it. We see in verses 31 through 34.

What does Abraham do immediately because of the

significance of what has taken place? He names

the place. Beersheba. Either the place of the

well or the place of seven. Or maybe both. There's

something significant that stands out. Abraham

wants to remember this oath. He wants to remember

this well. He wants to remember what has happened

in this place at this time. So he names the place.

And then he plants. A tamarisk tree. Now, a tamarisk

tree, we don't know for certain, but it was probably

a long -living tree that grows very slowly. Now,

again, we have to ask, there's something significant

about this place that Abraham would plant a tree

which would take hundreds of years to grow. And

a tree that he may not even see it grow all that

much before he dies. But maybe he's thinking,

one day I'll enjoy the shade of this tree, just

like the oaks of Mamre. Or maybe he's thinking,

I want to plant something of my own in this place

by this piece of property in which I possess,

that I just... Legally was confirmed to own by

the king of this region. Maybe he just wants

to plant it so that he can say he planted it.

You know, brothers and sisters, there's a deeper

meaning. He plants it because it will be there

a long time. He plants it because it will remain

long after he is dead yet. He plants it in this

place, Beersheba. Then, as a result of this covenant,

he worships God. He calls on the name of God.

It's interesting to me that Abimelech and Phekel,

they leave and they go home. They go home to

their foreign gods, their foreign deities, their

foreign powers, their idols. They're false gods.

And here's Abraham, who's living in the land

of the Philistines, even though they don't technically

reside there yet, but he's living in the land

of those people who are hostile to God and His

promises. Yet we see him having fidelity and

faithfulness in his worship to the one true God.

He's been dealing with this pagan king, yet he's

still faithful to worship God. And to faithfully

proclaim God's attributes. The everlasting God.

And then he remains and he sojourns in that area.

Now, this is kind of the home base for Abraham

this whole period, the rest of his life. We see

that Isaac really takes up this base as well.

So they stay in this area. In this specific region.

Really the remainder of his days. But all the

while. Even while he's living there. Even while

he's settling in this land. By this well. This

place which he's named. He's still. An alien.

He's still sojourned. He's not a permanent. Resident.

Of this place. He's living and dwelling. Among

the Philistines. we could say. So what is the

significance of this covenant in Abraham's life?

What's the big deal? Why has the Spirit of God

inspired this section of Scripture for us to

hear? Why has God given this to us? Well, it's

significant because God has made promises to

Abraham that are not fully in his possession

yet. We have to remember that it wasn't just

the promise of a son that God has made to Abraham.

If we turn back to Genesis chapter 13, and you

Genesis 13 · chapter mention

recall the incident with him and Lot, it's vaguely

similar to what we're reading about now. Abraham

is prospering, and so they have to part ways.

Well, God makes a glorious promise to Abraham

in this section of Scripture. In Genesis 13,

starting in verse 12, Abraham settled in the

land of Canaan, while Lot settled in the cities

of the valley and moved his tents as far as Sodom.

Now the men of Sodom were wicked exceedingly

and sinners against the Lord. The Lord said to

Abraham, after Lot has separated from him, now

lift up your eyes and look for the place where

you are. Northward, southward, eastward, and

westward. Meaning, look all around you, Abraham.

Look in every direction for all the land which

you see. I will give to you and to your descendants

forever. God has made a promise to Abraham, not

just regarding his son being born, brothers and

sisters, but God has made a promise to Abraham

that the fulfillment of all his other promises

and his descendants after him, the descendants

which are as multitudinous as the stars, those

descendants will inherit. All the land in which

Abraham is dwelling. God has promised him the

land, brothers and sisters. You see, this section

of Scripture is bringing some conclusion with

regards to God's promise to Abraham that he will

come into possession of the promised land. We

find that Abraham in God's providence, is sought

out by King Abimelech to receive a covenant so

that Abraham can freely and securely, without

threat, in peace, enjoy the land which God has

promised to him in the future. That's part of

the significance of this story, brothers and

sisters. That God, through Abimelech, is confirming

his promise to Abraham regarding the land. Now,

he doesn't only have legal right and legal authority

to settle and to do what he pleases in this land

that God has promised to him. But he also owns

a small... portion of that land. However small,

brothers and sisters, Abraham owns a piece of

the property that God has promised to him in

that well. It's his. It's nobody else's. It's

in his possession, though not yet fully in his

possession. This section of Scripture is significant

because of the transformation of Abraham from

the start of his sojourning to the end of his

sojourning. We see this grand change that has

taken place in the life of Abraham, don't we?

He's not the same Abraham that we met in Genesis

Genesis 20 · chapter mention

chapter 20 in his first interaction with Abimelech.

He's a completely different Abraham. How in the

world is this man of faith so different? What

has happened to him? Brothers and sisters, we

know from Romans chapter 4 that Abraham has justifying

Romans 4 · chapter mention

faith as the free gift of God. And if he has

justifying faith as a free gift of God, that

means he's also sanctified by the grace of God

in his life. It's not just that Abraham is a

man of faith, but it's also that Abraham is a

man who, just like you and me, is a man who is

sanctified by the grace of God, by the Spirit

of God in his life. He was less sanctified the

first time he met Abimelech. And he was more

sanctified the second time he interacts with

Abimelech. He's gone through a transformation

in the midst. of his sojournings while he's waiting

on the promises of God. Brothers and sisters,

does that sound vaguely familiar to you? Is there

anything that you can relate to in Abraham's

life with regards to that and his change in the

midst of his pilgrimage, in the midst of his

journeys? But we also are taught, But this is

significant because we learn about the nature

of faith. Abraham exercises faith as he is sanctified.

And he's living in accordance with and in light

of what God has promised to him, isn't he? Brothers

and sisters, why? Does he plant the tamarisk

tree? Why does he worship God in that place?

Why does he take up residence in that place?

Why does he want the well, brothers and sisters?

Because God has promised to him that this will

be his land. And he believes that God will do

what he has said he will do. So out of faith...

He's living in the land that God has promised

to him. He's exercising faith in God. Romans

4 tells us that he grew strong with regards to

the promise in his faith. Abraham's faith was

strengthened as he looked to the promise of God

coming to fruition in his life. We read in Hebrews

Hebrews 6 · chapter mention

chapter 6. And in Hebrews chapter 11, all these

Hebrews 11 · chapter mention

died in faith. Listen to that. Who's he referring

to? Everybody in the hall of faith. Everybody

listed, including Abraham. All these died in

faith without receiving the promises, but having

seen them and having welcomed them from a distance.

And having confessed that they were strangers

and exiles on the earth. For those who say such

things make it clear that they are seeking a

country of their own. And indeed, if they have

been thinking of that country from which they

went out, they would have had opportunity to

return. Verse 16. But as it is, they desire a

better country. That is a heavenly. Therefore

God is not ashamed to be called their God, for

he has prepared a city for them by faith Abraham.

Abraham lived and dwelled in the land, brothers

and sisters, by faith in the promises to come.

Not as one of this world. He was looking for

a heavenly city, a heavenly home. His heart,

his affections were other worldly brothers and

sisters. They rested elsewhere in the promises

of God. So this is a very significant text of

Scripture, is it not, brothers and sisters? Because

it teaches us about the redemption that God has

promised. It teaches us about faith. and sanctification,

and what is to come in the culmination of God's

promises. So consider with me some applications

of this text for our lives. While we consider

these, it's important for us to understand something.

Many figures in the Bible, especially in the

Old Testament, in particular in the Old Testament,

are presented predominantly as types of Christ.

Meaning they're the type and Christ is the anti

-type that fulfills the type. So they're presenting

us with something that is true about Christ and

Christ is the substance and the fulfillment of

it. But in Scripture, brothers and sisters, Abraham

is presented predominantly not as a type of Christ,

but he's presented predominantly as an exemplar

of faith, as a type of believer in the world.

He's presented predominantly as a man in possession

of justifying, saving faith, who is an alien

and a pilgrim in this world. So that's how Abraham

is presented. And we're exhorted in the New Testament,

in Hebrews in particular, to imitate. The faith

and the faithfulness of Abraham. So that means

that believers in Jesus Christ are aliens and

exiles in this world. That's why James addresses

the church in such a way. That's why Peter refers

to the church as aliens and exiles in this world.

So we find several things that we can apply to

our lives from this text. The first is that we

are pilgrims or sojourners in this world. Brothers

and sisters, as long as there are promises that

we are not fully in possession of in this life,

we are pilgrims in this world. Are there promises

yet? unfulfilled in the life of the believer.

Yes, there are brothers and sisters. They're

fulfilled and they're brought about in Christ,

but they have not been fully and finally realized

and accomplished in time and history yet. Now

for Abraham, that was the promise of the land,

the promised land, Canaan. For the believer,

there's many, but... there still remains the

promised land for the believer. For the regenerate

man or woman, for those who know Jesus Christ,

we are pilgrims in this world waiting for the

return of Jesus Christ and the new heavens and

the new earth and the promised land, the place

in which God will dwell with His people, brothers

and sisters. We read so often in the Scriptures

of what it will be like in that day, in that

age, when Christ returns. We could turn to Isaiah

Isaiah 11 · chapter mention

chapter 11. And we read in verse 6, And the wolf

will dwell with the lamb, And the leopard will

lie down with the young goat. It's beautiful.

And the calf and the young lion and the fatling

together. And a little boy will lead them. Also

the cow and the bear will graze. Their young

will lie down together. And the lion will eat

straw like the ox. The nursing child will play

by the hole of the cobra. And the weaned child

will put this hand. put his hand on the vipers'

den. They will not hurt or destroy in all my

holy mountain, for the earth will be full of

the knowledge of the Lord as the waters cover

the sea. Brothers and sisters, it's speaking

of the new heavens and the new earth and the

eternal glorified state of the world following

the great regeneration of all things. It's talking

about the coming culminated age in which Christ

redeems his people fully and finally. The promise

of the land fulfilled for every believer in Jesus

Christ. Now, we are pilgrims, brothers and sisters.

We are waiting. We are longing. We are looking

for something further, something better, something

that's not here yet. We live in the now. but

not yet. It's a very true reality and a very

true saying. This is why we read in 2 Peter,

But the day of the Lord will come like a thief,

in which the heavens will pass away with a roar,

and the elements will be destroyed with intense

heat, and the earth and its works will be burned

up. Since all these things are to be destroyed

in this way, What sort of people ought you to

be in holy conduct and godliness? Looking for

and hastening the coming of the day of God, because

of which the heavens will be destroyed by burning,

and the elements will melt with intense heat.

But listen to this, brothers and sisters. But

according to His promise, according to God's

promise, But according to God's promise, we are

looking for new heavens and a new earth in which

righteousness dwells. Amen, brothers and sisters.

That's the promised land. Blessed are the meek,

for they shall inherit the earth. That's the

future which lays ahead for the people of God,

brothers and sisters, following the return of

Jesus Christ. We are pilgrims in this world.

That is our eternal home. But we also see that

while we sojourn, we will experience trials,

temptations, struggles, a lot of the things that

Abraham enjoyed in the experience. A double reality.

Blessing and curse. Hardship and great blessing.

We'll have to deal with the world around us like

he dealt with Abimelech. We'll have to deal with

sinners and sin and temptation and trials and

struggles. But brothers and sisters, as we sojourn,

we're also going to experience great joy. In

the heights of love, we have the promises of

God and they are effective in our lives now,

brothers and sisters. We don't wait for Christ

as those with no hope. His work is in the believer,

brothers and sisters, and it's powerful and it's

effective. So we will have trials and tribulations

in this life, but we will also have joy and peace

and love and hope and satisfaction in this life.

Just like Abraham. Why do we need to understand

this? Because expectations matter, especially

for pilgrims. Do you understand that how we view

the world around us has implications on how we

live in the world in which we walk? What we expect

of this world will impact how we live in this

world. We are pilgrims. We don't belong here.

Our faith is tied up with the consummation of

the ages at the return of Jesus Christ. So just

as Abraham was a pilgrim, brothers and sisters,

we are pilgrims. But listen, this is a good thing.

Because that means there is that which is better

to come, that which is best to come. But it also

means, brothers and sisters, that we understand

how to fully and rightly enjoy this world and

the things of this world. By keeping things in

their proper place. If we recognize eternal things

and Christ's invisible kingdom, and we recognize

the temporal nature and character of the things

of this world, then we can rightly enjoy the

temporal and earthly things in this world. But,

if we make those temporal and earthly things

more than they ought to be, more than what they

are, then brothers and sisters, you will no longer

enjoy them. They will rule over you. Everything

in its proper place, brothers and sisters. We

are sojourners. And what's the biggest struggle

we have? As we pilgrim in this world. I know

what my biggest problem is. I hope you know what

yours is. It's my heart. It's your biggest problem

as you sojourn. Your own heart. Because that's

the struggle of the sojourner, isn't it? Not

to let your heart grasp. Too firmly and too tightly

to the things of this world? It wants to, brothers

and sisters. It does. It wants to reach out and

lay hold of them. It wants to find its joy and

its satisfaction and its hope in the things of

this world. But don't you let it. It will strip

you of joy. Brothers and sisters, set your hearts,

set your affections. On Jesus Christ and the

promises in Jesus Christ. That which is lasting.

That which is eternal. That which remains. That

which is to come. Brothers and sisters. That's

the never ending struggle. Of the pilgrim in

this life. Their own hearts desire. We have to

live by faith. In this world. Just like Abraham

did. But we also must remember, brothers and

sisters, that we are being changed as we sojourn

in this world. From the time we start our pilgrimage

to the time we end our pilgrimage, we will be

completely different. Do you understand that,

brothers and sisters? If you are in Christ Jesus,

you will not be the same at the start. of your

journey with Christ, at your regeneration, as

you are at the end of your journey with Christ.

You will be transformed from glory to glory.

You will be renewed inwardly day by day by the

Spirit of God. You'll be transformed, brothers

and sisters. You'll be made into the likeness

and image of Jesus Christ in your inner man.

You'll be changing as you... Pilgrim through

this world. And ultimately we have to understand

and we have to recognize that our sojourning

will come to an end. Brothers and sisters, we're

only pilgrims for so long. The day is coming

when we will enjoy and experience our true home.

The day is coming when we will rest in the presence

of our Lord. The day is coming, brothers and

sisters, when your heart will no longer be inclined

to sin and corruption. The day is coming, brothers

and sisters, when your heart will no longer long

for those things in this world, but it will long

rightly for the glory of God and the presence

of Jesus Christ. Brothers and sisters, our sojourning

is only for a time. It's only for a period. The

day is coming when we will walk on the ground

of a new heavens and a new earth. We will breathe

the air. Of a glorified cosmos, brothers and

sisters. That is the world that is prepared for

His people. That is the world that is prepared

for all those in Jesus Christ. Put your affections

on that, brothers and sisters. Realize that life

is but a vapor. It's very short. It comes and

it goes. Rather quickly. And some of us tend

to say that more often than others. As we age.

Because it's an ever present truth. Isn't it

brothers and sisters? That time flies. Before

you know it. You're almost 40 years old. Before

you know it. You're a little older than that.

But brothers and sisters. You know what that

means? It's teaching us. That there's a permanent.

There's an eternal home that will not cease,

that will not end, where we will not age, and

where we will always be with our Lord and our

Savior, our God, and we will be with all our

brothers and sisters for all eternity. Brothers

and sisters, those of you here in Jesus Christ

right now who truly, genuinely know Him by faith

and repentance, We will lock arms and worship

Christ for all eternity in the new heavens and

the new earth. That is our hope which is to come.

That is the promise that Abraham received. And

brothers and sisters, that is the promise that

we have in Jesus Christ because of His blessed

word. Praise be to the name of our great God

and our great Savior.