REDIGGING OLD WELLS
CONTENDERS FOR THE FAITH
“Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” Jude 1:3
1. The Nature of Our Labor (Love)
2. The Motive of Our Labor (Salvation)
3. The Strength for Our Labor (Jesus)
15 his father’s. ch. 21:30. had stopped. In those countries, a well of water was a great acquisition, and hence, this mode of injuring new settlers, or revenging themselves on their enemies, is still resorted to among the inhabitants.
16 Go. Dr. A. CLARKE observes, that this is the first instance on record of what was termed among the Greeks, ostracism, i.e. the banishment of a person from the state, of whose power, influence, or riches, the people were jealous. mightier. Ex. 1:9.
18 in the days. HOUBIGANT contends, that instead of bimey, ‘in the days,’ we should read avdey, ‘servants;’ agreeably to the Samaritan, Septuagint, Syriac, and Vulgate: ‘And Isaac digged again the wells of water which the servants of Abraham his father had digged.’ and he. ch. 21:31. Nu. 32:38. Ps. 16:4. Ho. 2:17. Zec. 13:2.
19 springing water. Heb. living. Ca. 4:15. Jno. 4:10, 11; 7:38.
20 did strive. ch. 21:25. Esek. i.e. Contention.
21 Sitnah. i.e. Hatred. Ezr. 4:6.
22 digged. The wells in Arabia are generally dug in the rock: their months are about six feet in diameter, and they are from nineteen to twenty feet in depth. But NIEBUHR informs us, that many wells are from 160 to 170 feet deep. Rehoboth. i.e. Room. the Lord. Ps. 4:1; 18:19; 118:5. be fruitful. ch. 17:6; 28:3; 41:52. Ex. 1:7.
23 Beer-sheba. ch. 21:31; 46:1. Ju. 20:1.
24 I am the. ch. 15:1; 17:7; 24:12; 28:13; 31:5. Ex. 3:6. Mat. 22:32. Ac. 7:32. fear. ver. 3, 4; ch. 13:16; 22:19. Ps. 27:1–3; 46:1, 2. Is. 12:2; 41:10, 13–15; 43:1, 2; 44:2; 51:7, 12. Lu. 12:32. He. 13:6. Re. 1:17.
25 builded. ch. 8:20; 12:7; 13:18; 22:9; 33:20. 35:1. Ex. 17:15. called. Ps. 116:17.
26 Abimelech. ch. 20:3; 21:22–32. Phichol. Phichol, as well as Abimelech, ‘father king,’ seems to have been a name of office or dignity among the Philistines; for it is not probable that they were the same as are mentioned in the days of Abraham (ch. 21:22, 32.)
15–16 Abraham’s wells had been seized, but when he protested, Abimelek said he was totally unaware of the problem and returned them. Here the more passive Isaac apparently says nothing, despite the treaty made by his father, and eventually Abimelek expels him merely because “you have become much too powerful for us,” a term used only here and in Exod 1:7, 20 of the Israelites in Egypt. The Egyptian Pharaoh would later say, “Get away from me,” just as Abimelek said to Isaac.
17 “Made his encampment,” apart from 33:18, elsewhere in the Pentateuch always refers to the Israelites’ camping in the wilderness (e.g., Exod 14:2; 19:2; Num 33:5–49). Like Abraham’s before him, Isaac’s life foreshadows the experiences of his descendants. (cf. Comment and Explanation on chaps. 12–13.)
18–22 The next episode, after an introduction looking back to vv 12–17, falls into three brief scenes (vv 19–20, 21, 22), each concerning a dispute about a well. The first two Isaac is forced to give up, but the third he can retain. The OT often casts stories in three scenes (J. Licht, Storytelling in the Bible, 51–74).
18 As Jacob argues, this section appears to be a flashback to the previous episode before Isaac was expelled from Gerar, hence the translation “had redug” The fact that “he had called them by the same names that his father had” underlines the injustice of his expulsion, for according to 21:23–33, the name of one of the wells commemorated a treaty with Abimelek, in which he recognized the right of Abraham and his descendants to use the well.
19–20 However, Isaac’s departure from Gerar did not end his harassment. When his servants dug a well, the Gerarites claimed it. “So the well was called ‘Quarrel.’ ” Naming a water source after an unhappy incident that occurred in its vicinity is also a feature of the wilderness wanderings. Three watering holes between the Red Sea and Sinai are named in Exodus (15:22–27; 17:1–7).
22 It is quite uncertain where the first well, “Quarrel,” was. If “Open Spaces” (rĕḥōbôt) lies somewhere in Wadi Ruhēbe twenty miles southwest of Beersheba, then “Hostility” (śiṭnāh) could be Wadi Šuṭein/Šuṭnet, mentioned by Dillmann. The location is less important than the significance: “Now the LORD has made space for us and we shall be fruitful in the land.” Experiencing peace at last, Isaac recalls the promises that the land would belong to a multitude of descendants (cf. 26:4). פרה “be fruitful,” though used often in Gen 1–11, here appears for the first time in the patriarchal story. Elsewhere in Genesis it is always paired with רבה “multiply,” a term already used in 26:4 and about to be used again in v 24. Thus Isaac’s expression of faith anticipates the renewal of the promises in the next episode.
23–25 The renewal of the promises in Beersheba is essentially a summary and reaffirmation of those in vv 2–4. However, there are a few small changes. God’s self-introduction may be noted: “I am the God of Abraham your father.” On this and similar phrases in Genesis, Alt (Der Gott der Väter) built a whole theory of patriarchal religion (see Introduction). However, here and elsewhere (cf. 24:12, 17, 42, 48) use seems to be closely related to the context. Throughout this chapter there is a very strong emphasis on Isaac’s relationship to his father, and this is reflected in this speech as well. Note its conclusion: “for the sake of my servant Abraham.”
“Do not be afraid” (cf. 15:1). Fear is mentioned as a motive for Isaac’s action only in v 7. The way he is pushed around by Abimelek since then could be construed as a reflection of his peaceable temperament. This remark suggests that timidity may also lie behind his lack of resistance. But whatever Isaac’s doubts and fears, he is reassured that the promises still hold “for the sake of my servant Abraham.”
25 As Abraham did before him, Isaac expresses his faith in and gratitude for the promises by building an altar, offering sacrifice, and worshiping the LORD (cf. 12:7–8; 13:4, 18; 4:26).
“Pitched his tent” (cf. 12:8; 33:19; 35:21).
“Dug a well.” Immediately following the land promise, this looks like an act of faith, but nearly every well dug so far has been the occasion for trouble with the Philistines. Will it prove to be so this time, so that yet again Isaac will be forced into an ignominious retreat?
26–31 The treaty between Isaac and the Philistines brought a happy resolution to years of dissension. There are many echoes of the similar negotiations between Abraham and Abimelek in 21:22–34; note the same negotiators, Abimelek and Phicol, the same setting, Beersheba, and the same motives, “God is with you” (21:22), “The LORD is with you” (26:28), leading to a non-aggression pact.
26 “Ahuzzat his police chief” is not mentioned in chap. 21. Ahuzzat, “possession,” has a form similar to Goliath (גָלְיַת). מרע “police chief” may be the equivalent of רעה “friend,” a title of trusted royal officials (2 Sam 15:37; 16:16; 1 Kgs 4:5). But Safren (ZAW 101 [1989] 190–98) plausibly argues that the Hebrew term is equivalent to Akk. merḫû, “supervisor of the pastorages,” at Mari a powerful official who controlled grazing rights and had a police force to enforce his decisions. That Abimelek is accompanied apparently only by two leaders of Gerar, or at least no band of men is said to accompany him (cf. 33:1), suggests his mission is peaceable.
27 However, Isaac’s experiences in Gerar have not been happy, and he bristles with suspicion as he greets them. “Why have you come to me, since you hate me and have expelled me …?” Considering how Isaac has taken their earlier action lying down, this is an abrupt change of tone. Is he now showing real courage and faith, or is this bravado simply because there is no serious threat apparent?
28 Abimelek’s reply is, however, irenic and flattering. Here Abimelek acknowledges, as he did with Abraham, that “the LORD is with you,” and he proposes a treaty. Whereas Isaac had been, and perhaps still viewed himself as, the weaker party, Abimelek insists that their positions are now reversed and that he wishes to make a treaty with Isaac.
29 Abimelek puts the best gloss he can on his treatment of Isaac. He had issued a decree that “anyone who touches this man and his wife would be put to death” (v 11), so that he could claim “we have not touched you.” But to say “we have only done good to you and sent you away in peace” is somewhat of a euphemism.
“Blessed are you now by the LORD” (cf. Melchizedek’s blessing of Abraham 14:19–20). As promised in 12:2, the patriarch has become a blessing. And by invoking blessing on Isaac, Abimelek is indirectly securing his own blessing (cf. Comment on 12:2–3).
30 “So he made a feast for them, and they ate and drank.” Oriental hospitality should have dictated such treatment before the speech just recorded (cf. 14:18; 18:3–8; 19:2–3). That there is no mention of a meal till after these compliments have been showered shows the depth of alienation that had to be overcome and indicates that both sides did reach agreement. Meals form a standard part of treaty celebrations, from ancient to modern times (cf. 31:54; Exod 24:11); indeed, it has been said that the Hebrew word for “treaty, covenant” (ברית) derives from the verb to “eat, dine” (ברה; TDOT 2:253), though this is not very likely. Whatever the precise significance, the act of eating and drinking indicates reconciliation between the two sides. Indeed, the whole episode illustrates Prov 16:7, “When a man’s ways please the LORD, he makes even his enemies to be at peace with him.”
31 Whereas Abimelek had speciously claimed to have sent Isaac away in peace (v 29), the terminology is appropriate here. Isaac sets them on their way by accompanying them for a short distance (cf. 18:16).
32–33 This last incident confirms the reversal of roles that had become obvious in the last encounter between Isaac and Abimelek. On an earlier occasion, every time Isaac’s servants had discovered wells they were forced to abandon them (vv 18–21). Now they find yet another well, and he names it “Oath,” after the oath he had just sworn to Abimelek. Earlier he had been giving the same names to the wells he had dug as his father had (v 18). Here he does it yet again. Beersheba’s name is connected in 21:25–31 with the oath Abraham made that allowed him to use a well nearby. The servants comment, “We have found water,” seems superfluous, for all useful wells have water, but here their remark surely reinforces the feeling of security. Isaac had been forced by famine to leave Beersheba for Gerar; now the discovery of a good water supply seems like a pledge of future security in the land. Thus this whole chapter closes triumphantly with Isaac walking confidently in his father’s footsteps, experiencing for himself the incipient fulfillment of the divine promises.
Explanation
Isaac spends most of his life in the shadow of other members of his family, either of his father Abraham or of his sons Jacob and Esau. Indeed, after chap. 27 he virtually disappears from the story until the brief mention of his death in 35:27–28. Here and only here within Genesis does he appear as a person in his own right, but even here he seems to have less drive than either his father or his sons. This narrative that tells of his relations with the Philistines portrays him as a rather timid character whom the Gerarites push around. Nevertheless, this somewhat ineffectual man receives yet greater promises and experiences their fulfillment in fuller measure than even his father Abraham did. This narrative thus demonstrates that the power of God can work even through those who by human standards are most unlikely material.
Throughout this narrative, comparisons are being drawn between Isaac and his father. There are proportionately more references within this chapter to Abraham than at any other point in the subsequent chapters. Not only is Abraham frequently mentioned, but the narrator draws attention to the similar situations Isaac and Abraham face. v 1 compares the famine Isaac encountered with that Abraham faced. Like Abraham (20:1), he took refuge in Gerar, between Canaan and Egypt, and he was evidently contemplating going farther (cf. 12:10), for the LORD had to tell him, “Do not go down to Egypt” (v 2).
Prohibited from following his father’s example of seeking relief from the famine in Egypt, he is encouraged in language that echoes the first and last great tests of Abraham’s life “to camp in the country which I shall tell you” (v 2; cf. 12:1; 22:2). In expectation of his obedience, he is further promised, as was Abraham, that the LORD will be with him and bless him. The promise continues: “to you and your descendants … I shall give all these lands, and I shall confirm the oath which I swore to your father Abraham. I shall multiply your descendants … and in your descendants all the nations of the earth shall find blessing.” This is a full and fairly precise reiteration of the promises made to Abraham after he had shown his willingness to sacrifice Isaac. That this quotation is not accidental is shown by the reference “to the oath which I swore,” for it is only in chap. 22 that the promises are described as an oath. The promises in 22:16–18 are more categorical and unconditional than anywhere else in the Abraham cycle; in the light of Abraham’s obedience, the original promises can now be termed guarantees. But now the guarantees of 22:16–18 are enhanced. The promises are now made to you and your descendants. It is not merely the land of Canaan that is promised but “all these lands.” So although it would be easy to write Isaac off as a second-class character among the patriarchs, the promises made to him here outshine any that his father Abraham received. Indeed, he saw more of the promise fulfilled than his father did.
Yet this can hardly be ascribed to his model behavior. Though Abraham had twice tried to pass off Sarah as his sister and been sternly reprimanded for so doing, explicitly by the Pharaoh and by Abimelek, and implicitly by the narrator, the next episode shows Isaac making exactly the same mistake, because, as Isaac himself tells us, “he was afraid.” Despite the pledge of divine presence and blessing that he had received, timidity had the better of him. Like his father before him, Isaac was prepared to sacrifice his wife’s honor for his own safety. Happily for all concerned, the real situation was discovered before Rebekah was abducted, but, as Abimelek points out, the sin of Isaac could have led to divine punishment befalling the whole people. Once again the patriarch and his wife are saved from his folly by the mercy of God and the integrity of the foreign king. Abimelek’s decree, “Whoever touches this man and his wife shall certainly be put to death,” underlines his concern for sexual morality.
Yet despite Isaac’s lapse from faith and propriety, he continues to flourish. His hundredfold harvest in the land is unparalleled elsewhere in the patriarchal narrative, but it is clear proof that the LORD had blessed him (v 12), and it shows the worth of the land that has been promised to him, even though his wandering lifestyle precluded his enjoying such harvests regularly. The great promises made to him and his father can and will be fulfilled. His flocks and herds also flourish.
But Isaac’s prosperity provokes jealousy, so that just when he appears to be on the verge of inheriting the promise, it slips out of his grasp, at least for a while. Abraham had made an agreement with Abimelek allowing him to use a well near Beersheba. At the time, this had been a momentous step, for this was the first legal title Abraham had acquired in the land of promise. But now even these rights are forgotten and disregarded. Wealthy Isaac is expelled from the territory of Gerar. Abraham’s wells, even those redug by Isaac’s servants, are seized, and Isaac is forced to move on. Twice this happens; a well dug by Isaac’s men is taken over by the shepherds of Gerar, so that they are driven far from Gerar. Finally, at the third well, they are left in peace, so Isaac called it Rehobot, “Open spaces … because now the LORD has made space for us and we shall be fruitful in the land” (v 22). Whatever appearances may suggest to the contrary, Isaac has not lost faith in the promise.
And from then on his fortunes improve. At Beersheba, the promises are reaffirmed, “I am the God of Abraham your father. Do not be afraid, for I am with you and I shall bless you and multiply your descendants for the sake of my servant Abraham” (v 24). And like Abraham, Isaac responds in worship, building an altar, offering sacrifice, and calling on the name of the LORD.
But whereas the first promise to Isaac was followed by a test, which Isaac hardly excelled in, this promise is followed by encouragement, indeed partial fulfillment of the promises. No sooner had Isaac’s servants dug another well than Abimelek and his retinue arrive. If Isaac’s heart sank at yet another confrontation with the Philistines, he did not show it. In fact, he addresses them with unusual straightness: “Why have you come to me, since you hate me and have expelled me?” (v 27). This time, however, instead of harassing him, Abimelek’s delegation sues for peace. Isaac is so powerful, “We have seen ourselves that the LORD is with you,” that they want to make a treaty with Isaac. Somewhat disingenuously, they gloss over their former maltreatment of Isaac, and Isaac, “blessed by the LORD,” graciously grants their request. The oath is sworn. They leave in peace, and that very day a well with abundant water is discovered. This surely suggests that Isaac’s tenure of the land of promise is more secure now than at any time in his career. A treaty with the Philistines means that they have acknowledged his right to stay, while the good well will mean that drought or famine is less likely to affect him and force him to leave the land of promise.
Thus this account of Isaac’s dealings with the Philistines portrays Isaac as very much walking in his father’s footsteps. He receives similar promises, faces similar tests, fails similarly, but eventually triumphs in like fashion. Indeed, in certain respects he is given more in the promises and achieves more. He is promised “all these lands,” and by the end of the story he is securely settled in Beersheba and has a treaty with the Philistines in which they acknowledge his superiority.
But this narrative does not just look backward to Abraham; it looks forward too. Most obviously it looks to the experiences of Israel expelled from Egypt, forced to wander in the wilderness looking for water until they arrive at Mount Sinai, where the LORD speaks to them. Thus just as Abraham’s career in chaps. 12–13 foreshadowed Israel’s exodus and wilderness experiences (see Wenham, Genesis 1–15), so Isaac’s does too. And, though there are difficulties with identifying these Philistines of Gerar with the better-known Philistines of David’s day, it cannot be ruled out that the treaty with Abimelek and his apparent recognition of Isaac’s suzerainty look forward to the day when David would subdue the Philistines (2 Sam 8:1). Certainly the promise, “I shall give to your descendants all these lands,” was not forgotten; psalmists, prophets, and the NT look forward to the son of David, who will “have dominion from sea to sea” and rule “all tribes and peoples and tongues” (Pss 2; 47; 72; Isa 2:2–4; 4:2–6; 11:10; 55:3–5; Matt 28:18–20; Rev 7:9–12).
As elsewhere in Genesis, there is hardly any explicit comment on Isaac’s behavior described here. Like the other patriarchs, he is portrayed as a man of very mixed character. He is timid, fearful for his own skin; he is prepared to lie and to put his wife at risk to save himself. For this, Abimelek justly censures him, and the very phraseology used shows that the narrator concurs with him. And yet despite Isaac’s failings, the LORD is with him, protects him, blesses him, and makes him extremely wealthy. God’s gracious promises will be fulfilled despite the frailty of his chosen vessels (Rom 11:29; 2 Cor 4:7). But Isaac’s shortcomings must not be overstressed. Though his timidity in some situations led him astray, in others it prompted him to be conciliatory where others might have stirred up strife. There is thus an ambivalence about his failure to stand up to the men of Gerar, who kept seizing the wells dug by his servants. But there is no doubt about the outcome of his behavior; it leads to ever increasing prosperity so that even his hostile neighbors come begging for his goodwill. Ps 37 (Ps 37:3, 11, 39–40; cf. Matt 5:5; 1 Pet 2:19–25; 3:8–12) could be a commentary on this chapter:
“Trust in the LORD, and do good;
so you will dwell securely, and enjoy security.…
But the meek shall possess the land,
and delight themselves in abundant prosperity.…
The salvation of the righteous is from the LORD;
he is their refuge in the time of trouble.
The LORD helps them and delivers them;
he delivers them from the wicked, and saves them,
because they take refuge in him.”
A running feud developed between his herdsmen and those of the valley and no matter how many wells he dug and how much water he discovered it seemed that everything he did precipitated another fight. Doggedly he stuck to his task and eventually they “dug another well, and they did not quarrel over it. So he called its name Rehoboth, because he said, ‘For now the LORD has made room for us, and we shall be fruitful in the land’ ” (v. 22).
Verses 26–33
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, v. 26. Note, When a man’s ways please the Lord he makes even his enemies to be at peace with him, Prov. 16:7. King’s hearts are in his hands, and when he pleases he can turn them to favour his people.
II. Isaac prudently and cautiously questions his sincerity in this visit, v. 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, v. 28, 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, 1 Jn. 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 (ch. 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, v. 30, 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, v. 32, 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.
There is no cause given in the book of Ruth for the famine that hit Bethlehem in the days of the judges (Ruth 1:1); we can explain it by lack of rainfall, but Bethlehem was never a town of abounding resources that could temper the effects of a bleak year when the harvest was poor.
The template examples of famine in the Bible are in the patriarchal narratives. As soon as Abram arrived in the marginal zone that was the Negev, the area that was to become his home, he faced a famine, (of course!), and so chose to move on to the storehouses of Egypt (Gen 12:9–10). A milder famine chased his son Isaac from Beer-sheva to Gerar, a Canaanite city state only ten miles (16 km) to the west; that is, Isaac moved from a portion of the Negev that receives six inches (150 mm) of rain annually to one that is blessed with more than twelve (300 mm) and hence is less susceptible to the ravages of famine (Gen 26:1). A generation later it was back to Egypt when a more severe famine again struck the land (Gen 41:56–42:5).
Abraham was now gone. He was dead! What would happen to God’s promise to him? Very simply, the promise would continue right on after his death. Chapter 26 stresses by rhetorical devices that the promise continued to Isaac.
The basic idea in 26:1–11 was that the descendants of the obedient servant Abraham would be blessed because of him, but they too had to exercise faith in order to enjoy the promised blessings. Genuine faith in God’s promises engenders a fearless walk with Him; but to cower in fear endangers the blessing and makes a mockery of faith.
The obedience of one man brought blessings to his descendants. The Lord gave the Abrahamic promises to Isaac (God’s presence, His blessing, possession of the land, and posterity as numerous as the stars; cf. 12:2–3; 15:5–8; 17:3–8; 22:15–18; 28:13–14). All this, God said, was because Abraham obeyed Me (lit., “obeyed My voice”) and kept My requirements, My commands, My decrees, and My laws. These are standard terms in the legal literature of the Old Testament. Israel would immediately see Torah (Law) terminology in the record of Abraham, and would be prompted to keep the Law. Abraham learned that true faith obeys God’s words.
26:6–11. Isaac in Gerar, like his father, deceived Abimelech and was rebuked by the pagan king who knew that the penalty for adultery was death (vv. 10–11). This legal note also would remind Israel of the importance of preserving marriage for the future of their nation. When that mainstay goes, a society crumbles (if Isaac’s marriage would have ended, there would have been no Israelite society).
But the interesting thing is the word play on Isaac’s name. After deceiving Abimelech into thinking Rebekah was his sister, Isaac was seen caressing her (meṣaḥēq, v. 8). This participle is a play on the name Isaac (yiṣḥāq), but it also reminds one of Ishmael’s mockery (meṣaḥēq, 21:9). The choice of words is interesting. It is as if Moses was writing that Isaac’s lapse of faith—going to Gerar and calling his wife his sister—made a mockery of the great promise embodied in his name. In fact Isaac made a mockery of Abimelech by the deception. “Caressing” his wife was a mockery to Abimelech, whom he had tried to deceive. Isaac should have taken more seriously the covenant promises just given (26:2–5).
So Isaac, like Abraham, received God’s great promise, but in fear he deceived Abimelech and made a mockery of the promised blessing. Fear mocks faith; faith boldly laughs in triumph. But a person who truly believes God’s promises obeys His statutes, precepts, and commands.
26:12–22. Isaac sojourned in the land, enjoying divine prosperity (his crops flourished and he became rich). But the Philistines, envious of his wealth, filled Isaac’s wells with dirt.
Again wells provide a dominant motif: they are tangible evidence of divine blessing (cf. Abraham’s dispute with the Philistines over a well, 21:25, 30). No matter where Isaac dug, and no matter how often the Philistines stopped up the wells, he reopened old dirt-filled wells (26:17). God’s blessing on Isaac could not be hindered.
Driven away by the Philistines, Isaac encamped in the Valley of Gerar, and continued his search for water. He faced opposition there too; the Gerarites claimed that the water from two of the three wells Isaac dug was theirs. The names he gave the three wells reflect not only his struggle but also his triumph: Esek (“dispute”) and Sitnah (“opposition”) reflect the conflict over two wells, and Rehoboth (“room”) represents the room provided by the LORD. Isaac refused to fight back. He continued to relinquish one well after another until the Philistines in frustration let him alone.
26:23–25. After Isaac moved to Beersheba, God appeared to him, confirming again the Abrahamic Covenant (vv. 26:23–24). Isaac responded as did his father, by building an altar and proclaiming Yahweh’s name (cf. 12:7–8; 21:33).
26:26–33. Once the conflict over the wells was settled, Abimelech requested that he and Isaac make a treaty. Just as an earlier Abimelech acknowledged that God was with Abraham (21:22), so this Abimelech acknowledged that God was with Isaac. Isaac named the well there Shibah (“oath” or “seven”) for they made a treaty by an oath (26:28–31, 33) similar to the earlier treaty Abraham made when he named the city Beersheba (21:23–24, 31). That treaty was necessarily renewed with Isaac. God’s blessing was on the seed of Abraham; Isaac was the rightful heir.
No matter how much opposition came to thwart it, the blessing would thrive. Other nations would recognize that God’s hand was on the seed of Abraham and would seek peace with Israel if they were to share in the blessing.
Isaac’s Journey Through Life: Facing and Overcoming Trials, 26:1–35
(26:1–35) Introduction: trial after trial confronts us as we journey through life. In fact, a person’s life could easily be written by headlining the major trials of his life and describing how he dealt with those trials. This is how Isaac’s life is recorded in Scripture, and this is the only chapter in which Isaac is the main character. His life is covered by highlighting the trials he had to face. The believer can learn much by applying the lessons of Isaac’s trials to his own journey upon earth: Isaac’s Journey Through Life: Facing and Overcoming Trials, 26:1–35.
1. Trial 1: facing terrible loss and the temptation to forsake the promised land (vv. 1–6).
2. Trial 2: facing danger and fear by lying and acting selfishly (vv. 7–11).
3. Trial 3: facing envy and rejection because of prosperity (vv. 12–17).
4. Trial 4: facing strife and hostility (vv. 18–22).
5. Trial 5: facing fear and the failure of God’s promises (vv. 23–25).
6. Trial 6: facing the need to build good relationships (vv. 26–33).
7. Trial 7: facing disappointment in a wayward child (vv. 34–35).
1 (26:1–6) Trials—Temptation—Famine—Covenant, Abrahamic: trial one is facing terrible loss and the temptation to forsake the promised land. A famine arose in the land, and note, it was a different famine than the one Abraham had faced (see outline and notes—Ge. 12:10–13:4). Isaac faced the loss of his ranch and farming business, of his herds, flocks, and crops. He stood on the brink of losing his wealth, and remember, he was very wealthy. He had inherited most of the wealth of his father, Abraham, who was probably the strongest and wealthiest sheik in Canaan (vv. 12–14, 16; see Ge. 13:2; see note—Ge. 13:1–4; 14:14; 14:21–24; 25:5–6). Obviously the famine was severe, so severe that Isaac feared bankruptcy. What was he to do? Stay in the promised land or forsake it and go south, down toward Egypt where there was rich fertile land and plenty of markets for his herds and crops?
Isaac was facing a terrible trial and temptation, the trial of losing all he had and the temptation to distrust God, to stop believing God and forsake the promised land. How would he stand up under this trial and temptation? The Scripture and outline tell us.
a. Isaac weakened under the pressure. He turned from the promised land, moving his herds and flocks southward toward Egypt. On the way to Egypt he stopped in Gerar, the capital of the Philistines, to ask help from Abimelech, the ruler of the Philistines. Apparently, the prospect of Isaac setting up his ranch and trading in Gerar appealed to Abimelech, so he gave Isaac permission to stay in Philistine territory.
b. But note God’s intervention. God appeared to Isaac and instructed him not to go down into Egypt, but to live in the land where God would tell him to live, that is, Canaan, the land of promise. Remember: in Scripture, the Egypt of that day was a symbol and type of the world, and Canaan was the promised land, a symbol and type of heaven (see note—Ge. 12:1c; note 2–12:10 for more discussion).
Thought 1. A believer should never forsake the promised land of heaven, never turn to what may appear to be the better markets offered by the world. A believer must never compromise his hope for heaven to gain the possessions and riches of the world.
“And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart [will] be lifted up, and thou [will] forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage” (De. 8:13–14).
“Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD. For he shall be like the heath [bush] in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit” (Je. 17:5–8).
“Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also” (Mt. 6:19–21).
“And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word [of God], and it becometh unfruitful” (Mk. 4:19).
“But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (1 Ti. 6:9).
c. God made a great promise to Isaac: if he would live in the hope of the promised land, then God would be with him and bless him (v. 3). Isaac then would receive the promises made to Abraham, the promises of the Abrahamic covenant. God had given the promises to Abraham eight different times (Ge. 12:1–3, 7; 13:14; 15:1; 17:1; 18:1; 21:22; 22:21). He gave the promises to Isaac on two different occasions (Ge. 25:2, 24). What were the promises? (See outline and note—Ge. 12:1c–3.)
1) He would receive all these lands (v. 3). Note the plural. This probably refers to inheriting all the land of the earth as well as Canaan.
“For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith” (Ro. 4:13. See note 1, pt. 2—Ge. 12:1c.)
2) He would receive the promised seed, bear nations of people through his offspring, so many that they would number as the stars of the sky (v. 4).
3) He would receive the promised seed of the Messiah, the Savior of the world. Isaac’s seed, his offspring, would bless all the nations of the earth through the Savior.
d. Note God’s reason for giving these great promises to Abraham, the father of Isaac: because Abraham was faithful to God; he obeyed God (v. 5). Abraham did not have the written law of God to follow, but he did have the inner witness of God: an instinctive knowledge of God, his conscience, and his thoughts. (See note—Ro. 2:11–15 for more discussion.) And most of all, Abraham had both the privilege of prayer and God’s presence to teach and guide him day by day and step by step. Note how completely and responsibly Abraham obeyed God:
⇒ Abraham kept the charge of God. A charge has to do with God’s official call or appointment to service. Abraham kept the charge to be the head of God’s people, the father of faith.
⇒ Abraham kept the commandments of God. The word commandment stresses the fact that the command is from God Himself; it is divinely given. Abraham kept the commandment of God to believe God, to separate from Ur (a symbol of the world) and to follow after the promises of God.
⇒ Abraham kept the statutes of God. The word statute refers to the permanence, the unending force of what God says. An example of this would be Abraham’s keeping the statute of circumcision.
⇒ Abraham kept the laws of God. Laws would involve rules of instruction that need to be taught and passed on. They would be rules of righteousness that govern behavior. Abraham followed the rules of God from the depths of his heart and conscience.
e. Now note Isaac’s half-hearted obedience. He obeyed God, but only partially. He did not go down into Egypt, but neither did he return to the heart of Canaan. He stayed in Gerar which was on the border of Canaan, right at the entrance to Egypt. This was a wrong decision. This is clearly seen in the events that followed:
⇒ the sin of lying by claiming that Rebekah was his sister (v. 7f).
⇒ the trouble that arose between him and the Philistines (vv. 16–21).
⇒ the fact that the LORD appeared to Isaac and strengthened him on the very night that he finally moved back into the heartland of Canaan (vv. 23–24).
The point is this: Isaac was obeying God, but only half-heartedly and only partially. He was still afraid to trust God completely and fully, still afraid to trust God to take care of him in the face of terrible trial. He still felt that he had to hang on to the world and the help and security it seemed to offer.
Thought 1. How like so many of us! We only half-heartedly follow the LORD when trials confront us. We keep one foot in heaven, trying to follow God, while keeping the other foot in the world, depending upon the world to help us make it through life.
“And he did that which was right in the sight of the LORD, but not with a perfect heart” (2 Chr. 25:2).
“Wherefore come out from among them, and be ye separate, saith the LORD, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Co. 6:17–18).
“And have no fellowship with the unfruitful works of darkness, but rather reprove them” (Ep. 5:11).
“Therefore to him that knoweth to do good, and doeth it not, to him it is sin” (Js. 4:17).
“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 Jn. 2:15–16).
“Depart from me, ye evildoers: for I will keep the commandments of my God” (Ps. 119:115).
2 (26:7–11) Lying—Selfishness: trial two is facing danger and fear by lying and acting selfishly. This was the very same sin Abraham had committed (see outline and notes—Ge. 12:11–20; 20:1–18).
a. The sin of Isaac was tragic: he lied, claiming that Rebekah was his sister, not his wife (v. 7). Why? Because he feared that some man of the city might kill him and take Rebekah to be in his harem. Isaac told a blatant lie. He sunk to the utter depths of selfishness. Think of the danger to Rebekah, the abuse to which she was being exposed. Isaac was living and fellowshipping with the worldly, and now, he was compromising his stand for righteousness and lying just like so many in the world.
“Ye shall not … lie one to another” (Le. 19:11).
“Lying lips are abomination to the LORD: but they that deal truly are his delight” (Pr. 12:22).
“Lie not one to another, seeing that ye have put off the old man with his deeds” (Col. 3:9).
b. The sin of Isaac was discovered, but note: not for a long time (v. 8). What happened is interesting. Isaac’s living quarters were apparently close by Abimelech’s palace. On the day of discovery, Isaac was playing around and caressing Rebekah, and Abimelech, looking out a window in the palace, saw them.
c. Of course, Abimelech immediately summoned Isaac and rebuked him (v. 9).
d. Imagine the shame and embarrassment of Isaac (v. 10). The king charged Isaac with endangering him and his people. The thought seems to be that the God of Isaac would have judged the Philistines if they had taken Rebekah and committed adultery with her. (Note the king’s fear of God against sin, a fear missing in the hearts of so many today.) Isaac’s sin was exposed before the public; everyone was made aware of his sin. The sense of shame for both Isaac and Rebekah must have been almost unbearable. And most tragic of all, their testimony before the world was ruined.
e. But note: the sin was corrected by Abimelech (v. 11). Obviously he did not want to lose the wealth and trade Isaac brought to his city. Thus, he made a public proclamation throughout the whole country that protected Isaac and Rebekah. He made it a capital crime, punishable by death, to harm either one of them. Again, think of the devastating shame that Isaac and Rebekah had to bear, all because of their sin.
“And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens” (Ezra 9:6).
“Even as I have seen, they that plow iniquity, and sow wickedness, reap the same” (Jb. 4:8).
“Men shall clap their hands at him, and shall hiss him out of his place” (Jb. 27:23).
“My confusion is continually before me, and the shame of my face hath covered me” (Ps. 44:15).
“A man shall be commended according to his wisdom: but he that is of a perverse heart [depraved, warped, crooked, lying heart] shall be despised” (Pr. 12:8).
“Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Ga. 6:7).
3 (26:12–17) Envy—Respect: trial three is facing envy and rejection because of prosperity.
a. God blessed Isaac, richly so (vv. 12–14a). God was blessing Isaac in order to secure him and his offspring more and more in the promised land. Remember: Isaac was only half-heartedly following the LORD by remaining among the worldly Philistines. Note that Isaac was a farmer as well as a rancher. So far as we know Abraham never farmed, at least Scripture does not mention the fact. Note how much Isaac prospered:
⇒ His crops produced a hundredfold (v. 12).
⇒ His personal wealth became very great (v. 13).
⇒ His flocks and herds and servants increased greatly (v. 14).
b. In fact, Isaac’s wealth increased so much that the Philistines began to envy him (14b). And their envy soon turned to spite. They set out to hurt Isaac by crippling his operations. Raiding parties were sent out to strike at his water supply: they filled his wells with dirt (v. 15). This, of course, severely threatened his ranching and farming operations. It also caused a rift—a crack in the peaceful relationship—between Isaac and the Philistines. Eventually, the king himself saw Isaac as a real threat to his kingdom, and Abimelech asked Isaac to leave the country of the Philistines before a struggle broke out between them (v. 16).
c. Isaac’s response was one of respect (v. 17). However, note: he did not return to the heart of the promised land. He simply moved farther up the valley of Gerar. And note: he pitched his tent and settled there. He was planning to stay and live in the valley of Gerar. Isaac was still lacking a complete trust in God and His provision.
Thought 1. Donald Grey Barnhouse gives us an excellent lesson on this point:
Even though pushed out, Isaac did not go back to the [promised] land.… Instead, he pitched his tent in the valley of Gerar and dwelt there.… We perceive that Isaac was not walking close to God. There is no sense of great faith, as in Abraham. Did Isaac know the God of Abraham as he should? If so, why did he remain so close to the scene of failure and sin? His proximity to the city which he had left would inevitably bring spiritual disaster. When we are out of the LORD’s will, the only way to get back is to return all the way. To go to the fringe is to remain outside. LORD, may we go all the way with Thee.
“And he did that which was right in the sight of the LORD, but not with a perfect heart” (2 Chr. 25:2).
“He that is not with me is against me; and he that gathereth not with me scattereth abroad” (Mt. 12:30).
“And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Lu. 9:62).
“No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Lu. 16:13).
“A double minded man is unstable in all his ways” (Js. 1:8).
“Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (Js. 4:8).
4 (26:18–22) Strife—Hostility: trial four is facing strife and hostility. Remember, Isaac had still not returned to the heart of the promised land. Consequently, the trouble facing him was to increase. God was going to use the trouble and trials of life to force Isaac to return to the heart of the promised land.
a. Note that Isaac reopened the wells that his father had dug and laid claim to them (v. 18). He rightfully owned the wells and to establish his right, he gave the wells the very same name his father had given them.
b. Isaac’s workers also dug new wells (v. 19).
c. But note what happened: strife erupted over two of the wells. The herdsmen from Gerar laid claim to the wells at Esek (meaning contention, strife) and Sitnah (meaning opposition, hostility). Isaac had a choice to make: either fight or move on.
d. Isaac acted in meekness: he refused to fight and moved on, going about his own business (v. 22). After he moved some distance, he dug another well, and note what happened: no one argued over this particular well. The strife ended all of a sudden, unexplainably. To commemorate the occasion, Isaac named the well Rehoboth, which means plenty of space or room. God had made room and brought peace to Isaac. In Isaac’s case, God used the trouble of strife and hostility to drive him back to God. In our case it may be the same or some other trouble. The point to see is that God does chasten us; He does use trouble and trials to stir us to repentance, to turn us away from the world and back to Him.
Thought 1. God uses the trials and trouble to drive us to Him, back to the hope of the promised land. When we turn away from God—when we allow our hope in the promised land of heaven to grow dim—God always disciplines us. He allows trouble and trials to afflict and drive us back to Him.
“Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty” (Jb. 5:17).
“But he knoweth the way that I take: when he hath tried me, I shall come forth as gold” (Jb. 23:10).
“Before I was afflicted I went astray: but now have I kept thy word” (Ps. 119:67).
“My son, despise not the chastening of the LORD; neither be weary of his correction: for whom the LORD loveth he correcteth; even as a father the son in whom he delighteth” (Pr. 3:11–12).
“Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction” (Is. 48:10).
“Every branch in me that beareth not fruit he taketh away: and every [branch] that beareth fruit, he purgeth it, that it may bring forth more fruit” (Jn. 15:2).
“For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Co. 4:17).
“Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (He. 12:11).
“As many as I love, I rebuke and chasten: be zealous therefore, and repent” (Re. 3:19).
5 (26:23–25) Fear—Covenant, Abrahamic: trial five is facing fear and the failure of God’s promises. Fear had apparently gripped Isaac’s heart.
⇒ The Philistines had just run him out of their country.
⇒ The sheiks and ranchers had argued with him over water rights to the wells of the land.
⇒ The herdsman had even filled Isaac’s wells with dirt to force him off the land.
For the longest period of time, Isaac had faced nothing but contention and strife, opposition and hostility. The people surrounding him saw him as a serious threat to their prosperity and security. Isaac knew that they could launch an attack against him at any time. A desperate fear apparently gripped his heart, and he wondered if God’s promises would really be fulfilled in his life. Now, note what happened.
a. Isaac moved to Beersheba. Henry Morris points out that Beersheba held fond memories for Isaac. It was there that Abraham had made a treaty with the Philistines and had built an altar (Ge. 21:32–34). Abraham had also moved his family and ranching operation to Beersheba after offering Isaac as a sacrifice on Mt. Moriah (Ge. 22:19).. The memories of the good times—the joys of life and the close fellowship with God—drew Isaac back to Beersheba. He knew that he had been following God only half-heartedly, that he had been living on the border of the promised land, so to speak, one foot in and one foot out. He knew that he had been putting too much trust in the world and not enough in God. Isaac knew that he needed to have a fresh experience with God, needed to meet God face to face and repent of his half-hearted and lukewarm commitment. Isaac knew that God alone could erase his fear and protect him from his enemies, that God alone could fulfill the promises made to him. He desperately wanted a fresh experience with God; he wanted to rededicate his life anew to God. Thus he struck out to return to Beersheba, the place where he had experienced the most peace in life, the place where he had experienced his strongest walk and fellowship with God.
b. Note that God met Isaac and relieved his fear. And note when: on the very night that he arrived at Beersheba. Isaac had been away from God, living only a half-hearted, lukewarm life for God. But God loved Isaac, and as soon as Isaac turned back to God and returned to the heart of the promised land, God met Isaac. And God relieved Isaac’s fear …
• by flooding him with His presence and with His Word, saying, “Do not fear, for I [Yahweh] am with you” (v. 24). Yahweh is the name of God that stresses His redemption and deliverance. Isaac had no need to fear the Philistines nor anyone else, for Yahweh, the God of salvation and deliverance, would deliver him.
• by assuring Isaac of His promises, that He would bless Isaac and multiply his offspring. Isaac would bear the promised seed.
In referring to Abraham, note that God calls Abraham “my servant” (v. 24). This is the only time in Genesis that the title “my servant” is given to Abraham (see Ge. 24:12, 42, 48; Ex. 3:6; Acts 3:13; 7:32).
c. Isaac responded to God by doing exactly what he should have done: he built an altar and worshipped God. The idea is that he continued to worship God; the altar was the place where Isaac went day by day to worship God. Note also that Isaac settled in Beersheba and dug a well to provide water for his household.
Thought 1. Fear is a bitter experience to suffer, yet so many of us are gripped by fear far too often. God is the answer to fear, His presence and His promises. Therefore to conquer fear, we must turn to God and His Word. We must repent and turn away from any sin that is in our lives and seek God with our whole heart. We must seek God’s Word for His promises, the promises that assure us of His presence and power to deliver us from fear. God will then meet us, flood us with His presence and His promises.
“Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee” (De. 31:6).
“Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness” (Is. 41:10).
“But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee” (Is. 43:1–2).
“But the very hairs of your head are all numbered: fear ye not therefore, ye are of more value than many sparrows” (Mt. 10:30–31).
“Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Ph. 4:6).
“Casting all your care upon him; for he careth for you” (1 Pe. 5:7).
6 (26:26–33) Relationships—Treaty: trial six is facing the need to build good relationships. God had just met Isaac’s need; He had just eased Isaac’s fear. But Isaac’s neighbors still stood against him. Relationships were still disturbed and troubled. Peace had to be made between Isaac and his neighbors.
a. Note that Abimelech approached Isaac (vv. 26–29). Behind the scenes, God had apparently been arousing fear in the hearts of Abimelech and his advisors, the fear of retaliation by Isaac. Abimelech was stirred to bring his chief counselor, Ahuzzah, and his military commander, Phichol, to seek peace with Isaac.
When the king and his advisors arrived, Isaac naturally wanted to know why they had come since they had been so hostile, forcing him out of their country (v. 27). Note that Abimelech very simply stated his case:
⇒ He had watched God (Yahweh) bless Isaac, watched Isaac grow stronger and stronger (v. 28).
⇒ He felt that peace—a non-aggression treaty—needed to be made by him and Isaac (v. 28).
⇒ He did not want to be harmed by Isaac, just as he had not personally harmed Isaac; on the contrary, he had sent Isaac away in peace. Abimelech was here denying that he had anything to do with destroying Isaac’s wells and forcing him out of the country. He could, of course, have been lying. Nevertheless, he was still standing before Isaac seeking peace (v. 29).
b. Isaac forgot the past: he welcomed and received Abimelech and celebrated the occasion with a ceremonial feast (vv. 30–31). Then the next morning, the two parties arose and swore an oath to honor the treaty. Abimelech and his counselors then left.
c. Note, on that very day God blessed Isaac in a special way. Isaac’s workmen, who had been digging a new well, struck water. The idea is that it was a gusher. To commemorate the treaty of peace just signed, Isaac named the well Shibah, the well of the oath. Note that this name is taken from the last part of Beer-sheba, the city where Isaac was then living. Abraham had given Beersheba its name because of the treaty he had signed there (Ge. 21:31).
Thought 1. Note again the meekness of Isaac. He wanted and sought peace with his neighbors. He was willing to forget the past in order to secure peace and build good relationships with his neighbors. This should always be the desire of the believer’s heart: to forget the past and build good relationships with those who oppose us and are at odds with us.
“Blessed [are] the peacemakers: for they shall be called the children of God” (Mt. 5:9).
“Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Mt. 5:43–44).
“Have peace one with another” (Mk. 9:50).
“If it be possible, as much as lieth in you, live peaceably with all men” (Ro. 12:18).
“Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Ro. 14:19).
“Follow peace with all men, and holiness, without which no man shall see the LORD” (He. 12:14).