He left that place, and dug another well. They didn’t argue over that one. He called it Rehoboth. He said, “For now Yahweh has made room for us, and we will be fruitful in the land.”
He went up from there to Beersheba. Yahweh appeared to him the same night, and said, “I am the God of Abraham your father. Don’t be afraid, for I am with you, and will bless you, and multiply your offspring for my servant Abraham’s sake.”
He built an altar there, and called on Yahweh’s name, and pitched his tent there. There Isaac’s servants dug a well.
Then Abimelech went to him from Gerar, and Ahuzzath his friend, and Phicol the captain of his army. Isaac said to them, “Why have you come to me, since you hate me, and have sent me away from you?”
They said, “We saw plainly that Yahweh was with you. We said, ‘Let there now be an oath between us, even between us and you, and let’s make a covenant with you, that you will do us no harm, as we have not touched you, and as we have done to you nothing but good, and have sent you away in peace.’ You are now the blessed of Yahweh.”
He made them a feast, and they ate and drank. They rose up some time in the morning, and swore an oath to one another. Isaac sent them away, and they departed from him in peace. The same day, Isaac’s servants came, and told him concerning the well which they had dug, and said to him, “We have found water.” He called it “Shibah”. Therefore the name of the city is “Beersheba” to this day.
John Calvin 1540 · Public Domain On vv23, 24, 25, 26, 27, 28, 29, 31, 32 23. And he went up from thence to Beer-sheba.…
23. And he went up from thence to Beer-sheba. Next follows a more abundant consolation, and one affording effectual refreshment to the mind of the holy man. In the tranquil enjoyment of the well, he acknowledges the favor which God had showed him: but forasmuch as one word of God weighs more with the faithful than the accumulated mass of all good things, we cannot doubt that Isaac received this oracle more joyfully than if a thousand rivers of nectar had flowed unto him: and truly Moses designedly commemorates in lofty terms this act of favor, that the Lord encouraged him by his own word, (Genesis 26:24;) whence we may learn, in ascribing proper honor to each of the other gifts of God, still always to give the palm to that proof of his paternal love which he grants us in his word. Food, clothing, health, peace, and other advantages, afford us a taste of the Divine goodness; but when he addresses us familiarly, and expressly declares himself to be our Father, then indeed it is that he thoroughly refreshes us to satiety. Moses does not explain what had been the cause of Isaac’s removal to Beer-sheba, the ancient dwelling-place of his fathers. It might be that the Philistines ceased not occasionally to annoy him; and thus the holy man, worn out with their implacable malice, removed to a greater distance. It is indeed probable, taking the circumstance of the time into account, that he was sorrowful and anxious; for as soon as he had arrived at that place, God appeared unto him on the very first night. Here, then, something very opportune is noticed. Moreover, as often as Moses before related that God had appeared unto Abraham, he, at the same time, showed that the holy man was either tormented with grievous cares, or was held in suspense under some apprehension, or was plunged in sadness, or, after many distresses, was nearly borne down by fatigue, so as to render it apparent that the hand of God was seasonably stretched out to him as his necessity required, lest he should sink under the evils which surrounded him. So now, as I explain it, he came to Isaac, for the purpose of restoring him, already wearied and broken down by various miseries.
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 On vv22, 24, 25, 29, 33 Or, largeness, room.
Or, largeness, room.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–33 Gen 26:22 And he removed from thence, and digged…
Gen 26:22 And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.
Ver. 22. And he removed from thence, &c.] See here a pattern of a patient and peaceable disposition, not broken by the continual injuries and affronts of the Philistines, that maligned and molested him, "I am peace," saith David; {Psa 120:7} and I, saith Isaac; and I, saith every son of peace, every child of wisdom. How well might good Isaac take up that of David, and say, "My feet stand in an even place" {a} {Psa 26:12} now that he was at Rehoboth especially, and God had made room for him: The scales of his mind neither rose up toward the beam, through their own lightness; nor were too much depressed with any load of sorrow: but, hanging equally and unmoved between both, gave him liberty, in all occurrences, to enjoy himself. Our minds, saith a divine, {b} should be like to the adamant, that no knife can cut; the salamander, that no fire can burn; the rock, which no waves can shake; the cypress tree, which no weather can alter; the hill Olympus, higher than storm or tempest, wind or weather can reach unto; or rather, "like mount Zion, that cannot be removed, but standeth fast for ever". {Psa 125:1} Thus Paul had "learned how to abound, and to be abased". {Php 4:11} Bradford, if the Queen would give him life, he would thank her; if banish him, he would thank her; if burn him, he will thank her; if condemn him to perpetual imprisonment, he will thank her; as he told one Cresswell, that offered to intercede for him. {c} Praeclara est, aequabilitas in omni vita, et idem semper vultus eademque frons, ut de Socrate, idemque de C. Laelio accepimus, saith Cicero, in his books of offices, {d} which book the old Lord Burleigh, Lord High Treasurer to Queen Elizabeth, would always carry about him, to his dying day, either in his bosom or pocket: {e} and what use he made of it, take M. Camden’s {f} testimony: Burleigh, Lord Treasurer, was wont to say, that he overcame envy more by patience than pertinacy. His private estate he managed with that integrity, that he never sued any man, no man ever sued him. He was in the number of those few, that both lived and died with glory.
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{a} Barthol. Westmer., in Ps. xxvi.
{b} Ambros.
{c} Act. and Mon.
{d} Aelian., lib. ix. - Solln., cap. 8.
{e} Peacham’s Complete Gentleman, p. 45.
{f} Camden’s Elisabeth, fol. 495.
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 On vv23, 26, 29, 31, 33 Where he lived before the famine drove him thence.
Where he lived before the famine drove him thence.
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 On v26 We have here the contests that had been between…
We have here the contests that had been between Isaac and the Philistines issuing in a happy peace and reconciliation.
I. Abimelech pays a friendly visit to Isaac, in token of the respect he had for him, Gen 26:26. Note, When a man's ways please the Lord he makes even his enemies to be at peace with him, Pro 16:7. King's hearts are in his hands, and when he pleases he can turn them to favour his people.
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II. Isaac prudently and cautiously questions his sincerity in this visit, Gen 26:27. Note, In settling friendships and correspondences, there is need of the wisdom of the serpent, as well as the innocence of the dove; nor is it any transgression of the law of meekness and love plainly to signify our strong perception of injuries received, and to stand upon our guard in dealing with those that have acted unfairly.
III. Abimelech professes his sincerity, in this address to Isaac, and earnestly courts his friendship, Gen 26:28, Gen 26:29. Some suggest that Abimelech pressed for this league with him because he feared lest Isaac, growing rich, should, some time or other, avenge himself upon them for the injuries he had received. However, he professes to do it rather from a principle of love. 1. He makes the best of their behaviour towards him. Isaac complained they had hated him, and sent him away. No, said Abimelech, we sent thee away in peace. They turned him off from the land he held of them; but they suffered him to take away his stock, and all his effects, with him. Note, The lessening of injuries is necessary to the preserving of friendship; for the aggravating of them exasperates and widens breaches. The unkindness done to us might have been worse. 2. He acknowledges the token of God's favour to him, and makes this the ground of their desire to be in league with him: The Lord is with thee, and thou art the blessed of the Lord. As if he had said, "Be persuaded to overlook and pass by the injuries offered thee; for God had abundantly made up to thee the damage thou receivedst." Note, Those whom God blesses and favours have reason enough to forgive those who hate them, since the worst enemy they have cannot do them any real hurt. Or, "For this reason we desire thy friendship, because God is with thee." Note, It is good to be in covenant and communion with those who are in covenant and communion with God, Jo1 1:3; present address to him was the result of mature deliberation: We said, Let there be an oath between us. Whatever some of his peevish envious subjects might mean otherwise, he and his prime-ministers of state, whom he had now brought with him, designed no other than a cordial friendship. Perhaps Abimelech had received, by tradition, the warning God gave to his predecessor not to hurt Abraham (Gen 20:7), and this made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was.
IV. Isaac entertains him and his company, and enters into a league of friendship with him, Gen 26:30, Gen 26:31. Here see how generous the good man was, 1. In giving: He made them a feast, and bade them welcome. (2.) In forgiving. He did not insist upon the unkindnesses they had done him, but freely entered into a covenant of friendship with them, and bound himself never to do them any injury. Note, Religion teaches us to be neighbourly, and, as much as in us lies, to live peaceably with all men.
V. Providence smiled upon what Isaac did; for the same day that he made this covenant with Abimelech his servants brought him the tidings of a well of water they had found, Gen 26:32, Gen 26:33. He did not insist upon the restitution of the wells which the Philistines had unjustly taken from him, lest this should break off the treaty, but sat down silent under the injury; and, to recompense him for this, immediately he is enriched with a new well, which, because it suited so well to the occurrence of the day, he called by an old name, Beer-sheba, The well of the oath.
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 On vv22–33 And he went up from thence to Beersheba. From…
And he went up from thence to Beersheba. From the place he last, removed unto Beersheba; the famine being over, he returns to the place where he and his rather formerly lived, Gen 21:33.
.
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Genesis 26:24
gen 26:24
gen 26:24
gen 26:24And the Lord appeared to him in the same night,.... The first night he came to Beersheba, in a dream or vision, in which the Lord was represented as speaking to him:
and said, I am the God of Abraham thy father; though he was dead, he remembered the covenant he made with him, and the promises he made unto him: and besides, though Abraham was dead as to his body, yet alive in his soul; for God is not the God of the dead, but of the living, Mat 22:32,
fear not; any future famine, nor want of any good things, nor any enemies, the Philistines his neighbours, who had driven him from their country, and had harassed him from place to place:
for I am with thee, and will bless thee; and if God is with his people, they have nothing to fear from men; and if he blesses them, they are blessed, and no curse can light upon them:
and multiply thy seed, for my servant Abraham's sake; who was a faithful, diligent, servant of his; whose service was, not forgotten by him, but would be rewarded in a way of grace, though not of debt.
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 On vv22, 24, 28 He digged a well, and for that they strove…
He digged a well, and for that they strove not - Those that follow peace, sooner or later, shall find peace: those that study to be quiet seldom fail of being so. This well they called Rehoboth - Enlargements, room enough.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv24, 25, 26, 27, 28, 30, 31, 33 Verse 24. The Lord appeared unto him] He needed…
Verse 24. The Lord appeared unto him] He needed especial encouragement when insulted and outraged by the Philistines; for having returned to the place where his noble father had lately died, the remembrance of his wrongs, and the remembrance of his loss, could not fail to afflict his mind; and God immediately appears to comfort and support him in his trials, by a renewal of all his promises.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv22, 24, 28 Gen 26:22. He digged a well, and for that…
Gen 26:22. He digged a well, and for that they strove not — Those that follow peace, sooner or later shall find peace. Those that study to be quiet, seldom fail of being so. This well they called Rehoboth, enlargement, room enough.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv22, 24, 26 Latitude. That is, wideness, or room. (Challoner) --- Hebrew…
Latitude. That is, wideness, or room. (Challoner) --- Hebrew Reheboth, widely extended streams, latitudines. See chap. x. 11.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v23 Isaac in Beer-sheba. Treaty of Peace with Abimelech
FOURTH SECTION
Isaac in Beer-sheba. Treaty of Peace with Abimelech
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Gen_26:23-33
23And he went up from thence to Beer-sheba. 24And the Lord appeared unto him the same [first] night, and said, I3 am the God of Abraham thy father; fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake. 25And he builded an altar there, and called upon [witnessed to] the name of the Lord, and pitched his tent4 there: and there Isaac’s servants digged a well.
26Then [and] Abimelech went to him from Gerar, and Ahuzzath [possession, occupant] one of his friends, and Phichol the chief captain [see Gen_21:22, commander] of his army. 27And Isaac said unto them, Wherefore come ye to me, seeing ye hate me [have treated me with hatred], and have sent me away from you? 28And they said, We saw certainly5 that the Lord was with thee: and we said, Let there be now an oath betwixt us [on both sides], 29 even betwixt us and thee, and let us make a covenant with thee; That6 thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art [thus art thou] now the blessed of the Lord. 30And he made, them a feast, and they did eat and drink. 31And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace. 32And it came to pass the same day, that Isaac’s servants came and told him concerning the well which they had digged, and said unto him, We have found water. 33And he called it Shebah [seven; here in its signification: oath]: therefore the name of the city is Beer-sheba unto this day.
EXEGETICAL AND CRITICAL
To Beer-sheba.—The former residence of Abraham (Gen_21:33), and Isaac’s former station for his flocks.—The appearance of Jehovah.—A night vision; a form which now enters more definitely into the history of the patriarchs.—The God of Abraham, thy father.—In this way Jehovah reminds him of the consistency of his covenant faithfulness, but especially of his covenant with Abraham.—Fear not.—This encouraging exhortation no doubt refers to the disposition of Isaac. Abraham needed such an encouragement, after having exposed himself to the revenge of the Eastern kings on account of his victory over them. Isaac needs it because of his modest, timid disposition, and on account of the enmity of the Philistines, by whom he was driven from place to place. Perhaps his heart foreboded that Abimelech would yet follow him. He consecrates his prolonged sojourn at Beer-sheba by the erection of an altar, the establishment of a regulated worship, and by a fixed settlement.—Then Abimelech went to him.—By comparing this covenant act with that between Abraham and Abimelech of Gerar, the difference appears more strikingly. Abimelech, in the present chapter, is accompanied not only by the chief captain of his army, but also by his friend, i.e., Ahuzzath, his private counsellor. Isaac animadverts on his hatred, but not like Abraham, on the wells that had been taken away from him (see Gen_21:25). Even in the boasting assertion of Abimelech respecting his conduct toward Isaac—which the facts will not sustain—we recognize, apparently, another Abimelech, less noble than the former. This appears also in his demand of the imprecatory oath (אלה). It is also peculiar to Isaac that he permits a banquet, a feast of peace as it were, to precede the making of the covenant. The same day, after the departure of Abimelech, the servants, who had commenced some time before to dig a new well, found water. Their message seems to be a new reward of blessing, immediately following the peaceable conduct of Isaac. Isaac names this well as Abraham had done the one before (Gen_21:31); thus the name Beer-sheba is given to it also. [It is not said that this name was here given for the first time; but as the covenant concluded was the renewal and confirmation of the covenant of Abraham with the previous Abimelech, so the name is the renewal and confirmation of that given by Abraham. The same name is appropriate to both occasions.—A. G.] The existence of both these wells bears witness to the credibility of this fact. Keil. Knobel, of course, regards this as an entirely different tradition. But Delitzsch remarks: To all appearance, Isaac, in the naming of this well, followed the example of his father in naming the well situated near it; since in other cases he renewed the old names of the wells.—Bunsen: To swear, to the Hebrew, signifies, “to take sevenfold,” or, “to bind oneself to seven holy things, referring to the Aramaic idea of God as Lord of Seven; i.e., of the seven planets (Sun, Moon, Venus, Mercury, Mars, Jupiter, Saturn).” The remembrance of the seven sacrifices or pledges of the covenant, is far more probable, unless the expression is to be regarded as signifying a seven-fold degree of ordinary certainty.
DOCTRINAL AND ETHICAL
1. Isaac’s holy elevation of soul at his return from the country of the Philistines to his old home, Beer-sheba, crowned by a promise and a glorious appearance of God.
2. The divine promise renewed; see above.
3. Isaac at Beer-sheba. He builds an altar to the Lord before a tent for himself. In the establishment of the worship of Jehovah, in this testimony to him, as he calls upon his name, and in his preaching, he is a worthy heir of his father.
4. Human covenants are well established, if a divine covenant precedes and constitutes their basis.
5. Isaac in his yielding, his patient endurance and concessions, a terror to the king.
6. Isaac’s feast of peace with Abimelech, a sign of his great inoffensiveness.
7. The solemnity of the well, and on the same day with the feast of peace, or, the blessing of noble conduct.
8. Abraham prefers to dwell in the plains (Moreh, Mamre), and he planted trees. Isaac prefers to reside at wells, and he is fond of digging wells.
HOMILETICAL AND PRACTICAL
See the Doctrinal and Ethical paragraphs. The rich contents of the term: God of Abraham. It declares: 1. That the eternal God has made a covenant with us imperishable beings (Luk_20:37-38); 2. the continuity, the unity, the unchangeableness, of the revelation of Jehovah through all times and developments; 3. the transmission of the hereditary blessing from the believing father to the believing children.—How the expression, in the history of the patriarchs, fear not (Gen_15:1; Gen_26:24; Gen_28:15), goes through the whole scriptures until it reaches its full development in the angelic message of the birth of Christ (Luk_2:10), and at the morning of his resurrection.
Starke: Cramer: God always supports his church, and builds it everywhere (Isa_51:6). Whatever a Christian undertakes, he ought to undertake in the name of the Lord (Col_3:17). When a man’s ways please the Lord, he maketh even his enemies to be at peace with him (Pro_16:7; Gen_33:4).—Lawful alliances and oaths are permitted (Deu_6:13).—Gerlach: At this place, remarkable, already, during the life of Abraham, the Lord renews the assurance of his grace, as afterwards to Jacob (Gen_46:1); whilst, in the consecration of individual places, he connected himself with the child-like faith of the patriarchs, and satisfied the want to which it gave rise.
Schröder: The least thing we sacrifice for the sake of God, he repays, by giving us himself (Berl. Bib.). Whenever Jehovah calls himself God of Ahraham, Isaac, and Jacob, he shows, thereby, in each day’s revelation of himself to Israel, the ground and occasion of the same in the revelation that is past—thus connecting the new with the old, while presenting the grace shown to the posterity, as a necessary consequence of that which he had covenanted to their fathers’ fathers. True religion is essentially historical; history (not fanciful myths) is its foundation and limits. God is our God, because he has made himself our God by repeated acts in history. In the kingdom of God everything develops and progresses; there is no past without a future, nor a future without a past.—Abraham received the promise respecting the Messiah in the name of all the faithful; if, now, Isaac and every believer be blessed for the sake of Abraham, he is blessed merely for the sake of the promise that was given to Abraham, and, therefore, for the sake of Christ (Roos).—Isaac is mindful of his sacerdotal office, as soon as he takes up his abode (Berl. Bib.).—The Abimelech mentioned here is more cunning than his father, for he pretends to know nothing about the taking away of Isaac’s wells by his servants (Luther).—Such is the course of the world. Now insolent, then mean. He who wishes to live in peace with it (which is true of all believers) must be able to bear and suffer (Roos).—The Abimelech of Genesis 21 uses Elohim, a word proper to him; the one in the present chapter, not caring much about the affair, says Jehovah, because he constantly heard Isaac make use of this divine name. He accommodates himself to the feast of Isaac, as Laban in Genesis 24 (Rom_12:20; Jos_9:14; 2Sa_3:20; Isa_25:6; Luk_14:17.)—The divine blessing of this conciliatory and humble love, did not exhaust itself in temporal things. Isaac contended and suffered for the sake of wells; as to the wells which he digged soon after his arrival at Beer-sheba, it happened on the very day he made the covenant and swore, etc.—The relation, of which the name Beer-sheba was the memorial, had ceased to exist. But by the repetition of the fact, the name regained its significance and power, and was the same as if now given for the first time (Hengstenberg).
Footnotes:
[3][Gen_26:24.—אָנֹכִי The pronoun is emphatic—I the God, etc.—A. G.]
[4][Gen_26:25.—יַיֶט. Not the usual word for the pitching a tent, see verse.17. The term may be chosen with reference to the permanence of his abode, or the increase of his family and retinue.—A. G.]
[5][Gen_26:28.—Lit., Seeing we have seen.—A. G.]
[6][Gen_26:29.—Lit., If thou shalt. The usual Hebrew form of an imprecation or oath.—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.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v26 Then Abimelech went to him--As there was a lapse…
Then Abimelech went to him--As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. Here is another proof of the promise (Gen 12:2) being fulfilled, in an overture of peace being made to him by the king of Gerar. By whatever motive the proposal was dictated--whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Pro 16:7). His timid and passive temper had submitted to the annoyances of his rude neighbors; but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him. Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv24, 25, 26, 27, 28, 29, 30, 33 24. The Lord appeared — Immediately on Isaac’s return…
24. The Lord appeared — Immediately on Isaac’s return to Beer-sheba Jehovah renews to him the promises, and there he builds an altar in acknowledgment of his mercy.
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 On vv22, 24, 25, 26, 28, 29, 30, 31, 33 22. Rehoboth] That is, Broad places, or, Room. LXX…
22. Rehoboth] That is, Broad places, or, Room. LXX Εὐρυχωρία; Lat. Latitudo. This has been identified by modern travellers with a place called. er-Ruḥaibeh, 20 miles S. W. of Beer-sheba, where there is a well.
we shall be fruitful] i.e. prosperous. Prosperity depended upon unhindered access to a supply of water. The same word is used as in Gen_1:22, Gen_41:52, Gen_49:22.
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 On vv23, 26, 27, 28, 32, 33 (23-25) He went up from thence to Beer-sheba.—This was…
(23-25) He went up from thence to Beer-sheba.—This was a very serious act on Isaac’s part He leaves the solitudes where he had found a refuge from the enmity of the Philistines, and returns to a place scarcely five leagues distant from their city. Should the old rancour revive, it may now take the form of actual war. And next, he does not go back to the well Lahai-Roi, where he had so long resided, but to Beer-sheba, his father’s favourite home. It was a claim on his part to the rights and inheritance of Abraham, and the claim was admitted. The same night Jehovah appears to him, bids him put away his fears, and renews to him the promises which were his by the right of his birth.
My servant Abraham.—A title of high honour and significance, given to Moses repeatedly, to Joshua (Jos_24:29), to Israel (Isa_41:8), and to the Messiah (Isa_52:13). It means God’s prime minister and vicegerent.
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He builded an altar.—In returning to Beer-sheba, Isaac had apparently faced the dangers of his position, through confidence in the promises made to his father, with whom he identified himself by taking up his abode at his home. And no sooner are the promises confirmed to him than he restores the public worship of God in the very place where Abraham had established it (Gen_21:33).
Digged a well.—The word is not that previously used in the chapter, but one that signifies the re-opening of the well which Abraham had dug, but which had become stopped by violence or neglect.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22–33 And he removed from thence (yielding that too), and…
And he removed from thence (yielding that too), and digged another well; and for that they strove not (perhaps as being beyond the boundaries of Gerar): and he called the name of it Reheboth; i.e. "Wide spaces" (hence "streets,"; Gen_19:2) from bjr to be or become broad; conjectured to have been situated in the Wady Ruhaibeh, about eight and a half hours to the south of Beersheba, where are still found a well named Bir-Rohebeh and ruins of a city of the same name (Robinson, vol. 1. p. 289; Thomson, "Land and Book," p. 558)and he said, For now the Lord hath made room (literally, hath made a broad space) for us, and we shall be fruitful in the land.
HOMILIES BY J.F. MONTGOMERY
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Ver. 22.
Digging wells of salvation.
he removed from thence, and digged another well." Historically, an instance of a meek and quiet spirit in contact with the world. Wells precious. Often formed with much labor. Herdsmen of Gerar took what Isaac had digged. Twice he yielded for the sake of peace. Then he digged another, and for it they strove not. His example (cf. Mat_5:39; 1Co_6:7) But we may also observe a typical significance. Wells, fountains, sources of "living water" (Isa_12:3; Zec_13:1) connected with spiritual blessings. (cf. 1Co_10:4 with Joh_4:14 Joh_7:39)
I ISAAC DIGGED, to find "the gift of God" (common. Eastern name for water). The gift is from God alone (Isa_44:3; Zec_12:10) His will to bless appears through the whole Bible in the first formation of man, and in care for the salvation of sinners. (Luk_19:10) But many, though thirsty, do not seek living water. They have not peace. Separation from God brings unrest. (Isa_57:20) But the cause is not believed, and the way of comfort not loved. Many try all ways to find peace except the right one. They will follow preachers, or take up systems, or join associations. But Christ"s word is "Come unto me." Again, many will not dig; content merely to wish. God who bestows the gift has appointed means. (Mat_11:12) These do not really desire a work of grace in their souls. Want to be made safe, not to be renewed; to be delivered from fear, but not disturbed just now. Hence do not search their, (Psa_119:130) or pray for the Holy Spirit, (Eze_37:9) or care for the salvation of others. (1Jn_3:17) It is God"s will we should dig. He may send a blessing unsought. But usually he works through means. The Bible, prayer, the Lord"s table, Christian converse, Christian work, (Pro_11:25) all are as wells, means for getting the water of life; nothing in themselves, yet made effectual where the blessing is desired.
II HINDRANCES. Let none expect to possess wells of salvation without. They form the trial of faith. (1Pe_1:7) From those who love not God. A Christian member of a worldly family, or cast among careless associates, meets many hindrances. They may be open or veiled; in opposition or in mistaken kindness. And time for prayer is intruded on, and work for God is hindered, and a constant opposing influence is felt to chill the love of God. Or the hindrance may be from within. In prayer the mind overpowered by intrusive thoughts; besetting sins constantly gaining the victory; our spirits not in harmony with the "still small voice." Remember it is God"s will through trial to give victory. (1Co_10:13) Amalek fought against Israel (Ex 17) as the herdsmen strove against Isaac, but the way of victory was the same in both instances trust and perseverance.
III DIGGED ANOTHER WELL. (Gal_6:9) Will the Lord fail his people though surrounded by hindrances? Is some means of grace debarred? Is some line of Christian work, some way of Christian progress, closed against thee? Dig another well. Seek and pray for other channels in which to consecrate thy life. Perhaps the real foe hindering thee was self-will, and God has helped thee to put down self. Jesus cried, "Come unto me and drink." Whatever be the well, he is the source of its spring. Make it clear to your own heart that you are pressing to him. Tell God that it is indeed so. Then in some form or other the prayer, "Spring up, O well," shall have an abundant answer. M.
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 On vv23, 29 Fear not, for I am with thee
Gen_26:23-25
Fear not, for I am with thee
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Lessons
1.
The return from exilement to their own, God giveth to His sojourners as He pleaseth.
2. Beer-sheba is is more desirable to Isaac than Gerar. The place by covenant allotted, than the place envied by others (Gen_26:23).
3. Gods gracious appearance unto souls is usually in the time of their hardships, and where He calls them.
4. Gods special care of His in times of persecution from men, is to keep them from fear.
5. Gods relation to Abraham is a good ground to secure Abrahams seed from fears.
6. Gods gracious presence, revealed and believed, is security against fear of men.
7. Gods blessing of the faithful may justly set them above all affrightments from men.
8. Gods multiplying His Church is sufficient security against the fear of the worlds diminishing it (Gen_26:24).
9. Gods appearance to troubled souls requireth speedy and true worship from them to Him again.
10. Gracious souls are careful to give unto God right worship by right means.
11. Saints desire to have God dwell with them that they may dwell with God.
12. Where God dwelleth with His servants, they serve His providence in all honest labour for subsistence (Gen_26:25). (G. Hughes, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v26 The Covenant Between Isaac and Abimelech
The Covenant Between Isaac and Abimelech
v. 26. Then Abimelech went to him from Gerar, and Ahuzaath, one of his friends, and Phichol, the chief captain of his army. In this case the Philistine king brought not only the general of his army, but also his prime minister, or private counselor.
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v. 27. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?
v. 28. And they said, We saw certainly that the Lord was with thee; and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee,
v. 29. that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of the Lord. Though there were evidently selfish motives behind their proposal, since their chief concern was to gain the friendship of Isaac and obtain security for themselves, yet the Lord made use of these motives to shield and protect His servant.
v. 30. And he made them a feast, and they did eat and drink. Isaac was fully aware of his power and importance as a wealthy nomad prince, and made use of the situation to his advantage, without letting it appear that he was granting a favor.
v. 31. And they rose up betimes in the morning, and sware one to another, the oath, in this case, including an imprecation; and Isaac sent them away, and they departed from him in peace. Thus was a new covenant established which safeguarded the interests of Isaac.
v. 32. And it came to pass the same day that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him, we have found water. Apparently the one well which Abraham’s servants had dug, Gen 21:30, was no longer sufficient for the needs of Isaac’s immense herds, and therefore the report of the servants was highly welcome.
v. 33. And he called it Shebah (an oath) ; therefore the name of the city is Beersheba unto this day. History here repeated itself, and the name of the city was given for the double reason, just as the two wells at Bir-es-Saba to this day vouch for the correctness of this account.
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 On vv23, 26, 28, 30, 32 Isaac went up from there to Beersheba
Isaac went up from there to Beersheba
Here "went up" is probably a reference to going north. Say that he departed in the most natural way for your language. AT: "Isaac left there and went to Beersheba"
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multiply your descendants
"will cause your descendants to increase greatly" or "will cause your descendants to be very many"
for my servant Abraham's sake
"for my servant Abraham" or you can make the full meaning explicit. AT: "because I promised my servant Abraham that I would do this" (See: Assumed Knowledge and Implicit Information)
Isaac built an altar there
You can make explicit why Isaac built an altar. AT: "Isaac built an altar there to sacrifice to Yahweh" (See: Assumed Knowledge and Implicit Information)
called on the name of Yahweh
To "call on" means to pray or to worship. Here "name" stands for Yahweh. AT: "prayed to Yahweh" or "worshiped Yahweh" (See: Metonymy)
translationWords
Beersheba
Yahweh
Abraham
bless
multiply
descend
servant
altar
name
tent
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 On vv23, 26, 33 26:23-25 At Beersheba, . . . the Lord appeared…
26:23-25 At Beersheba, . . . the Lord appeared to Isaac to confirm his covenant (cp. 21:31-33). Isaac responded in faith as his father had done by building an altar to the Lord and proclaiming the Lord’s identity and nature (see study note on 12:8; 21:33).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.