Genesis 21:32

KJV

Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.

KJV (with Strong's)

Thus they made {H3772} a covenant {H1285} at Beersheba {H884}: then Abimelech {H40} rose up {H6965}, and Phichol {H6369} the chief captain {H8269} of his host {H6635}, and they returned {H7725} into the land {H776} of the Philistines {H6430}.

Complete Jewish Bible

When they made the covenant at Be'er-Sheva, Avimelekh departed with Pikhol the commander of his army and returned to the land of the P'lishtim.

Berean Standard Bible

After they had made the covenant at Beersheba, Abimelech and Phicol the commander of his army got up and returned to the land of the Philistines.

American Standard Version

So they made a covenant at Beer-sheba: and Abimelech rose up, and Phicol the captain of his host, and they returned into the land of the Philistines.

Commentary

### SUMMARY
formally concludes the solemn covenant established at Beersheba between Abraham and Abimelech, the Philistine king of Gerar. This verse succinctly records the ratification of their peace treaty, which secured Abraham's rights to a vital well, and details the subsequent departure of Abimelech and his chief captain, Phichol, back to their territory, signifying a successful and binding resolution to their dispute and the establishment of peaceful coexistence.

### CONTEXT
* **Literary Context:** This verse serves as the narrative climax and resolution of the immediate preceding passage, [Genesis 21:22-31](/genesis/21-22-31 "Abraham and Abimelech's Covenant at Beersheba"). The story begins with Abimelech, recognizing God's evident blessing upon Abraham, initiating a request for a solemn oath of loyalty and non-aggression. The catalyst for this formal agreement was a dispute over a well that Abraham's servants had dug, but which Abimelech's servants had seized. Abraham's direct complaint about this injustice (Genesis 21:25) leads directly to the formal establishment of a peace treaty, which secured Abraham's rightful claim to the well and ensured a period of peaceful relations between their respective peoples. The verse also marks a significant geographical and thematic anchor, as Beersheba becomes a recurring location in the patriarchal narratives (e.g., [Genesis 26:23-33](/genesis/26-23-33 "Isaac's Covenant with Abimelech at Beersheba"); [Genesis 46:1-5](/genesis/46-1-5 "Jacob's Journey from Beersheba to Egypt")).
* **Historical & Cultural Context:** In the ancient Near East, covenants were foundational to political, social, and religious life. They were solemn, binding agreements, often ratified by oaths, sacrifices, and symbolic acts (like passing between cut animals, as implied by the Hebrew root for "covenant"). Access to water sources like wells was paramount for survival in arid regions, making disputes over them common and potentially violent. The act of making a covenant, especially with a foreign ruler like Abimelech, was a significant diplomatic achievement, reflecting Abraham's growing status and the recognition of God's favor upon him. The Philistines, though not fully established in Canaan as a major power until later, were present in the region, and interactions with their kings, like Abimelech of Gerar, were crucial for Abraham's nomadic existence.
* **Key Themes:** This verse contributes to several major themes within Genesis and the broader biblical narrative. It highlights the theme of **God's faithfulness to His covenant promises** to Abraham, as He orchestrates events to secure Abraham's safety and property in the land. The resolution of the well dispute through diplomacy rather than conflict underscores the theme of **seeking peace and justice**, even with potential adversaries. Furthermore, Abimelech's recognition of God's blessing upon Abraham ("God is with thee in all that thou doest" in [Genesis 21:22](/genesis/21-22 "Abimelech's Acknowledgment of God's Blessing")) emphasizes the theme of **divine favor recognized by outsiders**. Finally, Abraham's securing of land rights, even for a single well, serves as a microcosm of the larger promise of the land of Canaan to his descendants, foreshadowing the **fulfillment of the land promise** found throughout [the Pentateuch](/exodus/1 "The Book of Exodus") and beyond.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **made (Hebrew, _kârath'_):** From a primitive root meaning "to cut (off, down or asunder)," this word specifically implies "to covenant" or "make an alliance or bargain, originally by cutting flesh and passing between the pieces." This highlights the ancient practice of covenant-making, often involving a ritualistic cutting that symbolized the solemnity and binding nature of the agreement, with dire consequences for breaking it.
* **covenant (Hebrew, _bᵉrîyth'_):** Derived from a root meaning "to cut," this term refers to a compact, confederacy, or league. In biblical context, a covenant is a solemn, binding agreement between two parties, often initiated by a superior party, establishing a relationship and outlining mutual obligations and promises. Here, it signifies the formal peace treaty between Abraham and Abimelech.
* **Beersheba (Hebrew, _Bᵉʼêr Shebaʻ'_):** Meaning "well of an oath" or "well of seven," this place name is etymologically significant. It directly references the solemn oath and covenant made there, as well as the seven ewe lambs Abraham gave to Abimelech as a witness to his ownership of the well (Genesis 21:28-31). The name itself encapsulates the core events of the passage.

#### Verse Breakdown
* **"Thus they made a covenant at Beersheba:"** This clause signifies the formal and binding conclusion of the agreement between Abraham and Abimelech. The term "covenant" (Hebrew: *b'rit*) denotes a solemn, unbreakable pact, underscoring the gravity of the agreement. The location, Beersheba, is crucial, as its name ("well of the oath" or "well of seven") memorializes the very act of covenant-making and the associated seven ewe lambs given by Abraham as a witness to his ownership of the well.
* **"then Abimelech rose up, and Phichol the chief captain of his host,"** This details the immediate action following the covenant's ratification. Abimelech, the Philistine king of Gerar, and his military commander, Phichol, are identified as the key figures on the Philistine side. Their "rising up" indicates their readiness to depart, having completed their diplomatic mission. The presence of Phichol, the "chief captain of his host," emphasizes the official and military backing of Abimelech's agreement.
* **"and they returned into the land of the Philistines."** This final clause confirms the successful resolution of the dispute and the establishment of peace. The departure of Abimelech and Phichol back to their own territory signifies that the terms of the covenant were accepted and that the immediate threat or tension between Abraham's household and Abimelech's kingdom had been diffused, leading to a period of stability and peaceful coexistence.

#### Literary Devices
The passage employs **Etymological Significance** through the naming of Beersheba. The name itself, *Be'er Sheva*, carries a dual meaning—"well of the oath" and "well of seven"—which directly encapsulates the pivotal events of the narrative: the solemn covenant ratified there and the seven ewe lambs Abraham gave as a witness to his ownership of the well. This linguistic device ensures that the location itself serves as a perpetual reminder of the agreement. Furthermore, the narrative structure demonstrates **Narrative Resolution**, as the tension over the well is formally and peacefully resolved, leading to the departure of Abimelech and his party, signifying a return to order and stability after a period of dispute.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The covenant at Beersheba powerfully illustrates God's ongoing faithfulness to Abraham, demonstrating how divine providence orchestrates human affairs to secure His chosen one's safety, property, and standing in the promised land. The solemnity of this human covenant reflects the profound biblical understanding of promises and oaths as binding and sacred, mirroring God's own unchangeable covenantal faithfulness to His people. This narrative also provides a practical example of seeking peace and justice, highlighting how diplomacy and integrity can resolve conflict, a principle deeply valued in scripture.

* [Romans 12:18](/romans/12-18 "Romans 12:18 - Live Peaceably with All")
* [Proverbs 16:7](/proverbs/16-7 "Proverbs 16:7 - When a man's ways please the Lord")
* [Hebrews 6:13-14](/hebrews/6-13-14 "Hebrews 6:13-14 - God's Oath to Abraham")

### REFLECTION AND APPLICATION
The account of the covenant at Beersheba offers timeless lessons for navigating disputes and fostering harmonious relationships in our own lives. It teaches us the profound value of integrity and truthfulness, as Abraham’s consistent character and righteous standing ultimately led to a respected and binding agreement, even with a powerful gentile ruler. Rather than allowing conflicts over resources, perceived injustices, or misunderstandings to fester and escalate into destructive conflict, the narrative encourages us to actively pursue reconciliation, engage in honest negotiation, and establish peace, even with those who might seem to be adversaries. This passage reminds us that God's promises of blessing and provision often unfold through our diligent pursuit of peace, justice, and honorable dealings in our human interactions, demonstrating that divine faithfulness is often realized through human responsibility and wisdom. It calls us to be peacemakers in our families, communities, and workplaces, trusting that God honors our efforts to live righteously and resolve conflict constructively.

#### Questions for Reflection
* **How does Abraham's approach to conflict resolution with Abimelech exemplify biblical principles of peace and justice?**
* **In what areas of your life are you currently facing a "well dispute," and what steps can you take to pursue a peaceful and just resolution?**
* **How does the recognition of God's blessing on Abraham by an outsider like Abimelech challenge or encourage your own witness in the world?**

### FAQ
**Why was the covenant at Beersheba significant for Abraham?**

Answer: The covenant at Beersheba was profoundly significant for Abraham because it formally secured his rightful claim to a crucial well, a vital resource for survival in the arid region, and established a binding peace treaty with Abimelech, the powerful Philistine king of Gerar. This agreement not only provided immediate security and stability for Abraham's household but also served as a tangible affirmation of his growing influence and the universal recognition of God's favor upon him, even by those outside the covenant community. It represented a concrete step in the divine promise of land possession and peaceful dwelling for Abraham and his descendants in Canaan, ensuring his ability to thrive in the territory God had promised him (see [Genesis 12:7](/genesis/12-7 "God's Promise of Land to Abraham")).

### CHRIST-CENTERED FULFILLMENT
While [Genesis 21:32](/genesis/21-32 "The Covenant at Beersheba") describes a specific human covenant for peace and land rights, it subtly points to Christ as the ultimate Peacemaker and Fulfiller of all divine covenants. Abraham's securing of a well and peaceful coexistence with Abimelech foreshadows the spiritual inheritance and eternal peace secured for believers through Christ's atoning work. Just as Abraham's "seed" was promised the land, Christ, the ultimate Seed of Abraham (Galatians 3:16), provides access to the true "living water" (John 4:10-14) and establishes a new and eternal covenant of peace between God and humanity (Hebrews 8:6-13). Through His sacrifice, Jesus mediates a covenant that secures for His people an everlasting inheritance (Hebrews 9:15), far greater than any earthly well or territory, offering reconciliation with God and eternal rest (Ephesians 2:14-18). He is the one who truly causes enemies to be at peace, bringing Jew and Gentile into one body (Ephesians 2:11-22), fulfilling the promise of blessing to all nations through Abraham's greater Son.

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

Exodus 13:17

¶ And it came to pass, when Pharaoh had let the people go, that God led them not [through] the way of the land of the Philistines, although that [was] near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:

Judges 13:1

¶ And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.

Genesis 31:53

The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.

1 Samuel 18:3

Then Jonathan and David made a covenant, because he loved him as his own soul.

Genesis 10:14

And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.

Genesis 21:27

And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant.

Genesis 26:14

For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him.