Genesis 21:25

KJV

And Abraham reproved Abimelech because of a well of water, which Abimelech's servants had violently taken away.

KJV (with Strong's)

And Abraham {H85} reproved {H3198} Abimelech {H40} because {H182} of a well {H875} of water {H4325}, which Abimelech's {H40} servants {H5650} had violently taken away {H1497}.

Complete Jewish Bible

Now Avraham had complained to Avimelekh about a well which Avimelekh's servants had seized.

Berean Standard Bible

But when Abraham complained to Abimelech about a well that Abimelech’s servants had seized,

American Standard Version

And Abraham reproved Abimelech because of the well of water, which Abimelech’s servants had violently taken away.

Commentary

### SUMMARY
Genesis 21:25 records a pivotal moment where Abraham directly confronts Abimelech, the Philistine king, concerning a well of water that Abimelech's servants had unjustly seized. This incident, occurring immediately after the solemn establishment of a covenant between the two men, underscores the critical importance of vital resources in the ancient Near East and highlights the ongoing necessity of upholding justice and integrity even within existing agreements to maintain peace and trust.

### CONTEXT
* **Literary Context:** This verse is strategically placed immediately following the formal covenant sworn between Abraham and Abimelech at Beer-sheba, as detailed in [Genesis 21:22-24](/genesis/21-22-24 "The Covenant at Beer-sheba"). The swift emergence of a dispute over a well, despite the recent oath, serves as an immediate test of the covenant's integrity and the sincerity of both parties. It reveals that even the most binding agreements require vigilance and a commitment to justice to remain effective. The resolution of this specific conflict, leading to the naming of Beer-sheba ("well of the oath"), is recounted in [Genesis 21:30-31](/genesis/21-30-31 "The Naming of Beer-sheba"), demonstrating how this dispute is integral to the narrative flow and the establishment of a significant geographical and theological landmark.
* **Historical & Cultural Context:** In the arid and semi-arid regions of the ancient Near East, water sources like wells were not merely conveniences but were indispensable for survival. They sustained human life, livestock, and agricultural endeavors, functioning as primary indicators of wealth, territorial claim, and community viability. Control over wells was a frequent cause of conflict, as demonstrated by other disputes over water in the patriarchal narratives (e.g., [Genesis 26:17-22](/genesis/26-17-22 "Isaac's disputes over wells")). For nomadic peoples like Abraham, who possessed vast flocks and a large household, secure access to water was paramount. The Philistines, a settled people, also relied on these resources, making the dispute over the well a clash of vital interests and property rights within a newly formed diplomatic relationship.
* **Key Themes:** Genesis 21:25 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. It highlights the theme of **justice and righteousness**, as Abraham actively seeks to rectify a wrong rather than passively accept it. The incident also underscores the **integrity of covenants**, demonstrating that even divinely sanctioned or humanly sworn agreements require ongoing commitment and the willingness to address breaches. Furthermore, it touches upon **leadership responsibility**, as Abimelech, though perhaps unaware, is held accountable for the actions of his servants. Finally, the dispute over the well reinforces the theme of **divine provision** and human **stewardship** of essential resources, a recurring motif throughout the Pentateuch, emphasizing that God's blessings often come with the responsibility of just management.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **reproved (Hebrew, _yâkach'_):** From H3198, this term means "to be right (i.e. correct); reciprocal, to argue; causatively, to decide, justify or convict." Abraham's action was not merely an accusation but a firm, reasoned confrontation aimed at establishing justice, correcting a wrong, and bringing conviction to Abimelech concerning his servants' actions. It implies a desire for reconciliation and rectification rather than simple blame.
* **well (Hebrew, _bᵉʼêr'_):** From H875, this refers to "a pit; especially a well." In the ancient Near East, wells were more than just holes in the ground; they were lifelines, representing a community's sustenance, wealth, and territorial claim. The dispute over this specific "well of water" (H875 + H4325, _mayim_) highlights the critical value of this resource and the gravity of its violent seizure.
* **violently taken away (Hebrew, _gâzal'_):** From H1497, this primitive root means "to pluck off; specifically to flay, strip or rob; catch, consume, exercise (robbery), pluck (off), rob, spoil, take away (by force, violence), tear." The use of _gâzal_ powerfully conveys the unjust, aggressive, and forceful nature of the servants' actions, emphasizing that the well was not merely occupied but seized through an act of robbery or plunder, a clear violation of Abraham's rights.

#### Verse Breakdown
* **"And Abraham reproved Abimelech":** This clause establishes Abraham's proactive and direct response to the injustice. Rather than resorting to violence or passive grievance, he engages the Philistine king in a formal and reasoned confrontation. His "reproof" (as analyzed above) signifies an attempt to bring about conviction and rectify the situation through dialogue.
* **"because of a well of water":** This specifies the object of the dispute—a crucial and highly valued resource in the arid region. The phrase underscores the economic and existential importance of water rights in the ancient world, making the conflict over this well a matter of survival and property.
* **"which Abimelech's servants had violently taken away":** This final clause identifies the perpetrators and the nature of their action. It clarifies that the injustice was committed by Abimelech's subordinates, and the use of the term "violently taken away" (Hebrew _gâzal_) highlights the forceful, unjust, and aggressive seizure of Abraham's property, underscoring the severity of the transgression.

#### Literary Devices
The verse employs several literary devices. **Conflict** is central, immediately presenting a dispute that tests the recently established covenant between Abraham and Abimelech. The **Symbolism** of the "well of water" is profound; it represents life, sustenance, and territorial rights, making its seizure an act of existential threat. The narrative uses **Direct Confrontation** as a plot device, showcasing Abraham's character and his commitment to justice through peaceful, yet firm, means. This direct address also serves as a **Foreshadowing** of future land and resource disputes that will characterize the relationship between Israel and its neighbors, emphasizing the ongoing struggle for possession and security in the promised land.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 21:25 provides a profound illustration of the biblical imperative for justice and the practical outworking of faith in daily life. Abraham's willingness to confront wrongdoing, even when it involves a powerful king, demonstrates that a man of faith is called not to passive acceptance of injustice, but to active, righteous engagement. This incident underscores the sacredness of property rights and the principle that leaders are accountable for the actions of those under their authority. Furthermore, it highlights that covenants, whether divine or human, require ongoing commitment, communication, and a willingness to address breaches to maintain their integrity and foster true peace. The dispute over the well also subtly points to God's provision and the human responsibility to steward resources justly, avoiding covetousness and violent seizure.

* [Deuteronomy 19:14](/deuteronomy/19-14 "Do Not Move Your Neighbor's Boundary Mark")
* [Proverbs 28:5](/proverbs/28-5 "The Wicked Do Not Understand Justice")
* [Micah 6:8](/micah/6-8 "What the Lord Requires")

### REFLECTION AND APPLICATION
Genesis 21:25 offers enduring wisdom for navigating conflict and upholding integrity in our own lives. Abraham's example teaches us the vital importance of addressing injustices directly and peacefully, rather than allowing resentment to fester or resorting to destructive means. His "reproof" models a form of righteous confrontation—firm yet reasoned—aimed at restoring what is right and fostering reconciliation. For believers today, this means having the courage to speak truth in love, to stand for justice in our spheres of influence, and to engage in difficult conversations with grace and clarity, always seeking resolution that honors God. Moreover, the passage serves as a powerful reminder for those in positions of authority—whether parents, employers, community leaders, or government officials—to be acutely aware of and take responsibility for the actions of those under their charge. True leadership demands oversight, accountability, and a commitment to ensuring that justice and fairness prevail within one's domain. The ultimate resolution of this well dispute, leading to the naming of Beer-sheba, demonstrates that honest communication and a commitment to justice can indeed lead to lasting peace and the establishment of secure agreements.

#### Questions for Reflection
* **In what situations do I tend to avoid confronting injustice, and what might Abraham's example teach me about overcoming that hesitation?**
* **How can I, as a leader (in my family, workplace, or community), better ensure accountability and justice among those under my influence?**
* **What specific steps can I take to resolve conflicts in my life in a way that prioritizes truth, justice, and reconciliation, rather than passive avoidance or aggressive escalation?**

### FAQ
**Why did Abraham choose to "reprove" Abimelech instead of taking the well back by force?**

Answer: Abraham's decision to "reprove" (Hebrew: _yâkach_) Abimelech, rather than using force, reflects his character as a man of faith and peace. He had recently entered into a solemn covenant with Abimelech (see [Genesis 21:22-24](/genesis/21-22-24 "The Covenant at Beer-sheba")), and a violent response would have violated that agreement, potentially escalating conflict and undermining the very peace he had just secured. His approach demonstrates a desire for justice through direct, reasoned communication, upholding the integrity of the covenant and seeking a peaceful, righteous resolution. This aligns with his previous actions, such as his peaceful separation from Lot to avoid strife in [Genesis 13:8-9](/genesis/13-8-9 "Abraham and Lot Separate Peacefully").

**Does this incident imply Abimelech was intentionally deceitful or unjust?**

Answer: The text does not explicitly state that Abimelech was intentionally deceitful or that he personally ordered the seizure of the well. In [Genesis 21:26](/genesis/21-26 "Abimelech's Response"), Abimelech claims ignorance of his servants' actions, stating, "I knew not of it." This suggests that the injustice was likely committed by his subordinates without his direct knowledge or command. However, Abraham's reproof still holds Abimelech accountable as the leader, emphasizing the significant responsibility of those in authority for the conduct of those under their charge, even if those actions were unknown to them. It highlights the principle of leadership accountability regardless of direct complicity.

### CHRIST-CENTERED FULFILLMENT
While Genesis 21:25 describes a specific historical dispute over a physical resource, it profoundly points to Christ in its underlying themes. Abraham's pursuit of justice and his willingness to confront wrongdoing peacefully foreshadow the ultimate Peacemaker and Upholder of Righteousness, Jesus Christ. Just as Abraham sought to restore what was unjustly taken, Christ came to reclaim what was lost to humanity through sin, establishing a new and eternal covenant by His blood, a covenant far superior to any human agreement (as described in [Hebrews 8:6](/hebrews/8-6 "Christ, the Mediator of a Better Covenant")). He perfectly embodies the _yakach_ (reproof/conviction) of God, confronting sin and injustice with divine truth and grace (as seen in [John 3:20](/john/3-20 "Light Exposes Darkness") and [John 16:8](/john/16-8 "The Spirit Will Convict the World")). Furthermore, the conflict over the well, a source of vital water, prefigures Christ as the ultimate source of "living water," which truly sustains and gives eternal life (as He declares in [John 4:10-14](/john/4-10-14 "Jesus Offers Living Water") and [John 7:37-38](/john/7-37-38 "Rivers of Living Water")). The resolution of this earthly conflict, leading to the "well of the oath," serves as a tangible type of the lasting peace and secure provision found only in Christ, who is our ultimate covenant fulfillment and the wellspring of all true life.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 26:15

For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.

Genesis 26:22

And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.

Matthew 18:15

¶ Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

Proverbs 17:10

¶ A reproof entereth more into a wise man than an hundred stripes into a fool.

Genesis 13:7

And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land.

Genesis 29:8

And they said, We cannot, until all the flocks be gathered together, and [till] they roll the stone from the well's mouth; then we water the sheep.

Exodus 2:15

Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.