The agreement to establish a covenant between leaders marks a defining moment of trust. Abraham yields to Abimelech's request, agreeing to take an oath that he will not harm him or his people [ביאור שטיינזלץ]. However, this agreement is not made by ignoring past grievances. Instead, it carries a heavy complexity that reflects the true nature of their relationship.
The primary approach among commentators points to a sharp contrast between Abraham's honorable promise and Abimelech's actual behavior. In essence, Abraham expresses that while he is willing to do his part and take the oath, Abimelech has not truly acted with the kindness he claimed, as his servants recently stole a water well that Abraham had dug [ספורנו, שד״ל, ביאור יש״ר, חזקוני]. Despite this injustice, Abraham chooses not to turn Abimelech away empty-handed [בכור שור]. He carefully declares his willingness to swear right at the beginning of the conversation, even before bringing up the rebuke regarding the stolen well. This deliberate timing ensures that Abimelech will not suspect the rebuke is merely a convenient excuse to avoid making the commitment [אור החיים].
The specific phrasing Abraham uses to declare his commitment sparks a debate regarding the very nature of this oath, presenting two opposing views. On one hand, some suggest that Abraham demands strict reciprocity. He agrees to swear on his part, but insists that Abimelech is equally obligated to swear. The incident with the stolen well proves that Abimelech's camp desperately needs boundaries and a formal treaty, with the clear understanding that if one side breaks the covenant, the other is immediately released from its terms [רד״ק, מלבי״ם].
On the other hand, a contrasting perspective argues that Abraham insists on a strictly one-sided action. He declares that only he will swear, actively not wanting Abimelech to take an oath. Because Abraham placed his complete trust in God, he wishes to avoid causing a foreign leader to swear by idols. Furthermore, by emphasizing his own personal commitment, Abraham intentionally excludes his son from being bound by this oath in the future [פני דוד, אור החיים].
When making the actual vow, Abraham avoids mentioning the name of God explicitly. The shared focus and mutual engagement in the agreement are enough to render the oath entirely valid and binding [העמק דבר]. Finally, a subtle grammatical nuance in the spoken vow carries a passive meaning, translating closer to being sworn in. This unique phrasing serves as a quiet hint about the future. It indicates that Abraham and his descendants will faithfully uphold their end of the oath, while Abimelech's descendants will ultimately be the ones to break the boundaries and violate the covenant first [פני דוד].