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Genesis Chapter Twenty-six
Preface
This entire chapter is almost entirely about Isaac, husband to Rebekah, son of Abraham and father to Jacob and Esau. There are several similarities between the events surrounding Isaac in this chapter and those which previously surrounded Abraham (12:10-20; 20:1-18). In fact, in many of these events, the life of Isaac is a duplication of the life of Abraham, i.e., the narrative of Isaac in this chapter parallels similar situations in Abraham’s life.
Yet there are distinct spiritual lessons available to the Bible student from a study of this chapter. For one, there is the continuing faithfulness of God in spite of Isaac’s lack of faith and his entanglement into an immoral web of cowardice. Then, there is the symbolism of water. And finally, there is the value of persistency in following God’s will in spite of good times and bad times.
Genesis 26:1-5 There was a famine in the land, besides the first famine that was in the days of Abraham. And Isaac went to Abimelech king of the Philistines, in Gerar. Then the LORD appeared to him and said: “Do not go down to Egypt; live in the land of which I shall tell you. Dwell in this land, and I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father. And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed; because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.”
As mentioned, the life of Isaac in this chapter strongly parallels the life of his father Abraham. Just as Abraham had previously faced a famine and traveled to escape it in Egypt (Genesis 12:10), Isaac decided to go to Egypt by way of Abimelech, king of the Philistines, in Gerar (a city believed to be located in the southern extremity of Canaan a few miles southeast of Gaza). The Philistines of this period should be distinguished from the later warlike Philistines who at the end of the second millennium migrated from their homeland in Caphtor (probably Crete) and settled along the southern coast. The Abimelech of this chapter is believed by some scholars to be a different one from the one mentioned in Genesis 20:2, who dealt with Abraham; although, there is no apparent certainty in this matter. If so, he could have been the son of the first, who by birth acquired the name and the position of the first. This commentator does not necessarily accept this view; although, he does not dismiss it.
Sometime in the early stage of Isaac’s journey toward Egypt, the Lord [Jehovah] appeared to him in person or in a dream, it is not known. The Hebrew word for “appeared” is raah, which is used about 1,300 times in the Old Testament and is translated a number of ways, from “to feel,” “to experience,” “to perceive,” “to reveal,” etc. The important issue is that the Lord in this theophany instructed Isaac not to proceed to Egypt, but to “dwell [live] in this land.” The Lord went on to use this occasion for a formal restatement of the blessing that He originally made to Abraham and his seed (descendants). He assured Isaac, as the designated one in Abraham’s line of descendants, that He would be with Isaac and bless him, as well as fulfill all of the promises He had made with Abraham. He assured Isaac of all of this because Abraham had “obeyed My voice and kept My charge, My commandments, My statutes, and My laws.”
Whereas in this passage God declares His faithfulness to His promise as based on Abraham’s “obedience,” a study of God’s Word, particularly in the New Testament as it relates to the record of Abraham, reveals that the true basis for God’s steadfastness to Abraham was because of Abraham’s faith in God and His Word (Romans 4:3, 9, 11, 12, 16-22; Hebrews 11:8-10; 17-19; Galatians 3:6-9). But the point should be made that true faith will always produce appropriate action (obedience to God’s Word), as is seen in the book of James 2:21-23 and Romans 10:9-11.
But an interesting aspect of this passage is that God mentions His “commandments, statutes and laws,” when as far as is recorded, they were introduced to Moses and the children of Israel many years later. It may safely be assumed that prior to the canonization of these precepts, God always shared them with humans through direct verbal communication and they then were spread by word of mouth.
At several points Abraham acted in accordance with the law—particularly the law as recorded in Deuteronomy . . . . For example, in ch. 14 Abraham’s actions followed quite closely the stipulations of Dt 20; he obeyed the law from the heart (cf. Dt 30:6; Jer 31:33). He is the ultimate example of true obedience. Thus, Abraham, a man who lived in faith, could be described as one who kept the law. (NIV Bible Commentary, Zondervan Publishing House, 1994)
Genesis 26:6-11 So Isaac dwelt in Gerar. And the men of the place asked about his wife. And he said, “She is my sister”; for he was afraid to say, “She is my wife,” because he thought, “lest the men of the place kill me for Rebekah, because she is beautiful to behold.” Now it came to pass, when he had been there a long time, Abimelech king of the Philistines looked through a window, and saw, and there was Isaac, showing endearment to Rebekah his wife. Then Abimelech called Isaac and said, “Quite obviously she is your wife; so how could you say, ‘She is my sister’?” And Isaac said to him, “Because I said, ‘Lest I die on account of her.’” And Abimelech said, “What is this you have done to us? One of the people might soon have lain with your wife, and you would have brought guilt on us.” So Abimelech charged all his people, saying, “He who touches this man or his wife shall surely be put to death.”
Just as Abraham “stayed in Gerar” (Genesis 20:1), so also did Isaac. Just as his father Abraham had a moral lapse of cowardice, Isaac also through fear of pain and death passed off his wife as his sister (20:2). And just as Abraham was rebuked by the Philistine king, Abimelech, for the great shame he might have brought on his people (20:9), so also was Isaac. But in this case it wasn’t God who warned Abimelech of Isaac’s transgression; it was an action initiated from Abimelech’s “moral base.” This argues for the Abimelech of chapter 20 and the one in this chapter as being one and the same. In the first case, he was warned by God; now, he needed no further divine direction. Though earlier Abimelech was said to have had a heart of “integrity,” in this passage his actions alone show that his heart was right. Clearly the picture of Abimelech is of a righteous Gentile who did what was right; by contrast, Isaac is shown to be less righteous than he. Here was a “bad time” in the life of Isaac; yet, God remained faithful to His Word—His covenant with Abraham—as is seen in the next few verses.
Genesis 26:12-14 Then Isaac sowed in that land, and reaped in the same year a hundredfold; and the LORD blessed him. The man began to prosper, and continued prospering until he became very prosperous; for he had possessions of flocks and possessions of herds and a great number of servants. So the Philistines envied him.
Even though Isaac had suffered a moral and cowardly lapse in judgment and action, God remained true to His Word, His covenant with Abraham. Just as Abraham prospered materially while in the “promised land” of God, so Isaac prospered in the same land. But the source of Isaac’s material prosperity was God, i.e., His promise to Abraham in Genesis 12:2.
It should be noted by the student of God’s Word that when Christ walked the earth, He had much to say regarding material possessions and how they impede proper faith in and obedience to God among those who have them (Revelation 3:17). Jesus Christ never preached a “prosperity gospel” of materialism (“spiritual prosperity,” yes; “material prosperity,” no); rather, He warned His followers that men would hate and persecute them for His name’s sake (Matthew 10:17; 24:9; Luke 21:12; John 15:18-20; 16:2; 1 Corinthians 4:12-14; 2 Timothy 3:12; 1 John 3:13). But the underlying truth of the matter is that it is not so much the material possessions that corrupt; it is the “love” of these possessions that corrupts a person (Matthew 6:24; James 4:4; 1 John 2:15).
For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness. (1 Timothy 6:10, 11)
There are numerous examples throughout the Bible where God has blessed an individual with substantial possessions and extravagant wealth, just as He did with Abraham and Isaac. And today there are Christians throughout the world that have an abundance of wealth. The trick though is for the Christian not to allow his wealth to have possession of him. But because of Isaac’s progressive accumulation of wealth, the Philistines became quite envious and resentful of him. The outcome of this resentment and envy becomes apparent in the following passage.
Genesis 26:15-22 Now the Philistines had stopped up all the wells which his father’s servants had dug in the days of Abraham his father, and they had filled them with earth. And Abimelech said to Isaac, “Go away from us, for you are much mightier than we.” Then Isaac departed from there and pitched his tent in the Valley of Gerar, and dwelt there. And Isaac dug again the wells of water which they had dug in the days of Abraham his father, for the Philistines had stopped them up after the death of Abraham. He called them by the names which his father had called them. Also Isaac’s servants dug in the valley, and found a well of running water there. But the herdsmen of Gerar quarreled with Isaac’s herdsmen, saying, “The water is ours.” So he called the name of the well Esek, because they quarreled with him. Then they dug another well, and they quarreled over that one also. So he called its name Sitnah. And he moved from there and 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.
Just as Abraham’s prosperity became the occasion for the conflict between his shepherds and Lot’s (13:5-7), so Isaac’s wealth angered the Philistines. The statement that the “the herdsmen of Gerar quarreled with Isaac’s herdsmen” (v. 20) parallels the narrative of the “quarreling” (13:7) that broke out between the herdsmen of Abram and of Lot. As the name that was given to the well—“Rehoboth”—shows, there was a progressive resolution of the conflict as Isaac continued to move away from the Philistines and dig new wells. After finding no conflict at Rehoboth, they said, “We will flourish in the land” (cf. 1:28). (NIV Bible Commentary, Zondervan Publishing House, 1994)
The most critical substance for man’s survival, second only to breathable air, is water. Of the some-odd 59 elements that comprise the human body, oxygen is the most abundant (43 kg of a 73 kg person); and it is located in water, which makes up approximately 70 percent of the body’s weight. The importance of a water source to the life of Isaac’s herdsmen and their animals is underscored in the passage at hand. But the spiritual truth of this passage may be seen in the symbolism of water in the New Testament and in the conflict over what it represents by the forces of good and evil.
That He [Christ] might sanctify [set apart] and cleanse her with the washing of water by the Word (Ephesians 5:26, see also 2 Peter 1:2-4)
Just as water is a basic essential in the physical realm, so is the water of the Word (Bible doctrine) in the spiritual. God the Holy Spirit never works apart from or in conflict with God’s Word. Spiritual growth (the continuous “filling” of the Holy Spirit as directed by God’s Word in Ephesians 5:18) for the Christian cannot be achieved without sufficient absorption of God’s Word. This is a critical truth of the highest order.
One of the chief objectives of Satan and his minions is to keep God’s Word from both those who are lost and those who are Christian (Matthew 13:3-23). Additionally, he endeavors to corrupt it with hundreds of religious sects and cults throughout the world.
For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. (Matthew 24:24)
Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons. (1 Timothy 4:1)
But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. (2 Peter 2:1)
Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming, and is now already in the world. You are of God, little children, and have overcome them, because He who is in you is greater than he who is in the world. They are of the world. Therefore they speak as of the world, and the world hears them. We are of God. He who knows God hears us; he who is not of God does not hear us. By this we know the spirit of truth and the spirit of error. (1 John 4:1-6)
For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist. (2 John 1:7)
It is only through the study and absorption of God’s Word (Bible doctrine) that a Christian may be transformed by the renewing of his mind (Romans 12:2) in his cleansing (Ephesians 5:26)—that is, made to think and judge correctly by the “washing of water by the Word”—and in achieving the mind of Christ (1 Corinthians 2:16) that he may prove what is the good and acceptable and perfect will of God (Romans 12:2).
Genesis 26:23-25 Then he went up from there to Beersheba. And the LORD appeared to him the same night and said, “I am the God of your father Abraham; do not fear, for I am with you. I will bless you and multiply your descendants for My servant Abraham's sake.” So he built an altar there and called on the name of the LORD, and he pitched his tent there; and there Isaac's servants dug a well.
Just as God appeared to Abraham (13:14-17) and would subsequently appear to his son Jacob (32:22-32), He appears to Isaac and renews His promise of land and abundance of descendants for Abraham’s sake, i.e., because of Abraham’s great faith. And like his father (12:7; 13:3, 4), Isaac responded by building an altar and worshiping God. Of the patriarchs, it was only Joseph who never received a personal visit from God, at least, as far as the biblical record stands.
Genesis 26:26-31 Then Abimelech came to him from Gerar with Ahuzzath, one of his friends, and Phichol the commander of his army. And Isaac said to them, “Why have you come to me, since you hate me and have sent me away from you?” But they said, “We have certainly seen that the LORD is with you. So we said, ‘Let there now be an oath between us, between you and us; and let us make a covenant with you, that you will do us no harm, since we have not touched you, and since we have done nothing to you but good and have sent you away in peace. You are now the blessed of the LORD.’” So he made them a feast, and they ate and drank. Then they arose early in the morning and swore an oath with one another; and Isaac sent them away, and they departed from him in peace.
Just as Abimelech had previously acknowledged God’s presence with Abraham (21:22), he now comes again to Isaac to acknowledge the same with Isaac and to enter into a covenant with him. Isaac, like Abraham, was the source of blessing to those who sought him out; and like Abraham, Isaac trusted God and lived in peace with his neighbors. But it is only when Isaac separated himself from the Philistines that they were able to see Isaac’s value in their lives. So it is with Christians. When Christians “live in” the world (conforming to its standards of “the flesh”), they are of little value to it. But when they are separated from it and live according to God’s plan and will for their lives, their influence and benefit may be of value to all.
Genesis 26:32-35 It came to pass the same day that Isaac's servants came and told him about the well which they had dug, and said to him, “We have found water.” So he called it Shebah. Therefore the name of the city is Beersheba to this day. When Esau was forty years old, he took as wives Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. And they were a grief of mind to Isaac and Rebekah.
The same day that Isaac signs a non-aggression pact with Abimelech water is found by his servants. Consequently the writer of Genesis associates the name of the city, “Beersheba” (lit., “well of the seven/oath”; cf. 21:31), with the “oath” sworn to between Isaac and Abimelech.
Initially the short notice of Esau’s marriage to two Hittite women seems insignificant. But as an introduction to chapter 27, it casts quite a different light on the events of that chapter. Just before the account of the mischievous blessing of Jacob, we are told that Esau, from whom the blessing was stolen, had married Hittite women and that they were a source of grief to both Isaac and Rebekah. These verses, along with vv.29-34, form the background to the central event of chapter 27, the blessing of Jacob. These preliminary notices put into perspective the cunning deed of Jacob and Rebekah and demonstrate that Esau was not fit to inherit the blessing. (NIV Bible Commentary, Zondervan Publishing House, 1994)
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