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.
John Calvin 1540 · Public Domain On vv26, 27, 28, 29, 31 26. Then Abimelech went to him. We have had…
26. Then Abimelech went to him. We have had an exactly similar narrative in Genesis 21:22. The Lord, therefore, followed Isaac with the same favor which he had before shown to his father Abraham. For it was no common blessing, that Abimelech should voluntarily seek his friendship. Besides, he would be relieved from no little care and anxiety, when his neighbors, who had harassed him in so many ways, being now themselves afraid of him, desire to secure his friendship. Therefore the Lord both confers signal honor upon his servant, and provides at the same time for his tranquility. There is not the least doubt that the king was led to this measure, by a secret divine impulse. For, if he was afraid, why did he not resort to some other remedy? Why did he humble himself to supplicate a private man? Why, at least, did he not rather send for him, or command him with authority to do what he wished? But God had so forcibly impressed his mind, that he, forgetting his regal pride, sought for peace and alliance with a man who was neither covetous, nor warlike, nor furnished with a great army. Thus we may learn, that the minds of men are in the hand of God, so that he not only can incline those to gentleness who before were swelling with fury, but can humble them by terror, as often as he pleases.
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 v29 The Hebrews in swearing begin commonly with If, and…
The Hebrews in swearing begin commonly with If, and understand the rest, that is, that God shall punish him that breaketh the oath: here the wicked show that they are afraid lest that come to them which they would do to others.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv26–31 Gen 26:26 Then Abimelech went to him from Gerar,…
Gen 26:26 Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.
Ver. 26. And Abimelech went to him.] Not of any great love, but as (1.) pricked in conscience; (2.) to provide for posterity. It was a mercy to him, howsoever, that strangers and heathens should do him this honour: as it was to Luther, that when the pope had excommunicated him, the emperor proscribed him, two kings written against him, &c., the elector of Saxony should nevertheless stick to him; and that the great Turk should send him word, not to be discouraged, for he would become his gracious lord, &c., though "from such a lord," said Luther, "good Lord deliver me." {a}
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{a} Man., loc. com.
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 vv26, 29, 31 Phichol may be either,
Phichol may be either,
1. The title of an office; for the word signifies, the mouth of all, or he by whom all the people were to present their addresses to the king, and receive the king’s commands. Or,
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2. The name of a man; and then this might be the son of him mentioned Gen 21:32, called by his father’s name, as Abimelech also was.
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 vv26–31 And they said, we saw certainly that the Lord…
And they said, we saw certainly that the Lord was with thee,.... Not only while he was among them, by the fruitfulness of the land he sowed, by the increase of his family, his flocks and herds, but also since he was gone from them, in the valley of Gerar, and now in Beersheba:
and we said; one to another, assembled in privy council, in which this affair was talked over and debated:
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let there now be an oath betwixt us, even betwixt us and thee: what was between us and thy father, or between thine ancestors and ours, let it be renewed and confirmed before us; so Onkelos and Jarchi; see Gen 21:23,
and let us make a covenant with thee; the articles of which follow.
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 v28 The Lord is with thee, and thou art the…
The Lord is with thee, and thou art the blessed of the Lord, q.d. Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesseth and favours, have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us - Whatever some of his envious subjects might mean, he and his prime ministers, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor not to hurt Abraham, chap. xx, 7, and that made him stand in such awe of Isaac, who appeared to be as much the favourite of heaven as Abraham was.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv26, 27, 28, 30, 31 Verse 26. Abimelech went to him] When a man's…
Verse 26. Abimelech went to him] When a man's ways please God, he makes even his enemies to be at peace with him; so Isaac experienced on this occasion. Whether this was the same Abimelech and Phichol mentioned Ge 21:22, we cannot tell, it is possible both might have been now alive, provided we suppose them young in the days of Abraham; but it is more likely that Abimelech was a general name of the Gerarite kings, and that Phichol was a name of office.
Ahuzzath] The Targum translates this word a company, not considering it as a proper name: "Abimelech and Phichol came with a company of their friends." The Septuagint calls him Οχοζαθ ὁ νυμφαγωγος, Ochozath, the paranymph, he who conducts the bride to the bridegroom's house. Could we depend on the correctness of this version, we might draw the following curious conclusions from it:
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1. That this was the son of that Abimelech the friend of Abraham.
2. That he had been lately married, and on this journey brings with him his confidential friend, to whom he had lately intrusted the care of his spouse.
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 v28 Gen 26:28. The Lord is with thee, and thou…
Gen 26:28. The Lord is with thee, and thou art the blessed of the Lord — As if he had said, Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesses and favours have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us — Whatever some of his envious subjects might mean, he and his prime minister, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor, not to hurt Abraham; (Gen 20:7;) and that made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was. It appears from this verse that a strong sense still prevailed, in that part of the world, of God’s superintending providence, and of his ordering the affairs of men so that blessings might come on the righteous. These Philistines not only observe this with regard to Isaac, but desire to enter into a covenant with him on that account. Would to God there was as much faith in general in regard to thin point in our days, as there seems to have been then, even among the Philistines!
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 v26 Ochozath. This name occurs in the Septuagint, as well…
Ochozath. This name occurs in the Septuagint, as well as the other two; (chap. xxi. 22.) and means a company of friends. Phicol also signifies the mouth or face of all, being the general of the army, on whom the soldiers must be intent. These are, perhaps, therefore, the names of offices, not of persons; or if they be the same who lived with Abraham, they must have held their high command above 100 years. (Menochius) (Calmet)
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).
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 vv26–30 26. Ahuzzath — The king and his chief captain…
26. Ahuzzath — The king and his chief captain now take with them a third person, one of the king’s friends. Comp. 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 On vv26, 28, 29, 30, 31 26–33 (J). Abimelech’s Covenant with Isaac
26–33 (J). Abimelech’s Covenant with Isaac
26. Then Abimelech] The king of Gerar discerns that Isaac’s prosperity can only be explained by the special blessing of Jehovah his God (Gen_26:29). He deems it wise policy to make terms with so powerful a person. Abimelech is accompanied by his two officers of state.
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Ahuzzath his friend] This proper name has a termination like that of the Philistine name “Goliath” (1Sa_17:4). The king’s “friend” was probably his chief favourite and councillor; cf. 2Sa_15:37; 1Ki_4:5; 1Ch_27:33. The LXX strangely renders by νυμφαγωγός, “the friend of the bridegroom” (cf. Jdg_14:11; Jdg_14:20; Jdg_15:2; Jdg_15:6), i.e. “the intimate friend.”
Phicol] See Gen_21:22. Possibly also a Philistine name. Phicol represented the army, Ahuzzath the court.
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 vv26–28 (26) Abimelech went to him.—The return of Isaac to…
(26) Abimelech went to him.—The return of Isaac to Beer-sheba was a matter of serious importance also to Abimelech. The Philistines were themselves an alien race, and an alliance between Isaac and Ishmael, and others of the Semitic stock, might end in their expulsion from the country. Abraham had also been confederate with the Amorites (Gen_14:13), and on friendly terms with the Hittites (Gen_23:6), the two most powerful races of Canaan, and they might be ready to aid his son. When, then, Isaac thus retraced his steps, Abimelech, uncertain of Isaac’s purpose, deter mined to offer peace and friendship, and to propose the renewal of the old covenant which had existed between Abraham and the people of Gerar.
Ahuzzath.—This is one of several points peculiar to this narrative; but it is uncertain whether it be a proper name, or whether, with the Targum and Jerome, we are to understand by it a company, that is, an escort of friends. If it be a proper name, the rendering should be, Ahuzzath, his friend, that is, his confidant and privy counsellor.
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Phichol.—See Note on Gen_21:22.
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 vv26–31 Then (literally, and) Abimelech went to him from Gerar,…
Then (literally, and) Abimelech went to him from Gerar, the object of this visit was to resuscitate the alliance which had formerly existed between the predecessor of Abimelech and Abraham; (Gen_21:22-32) yet the dissimilarity between the two accounts is so great as to discredit the hypothesis that the present is only another version of the earlier transactionand Ahuzzath one of his friends, Whereme; neither oJ numfagwgov aujtou (LXX), nor a suite or number of his friends (Onkelos), nor one of his friends (A.V); but his friend, and probably his privy councilor (Keil, Kalisch, Murphy), whose presence along with the monarch and his general marks the first point of difference between the present and the former incidentand Phichol (vide Gen_21:22) the chief captain of his army.
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 v29 Thou art now the blessed of the Lord
Gen_26:29
Thou art now the blessed of the Lord
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The favoured one
I.
THE BEING WHO BLESSED ISAAC.
1. It was the Lord, the omniscient and omnipresent Jehovah.
2. The Lord who blessed Isaac is omnipotent.
3. Isaacs God is infinite in wisdom.
4. The Being who blessed Isaac is a God of unspeakable goodness and mercy.
5. The God who blessed Isaac is immutable.
II. THE PERSON BLESSED. Isaac.
1. One excellent and early trait in his character was youthful piety.
2. He was an obedient son.
3. He possessed a tranquil and contemplative mind, and lived in the spirit of meditation and prayer.
III. CONSIDER SOME OF THE BLESSINGS OF WHICH ISAAC WAS THE RECIPIENT.
1. Peace.
(1) With God.
(2) With conscience.
(3) With his passions.
(4) With all men.
2. Worldly prosperity.
3. The special presence and protection of God.
4. He was blessed in his death. (Benson Bailey.)
Lessons
1. God maketh evident to the wicked sometimes His presence with His saints, that they confess it.
2. The sight of Gods presence with His people maketh enemies to seek to them.
3. Oaths and covenants are sacred bonds even in the account of natural men without the Church (Gen_26:28).
4. God makes aliens sometimes desire confederacy with His Church.
5. Enemies sometimes fear evil and desire good from the Church of God whom they have wronged.
6. Saints are the blessed of Jehovah in the confession of the wicked; therefore they seek after them (Gen_26:29). (G. Hughes, B. D.)
Lessons
1. It is not unbeseeming saints, in the day of peace and good events, to feast and rejoice.
2. Mutual rejoicing among parties reconciled and confederate is but equal and rational (Gen_26:30).
3. It beseemeth saints to yield all readiness unto a just peace with their enemies.
4. Swearing matters of peace between the Church and its enemies is warrantable.
5. Oaths are prudently and distinctly to be taken on just occasions from man to man.
6. It is but just to send away in peace those who come to seek it (Gen_26:31). (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 vv26, 28, 30 went to him
went to him
"went to Isaac"
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Ahuzzath
This is the name of a man. (See: How to Translate Names)
his friend
Possible meanings are 1) "Abimelech's friend" or 2) "Abimelech's advisor."
Phicol
This is the name of a man. See how you translated his name in Genesis 21:22. (See: How to Translate Names)
translationWords
Abimelech
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 On v26 26:26-33 This treaty is similar to the one an…
26:26-33 This treaty is similar to the one an earlier king had made with Abraham (cp. 21:22-31). This king acknowledged that God was blessing Isaac and realized that a treaty with Isaac would benefit him. No opposition can hinder God’s blessing—it will flourish, and other nations will see it and seek peace with God’s people to share in the blessing.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.