THEOSISPhilaret of Moscow (Drosdow)
That you may not cause offense, etc. Literally translated from the Hebrew: if you deceive me, or my son, or my grandson, and so forth. This statement, due to a characteristic of the Hebrew language, remains incomplete. Out of a certain noble humility, the invocation or threat of divine retribution is left unspoken here. The same kindness that I have extended to you (see Genesis 20:14-16), you are to extend to me and to this land. What Abimelech seeks in the proposed covenant is, in essence, fidelity and assurance.
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However, when both the subjects and descendants of Abimelech are united with Abraham, a question arises regarding how this covenant aligns with the fact that the land of the Philistines, which was not truly part of Canaan, was later enumerated among the inheritance of Abraham’s descendants (Num. 13:1, 2). Without considering that this allocation was executed by the will of God, under whose authority the alliance between Abimelech and Abraham was established, and who possessed the ability to annul it if one party proved unworthy, we can clarify this dilemma by the reality that the Philistines themselves violated the covenant with Abraham during the days of Isaac (Gen. 26:14, 15). Even though they entered into a new agreement with Isaac, this one does not mention descendants (Gen. 26:28, 29). Notably, among the Philistine cities that Providence had allocated for the Israelites, Gerar is absent (Gen. 13:3, 4; Gen. 15:45, 47). It may have been destroyed prior to the time of Moses.