There was a famine in the land, in addition to the first famine that was in the days of Abraham. Isaac went to Abimelech king of the Philistines, to Gerar.
Parallel Translations
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There was a famine in the land, in addition to the first famine that was in the days of Abraham. Isaac went to Abimelech king of the Philistines, to Gerar.
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And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.
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And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.
Examined in Scripture Analysis
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Cross-references (4)
Passages linked to Genesis 26:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 12:10 There was a famine in the land. Abram went down into Egypt to live as a foreigner there, for the famine was severe in the land.
- Genesis 25:11 After the death of Abraham, God blessed Isaac, his son. Isaac lived by Beer Lahai Roi.
- Genesis 21:22-32 At that time, Abimelech and Phicol the captain of his army spoke to Abraham, saying, “God is with you in all that you do. Now, therefore, swear to me here by God that you will not deal falsely with me, nor with my son, nor with my son’s son. But according to the kindness that I have done to you, you shall do to me, and to the land in which you have lived as a foreigner.” Abraham said, “I will swear.” Abraham complained to Abimelech because of a water well, which Abimelech’s servants had violently taken away. Abimelech said, “I don’t know who has done this thing. You didn’t tell me, and I didn’t hear of it until today.” Abraham took sheep and cattle, and gave them to Abimelech. Those two made a covenant. Abraham set seven ewe lambs of the flock by themselves. Abimelech said to Abraham, “What do these seven ewe lambs, which you have set by themselves, mean?” He said, “You shall take these seven ewe lambs from my hand, that it may be a witness to me, that I have dug this well.” Therefore he called that place Beersheba, because they both swore an oath there. So they made a covenant at Beersheba. Abimelech rose up with Phicol, the captain of his army, and they returned into the land of the Philistines.
- Genesis 20:1-2 Abraham traveled from there toward the land of the South, and lived between Kadesh and Shur. He lived as a foreigner in Gerar. Abraham said about Sarah his wife, “She is my sister.” Abimelech king of Gerar sent, and took Sarah.
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John Calvin 1540 · Public Domain 1. And there was a famine. Moses relates that…
1. And there was a famine. Moses relates that Isaac was tried by nearly the same kind of temptation as that through which his father Abraham had twice passed. I have before explained how severe and violent was this assault. The condition in which it was the will of God to place his servants, as strangers and pilgrims in the land which he had promised to give them, seemed sufficiently troublesome and hard; but it appears still more intolerable, that he scarcely suffered them to exist (if we may so speak) in this wandering, uncertain, and changeable kind of life, but almost consumed them with hunger. Who would not say that God had forgotten himself, when he did not even supply his own children, — whom he had received into his especial care and trust, — however sparingly and scantily, with food? But God thus tried the holy fathers, that we might be taught, by their example, not to be effeminate and cowardly under temptations. Respecting the terms here used, we may observe, that though there were two seasons of dearth in the time of Abraham, Moses alludes only to the one, of which the remembrance was most recent.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain In the land of Canaan.
In the land of Canaan.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 26:1 And there was a famine in the…
Gen 26:1 And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.
Ver. 1. Beside the first famine.] New sins bring new plagues Flagitium et flagellura, ut acus et filum. Where iniquity breakfasts, calamity will be sure to dine - to sup where it dines, and to lodge where it sups. If the Canaanites had amended by the former famine, this later had been prevented; for "God afflicts not willingly, nor grieves the children of men". {Lam 3:35} Polybius wonders why man should be held the wisest of creatures, when to him he seemeth the foolishest. For other things, saith he, where they have smarted once will beware for the future. The fox will not rashly return to the snare; the wolf to the pitfall, the dog to the club, &c. Solus homo, ab aevo ad aevum peccat fere in iisdem, et in iisdem plectitur. Only man is neither weary of sinning, nor wary of smarting for it.
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And Isaac went to Abimelech.] As Abraham had done before to Pharaoh. {Gen 12:10} The trials of God’s servants, in several ages, are much alike: we suffer the same things that our betters have done afore us: which both Paul and Peter press as a lenitive to our miseries, and a motive to patience. {1Co 10:13 1Pe 5:9} The same fable is acted over again in the world, as of old; the persons only changed. "That which hath been, is now; and that which is to be, hath already been": "and there is no new thing under the sun," saith Solomon. {Ecc 3:15; Ecc 1:9-10}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Abimelech is not he mentioned Gen 20:2, but most…
Abimelech is not he mentioned Gen 20:2, but most probably his son and successor, called by his father's name.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here, I. God tried Isaac by his providence. Isaac…
Here, I. God tried Isaac by his providence. Isaac had been trained up in a believing dependence upon the divine grant of the land of Canaan to him and his heirs; yet now there is a famine in the land, Gen 26:1. What shall he think of the promise when the promised land will not find him bread? Is such a grant worth accepting, upon such terms, and after so long a time? Yes, Isaac will still cleave to the covenant; and the less valuable Canaan in itself seems to be the better he is taught to value it, 1. As a token of God's everlasting kindness to him; and, 2. As a type of heaven's everlasting blessedness. Note, The intrinsic worth of God's promises cannot be lessened in a believer's eye by any cross providences.
II. He directed him under this trial by his word. Isaac finds himself straitened by the scarcity of provisions. Somewhere he must go for supply; it should seem, he set out for Egypt, whither his father went in the like strait, but he takes Gerar in his way, full of thoughts, no doubt, which way he had best steer his course, till God graciously appeared to him, and determined him, abundantly to his satisfaction. 1. God bade him stay where he was, and not go down into Egypt: Sojourn in this land, Gen 26:2, Gen 26:3. There was a famine in Jacob's days, and God bade him go down into Egypt (Gen 46:3, Gen 46:4), a famine in Isaac's days, and God bade him not to go down, a famine in Abraham's days, and God left him to his liberty, directing him neither way. This variety in the divine procedure (considering that Egypt was always a place of trial and exercise to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very high attainments, and intimate communion with God; and to him all places and conditions were alike. Isaac was a very good man, but not cut out for hardship; therefore he is forbidden to go to Egypt. Jacob was inured to difficulties, strong and patient; and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people's trials to their strength. 2. He promised to be with him, and bless him, Gen 26:3. As we may go any where with comfort when God's blessing goes with us, so we may stay any where contentedly if that blessing rest upon us. 3. He renewed the covenant with him, which had so often been made with Abraham, repeating and ratifying the promises of the land of Canaan, a numerous issue, and the Messiah, Gen 26:3, Gen 26:4. Note, Those that must live by faith have need often to review, and repeat to themselves, the promises they are to live upon, especially when they are called to any instance of suffering or self-denial. 4. He recommended to him the good example of his father's obedience, as that which had preserved the entail of the covenant in his family (Gen 26:5): "Abraham obeyed my voice; do thou do so too, and the promise shall be sure to thee." Abraham's obedience is here celebrated, to his honour; for by it he obtained a good report both with God and men. A great variety of words is here used to express the divine will, to which Abraham was obedient (my voice, my charge, my commandments, my statutes, and my laws), which may intimate that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him, as that of quitting his country, and that (which some think is more especially referred to) of the offering up of his son, which Isaac himself had reason enough to remember. Note, Those only shall have the benefit and comfort of God's covenant with their godly parents that tread in the steps of their obedience.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And there was a famine in the land,.... In…
And there was a famine in the land,.... In the land of Canaan, as the Targum of Jonathan expresses it:
besides the first famine that was in the days of Abraham; of which see Gen 12:10; which was an hundred years before this:
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and Isaac went unto Abimelech king of the Philistines, unto Gerar; where his father Abraham had sojourned before he was born; and therefore the present king of this place can scarce be thought to be the same Abimelech that was king of it in Abraham's time; but it is highly probable that this Abimelech was the son of the former king, and that this was a common name to the kings of Gerar or the Philistines, as Pharaoh was to the kings of Egypt. Isaac came to this place from Lahairoi, where he had dwelt many years, see Gen 24:62; which was at or near Beersheba, and was about eight miles from Gerar (a).
(a) Bunting's Travels, p. 70.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain In this chapter we have,
In this chapter we have,
I. Isaac in adversity, by reason of a famine in the land; which, (1.) Obliges him to change his quarters, ver 1. but, (2.) God visits him with direction and comfort, ver. 2-5. (3.) He denies his wife, and is reproved for it by Abimelech, ver. 6-11.
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II. Isaac in prosperity, by the blessing of God upon him, ver. 12- 14. (1.) The Philistines were envious at him, ver. 14-17. (2.) He continued industrious in his business, ver. 18-23. (3.) God appeared to him, and encouraged him, and he returned to his duty, ver. 24-25. (4.) The Philistines at length made court to him, and made a covenant with him, ver. 26-33
III. The disagreeable marriage of his son Esau was an allay to his prosperity, ver. 34. 35.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain A famine in the land obliges Isaac to leave…
CHAPTER XXVI
A famine in the land obliges Isaac to leave Beer-sheba and
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go to Gerar, 1.
God appears to him, and warns him not to go to Egypt, 2.
Renews the promises to him which he had made to his father
Abraham, 3-5.
Isaac dwells at Gerar, 6.
Being questioned concerning Rebekah, and fearing to lose his
life on her account, he calls her his sister, 7.
Abimelech the king discovers, by certain familiarities which he
had noticed between Isaac and Rebekah, that she was his wife, 8.
Calls Isaac and reproaches him for his insincerity, 9, 10.
He gives a strict command to all his people not to molest either
Isaac or his wife, 11.
Isaac applies himself to husbandry and breeding of cattle, and
has a great increase, 12-14.
Is envied by the Philistines, who stop up the wells he had
digged, 15.
Is desired by Abimelech to remove, 16.
He obeys, and fixes his tent in the valley of Gerar, 17.
Opens the wells dug in the days of Abraham, which the Philistines
had stopped up, 18.
Digs the well, Ezek. 19, 20;
and the well Sitnah, 21;
and the well Rehoboth, 22.
Returns to Beer-sheba, 23.
God appears to him, and renews his promises, 24.
He builds an altar there, pitches his tent, and digs a well, 25.
Abimelech, Ahuzzath, and Phichol, visit him, 26.
Isaac accuses them of unkindness, 27.
They beg him to make a covenant with them, 28, 29.
He makes them a feast, and they bind themselves to each other
by an oath, 30, 31.
The well dug by Isaac's servants (ver. 25) called Shebah, 33.
Esau, at forty years of age, marries two wives of the Hittites, 34,
at which Isaac and Rebekah are grieved, 35.
NOTES ON CHAP. XXVI
Verse 1. There was a famine] When this happened we cannot tell; it appears to have been after the death of Abraham. Concerning the first famine, see Ge 12:10.
Abimelech] As we know not the time when the famine happened, so we cannot tell whether this was the same Abimelech, Phichol, c., which are mentioned Ge 20:1-2, &c., or the sons or other descendants of these persons.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain - The Events of Isaac’s Life
- The Events of Isaac’s Life
5. משׁמרת mı̂shmeret, “charge, ordinance.” מציה mı̂tsvâh, “command,” special order. חק choq, “decree, statute,” engraven on stone or metal. תירה tôrâh, “law,” doctrine, system of moral truth.
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10. עשׂק ‛êśeq, ‘Eseq, “strife.”
21. שׂטנה śı̂ṭnâh, Sitnah, “opposition.”
22. רחבית rechobôt, Rechoboth, “room.”
26. אחזת 'ǎchuzat, Achuzzath, “possession.”
33. שׁבעה shı̂b‛âh, Shib’ah, “seven; oath.”
34. יהוּדית yehûdı̂yt, Jehudith, “praised.” בארי be'ērı̂y, Beeri, “of a well.” בשׂמת bāśemat, Basemath, “sweet smell.” אילן 'êylon, Elon, “oak.”
This chapter presents the leading events in the quiet life of Isaac. It is probable that Abraham was now dead. In that case, Esau and Jacob would be at least fifteen years of age when the following event occurred.
Gen 26:1-5
Renewal of the promise to Isaac. “A famine in the land.” We left Isaac, after the death of Abraham, at Beer-lahai-roi Gen 25:11. The preceding events have only brought us up to the same point of time. This well was in the land of the south Gen 24:62. The present famine is distinguished from what occurred in the time of Abraham Gen 12:10. The interval between them is at least a hundred years. The author of this, the ninth document, is, we find, acquainted with the seventh document; and the famine to which he refers is among the earliest events recorded in it. There is no reason to doubt, then, that he has the whole history of Abraham before his mind. “Unto Abimelek unto Gerar.” The Abimelek with whom Abraham had contact about eighty years before may have been the father of the present sovereign. Both Abimelek and Phikol seem to have been official names. Gerar Gen 10:19 was apparently on the brook of Mizraim Num 34:5, the Wady el-Arish, or the Wady el-Khubarah, a northern affluent of the former, or in the interval between them. It is on the way to Egypt, and is the southern city of the Philistines, who probably came from Egypt Gen 10:14. Isaac was drawing toward Egypt, when he came to Gerar.
Gen 26:2-5
Isaac is now the heir, and therefore the holder, of the promise. Hence, the Lord enters into communication with him. First, the present difficulty is met. “Go not down into Mizraim,” the land of corn, even when other lands were barren. “Dwell in the land of which I shall tell thee.” This reminds us of the message to Abraham Gen 12:1. The land here spoken of refers to “all these lands” mentioned in the following verses. “Sojourn in this land:” turn aside for the present, and take up thy temporary abode here. Next, the promise to Abraham is renewed with some variety of expression. “I will be with thee” Gen 21:22, a notable and comprehensive promise, afterward embodied in the name Immanuel, “God with us. Unto thee and unto thy seed.” This was fulfilled to his seed in due time. All these lands, now parcelled out among several tribes. “And blessed in thy seed” Gen 12:3; Gen 22:18.
This is the great, universal promise to the whole human race through the seed of Abraham, twice explicitly announced to that patriarch. “All the nations.” In constancy of purpose the Lord contemplates, even in the special covenant with Abraham, the gathering in of the nations under the covenant with Noah and with Adam Gen 9:9; Hos 6:7. “Because Abraham hearkened to my voice,” in all the great moments of his life, especially in the last act of proceeding on the divine command to offer Isaac himself. Abraham, by the faith which flows from the new birth, was united with the Lord, his shield and exceeding great reward Gen 15:1, with God Almighty, who quickened and strengthened him to walk before him and be perfect Gen 17:1. The Lord his righteousness worketh in him, and his merit is reflected and reproduced in him Gen 22:16, Gen 22:18. Hence, the Lord reminds Isaac of the oath which he had heard at least fifty years before confirming the promise, and of the declaration then made that this oath of confirmation was sworn because Abraham had obeyed the voice of God. How deeply these words would penetrate into the soul of Isaac, the intended victim of that solemn day! But Abraham’s obedience was displayed in all the acts of his new life. He kept the charge of God, the special commission he had given him; his commandments, his express or occasional orders; his statutes, his stated prescriptions, graven on stone; his laws, the great doctrines of moral obligation. This is that unreserved obedience which flows from a living faith, and withstands the temptations of the flesh.
Gen 26:6-11
Rebekah preserved from dishonor in Gerar. Gerar was probably a commercial town trading with Egypt, and therefore Isaac’s needs during the famine are here supplied. “The men of the place” were struck with the appearance of Rebekah, “because she was fair.” Isaac, in answer to their inquiries, pretends that she is his sister, feeling that his life was in peril, if she was known to be his wife. Rebekah was at this time not less than thirty-five years married, and had two sons upwards of fifteen years old. She was still however in the prime of life, and her sons were probably engaged in pastoral and other field pursuits. From the compact between Abraham and Sarah Gen 20:13, and from this case of Isaac about eighty years after, it appears that this was a ready pretence with married people among strangers in those times of social insecurity.
Gen 26:8-11
Abimelek observes Isaac sporting with Rebekah as only husband and wife should, constrains him to confess that she is his wife, charges him with the impropriety of his conduct, and commands his people to refrain from harming either of them on pain of death. We see how insecure a female’s honor was in those days, if she was in a strange land, and had not a band of men to keep back the hand of violence. We perceive also that God mercifully protects his chosen ones from the perils which they bring upon themselves by the vain self-reliance and wicked policy of the old corrupt nature. This remnant of the old man we find in the believers of old, as in those of the present time, though it be different and far less excusable in its recent manifestations.
Gen 26:12-16
The growing prosperity of Isaac. “And Isaac sowed in that land.” This does not imply a fixed property in the soil, but only an annual tenancy. “A hundred-fold.” The rates of increase vary from thirty to a hundred. Sixty-fold is very good, and was not unusual in Palestine. A hundred-fold was rare, and only in spots of extraordinary fertility. Babylonia, however, yielded two hundred and even three hundred-fold, according to Herodotus (I. 193). Thus, the Lord began to “bless him.” The amazing growth of the stranger’s wealth in flocks and herds and servants awakens the envy of the inhabitants. The digging of the well was an enterprise of great interest in rural affairs. It conferred a sort of ownership on the digger, especially in a country where water was precious. And in a primeval state of society the well was the scene of youthful maidens drawing water for domestic use, and of young men and sometimes maidens watering the bleating flocks and lowing herds, and therefore the gathering center of settled life. Hence, the envious Philistines were afraid that from a sojourner he would go on to be a settler, and acquire rights of property. They accordingly took the most effectual means of making his abiding place uncomfortable, when they stopped up the wells. At length the sovereign advised a separation, if he did not enjoin the departure of Isaac.
Gen 26:17-22
Isaac retires, and sets about the digging of wells. He retreats from Gerar and its suburbs, and takes up his abode in the valley, or wady of Gerar. These wadys are the hollows in which brooks flow, and therefore the well-watered and fertile parts of the country. He digs again the old wells, and calls them by the old names. He commences the digging of new ones. For the first the herdmen of Gerar strive, claiming the water as their property. Isaac yields. He digs another; they strive, and he again yields. He now removes apparently into a distinct region, and digs a third well, for which there is no contest. This he calls Rehoboth, “room” - a name which appears to be preserved in Wady er-Ruhaibeh, near which is Wady esh-Shutein, corresponding to Sitnah. “For now the Lord hath made room for us.” Isaac’s homely realizing faith in a present and presiding Lord here comes out.
Gen 26:23-25
Isaac now proceeds to Beer-sheba. “Went up.” It was an ascent from Wady er-Ruhaibeh to Beer-sheba; which was near the watershed between the Mediterranean and the Salt Sea. “In that night” - the night after his arrival, in a dream or vision. “I am the God of Abraham thy father.” Isaac is again and again reminded of the relation in which his father stood to God. That relation still subsists; for Abraham still lives with God, and is far nearer to him than he could be on earth. “The God of Abraham” is another name for Yahweh. “Fear not,” as he had said to Abraham after his victory over the four kings Gen 15:1. Then follow the reasons for courage: I, with thee, blessing thee, multiplying thy seed; a reassurance of three parts of the promise involving all the rest. Then comes the instructive reason for this assurance - “for the sake of Abraham my servant.” “An altar” - the first on record erected by Isaac. “Called on the name of the Lord” - engaged in the solemn and public invocation of Yahweh Gen 4:26; Gen 12:8. “His tent there.” It was hallowed ground to his father Gen 21:33, and now to himself. “Digged a well,” and thereby took possession of the soil at least for a time. We hear of this well again in the next passage.
Gen 26:26-33
The treaty with Abimelek. This is an interview similar to what Abraham had with the king of Gerar; and its object is a renewal of the former league between the parties. Besides Phikol, the commander-in-chief, he is now accompanied by Ahuzzath, his privy counsellor. Isaac upbraids him with his unkindness in sending him away, and his inconsistency in again seeking a conference with him. “We clearly saw.” His prosperity was such as to be a manifest token of the Lord’s favor. Hence, they desired the security of a treaty with him by an oath of execration on the transgressor. “Do us no hurt.” The covenant is one-sided, as expressed by Abimelek. “As we have not touched thee.” This implies the other side of the covenant. “Thou art now blessed of Yahweh.” This explains the one-sidedness of the covenant. Isaac needed no guarantee from them, as the Lord was with him. Abimelek is familiar with the use of the name Yahweh. Isaac hospitably entertains and lodges the royal party, and on the morrow, after having sworn to the treaty, parts with them in peace. On the same day Isaac’s servants report concerning the well they had digged Gen 26:25 that they had found water. This well he calls Sheba, “an oath,” and hence the town is called Beer-sheba, “the well of the oath.” Now the writer was aware that this place had received the same name on a former occasion Gen 21:31. But a second well has now been dug in like circumstances in the same locality. This gives occasion for a new application of the name in the memories of the people. This is another illustration of the principle explained at Gen 25:30. Two wells still exist at this place to attest the correctness of the record.
Gen 25:34-35
Esau at forty years of age forms matrimonial connections with the Hittites. Heth was the second son of Kenaan, and had settled in the hills about Hebron. Esau had got acquainted with this tribe in his hunting expeditions. From their names we learn that they spoke the same language with himself. They belonged to a family far gone in transgression and apostasy from God. The two wives chosen from such a stock were a source of great grief to the parents of Esau. The choice manifested his tolerance at least of the carnal, and his indifference to the spiritual.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Isaac in the region of Abimelech at Gerar. The…
THIRD SECTION
Isaac in the region of Abimelech at Gerar. The manifestation of God, and confirmed promise. His imitation of the maxim of his father. The exposure of Rebekah. The living figure of a richly blessed, patient endurance
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Gen_26:1-22
1And there was [again] a famine in the land, besides the first [previous] 1famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar. 2And the Lord [Jehovah] appeared unto him, and said, Go not down into 3Egypt; dwell in the land which I shall tell thee of: Sojourn [as a stranger] in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform [cause to stand] the oath which I sware unto Abraham thy father; 4And I will make thy seed to multiply as the stars of heaven, and will give to thy seed all these countries; and in thy seed shall all the nations of the earth be blessed [bless themselves]; 5Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
6And Isaac dwelt in Gerar: 7And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he [thought he], the men of the place should kill me for Rebekah; because she was fair to look upon. 8And it came to pass, when he had been there a long time,1 that Abimelech king of the Philistines looked out at a window, and saw, and behold, Isaac was sporting with Rebekah his wife. 9And Abimelech called Isaac, and said, Behold, of a surety [certainly] she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said [I thought], Lest I die for her. 10And Abimelech said, What is this that thou hast done unto us? one of the people might lightly2 have lien with thy wife, and thou shouldest have brought guiltiness upon us. 11And Abimelech charged all his people, saying, He that toucheth [injures] this man or his wife shall surely be put to death. 12Then Isaac sowed in that land, and received [found. A. G.] in the same year an hundred fold: and [thus] the Lord blessed him: 13And the man waxed great, and went forward, and grew until he became very great: 14For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. 15For 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. 16And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.
17And Isaac departed thence, and pitched his tent in the valley [(brook) valley—wady.—A. G.] of Gerar, and dwelt there. 18And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after [like] the names by which his father had called them. 19And Isaac’s servants digged in the valley [at the bottom], and found there a well of springing [living] water. 20And the herdmen of Gerar did strive with Isaac’s herdmen, saying, The water is ours: and he called the name of the well Ezek [contention]; because they strove with him. 21And they digged another well, and strove for that also: and he called the name of it Sitnah [enmity-adversary, Satan wells]. 22And he removed [brake up] from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth [wide room]; and he said, For now the Lord hath made room for us, and we shall be fruitful in the land.
GENERAL PRELIMINARY REMARKS
1. The present chapter (Genesis 26) is the only one devoted exclusively to traditions concerning Isaac. The former narratives were, on the one hand, interwoven with Abraham’s history, and, on the other, contained the beginnings of the history of Esau and Jacob. The section in the following chapter, but more fully given in the beginning of Genesis 28, forms a conclusion, in which the history of Isaac and that of his sons are considered as one. This is followed by Gen_35:27, like a melancholy echo extending over Isaac’s long and isolated life, during which Rebekah disappears from the scene, deeply grieved on account of her sons. We have here a vivid life-picture, taken from the midst of Isaac’s pilgrimage, and representing clearly the fact that Isaac’s composedness and, tranquillity draw after them pure blessings. This thought, however, pervades his whole history. He submits to suffer upon Moriah, and thus receives a mysterious theocratic consecration as a type of Christ. He waited for his bride until Abraham’s and Eliezer’s care procured one for him without his co-operation, and in this he fared well. During Rebekah’s long barrenness he seeks no remedy such as Abraham did in connection with Hagar, but finally resorts to prayer, and is richly compensated in the bestowal of twins. During the famine he does not go to Egypt, but, according to Jehovah’s instruction, remains in Canaan, and here, in the country of the Philistines, is most abundantly blessed. He receives in silence the censure of Abimelech for his deceptive statement respecting Rebekah. He is exiled, and departs from Gerar. He yields one well after another to the shepherds of the Philistines, ever receding, further and further; and yet the king of the Philistines applies to him for an alliance, as to a mighty prince. Finally Isaac knows how to reconcile himself to the strong deception prepared for him by Rebekah and Jacob, and even this pliancy of temper is blessed to him, in that he is thereby kept in the right theocratic direction. His passive conduct, too, at the marriage of his sons, renders the difference between the true Esau and the theocratic Jacob more distinct. His composure and endurance seem infirmities; these, however, with all weakness of temperament, are evidently supported by a power of the spirit and of faith. The moral power in it is the self-restraint whereby, in opposition to his own wishes, he gives up his hasty purpose to bless Esau. Isaac learned experimentally upon Moriah, that quietness, tranquillity, and confidence in the Lord have a glorious issue. This experience is stamped upon his whole career. If we judge him from the declarations concerning Rebekah at Gerar, he appears to be the timid imitator of his father; though the assuming of his father’s maxim in this respect may be explained from his modest, susceptible nature. But that he does not imitate his father slavishly, is seen especially from the fact of his quiet suffering without any resistance. This is made evident, too, by the fact that he does not, like Abraham, go to Egypt during the famine. Moreover, he does not take a concubine, as Abraham did; nor like him does he look to divine revelation for the decision respecting the lawful heir, but holds himself sure of it by reason of the transmitted right of the first-born. New and original traits appear in his transition to agriculture, as well as in his zealous digging of wells. The naming of the wells, taken away from him, has something of humor, such as is peculiar to tranquil minds. His pleasant disposition reveals itself not only in his preference of venison, but by his peculiar manner of preparing, for Abimelech of Gerar, and his friends, a feast, even after the gentle reproof, and before he made a covenant with him on the following day. In his vocation, however, as patriarch, he shows himself a man of spirit by building an altar unto the Lord, and calling upon his name (Gen_26:25). And while there are but two visions mentioned definitely during his life (Gen_26:3, Gen_26:24), still there follows a higher spiritual life, and, at the same time, a further development of the Abrahamic promise through the disposition he manifests in the blessing of his sons. Our section may be divided as follows: 1. Isaac’s sojourn in the country during the famine in consequence of an injunction of Jehovah. Renewed promise (Gen_26:1-6); 2. Isaac’s assertion that Rebekah was his sister (Gen_26:7-11); 3. Isaac’s prosperity; his exile from the city of Gerar, and his settlement in the valley of Gerar (Gen_26:12-17); 4. Isaac’s patience in what he endured from the Philistines, and its blessing (Gen_26:18-22). Knobel regards the present chapter as a Jehovistic supplement, mingled with Elohistic elements. [In regard to the numerous points of resemblance between Isaac and Abraham, Kurtz has shown (Gesch., p. 226) that these resemblances are not slavish imitations, but are marked by distinct peculiarities, and moreover, that these similar experiences are not accidental, but on the one hand, as the result of the divine providence, they flow from the same purpose and discipline with the father and the son, and on the other hand, as far as they are the result of human choices, they arise from an actual resemblance in their condition and hopes. Thus all believers in their experiences are alike and yet unlike.—A. G.]
EXEGETICAL AND CRITICAL
1. Gen_26:1-6. Isaac’s abode in the country.—A famine.—It is distinguished from the famine in the history of Abraham. Isaac, following the example of his father, was on the point of going to Egypt, but is arrested by divine interposition. “Isaac’s history commences with the same trial as the history of Abraham” (Delitzsch). This frequent calamity of antiquity occurs once more in the history of Jacob.—Isaac went unto Abimelech.—Not the one mentioned Gen_20:21 (Kimchi, Schum, etc., Del.), but his successor (Knobel). The same may be said of Phichol (Gen_21:22). There is here, very probably, a different Abimelech, and with him another Phichol. The former is expressly called king. Upon this name Abimelech, as a standing title of the kings, compare the title to the 34th Ps. with 1Sa_21:11.—Gerar.—“The ruins of which, under the name of Kirbet-el-Gerâr, have been again discovered by Rowland, three leagues in a southeasterly direction from Gaza.” Del. Isaac intends to go to Egypt, but according to God’s instruction, he is to remain in Palestine as a stranger.—Go not down.—It is characteristic that Abraham received the first divine instruction to depart, Isaac to remain. God leads every one according to his peculiar necessities. Even in Canaan nothing shall be wanting to him.—All these countries.—Extending the promise beyond Canaan [or rather all the lands of the different Canaanitish tribes.—A. G.]—I will be with thee.—A promise of help, blessing, and protection, especially needed by Isaac.—I Will perform the oath.—As for God, the divine oath was absolutely firm, though, on the part of Abraham, it might have been obscured. But since Abraham, on his part, remained true to the covenant, it is renewed to the son by virtue of an oath, whilst in regard to the contents of the promise, it is even enlarged. The one land of Canaan is changed into many countries, the seed multiplied as the stars of heaven, and as the sand which is upon the sea-shore, becomes stars only; and the blessing of the nations (Gen_22:18) becomes in his seed a voluntary blessing of the nations among themselves.—Because that Abraham.—Literally, for that. Abraham’s obedience is brought out conspicuously through the use of the richest deuteronomic terms. To the commendation of obedience in general, follows in strict derivation: 1. the charge; 2. the commandments; 3. the institutions; 4. the germ of the Thorah in the plural, ותורת. [He kept the charge of God, the special commission he had given him; his commandments, his express or occasional orders; his statutes, his stated prescriptions graven on stone; his law, the great doctrine of moral obligations. Murphy, p. 874. His obedience was not perfect, as we know, but it was unreserved, and as it flows from a living faith, is thus honored of God.—A. G.] The motive of the promise emphasizes the humility and low position of Isaac. He must also, however, render the obedience of faith, if Jehovah’s blessing is to rest upon him, and, indeed, first of all, by remaining in the country. Abraham had to go to Egypt, Jacob must go to Egypt to die there, Isaac, the second patriarch, is not to go to Egypt at all. Notwithstanding the resemblance to the promise, Genesis 22, the new here is unmistakable.
2. Gen_26:7-11. Isaac’s assertion respecting Rebekah. In the declaration of Isaac, the event here resembles Abraham’s experience, both in Egypt and at Gerar, but as to all else, it differs entirely. With regard to the declaration itself, it is true that Rebekah was also related to Isaac, but more distantly than Sarah to Abraham. It is evident from the narrative itself that Isaac is not so seriously threatened as Abraham, although the inquiries of the people at Gerar might have alarmed him. It is not by a punishment inflicted upon a heathen prince, who perhaps might have abducted the wife, but through the intercourse of Isaac with Rebekah that the true relation became known. That the Abimelech mentioned in this narrative is the same person who, eighty years before, received Sarah into his harem, appears plausible to Kurtz and Delitzsch, since it may be taken for granted that as a man gray with age he did not send for Rebekah and take her into his harem. We reject these as superficial grounds. The main point is, that Isaac appears in this narrative as a very cautious man, while the severe edict of Abimelech seems to suppose a solemn remembrance in the king’s house of the former experience with Abraham. The oath that follows seems also to show that the new Abimelech avails himself of the policy of his father, as well as Isaac. The windows in old times were latticed openings for the light to enter, as found in the East at the present day.
3. Gen_26:12-17. Isaac’s prosperity and exile.—Then Isaac sowed.—Besides planting trees, Abraham was yet a mere nomad. Isaac begins to pursue agriculture along with his nomadic life; and Jacob seems to have continued it in a larger measure (Gen_37:7). “Many nomads of Arabia connect agriculture with a nomadic life (see Burkhardt: Syrien, p. 430, etc.).” Knobel. This account agrees well with the locality at Gerar. The soil of Gaza is very rich, and in Nuttar Abu Sumar, a tract northwest of Elysa, the Arabs possess now storehouses for their grain (see Robinson, i. p. 291, 292). Even at the present time, in those countries (e.g., Hauran), the soil yields a very rich produce (Burkhardt: “Syria,” p. 463). Knobel. [The hundred-fold is a large and very rare product, and yet Babylonia is said to have yielded two hundred and even three hundred fold. Herod., i. p. 193; Murphy, p. 375.—A. G.] “The exigency of the famine induced Isaac to undertake agriculture, and in the very first year his crops yielded a hundred-fold (שְׂעָרִים). The agriculture of Isaac indicates already a more permanent settlement in Palestine; but agriculture and the occupation of the nomadic life were first engaged in equally by the Israelites in Egypt, and it was not until their return from Egypt that agriculture became the predominant employment.” Delitzsch.—And the Philistines envied him.—Hostilities began in their filling with earth the wells that Abraham dug at Gerar, and which therefore belonged to Isaac. This very act is already an indirect expulsion, for without wells it is not possible that Isaac should live a nomadic life at Gerar. [The digging of wells was regarded as a sort of occupancy of the land, and as conferring a kind of title to it; and hence perhaps the envy of the Philistines.—A. G.] “This conduct was customary during wars (2Ki_3:25; Isa_15:6), and the Arabs fill with earth the wells along the route of the pilgrims if they do not receive the toll asked by them (Troilo: Orientalische Reisebeschreib., p. 682; Niebuhr: ‘Arab.’ p. 362).” Knobel.—Go from us.—Abimelech openly vents his displeasure against Isaac. He banishes him from his city, Gerar, and from his country in the narrower sense.—In the valley of Gerar.—The undulating country Gurf-el-Gerâr, through which flows a wady (Ritter: Erdk. xiv. p. 804). Constantine erected a monument in this valley (Sozom. 6, 32).
4. Gen_26:18-22. Isaac’s patient behavior under the violation of his rights by the Philistines. The wells.—Digged again the wells.—Behind his back too, the Philistines filled the wells which Abraham dug. Knobel infers from verse 29 that the hostile conduct of the Philistines was not mentioned in the more ancient record! The discoveries of the wells (Gen_26:19; Gen_26:21), too, must be regarded as identical with the digging again, Gen_26:18!—The quarrels about the wells seem to be connected with views respecting the boundaries of Isaac’s place of exile. He is driven further and further by them. “Quarrels about watering-places and pastures are common among the Bedouins (see Gen_13:7; Exo_2:17; Burkhardt: ‘ Syria,’ p. 628, and ‘Bedouins,’ p. 118). Among the ancient Arabs, also, severe contests arose about watering-places (Hamasa, i. p. 122 f. 287). In many regions the scarcity of water is such that the Bedouins rather offer milk than water as a beverage (Seetzen, iii. p. 21).” Knobel. Isaac yields without any resistance; still he erects a monument to the injustice he suffered. The name of the second well, שִׂטְנָה, from the verb שׂטן, brings to view an enmity malignant and satanic.—A well of springing water.—Running water (Lev_14:5, etc.).—Rehoboth (ample room).—The third well was probably situated beyond the boundaries of Gerar; for it is previously said that he had removed from thence, i.e., from the valley of Gerar. The name Rehoboth indicates that now by the guidance of Jehovah he had come to a wide, open region. Ruhaibeh, a wady, southwest from Elusa, and discovered by Robinson (i. 291 ff.), together with the extended ruins of the city of the same name, situated upon the top of a mountain, remind us of this third well (Strauss: ‘Sinai and Golgotha,’ p. 149).” Delitzsch. Robinson also discovered further north, in a wady, what was perhaps the Sitnah of Isaac. Ruhaibeh is situated about three hours in a southerly direction from Elusa and about eight and a half from Beer-sheba, where the main roads leading to Gaza and Hebron separate from each other.
DOCTRINAL AND ETHICAL
1. Delitzsch: “This chapter (26) is composed of these seven short, special, and peculiarly colored narratives, which the Jehovist arranged. One purpose runs through all: to show, by a special narration of examples running through the first forty years of Isaac’s independent history, how even the patriarch himself, though less distinguished in deeds and sufferings, yet under Jehovah’s blessing and protection comes forth out of all his fearful embarrassments and ascends to still greater riches and honor.” His life, however, is not “the echo of the life of Abraham;” but Isaac’s meekness and gentleness indicate rather a decisive progress, which, like his pure monogamy, was a type of New Testament relations.
2. The events related in the present section belong undoubtedly to a time when Esau had not reached the development of all his powers, for otherwise this stately and powerful hunter would scarcely have submitted so quietly to the infringements of his rights by the Philistines.
3. The two visions which mark the life of Isaac are entirely in accordance with his character and his point of view. In the first, Jehovah addresses him: Go not down into Egypt; in the second: Fear not. The promises, however, which he receives, are further developments of the Abrahamic promise. For Isaac, moreover, Jehovah’s promises become a divine oath, i.e., a confidence of faith in him built upon a rock.
4. The three famines occurring in the history of the three patriarchs constitute the fixed manifestations of one of the great national calamities of antiquity, from which the pious have to suffer together with the ungodly; but in which the pious always experience the special care of the Lord, assuring them that all things work together for good to them that love God.
5. Isaac’s imitation of his father in passing his wife for his sister, incurs the more severe censure of history than the same actions of Abraham, and it has this time for its result the gradual expulsion from Gerar. This ignominy, too, must have the more inclined him to yield patiently to the infringements of his rights by the Philistines; and thus he is again blessed with the freedom of a new region, so that the word is fulfilled in him: Blessed are the meek; for they shall inherit the earth.
6. Isaac and Abimelech, sons of their respective fathers, and yet having each a peculiar character according to their individual and finer traits.
7. Isaac, and the signs that appear of a willingness to struggle bravely for the faith, though still subject to his natural infirmities and obscured by them.
8. Isaac’s energy in his agricultural undertakings and in the diligent digging of wells.
9. The filling of the wells with earth, as taken in a spiritual sense, indicates an old hatred of the Philistines towards the children of God.
10. And thou shouldst have brought guiltiness upon us. The idea of guilt is the extension of culpability over the future of the sinner; and frequently (as e.g. in public offences) more or less even to those around us. Participation of sin is participation in its corrupting and ruinous results.
HOMILETICAL AND PRACTICAL
To the whole chapter. How the promises of Abraham descend upon Isaac: 1. As the same promises; 2. as newly shaped in their development and confirmation.—Incidents of a life of faithful suffering and rich with blessings, as presented in the history of Isaac: Isaac during the famine; in danger at Gerar; as exposed to the jealousy of the Philistines; during the exile; in the strife about the wells; in the visit of Abimelech; in the marriage of Esau.—How Isaac gradually comes out of his difficulty: 1. From Gerar to the valley of Gerar; 2. from the valley of Gerar to Rehoboth; 3. from Rehoboth to Beer-sheba.—Isaac as a digger of wells, a type also of spiritual conduct: 1. In digging again the wells of the father that are filled with earth; 2. in digging new wells.—Isaac and Abimelech, or the sons in relation to their fathers: 1. Resemblance; 2. difference.—The blessing of Isaac in his crops (at the harvest-festival).—Malignant joy, a joy moat destructive to the malignant man himself. [Wordsworth, who finds types everywhere, says: “Here also we have a type of what Christ, the pure Isaac, is doing in the church. The wells of ancient truth had been choked up by error, but Christ reopened them and restored them to their primitive state and called them by their old names,” etc., p. 115.—A. G.]
Starke: (What Moses narrates in this chapter appears to have happened before Esau and Jacob were born (see Gen_26:7). [More probably when they were about fifteen years old, after Abraham’s death.—A. G.] Regarding the Philistines and Philistia, see Dictionaries.) The reason why God did not permit Isaac to go to Egypt is not given, yet it may have been that Isaac might experience the wonderful providence and paternal care of God toward him. Some (Calvin) assign the reason, that Isaac, because not as far advanced in faith as his father Abraham, might have been easily led astray by the idolatrous Egyptians (the result shows, however, that it was unnecessary this time).—I will give all these countries. Thy descendants through Esau shall receive a great part of the southern countries, lying between Canaan and Egypt.
Gen_26:5. It does not follow from these four terms, which were frequently used after the law was given upon Mt. Sinai, that Abraham already possessed the law of Moses, as the Jews assert. Had this been the case, no doubt he would have transmitted it to his children. Moses, however, chooses these expressions, which were in use in his time, in order to point out clearly to the people of Israel how Abraham had submitted himself entirely to the divine will and command, and earnestly abstained from everything to the contrary in his walk before God. To these four terms there are sometimes added two more, viz., rules and testimonies.—Osiander: There are no calamities in the world from which even the pious do not sometimes suffer. The best of it, however, is that God is their protection and comfort (Psa_91:1).—We are to remember the divine promises, though ancient and general, and apply them to ourselves.—Cramer: We are to abide by God’s command, for his word is a light unto our path (Psa_119:105).—Thus God sometimes permits his people to stumble, that his care over them may become known.—To Gen_26:10. From this we see that the inhabitants of Gerar, notwithstanding their idolatry, were still so conscientious that they considered adultery a crime so great as to involve the whole land in its punishment.—Cramer: Comely persons should be much more watchful of themselves than others.—The woods have ears and the fields eyes, therefore let no one do anything thinking that no one sees and hears him.—Strangers are to be protected. (Since Isaac possessed no property, perhaps he cultivated with the king’s permission an unfruitful tract of land, or hired a piece of ground.)—It is the worst kind of jealousy if we repine at another’s prosperity without any prospect of our own advantage.
Bibl. Tub.: God blesses his people extraordinarily in famine. Cramer: Success creates jealousy; but let us not be surprised at this; it is the course of the world.
Gen_26:17. To suffer wrong, and therein to exercise patience, is always better than to revenge oneself and do wrong.—Christian, the Holy Scriptures are also a well of living water; draw therefrom incessantly.—Bibl. Tub.: The jealousy and artifice of enemies cannot prevent or restrain the blessing which the Lord designs for the pious.
Footnotes:
[1][Gen_26:8.—When the days were drawn out.—A.G.]
[2][Gen_26:10.—כִּמְעַט within a little; it lacks but little, as the Chaldee renders.—A.G.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. A famine — Abraham’s, Isaac’s, and Jacob’s history…
1. A famine — Abraham’s, Isaac’s, and Jacob’s history are each distinguished by a famine, that frequent plague of the East. Besides the first famine — Our historian was not so obtuse, as some critics have assumed, as not to know that Abraham’s life had passages very much like Isaac’s. But he knew, what some critics seem unable to comprehend, that two men’s lives may be largely the one a repetition of the other. Thus history has often repeated itself in less than a century.
Abimelech — Possibly the same Abimelech as that of Gen_20:2. For if he had been aged forty at the time of Abraham’s visit, he would have now been about one hundred and twenty-five — no very unsupposable age for that time, when men lived, as we have seen, to be one hundred and seventy-five years old. But it is altogether probable that this was the son and successor of the Abimelech of Abraham’s time, for both this name and that of Phichol (Gen_26:26) were official titles rather than personal appellations. See notes on Gen_20:2; Gen_21:22.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. beside the first famine] Referring to the famine…
1. beside the first famine] Referring to the famine mentioned in Gen_12:10. This clause is probably added by the Compiler (R).
Abimelech king of the Philistines] This can hardly be the Abimelech mentioned in Gen_20:2. Possibly we ought to regard Abimelech as the dynastic name of the Philistine rulers. Strictly speaking, this portion of Palestine having not yet been occupied by the Philistines, their name is here used by a not unnatural anachronism on the part of the Hebrew writer, to whom the Philistines were well known on the S.W. of the Israelite territory1[23]. See notes on Gen_10:14, Gen_21:32.
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[23] See The Philistines, Their History and Civilization, The Schweich Lectures, 1911, p, 39, by Professor R. A. S. Macalister. (1913.)
Gerar] On the road from Palestine into Egypt: evidently a town of some importance; see Gen_10:19, Gen_21:1.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Isaac went . . . unto Gerar.—Following the…
XXVI.
ADVENTURES OF ISAAC AT GERAR.
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(1) Isaac went . . . unto Gerar.—Following the stream of Semitic migration (Gen_12:15), Isaac had originally purposed going to Egypt, but is commanded by God to abide in the land, and upon so doing he receives the assurance that he will be confirmed in the inheritance of the promises made to his father. Isaac was now dwelling at the well Lahai-Roi, and though the exact site of this place is unknown, yet it lay too far to the south for Isaac to have gone to Gerar on his direct way to Egypt.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain Genesis 26
Genesis 26
The opening verse of this chapter connects itself with Gen. 12. "There was a famine in the land, beside the first famine that was in the days of Abraham." The trials which meet God’s people, in their course, are very much like; and they ever tend to make manifest how far the heart has found its all in God. It is a difficult matter - a rare attainment, so to walk in sweet communion with God as to be rendered thereby entirely independent of things and people here. The Egypts and the Gerars which lie on our right hand and on our left present great temptations, either to turn aside out of the right way, or to stop short of our true position as servants of the true and living God.
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"And Isaac went unto Abimelech, king of the Philistines, unto Gerar." There is a manifest difference between Egypt and Gerar. Egypt is the expression of the world in its natural resources, and its independence of God. "My river is mine own," is the language of an Egyptian who knew not Jehovah, and thought not of looking to Him for ought. Egypt was, locally, further removed from Canaan than Gerar; and, morally, it expresses a condition of soul further from God. Gerar is thus referred to in Gen. 10 "And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza as thou goest unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha." (Ver. 19) We are informed that "from Gerar to Jerusalem was three days’ journey." It was, therefore, as compared with Egypt, an advanced position; but still it lay within the range of very dangerous influences. Abraham got into trouble there, and so does Isaac, in this chapter, and that, too, in the very same way. Abraham denied his wife, and so does Isaac. This is peculiarly solemn. To see both the father and the son fall into the same evil, in the same place, tells us, plainly, that the influence of that place was not good.
Had Isaac not gone to Abimelech, king of Gerar, he would have had no necessity for denying his wife; but the slightest divergence from the true line of conduct superinduces spiritual weakness. It was when Peter stood and warmed himself at the high priest’s fire that he denied his Master. Now, it is manifest that Isaac was not really happy in Gerar. True, the Lord says unto him, "sojourn in this land;" but how often does the Lord give directions to His people morally suitable to the condition He knows them to be in, and calculated also to arouse them to a true sense of that condition? He directed Moses, in Num. 13 to send men to search the land of Canaan; but had they not been in a low moral condition, such a step would not have been necessary We know well that faith does not need "to spy out" when God’s promise lies before us. Again, he directed Moses to choose out seventy elders to help him in the work; but had Moses fully entered into the dignity and blessedness of his position, he would not have needed such a direction. So, in reference to the setting up of a king, in 1 Sam. 8. They ought not to have needed a king. Hence, we must always take into consideration the condition of an individual or a people to whom a direction is given before we can form any correct judgement as to the direction.
But again it may be said, if Isaac’s position in Gerar was wrong, how do we read, "Then Isaac sowed in that land, and received the same year an hundred-fold: and the Lord blessed him." (ver. 12) I reply, we can never judge that a person’s condition is right because of prosperous circumstances. We have had already to remark, that there is a great difference between the Lord’s presence and His blessing. Many have the latter without the former; and, moreover, the heart is prone to mistake the one for the other - prone to put the blessing; for the presence; or at least to argue that the one must ever accompany the other. This is a great mistake. How many do we see surrounded by God’s blessings, who neither have, nor wish for, God’s presence? It is important to see this. A man may "wax great, and go forward, and grow until he becomes very great, and have possession of flocks, and possession of herds, and great store of servants," and all the while, not have the full, unhindered joy of the Lord’s presence with him. Flocks and herds are not the Lord. They are things on account of which the Philistines might envy Isaac, whereas they never would have envied him on account of the Lord’s presence. He might have been enjoying the sweetest and richest communion with God, and the Philistines have thought nothing whatever about it? simply because they had no heart to understand or appreciate such a reality. Flocks, herds, servants, and wells of water they could appreciate; but the divine presence they could not appreciate.
However, Isaac at length, makes his way from amongst the Philistines, and gets up to Beersheba. "And the Lord appeared unto him the same night, and said, I am the God of Abraham thy father; fear not, for I am with thee, and will bless thee." (Ver. 24) Mark, it was not the Lord’s blessing merely, but the Lord Himself. And why? because Isaac had left the Philistines, with all their envy, and strife, and contention behind, and gone up to Beersheba. Here the Lord could show Himself to His servant. His liberal hand might follow him during his sojourn in Gerar; but His presence could not there be enjoyed. To enjoy God’s presence, we must be where He is, and He certainly is not to be found amid the strife and contention of an ungodly world; and hence, the sooner the child of God gets away from all such, the better. So Isaac found it. Ho had no rest in his own spirit; and he assuredly did not, in any wise, serve the Philistines by his sojourn amongst them. It is a very common error to imagine that we serve the men of this world by mixing ourselves up with them in their associations and ways. The true way to serve them is to stand apart from them in the power of communion with God, and thus show them the pattern of a more excellent way.
Mark the progress in Isaac’s soul, and the moral effect of his course. "He went up from thence," "The Lord appeared unto him," "he builded an altar," "he called upon the name of the Lord," "he pitched his tent," "his servants digged a well." Here we have most blessed progress. The moment he took a step in the right direction, he went from strength to strength. He entered into the joy of God’s presence - tasted the sweets of true worship, and exhibited the character of a stranger and pilgrim, and found peaceful refreshment, an undisputed well, which the Philistines could not stop because they were not there.
These were blessed results in reference to Isaac himself; and now observe the effect produced upon others. "Then Abimelech went to him from Gerar, and Ahuzzath, one of his friends, and Phicol, the chief captain of his army. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you? And they said, We saw certainly that the Lord was with thee: and we said, Let there now be an oath betwixt us," &c. The true way to act on the hearts and consciences of the men of the world is to stand in decided separation from them, while dealing in perfect grace toward them. So long as Isaac continued in Gerar, there was nothing but strife and contention. He was reaping sorrow for himself, and producing no effect whatever upon those around him. On the contrary, the moment he went away from them, their hearts were touched, and they followed him, and desired a covenant. This is very instructive. The principle unfolded here may be seen constantly exemplified in the history of the children of God. The first point with the heart should ever be, to see that in our position me are right with God, and not only right in position, but in the moral condition of the son. When we are right with God, we may expect to act salutary upon men. The moment Isaac got up to Beersheba, and took his place as a worshipper, his own soul was refreshed, and he was used of God to act upon others. So long as we continue in a low position, we are robbing ourselves of blessing, and failing, totally, in our testimony and service.
Nor should we, when in a wrong position, stop to inquire, as we so often do, "Where can I find anything better?" God’s order is," Cease to do evil;" and when we have acted upon that holy precept, we are furnished with another, namely, "learn to do well." If we expect to "learn" how to do well," before we "cease to do evil," we are entirely mistaken. "Awake, thou that sleepest, and arise from among the dead." (ek ton nekron.) And what then? "Christ shall give thee light." (Eph. 5: 14)
My beloved reader, if you are doing what you know to be wrong, or if you are identified, in any way, with what you own to be contrary to scripture, hearken to the word of the Lord," Cease to do evil." And, be assured, when you have yielded obedience to this word, you will not long be left in ignorance as to your path. It is sheer unbelief that leads us to say," I cannot cease to do evil, until I find something better." The Lord grant us a single eye, and a docile spirit.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And there was a famine in the land (of…
And there was a famine in the land (of Canaan), beside the first (i.e. first recorded) famine that was in the days of Abraham at least a century previous. (vide Gen_12:10) And Isaac who, since his father"s death, had been residing at Hagar"s well in the wilderness of Beersheba (Gen_25:11) went unto Abimelech king of the Philistines unto Gerar (cf. Gen_20:1, 2 21:22) Seventy or eighty years having elapsed since Abraham"s sojourn in Gerar, it is scarcely probable that this was the monarch who then reigned.
Vers. 1-6.
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A good man"s perplexity.
I THE CONTEMPLATED JOURNEY.
1. Its projected destinations. Egypt. Renowned for fertility, the land of the Pharaohs was yet no proper resort for the son of Abraham, the heir of Canaan, and the friend of God. It was outside the land of promise; it had been to Abraham a scene of peril, and it was not a place to which he was directed to turn. Considerations such as these should have operated to deter Isaac from even entertaining the idea of a pilgrimage to Egypt. But the behavior of this Hebrew patriarch is sometimes outdone by that of modern saints, who not simply project, but actually perform, journeys, of pleasure or of business, across the boundary line which separates the Church from the world, into places where their spiritual interests are endangered, and that too not only without the Divine sanction, but sometimes in express violation of that authority.
2. Its ostensible occasion. The famine. A severe trial, especially to a flock-master. It was yet by no means an exceptional trial, but one which had occurred before in the experience of the inhabitants of Canaan, and in particular of his father, and might possibly recur to himself, just as life"s afflictions generally bear a singular resemblance to one another. (1Co_10:13; 1Pe_4:12) It was not an accidental trial, but had been appointed and permitted by that Divine wisdom without whose sanction no calamity can fall on either nation or individual, saint or sinner (Deu_32:39; Psa_66:11; Amo_3:6) And just as little was it purposeless, being designed to initiate Isaac in that life discipline from which no child of God can escape (Act_14:22; Jam_1:2, Jam_1:3)
3. Its secret inspiration. Unbelief. Jehovah, who had given the land to Isaac, could easily have maintained him in it notwithstanding the dearth, had it been his pleasure not to pro vide a way of escape. Had Isaac not at this time been walking somewhat by sight, it is probable his thoughts would not have turned to Egypt. Most of the saint"s doubtful transactions and dangerous projects have a secret connection with the spirit of unbelief which causes to err.
II THE DIVINE INTERPOSITION.
1. Prohibiting. "Go not down into Egypt." That Jacob subsequently went down to Egypt in obedience to Divine instructions is no proof that Isaac would have been blameless had he gone down without them. Abraham did so, but it is not certain that God approved of his conduct in that matter. Besides, though it could be shown that Abraham incurred no guilt and contracted no hurt by residence in Egypt, it would not follow that his son might venture thither with impunity and without sin. Hence the proposed journey was interdicted. So God in his word debars saints from going down to the unspiritual and unbelieving world to endamage or imperil their souls" higher interests.
1. Prescribing. "Dwell in the land which I shall tell thee of: sojourn in this land." It is always safest for the saint in seasons of perplexity to wait for and to follow the light from heaven. Sufficient guidance God has promised, through his Spirit, by his word, and in his providence, to enable gracious
2. ones who wait upon his teaching to detect the path of duty and the place of safety.
3. Promising. For Isaac"s encouragement the various promises of the Abrahamic covenant are repeated, renewed, and confirmed to himself for his father"s sake; embracing promises of the Divine presence will be with thee and the Divine blessing will bless thee;" in which latter are comprehended the inheritance, these countries, the seed. will make thy seed to multiply, and the universal salvation thy seed shall all the nations of the earth be blessed," which had beenpromised and guaranteed to Abraham by oath. So has God given to believers "exceeding great and precious promises" for Christ"s sake, because of the covenant made with him, on the ground of the obedience rendered, and for the merit of the sacrifice presented, by him.
III THE FILIAL OBEDIENCE. "Isaac dwelt in Gerar," having removed thither in compliance with the Divine instructions. Like Abraham"s, Isaac"s obedience was
1. Minute, exactly following the Divine prescription.
2. Prompt, putting into immediate execution the Divine commandment.
3. Patient, remaining in the land of the Philistines till God in his pro vide nce indicated it was time to remove. So should Christ"s followers obey.
HOMILIES BY R.A. REDFORD Gen_12:10) Jacob in the later famine was instructed to go down to Egypt; (Gen_46:3, Gen_46:4) Abraham in the first scarcity was left at liberty to think and act for himself. Dwell in the land which I will tell thee of (i.e. Philistia, as appears from the preceding verse).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain There was a famine in the land
Gen_26:1
There was a famine in the land
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The famine
1.
Here the first thing that suggests itself is the apparent contradiction of the promise given to Abraham, for instead of the land of abundance and rest Isaac found famine and unrest. Let us endeavour to understand that, and then we shall better understand this life of ours; for our life is to us a Canaan, a land of abundant promises, and especially so in youth. But we have not been long in this land of promise before we begin to discover that it falsifies itself, and then there arises in our mind the question that must have presented itself to Isaac, Has God broken His promise? We say Gods promise, because the promises of life are all permitted by Him. The expectation of happiness is Gods creation; the things which minister to happiness are scattered through the world by God. But if we look deeper into it we shall perceive that God does not deceive us. True it is, that Isaac was disappointed; he got no bread, but he did get perseverance. He did want comforts, but with this want came content--the habit of soul-communion with God. Which was best, bread or faith? Which was best, to have abundance or to have God? Tell us, then, had God broken His promise? Was He not giving a double blessing, far more than He promised? And so it is with us. Every famine of the soul has its corresponding blessing; for, in truth, our blessed hours are not those which seem so at first; and the hours of disappointment, which we are tempted to look upon as dark, are the ones in which we learn to possess our souls. If, in the worst trial earth has, there does not grow out of it an honour which could not else have been, a strength, a sanctity, an elevation; if we do not get new strength, or old strength restored, the fault is ours, not Gods. In truth, the blessed spots of earth are not those which at first sight seem so. The land of olive and vine is often the land of sensuality and indolence. Wealth accumulates and engenders sloth and the evils which follow in the train of luxury. The land of clouds and fogs and unkindly soil, which will not yield its fruit unless to hard toil, is the land of perseverance, manhood, domestic virtue, and stately and pure manners. Want of food and of the necessaries of life, I had well nigh said that these things are not an ill, when I see what they teach: I had well nigh said I do not pity the poor man. There are evils worse than famine. What is the real misfortune of life? Sin, or want of food? Sickness, or selfishness? And when I see Isaac gaining from his want of food the heart to bear up and bear right onward, I can understand that the land of famine may be the land of promise, and just because it is the land of famine.
2. And, secondly, we observe, respecting this famine, that the command given to Isaac differed from that given to Abraham and Jacob. Isaac evidently wished to go down to Egypt; but God forbade him (Gen_26:2), although He permitted Abraham and commanded Jacob to go thither. The reason for this variety is to be found in the different character and circumstances of these men. In the New Testament we find the same adaptation of command to character. The man of warm feelings who came to Jesus was told that the foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head. When the man from whom the legion of devils was cast out besought Jesus that he might be with Him, he received a similar rebuff; but the man of lukewarmness, who wanted to return to bury his father and mother, was not permitted for an instant to go back. The reason of the difference is this--that the man of impetuosity and forwardness needed to be restrained, while the lingering and slow man needed some active measure to stir him forward. It is almost certain that Abraham, being a wise man and a man of faith, was permitted by God to judge for himself, and that Isaac was required to turn back that he might learn the duty of trust; and that Jacob was commanded to go forth in order to cure his love of the world, and to teach him that life is but a pilgrimage. Hence we arrive at a doctrine: duties vary according to differences of character. (F. W. Robertson, M. A.)
Lessons
1. Fruitful lands are made barren for the sins of the inhabitants.
2. Multiplied famine God sends upon multiplied abominations.
3. In common judgments on nations Gods saints have special afflictions.
4. God provides a place of refreshing for His in times of straits.
5. Saints may avoid public judgments in the way which God shows them. In the day of such a public calamity they may retire from place of judgments, especially when God points them out places of safety. (G. Hughes, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Gen_26:1. The first famine that was in the days…
CRITICAL NOTES.—
Gen_26:1. The first famine that was in the days of Abraham.] This happened nearly an hundred years before the present one. Abimelech. Means, “My father, the king.” This was probably a standing official name. Even in David’s time a king of this country is called Abimelech. (1Sa_21:10. Comp. with Psalms 34)—
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Gen_26:5. Kept my charge.] Heb. “Kept my keeping,” i.e., My special commission.—
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_26:1-5
THE COVENANT RENEWED TO ISAAC
I. It was renewed to him in a time of trial. The life of Isaac had run an even course, for many years, undisturbed by great troubles and exciting events. At length, a famine arose in the land (Gen_26:1), so that he is threatened by privation and want. His father, Abraham, had endured great trials before him, and he must not expect to escape. This famine would be a great trial to Isaac, not only as a physical calamity, but also as a trial to his faith in God’s word. He would be tempted to think lightly of the land of promise. Unbelief would suggest to him the thought that it was not worth waiting for. Exposed to such calamities it would prove but a sad heritage. The prospect was dark, but in the time of his deepest trial God appears to Isaac. Times of great trouble are times of great consolation. Divine help comes when all human efforts are exhausted.
II. It was renewed to him in the old terms, but resting on new grounds. The promises are essentially the same—though a little varied in their terms—as God had made to Abraham. The inheritance of the land—an innumerable posterity—the Divine presence and blessing—the assurance that the promise shall not fail—the same wide charity for the whole human race—these are virtually the same promises as those which had been long ago made to Abraham. But these rest now upon new grounds. Abraham was the beginning of the Church, and therefore God, in speaking to His servant whom He had called, rested upon His own Almightiness (Gen_17:1). But the Church had already commenced a history in the time of Jacob. There was a past to fall back upon. There was an example to stimulate and encourage. There was someone in whom the power of God was manifested, and who had proved the truth of His word. Therefore to Jacob God rests His promises on the ground of his father’s obedience. Thus the Lord would teach Jacob that His attributes are on the side of the saints—that they possess Him only so far as they are obedient;—that he must not regard the promised blessings as a matter of course, to be given irrespective of conduct, but rather as, by their very terms, demanding obedience;—and that the greatness of his people could only arise from that piety and practical trust in God of which Abraham was such an illustrious example (Gen_26:5). But while obedience, as a general principle, was commended to Isaac, yet regard is had to duty as it is special and peculiar to the individual. The Lord said to him, “Go not down into Egypt; dwell in the land which I shall tell thee of” (Gen_26:2). To Abraham just the opposite command had been given. He was to leave his own country, but Jacob was to remain there. The particular duty was suited to the individual. God knows the strength of our temptations, and those weak points of our character when we are most likely to be overpowered. It was likely that the gentleness of Jacob’s character could not resist the perils and temptations of Egypt. He did not possess that strong energy and hardy virtue which distinguished his father. He who will not suffer those who trust in Him to be tempted above that they are able, spared Jacob what must have proved a disastrous trial. There is a special place of duty for each one. Different men require to be tried in different ways of obedience. The history of Isaac was, for the most part, a repetition of that of his father. He had the same general duties to perform, but yet with a special difference suited to his character. God knows where to place His servants.
THE FAMINE
Here the first thing that suggests itself is the apparent contradiction of the promise given to Abraham, for instead of the land of abundance and rest Isaac found famine and unrest. Let us endeavour to understand that, and then we shall better understand this life of ours; for our life is to us a Canaan, a land of abundant promises, and especially so in youth. But we have not been long in this land of promise before we begin to discover that it falsifies itself, and then there arises in our mind the question that must have presented itself to Isaac, Has God broken His promise? We say God’s promise, because the promises of life are all permitted by Him. The expectation of happiness is God’s creation; the things which minister to happiness are scatterd through the world by God. But if we look deeper into it we shall perceive that God does not deceive us. True it is, that Isaac was disappointed; he got no bread, but he did get perseverance. He did want comforts, but with this want came content—the habit of soul-communion with God. Which was best, bread or faith? Which was best, to have abundance or to have God. Tell us, then, had God broken His promise? Was He not giving a double blessing, far more than He promised? And so it is with us. Every famine of the soul has its corresponding blessing; for, in truth, our blessed hours are not those which seem so at first; and the hours of disappointment, which we are tempted to look upon as dark, are the ones in which we learn to possess our souls. If, in the worst trial earth has, there does not grow out of it an honour which could not else have been, a strength, a sanctity, an elevation; if we do not get new strength, or old strength restored, the fault is ours, not God’s. In truth the blessed spots of earth are not those which at first sight seem so. The land of olive and vine is often the land of sensuality and indolence. Wealth accumulates and engenders sloth and the evils which follow in the train of luxury. The land of clouds and fogs and unkindly soil, which will not yield its fruit unless to hard toil, is the laud of perseverance, manhood, domestic virtue, and stately and pure manners. Want of food and of the necessaries of life, I had well nigh said that these things are not an ill, when I see what they teach; I had well nigh said I do not pity the poor man. There are evils worse than famine. What is the real misfortune of life? Sin, or want of food? Sickness, or selfishness? And when I see Isaac gaining from his want of food the heart to bear up and bear right onward, I can understand that the land of famine may be the land of promise, and just because it is the land of famine. And, secondly, we observe, respecting this famine, that the command given to Isaac differed from that given to Abraham and Jacob. Isaac evidently wished to go down to Egypt; but God forbade him (Gen_26:2), although He permitted Abraham and commanded Jacob to go thither. The reason for this variety is to be found in the different character and circumstances of these men. In the New Testament we find the same adaptation of command to character. The man of warm feelings who came to Jesus was told “that the foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head.” When the man from whom the legion of devils was cast out besought Jesus that he might be with Him, he received a similar rebuff; but the man of lukewarmness, who wanted to return to bury his father and mother, was not permitted for an instant to go back. The reason of the difference is this—that the man of impetuosity and forwardness needed to be restrained, while the lingering and slow man needed some active measure to stir him forward. It is almost certain that Abraham, being a wise man and a man of faith, was permitted by God to judge for himself, and that Isaac was required to turn back that he might learn the duty of trust; and that Jacob was commanded to go forth in order to cure his love of the world, and to teach him that life is but a pilgrimage. Hence we arrive at a doctrine: duties vary according to differences of character. The young, rich man had a call to give up all; that is not every man’s duty. One man may safely remain in a place of idleness and luxury, having a martyr’s spirit; whereas to another his own temperament, soft and yielding, says as with God’s voice, Arise for thy life; look not behind thee, escape to the mountains. Hence, too, we learn another lesson: the place in which we are is generally God’s appointed place for us to work in. Isaac was prohibited from going forth. He was commanded not to wait for another set of circumstances but to use those he had, not in some distant moment, but here, now, in the place of difficulty. And you: do not wait then for a more favourable set of circumstances; take them as they are, and make the best of them. Those who have done great things were not men who have repined that they were not born in another place or age, but those who did their work from day to day. It is not in moving from place to place that we find rest—in going down into Egypt because present circumstances seem unfavourable. No! Here where we are placed, even in the land of famine, in the dearth and darkness, we are to toil.—(Robertson.)
SUGGESTIVE COMMENTS ON THE VERSES
The trials of the righteous are essentially the same from age to age.
Famines were of frequent occurence in those partriarchal times, and for ages afterwards were among the chief national calamities. Hence the many promises to the righteous in such seasons of trial.
Since Jesus multiplied the bread, famine has become a rarer thing in all Christian lands. This is but the beginning of His power to heal the earth.
Gen_26:2. Jehovah, for the first time, appears to Isaac and repeats to him the covenant promise.
Abraham in like circumstances had been permitted to go to the same country, and sojourn there during the extremity of the famine, yet this permission was denied to Isaac; perhaps because God forsaw that, from the native gentleness of his character, he would be less able than his father to encounter the perils and temptations with which he would meet among a people, from whose vices the more hardy virtue of Abraham himself had scarcely escaped unharmed. It would, indeed, have been easy for God to have armed him with a sufficient degree of inward fortitude to withstand the assaults to which his religious principles would be exposed; but this would have been a departure from the ordinary course of His moral government; and he consults his well-being at once more wisely and more kindly by sparing him the necessity of the conflict. When the heart and the general course of conduct is right, we may take it for granted that God will order His Providence with a special reference to our infirmities, so as graciously to anticipate and avert the evils into which we should otherwise have plunged ourselves.—(Bush).
The word “dwell” means strictly to “tabernacle, or dwell tent-wise.” Thus while Isaac is commanded to dwell in the land, yet he must be reminded that he is merely a sojourner. The time had not yet come for him fully to possess the land of promise. Thus the founders of the Jewish nation were men who were compelled to live by faith (Heb_11:9).
Gen_26:3. To satisfy Isaac that he should never want a guide or a provider, the Lord renews to him the promises that had been made to his father Abraham. Times of affliction, though disagreeable to the flesh have often proved our best times. It is in this way that God is wont to arouse His sluggish servants to action by assuring them that their labour shall not be in vain. He does, indeed, claim at our hands, as a father from a son, a ready and unrecompensed service; but He is pleased by the exhibition of rich rewards to stimulate and quicken the diligence which is so prone to grow slack. This solemn renewal of the Covenant is distinguished by two remarkable features—
(1) The good things promised. “I will be with thee, and bless thee.” The sum and substance of the blessing is, the grant of the land of Canaan, a numerous progeny, and chief of all, the Messiah, in whom the nations should be blessed. On these promises Isaac was to live. God provided him bread in the day of famine, but he lived not on bread only, but on every word which proceeded out of the mouth of God.
(2) Their being given for Abraham’s sake. While all the essential good of the promise is assured to Isaac, and thus made a source of encouragement and comfort to him, any incipient rising of self-complacency is kept down by the intimation that it is rather to Abraham’s merit than to his own that he is to look as the procuring cause of such signal favour.—(Bush.)
I will be with thee,—the first draft and outline of the picture, afterwards filled up, of Immanuel, “God with us.”
Gen_26:4-5. All the nations. In constancy of purpose the Lord contemplates, even in the special covenant with Abraham, the gathering in of the nations under the covenant with Noah and with Adam. (Gen_9:9; Hos_6:7.) Because Abraham hearkened to My voice in all the great moments of his life, especially in the last act of proceeding on the Divine command to offer Isaac himself. Abraham, by the faith which flows from the new birth, was united with the Lord, his shield, and exceeding great reward (Gen_15:1); with God Almighty, who quickened and strengthened him to walk before Him, and be perfect (Gen_17:1). The Lord his Righteousness worketh in him, and His merit is reflected and reproduced in him (Gen_22:16; Gen_22:18). Hence the Lord reminds Isaac of the oath which he had heard at least fifty years before confirming the promise, and of the declaration then made that this oath of confirmation was sworn because Abraham had obeyed the voice of God. How deeply these words would penetrate into the soul of Isaac, the intended victim of that solemn day. But Abraham’s obedience was displayed in all the acts of his new life. He kept the charge of God, the special commission He had given him; His commandments, His express or occasional orders, His statutes, His stated prescriptions, graven on stone, His laws, the great doctrines of moral obligation. This is that unreserved obedience which flows from a living faith, and withstands the temptations of the flesh.—(Murphy.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain Gen 26:20-22, Gen 26:33
Gen 26:20-22, Gen 26:33
These four names are the names of four wells of springing water, dug in a valley, to feed families and flocks. Esek means strife; Sitnah, hatred; Rehoboth, room; and Shebah, oath. Have you not been at them all?
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I. When you began life you found people trying to put you down by saying that the well was theirs, and that you were crowding yourself upon their grounds. If they did not try to put you down, you tried to put them down. The well is there in life,—strife, contention, debate,—you must find it in your life somewhere.
II. If you drive people off the ground, they may strive with you no more. They will hate you: your name will be the signal for abuse. First you are opposed, then you are hated, so you call it Sitnah—hatred—the second well. Human nature is so far astray that it tends to hatred in all men’s lives; they either receive it or give it: it is human nature, and human nature cannot permanently conceal itself.
III. Then you come to the third stage, if you are not killed. Some find a grave at Esek, others die at Sitnah, and are buried beside the waters of hatred. But perhaps you have heavenly elements enough to get beyond the second stage. You are hated, but you keep digging away, and at last room is made for you—room, Rehoboth. You are recognised, you are looked for, and missed if you do not come.
IV. If you have got to Rehoboth, is there anything to hinder you from going on? The next step is easy: confidence—rest. Be not discouraged: move on honestly, laboriously, religiously. Go on: that is your duty in two words. Life is full of difficulty. It is through tribulation that you get into any kingdom worth anything. In Christ we are called to strife. His words are: "In the world ye shall have tribulation; but be of good cheer, I have overcome the world."
Parker, The Fountain, April 28th, 1881.
Reference: Gen 26:17-33.—Parker, vol. i., p. 254.
Gen 26:34-35
I. Esau was forty years old when he married. A sin is aggravated, sometimes, by the age of the sinner. Some men learn nothing by age: they are forty years old on the books of the registrar; they are no age at all in the books of wisdom.
II. Esau’s wives were a grief of mind unto Isaac and to Rebekah. Sin has consequences. Actions are not solitary and uninfluential; they have relations to other actions and to influences simply innumerable and incalculable.
III. A sin does not confine itself to one line of punishment. Esau went against the law of his country and his people in marrying Canaanitish women. What was the punishment? Endless, ubiquitous, complete: (1) Esau was alienated from his family; (2) he was a rebel against the laws of organised society; (3) he forfeited his hereditary rights.
The law of the land was: To marry a Canaanitish woman is to lose your primogeniture. Esau supplanted himself. Find out the roots and beginnings of things, and you will always discover that a man is his own supplanter, his own enemy.
Parker, vol. i., p. 261.
References: Gen 27—Expositor, 2nd series, vol. viii., p. 67; R. S. Candlish, Book of Genesis, vol. i., p. 456; F. W. Robertson, Notes on Genesis, p. 85; M. Dods, Isaac, Jacob, and Joseph, p. 61; Parker, vol. i., p. 268. Gen 27:1-4.—F. W. Robertson, Sermons, 4th series, p. 123. Gen 27:1-41.—Clergyman’s Magazine, vol. iv., p. 96. Gen 27:13.—E. Cooper, Fifty-two Family Sermons, p. 247. Gen 27:28.—New Manual of Sunday School Addresses, p. 16.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Isaac at Gerar
Isaac at Gerar
Many of the notes on Genesis 20, 21 are applicable to this chapter It is thought probable that the present narrative is in the main a repetition from another source of events already recorded.
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2. Go not down into Egypt] to get food as Abraham did. The covenant blessing is renewed and the possession of Canaan assured to Isaac. He is encouraged to stay in Canaan in dependence on God.
7. My sister] The expression might mean cousins.
12. An hundredfold] Though very large, such a crop is not unknown. Isaac's obedience in not going to Egypt had its reward.
15. It is said that Arabs still fill up the wells on pilgrimage roads, if they do not receive the toll they demand. The conduct of Abimelech's people was a violation of the agreement of Gen_21:25-31. Geikie, in his 'Hours with the Bible,' gives some interesting information respecting wells in Palestine:—'The upper porous limestone of the central hills, and indeed of Palestine generally, allows the rain to a large extent to filter through it to an underlying sheet of hard limestone, which slopes towards the sea, forming a shelf on which the water flows in a subterranean stream below the whole coastplain from N. to S. Hence it is only necessary to sink a well to reach a copious supply of living water.'
20-22. Esek] 'contention.' Sitnah] 'Enmity.' Rehoboth] 'enlargement,' i.e. room to settle.
26-31. Isaac and Abimelech make a covenant to abstain mutually from aggressions.
30. See on Gen_27:3.
33. Shebah] RV 'Shibah,' i.e. 'Oath,' in allusion to the covenant. See on Gen_21:31.
34. Here we have another proof of Esau's indifference to the family traditions and covenant obligations. Both Abraham and Isaac strongly condemned marriage with the inhabitants of the land who were outside the covenant of promise: see Gen_24:3; Gen_28:1.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Gen 12:10").
famine
(See Scofield "Gen 12:10").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain CHAPTER 26 Isaac in Gerar
CHAPTER 26 Isaac in Gerar
1. The famine (Gen 26:1)
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2. Jehovah appears unto Isaac (Gen 26:2-5)
3. Isaac in Gerar where he denies Rebekah (Gen 26:6-11)
4. Isaac’s prosperity and the digging of wells (Gen 26:12-22)
5. Jehovah appears at Beersheba (Gen 26:23-25)
6. Isaac and Abimelech (Gen 26:26-33)
7. The wives of Esau (Gen 26:34-35)
When the famine came Jehovah commanded Isaac not to go to Egypt. As Isaac is the type of Christ risen from the dead and Egypt is the type of the world, this command has a significance. Isaac is separated from Egypt as Christ and His people are, who share in Him a heavenly place. We also notice, while the Lord spoke to Abraham that his seed should be like the sand of the sea (the natural descendants) and the stars of heaven (the spiritual seed) to Isaac the Lord promises the seed as the stars of Heaven; this confirms the typical character of Isaac.
In Gerar he failed as his father failed. And while Sarah was seized by Abimelech, Rebekah is not touched nor separated from Isaac. Christ and His church are inseparable.
The digging of the wells and Isaac’s patience fully manifests his character; a little picture of the patient suffering of the Son of God “who when He was reviled, reviled not again; when He suffered, He threatened not.” Then Jehovah appeared unto him again and he receives still greater blessings as the reward of his obedience.
When Esau was 40 years old he manifested his defiance still more by taking wives of the Hittites to the grief of his parents.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Lord Blesses Isaac
The Lord Blesses Isaac
v. 1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech, king of the Philistines, unto Gerar. The adventures of Isaac, as related in this Chapter, have their parallels in the life of Abraham, and show that human nature does not change, but remains selfish and sinful from one generation to the next. A famine having struck Canaan, Isaac found it advisable to journey down to the land of the Philistines, the hereditary title of whose king was Abimelech.
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v. 2. And the Lord appeared unto him, and said, Go not down in to Egypt, that, evidently, having been the intention of Isaac, since Egypt was the granary of all the surrounding countries, especially in lean years. Dwell in the land which I shall tell thee of;
v. 3. sojourn in this land, and I will be with thee, and will bless thee; for unto thee and unto thy seed I will give all these countries, and I will perform the oath which I sware unto Abraham, thy father;
v. 4. and I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;
v. 5. because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws. Isaac was not to move down into Egypt, because the entire land of Canaan, including the land of the Philistines, was included in the blessing of Jehovah, and was eventually to be the possession of the descendants of Isaac, as the Lord had promised to Abraham with an oath, Gen 22:16. But in addition to these temporal blessings, the descendants of Isaac according to the promise should also become the bearers of the Messianic hope, according to which all nations of the earth were to be blessed in that one Seed, in the Messiah. All this was a reward for the obedience of faith which Abraham had shown in keeping the charge of God, the special commission entrusted to him, His commandments or express orders, His statutes, certain prescriptions to cover specific cases, and His Law, the great doctrine of moral obligations as it applies to all men.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 This word is used here to mark a new…
Now
This word is used here to mark a new part of the story.
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a famine happened
"there was a famine" or "there was another famine"
in the land
You can state explicitly the land to which this refers. AT: "in the land where Isaac and his family lived" (See: Assumed Knowledge and Implicit Information)
that had been in the days of Abraham
"that had happened during Abraham's life" or "that had happened while Abraham was alive"
translationWords
famine
Abraham
Isaac
Abimelech
king
Philistines
Gerar
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 26:1-35 In this digression from Jacob’s story, Isaac’s prosperity…
26:1-35 In this digression from Jacob’s story, Isaac’s prosperity (ch 26) shows that the blessing had passed to him (cp. 25:11) despite his failures of faith.
26:1 This Abimelech is probably not the man in ch 20, for these events could have been 90 years apart. Possibly Abimelech was a dynastic name or title (a later King Achish, 1 Sam 21:10, was also called Abimelech, Ps 34:title).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.