(28, 29) Let there be now an oath.--The word literally signifies a curse. Each side uttered an imprecation, with the prayer that it might fall upon himself if he broke the terms of the covenant.

Let us make a covenant.--Heb., cut. (See Note on Genesis 15:10; Genesis 15:18; where also see the explanation of this use of the word curse.)

The Lord was with thee . . . blessed of the Lord.--This use of the word "Lord," that is, Jehovah, is very remarkable. In Genesis 21:22-23 Abimelech uses the term Elohim, God, in accordance with the careful discrimination in the use of the names of the Deity often previously referred to. By the long residence, first of Abraham and then of Isaac, in their territory, the Philistines would indeed have become better acquainted with the religion of the patriarchs; but as Jehovah was not their special title for the Deity (Exodus 6:3), we must conclude, with Rosenmller, that it was Moses who wrote Jehovah in the place of the word actually employed by Abimelech. We gather, however, that the king did not use any generic or heathen names of the Deity, but that whereby the patriarchs worshipped their covenant God, and his so doing was probably intended as an act of homage to Him.

Verse 28. - And they said, We saw certainly - literally, seeing we saw, i.e. we assuredly perceived, or, we have indeed discovered (vide Ewald's 'Hebrews Synt.,' § 312). Abimelech and his ministers first explain the motive which has impelled them to solicit a renewal of the old alliance - that the Lord was with thee: - the use of Jehovah instead of Elohim, as in Genesis 21:22, does not prove that this is a Jehovistic elaboration of the earlier legend. Neither is it necessary to suppose that the term Jehovah is a Mosaic translation of the epithet employed by Abimelech (Rosenmüller). The long-continued residence of Abraham in Gemr and Beersheba afforded ample opportunity for Abimelech becoming acquainted with the patriarch's God. The introduction of Jehovah into the narrative may be noted as a third point of dissimilarity between this and the previous account - and we said, Let there he now an oath - i.e. a treaty secured by an oath or self-imprecation on the transgressor (cf. Genesis 24:41; Deuteronomy 29:11, 13) - betwixt us, even betwixt us and thee, - a farther particularization of the parties to the covenant for the sake of emphasis - and let us make a covenant with thee. The phrase "to cut a covenant," here used in a so-called Jehovistic portion of the history, occurs in Genesis 21:27, 32, which confessedly belongs to the fundamental document.

26:26-33 When a man's ways please the Lord, he maketh even his enemies to be at peace with him, Pr 16:7. Kings' hearts are in his hands, and when he pleases, he can turn them to favour his people. It is not wrong to stand upon our guard in dealing with those who have acted unfairly. But Isaac did not insist on the unkindnesses they had done him; he freely entered into friendship with them. Religion teaches us to be neighbourly, and, as much as in us lies, to live peaceable with all men. Providence smiled upon what Isaac did; God blessed his labours.And they said, we saw certainly that the Lord was with thee,.... Not only while he was among them, by the fruitfulness of the land he sowed, by the increase of his family, his flocks and herds, but also since he was gone from them, in the valley of Gerar, and now in Beersheba:

and we said; one to another, assembled in privy council, in which this affair was talked over and debated:

let there now be an oath betwixt us, even betwixt us and thee: what was between us and thy father, or between thine ancestors and ours, let it be renewed and confirmed before us; so Onkelos and Jarchi; see Genesis 21:23,

and let us make a covenant with thee; the articles of which follow.