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Genesis Chapter
Twenty-six
Genesis 26
Chapter Contents
Isaac
because of famine
goes to Gerar. (1-5) He denies
his wife and is reproved by Abimelech. (6-11) Isaac grows rich
The
Philistines' envy. (12-17) Isaac digs wells God blesses him. (18-25) Abimelech
makes a covenant with Isaac. (26-33) Esau's wives. (34
35)
Commentary on Genesis 26:1-5
Isaac had been trained up in a believing dependence upon the
Divine grant of the land of Canaan to him and his heirs; and now that there is
a famine in the land
Isaac still cleaves to the covenant. The real worth of
God's promises cannot be lessened to a believer by any cross providences that
may befall him. If God engage to be with us
and we are where he would have us
to be
nothing but our own unbelief and distrust can prevent our comfort. The
obedience of Abraham to the Divine command
was evidence of that faith
whereby
as a sinner
he was justified before God
and the effect of that love
whereby true faith works. God testifies that he approved this obedience
to
encourage others
especially Isaac.
Commentary on Genesis 26:6-11
There is nothing in Isaac's denial of his wife to be
imitated
nor even excused. The temptation of Isaac is the same as that which
overcame his father
and that in two instances. This rendered his conduct the
greater sin. The falls of those who are gone before us are so many rocks on
which others have split; and the recording of them is like placing buoys to
save future mariners. This Abimelech was not the same that lived in Abraham's
days
but both acted rightly. The sins of professors shame them before those
that are not themselves religious.
Commentary on Genesis 26:12-17
God blessed Isaac. Be it observed
for the encouragement
of poor tenants who occupy other people's lands
and are honest and
industrious
that God blessed him with a great increase. The Philistines envied
Isaac. It is an instance of the vanity of the world; for the more men have of
it
the more they are envied
and exposed to censure and injury. Also of the
corruption of nature; for that is an ill principle indeed
which makes men
grieve at the good of others. They made Isaac go out of their country. That
wisdom which is from above
will teach us to give up our right
and to draw
back from contentions. If we are wrongfully driven from one place
the Lord
will make room for us in another.
Commentary on Genesis 26:18-25
Isaac met with much opposition in digging wells. Two were
called Contention and Hatred. See the nature of worldly things; they make
quarrels
and are occasions of strife; and what is often the lot of the most
quiet and peaceable; those who avoid striving
yet cannot avoid being striven
with. And what a mercy it is to have plenty of water; to have it without
striving for it! The more common this mercy is
the more reason to be thankful
for it. At length Isaac digged a well
for which they strove not. Those that
study to be quiet
seldom fail of being so. When men are false and unkind
still God is faithful and gracious; and his time to show himself so is
when we
are most disappointed by men. The same night that Isaac came weary and uneasy
to Beer-sheba
God brought comforts to his soul. Those may remove with comfort
who are sure of God's presence.
Commentary on Genesis 26:26-33
When a man's ways please the Lord
he maketh even his
enemies to be at peace with him
Proverbs 16:7. Kings' hearts are in his hands
and when he pleases
he can turn them to favour his people. It is not wrong to
stand upon our guard in dealing with those who have acted unfairly. But Isaac
did not insist on the unkindnesses they had done him; he freely entered into friendship
with them. Religion teaches us to be neighbourly
and
as much as in us lies
to live peaceable with all men. Providence smiled upon what Isaac did; God
blessed his labours.
Commentary on Genesis 26:34
35
Esau was foolish in marrying two wives together
and
still more in marrying Canaanites
strangers to the blessing of Abraham
and
subject to the curse of Noah. It grieved his parents that he married without
their advice and consent. It grieved them that he married among those who had
no religion. Children have little reason to expect God's blessing who do that
which is a grief of mind to good parents.
── Matthew Henry《Concise Commentary on Genesis》
Genesis 26
Verse 2
[2] And
the LORD appeared unto him
and said
Go not down into Egypt; dwell in the land
which I shall tell thee of:
The Lord said
go not down into Egypt.
Sojourn in this land — There was a famine in Jacob's days
and God bid him go down into Egypt
Genesis 46:3
4
a famine in Isaac's days
and
God bid him not go down: a famine in Abraham's days
and God left him to his
liberty
directing him neither way
which (considering that Egypt was always a
place of trial to God's people) some ground upon the different characters of
these three patriarchs. Abraham was a man of very intimate communion with God
and to him all places and conditions were alike; Isaac a very good man
but not
cut out for hardship
therefore he is forbidden to go to Egypt; Jacob inured to
difficulties
strong and patient
and therefore he must go down into Egypt
that the trial of his faith might be to praise
and honour
and glory. Thus God
proportions his people's trials to their strength.
Verse 5
[5] Because that Abraham obeyed my voice
and kept my charge
my commandments
my statutes
and my laws.
Abraham obeyed my voice — Do thou do so too
and the promise shall be sure to thee. A great
variety of words is here used to express the Divine Will to which Abraham was
obedient
my voice
my charge
my commandments
my statutes
and my laws -
Which may intimate
that Abraham's obedience was universal; he obeyed the
original laws of nature
the revealed laws of divine worship
particularly that
of circumcision
and all the extraordinary precepts God gave him
as that of
quitting his country
and that (which some think is more especially referred
to) the offering up of his son
which Isaac himself had reason enough to
remember. Those only shall have the benefit of God's covenant with their
parents
that tread the steps of their obedience.
Verse 7
[7] And
the men of the place asked him of his wife; and he said
She is my sister: for
he feared to say
She is my wife; lest
said he
the men of the place should
kill me for Rebekah; because she was fair to look upon.
He said
she is my sister — So Isaac enters into the same temptation that his father had been once
and again surprised and overcome by
viz. to deny his wife
and to give out
that she was his sister! It is an unaccountable thing
that both these great
and good men should be guilty of so odd a piece of dissimulation
by which they
so much exposed both their own and their wives reputation.
Verse 8
[8] And
it came to pass
when he had been there a long time
that Abimelech king of the
Philistines looked out at a window
and saw
and
behold
Isaac was sporting
with Rebekah his wife.
This Abimelech was not the same that was in
Abraham's days
Genesis 20:2-18
for this was near an hundred
years after
but that was the common name of the Philistine kings
as Caesar of
the Roman emperors.
Verse 10
[10] And Abimelech said
What is this thou hast done unto us? one of the people
might lightly have lien with thy wife
and thou shouldest have brought
guiltiness upon us.
Lightly —
Perhaps.
Verse 12
[12] Then
Isaac sowed in that land
and received in the same year an hundredfold: and the
LORD blessed him.
Isaac received an hundred fold — And there seems to be an emphasis laid upon the time; it was that same
year when there was a famine in the land; while others scarce reaped at all
he
reaped thus plentifully.
Verse 20
[20] And
the herdmen of Gerar did strive with Isaac's herdmen
saying
The water is
ours: and he called the name of the well Esek; because they strove with him.
Esek —
That is
contention.
Verse 21
[21] And
they digged another well
and strove for that also: and he called the name of
it Sitnah.
Sitnah —
That is
hatred.
Verse 22
[22] And
he removed from thence
and digged another well; and for that they strove not:
and he called the name of it Rehoboth; and he said
For now the LORD hath made
room for us
and we shall be fruitful in the land.
He digged a well
and for that they strove
not — Those that follow peace
sooner or later
shall find peace: those that study to be quiet seldom fail of being so. This
well they called Rehoboth - Enlargements
room enough.
Verse 24
[24] And
the LORD appeared unto him the same night
and said
I am the God of Abraham
thy father: fear not
for I am with thee
and will bless thee
and multiply thy
seed for my servant Abraham's sake.
Fear not
I am with thee
and will bless thee — Those may remove with comfort that are sure of God's presence with them
wherever they go.
Verse 28
[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;
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
Genesis 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.
Verse 34
[34] And
Esau was forty years old when he took to wife Judith the daughter of Beeri the
Hittite
and Bashemath the daughter of Elon the Hittite:
He took to wife —
Marrying Canaanites
who were strangers to the blessing of Abraham
and subject
to the curse of Noah.
── John Wesley《Explanatory Notes on
Genesis》
26 Chapter 26
Verse 1
There was a famine in the land
The famine
1.
Here
the first thing that suggests itself is the apparent contradiction of the
promise given to Abraham
for instead of the land of abundance and rest Isaac
found famine and unrest. Let us endeavour to understand that
and then we shall
better understand this life of ours; for our life is to us a Canaan
a land of
abundant promises
and especially so in youth. But we have not been long in
this land of promise before we begin to discover that it falsifies itself
and
then there arises in our mind the question that must have presented itself to
Isaac
Has God broken His promise? We say God’s promise
because the promises
of life are all permitted by Him. The expectation of happiness is God’s
creation; the things which minister to happiness are scattered through the
world by God. But if we look deeper into it we shall perceive that God does not
deceive us. True it is
that Isaac was disappointed; he got no bread
but he
did get perseverance. He did want comforts
but with this want came
content--the habit of soul-communion with God. Which was best
bread or faith?
Which was best
to have abundance or to have God? Tell us
then
had God broken
His promise? Was He not giving a double blessing
far more than He promised?
And so it is with us. Every famine of the soul has its corresponding blessing;
for
in truth
our blessed hours are not those which seem so at first; and the
hours of disappointment
which we are tempted to look upon as dark
are the
ones in which we learn to possess our souls. If
in the worst trial earth has
there does not grow out of it an honour which could not else have been
a
strength
a sanctity
an elevation; if we do not get new strength
or old
strength restored
the fault is ours
not God’s. In truth
the blessed spots of
earth are not those which at first sight seem so. The land of olive and vine is
often the land of sensuality and indolence. Wealth accumulates and engenders sloth
and the evils which follow in the train of luxury. The land of clouds and fogs
and unkindly soil
which will not yield its fruit unless to hard toil
is the
land of perseverance
manhood
domestic virtue
and stately and pure manners.
Want of food and of the necessaries of life
I had well nigh said that these
things are not an ill
when I see what they teach: I had well nigh said I do
not pity the poor man. There are evils worse than famine. What is the real
misfortune of life? Sin
or want of food? Sickness
or selfishness? And when I
see Isaac gaining from his want of food the heart to bear up and bear right
onward
I can understand that the land of famine may be the land of promise
and just because it is the land of famine.
2. And
secondly
we observe
respecting this famine
that the
command given to Isaac differed from that given to Abraham and Jacob. Isaac
evidently wished to go down to Egypt; but God forbade him (Genesis 26:2)
although He permitted
Abraham and commanded Jacob to go thither. The reason for this variety is to be
found in the different character and circumstances of these men. In the New
Testament we find the same adaptation of command to character. The man of warm
feelings who came to Jesus was told “ that the foxes have holes
and the birds
of the air have nests; but the Son of Man hath not where to lay His head.” When
the man from whom the legion of devils was cast out besought Jesus that he
might be with Him
he received a similar rebuff; but the man of lukewarmness
who wanted to return to bury his father and mother
was not permitted for an
instant to go back. The reason of the difference is this--that the man of
impetuosity and forwardness needed to be restrained
while the lingering and
slow man needed some active measure to stir him forward. It is almost certain
that Abraham
being a wise man and a man of faith
was permitted by God to
judge for himself
and that Isaac was required to turn back that he might learn
the duty of trust; and that Jacob was commanded to go forth in order to cure
his love of the world
and to teach him that life is but a pilgrimage. Hence we
arrive at a doctrine: duties vary according to differences of character. (F.
W. Robertson
M. A.)
Lessons
1. Fruitful lands are made barren for the sins of the inhabitants.
2. Multiplied famine God sends upon multiplied abominations.
3. In common judgments on nations God’s saints have special
afflictions.
4. God provides a place of refreshing for His in times of straits.
5. Saints may avoid public judgments in the way which God shows
them. In the day of such a public calamity they may retire from place of
judgments
especially when God points them out places of safety. (G. Hughes
B. D.)
Unto thee
and unto thy seed
I will give all these countries
and
I will perform the oath which I sware unto Abraham thy father.
The covenant renewed to Isaac
I. IT WAS RENEWED
TO HIM IN A TIME OF TRIAL. Divine help comes when all human efforts are
exhausted.
II. IT WAS RENEWED
TO HIM IN THE OLD TERMS
BUT RESTING ON NEW GROUNDS. Abraham was the beginning
of the Church
and therefore God
in speaking to His servant whom He had
called
rested upon His own Almightiness (Genesis 17:1). But the Church had already
commenced a history in the time of Jacob. There was a past to fall back upon. There
was an example to stimulate and encourage. There was some one in whom the power
of God was manifested
and who had proved the truth of His Word. Therefore to
Isaac God rests His promises on the ground of his father’s obedience. Thus the
Lord would teach Isaac that His attributes are on the side of the saints; that
they possess Him only so far as they are obedient; that he must not regard the
promised blessings as a matter of course
to be given irrespective of conduct
but rather as
by their very terms
demanding obedience; and that the greatness
of his people could only arise from that piety and practical trust in God of
which Abraham was such an illustrious example (Genesis 26:5). But while obedience
as a
general principle
was commended to Isaac
yet regard is had to duty as it is
special and peculiar to the individual (Genesis 26:2). (T. H. Leale.)
The renewed covenant
Two things are observable in this solemn renewal of the covenant
with Isaac.
1. The good things promised. The sum of these blessings is the land
of Canaan
a numerous progeny
and
what is greatest of all
the Messiah
in
whom the nations should be blessed. On these precious promises Isaac is to
live. God provided him with bread in the day of famine; but he “lived not on
bread only
but on the words which proceeded from the mouth of God.”
2. Their being given for Abraham’s sake. We are expressly informed
in what manner this patriarch was accepted of God
namely
as “believing on Him
who justifieth the ungodly”; and this accounts for the acceptance of his works.
The most “spiritual sacrifices” being offered by a sinful creature
can no
otherwise be acceptable to God than by Jesus Christ; for
as President Edwards
justly remarks
“It does not consist with the honour of the majesty of the king
of heaven and earth to accept of any thing from a condemned malefactor
condemned by the justice of his own holy law
till that condemnation be
removed.” But a sinner being accepted as believing in Jesus
his works also are
accepted for his sake
and become rewardable. It was in this way
and not of
works
that Abraham’s obedience was honoured with so great a reward. To this
may be added that every degree of Divine respect to the obedience of the
patriarchs was
in fact
no other than respect to the obedience of Christ
in
whom they believed
and through whom their obedience
like ours
became
acceptable. The light of the moon which is derived from its looking
as it
were
on the face of the sun
is no other than the light of the sun itself
reflected. (A. Fuller.)
Possession
Charles Dickens
in those younger days which he spent in the town
of Rochester
used sometimes
in his country walks
to pass a large house
standing in its own grounds
called Cad’s Hill Place. It was his boyish dream
that some day he would be a rich man
and when he became so that he would buy
that house and make it his home. Castles in the air of this kind are not
uncommon
and nay readers have doubtless indulged in many of them. But what is
uncommon is their fulfilment. In Dickens’ case it actually came to pass. He not
only grew rich
as many do
but he dwelt in his latter years
and at length
died
at Cad’s Hill Place. I refer to this well-known incident merely to
illustrate the difference between the hope of possessing something and the
actual possession of it. In Dickens’ case
indeed
the feeling could scarcely
be called a hope. It was but a wild dream. Nervy
in the Book of Genesis
we
have before us the case of men whose eyes
day by day
beheld a domain which
they hoped would one day be their home; who not merely beheld it
but actually
dwelt in it--only not as owners
but merely as guests; and whose hopes were
built
not on boyish imaginations
but on the promise of an almighty and
faithful God. And yet they never came into possession l Of Abraham we are told
in Hebrews 11:1-40.
that he
“sojourned in the land of promise as in a strange country”; and of all the
patriarchs
that they “died in faith “--still trusting--yet “not having
received the promises.” In what way
then
were the promises fulfilled? As the progenitors
of a people
the patriarchs were to obtain the fulfilment in their descendants
hundreds of years after. As individuals
they obtained it
not on earth
but in
heaven. They “desired a better country
that is
an heavenly”; and they got
it--something far beyond their most exalted anticipations. (E. Stock.)
Verses 6-11
He said
She is my sister: for he feared to say
She is my wife
Isaac’s false expedient
I.
THE
TEMPTATION COMES AFTER A TIME OF GREAT BLESSING. We are wise and happy if we
can use the time of great blessing so as to gather strength for future trials.
II. HE DID NOT
THRUST HIMSELF IN THE WAY OF TEMPTATION. He was in the way of Providence and duty.
III. HE REPEATED
THE SIN OF HIS FATHER
BUT INCURRED GREATER GUILT
IV. THE TREATMENT
HE RECEIVED PLACES HEATHEN VIRTUE IN A FAVOURABLE LIGHT.
V. HIS
DELIVERANCE SHOWS THAT GOD PROTECTS HIS SAINTS FROM THE EVILS WHICH THEY BRING
UPON THEMSELVES. (T. H. Leale.)
Isaac’s temptation and sin
Isaac had generally lived in solitude; but now he is called into
company
and company becomes a snare. “The men of the place asked him of his
wife.” These questions excited his apprehensions
and put him upon measures for
self-preservation that involved him in sin. Observe--
1. He did not sin by thrusting himself into the way of temptation;
for he was necessitated
and directed of God
to go to Gerar. Even the calls of
necessity and duty may
if we be not on our watch
prove ensnaring; and if so
what must these situations be in which we have no call to be found?
2. The temptation of Isaac is the same as that which had overcome
his father
and that in two instances. This rendered his conduct the greater
sin. The falls of them that have gone before us are so many rocks on which
others have split; and the recording of them is like placing buoys over them
for the security of future mariners.
3. It was a temptation that arose from the beauty of Rebekah. There
is a vanity which attaches to all earthly good. Beauty has often been a snare
both to those who possess it and to others. (A. Fuller.)
Isaac’s deceit
Here we have--
I. A. sin
COMMITTED. Cowardly fear led to it
and fear kept it up. There are three faults
in Isaac’s character exposed by it--
1. Cowardliness.
2. Selfishness.
3. Want of reliance on God.
II. A. sin
DETECTED. Every sin will be some day found out.
III. A. sin
REPROVED. Abimelech
although reproving Isaac
does so with great forbearance
and follows up his reproof with an act of great kindness. Learn:
1. Avoid deceit--“be sure your sin will find you out.”
2. Reprove sin with kindness; be merciful to those who err. (J.
H. Smith.)
Verse 12
Isaac sowed . . . and the Lord blessed him
The prosperity of Isaac
In this narrative it is Isaac the prosperous man who comes to
view.
Examine the sources and circumstances of his remarkable
unequalled prosperity.
I. ISAAC HAD A GOOD
FATHER. Happy the son whose father was chosen partner with God in a divine
covenant
and twice blessed the son whose father had this testimony that he
pleased God in the fulfilment of such a covenant
Not only great favour rests
upon the head of such a father
but the richest blessings are pledged to his
posterity.
II. ISAAC HAD
TRAITS OF HIS OWN TO WHICH HIS PROSPERITY WAS LARGELY INDEBTED. His very name
indicates that he was “a son of laughter and joy.” True to his name
his nature
was of the sunny and hopeful type. The value of this disposition in the
successful conduct of life is simply incalculable. It is more than capital
for
capital will perish. It is more than friends
for friends die. It is more than
success
for it outlives success. When everything is gone
the man who has hope
has all he needs. Thus Isaac went from well to well. He was envied at Gerar
and he moved to Esek. Esek was captured by the enemy. He hopefully journeyed to
Sitnah
and dug again. But Sitnah was claimed. Should he give up now? No; all
these choked wells were leading him to the broader valleys of Rehoboth
where
was “room”--room for his still multiplying flocks and growing wealth.
III. The third
secret of Isaac’s prosperity was HIS EXTREME PEACEABLENESS. The spirit of the
beatitudes dwelt in this man more than in any other man of his times.
IV. But there
remains a fourth and final element to be noticed in the prosperity of Isaac. I
have said that he had a good father behind him
a brave heart within him
a
good will to men about him; but he put the crown upon his success by owning and
seeking THE FAVOUR OF GOD ABOVE HIM. (J. B. Clark.)
The prosperity of Isaac
I. HIS PROSPERITY
WAS EVIDENTLY DUE TO THE DIVINE BLESSING. His prosperity was wonderful.
“Thirty
sixty
and a hundred fold
” is the range of fertility in that land.
Thus the yield of Isaac’s land reaches the highest degree of productiveness.
1. Such was the position of the sacred historian. He who relates
this story
after describing the prosperity of this man
adds
“And the Lord
blessed him” (Genesis 26:12).
2. It was evident to Isaac himself. His prosperity
the rest he
enjoyed from his enemies
and room to enlarge in
he ascribed all to God (Genesis 26:22).
3. It was evident to his enemies. They were constrained to
acknowledge that God was with him.
II. HIS PROSPERITY
MADE HIM A MARK FOR ENVY. We are told that “the Philistines envied him.” His
prosperity was not without alloy. Every blessing of this world is accompanied
by some disadvantage or evil. We have to pay a price for every earthly good.
III. HIS PROSPERITY
SERVED TO DEVELOP THE VIRTUES OF HIS CHARACTER. Bacon has said that “
Prosperity doth best discover vice
but adversity doth best discover virtue.”
And human experience shows that such are the usual effects of “these
conditions. But in the case of Isaac there were virtues that shined out in his
prosperity.
1. The virtue of patience. The Philistines carried their envy into
action. They stopped up the wells which he had inherited from his father (Genesis 26:15).
But he met all this envy by patience. When persecuted in one place
he fled to another. He removed from well to well (Genesis 26:18-22).
2. The virtue of forgiveness. He had suffered a grievous wrong
but
he forgave it on the entreaty of Abimelech. This was not the easy virtue of a
man who has no strong feelings and who is soon won over. It was principle
and
not a weak feeling
that made him forgive.
3. The virtue of reverence. He set up an altar for the worship of
God
and pitched his tent there as if he would dwell in the Lord’s house (Genesis 26:25). He bears a public
testimony to the obligation of religion. Many a man forgets God with increasing
prosperity
but it was not so with Isaac. With him it served to deepen the
feeling of reverence and to strengthen every duty of piety. (T. H. Leale.)
Isaac’s prosperity
I. ISAAC IN HIS
BUSINESS RELATIONS.
1. He was active and enterprising (Genesis 26:12-13).
2. His industry and enterprise under the blessing of God resulted in
immense wealth.
II. ISAAC IN
SOCIETY.
1. As tried by society (Genesis 26:14; Genesis 26:16; Genesis 26:19-21).
2. His bearing under these trials.
(2) He separated himself from those around him rather than contend
with them.
III. ISAAC IN HIS
RELIGIOUS LIFE.
1. He was honoured with personal communications from God (Genesis 26:24).
2. Isaac evinced his appreciation of these Divine promises and
privileges by a renewed consecration of himself to God (Genesis 26:25).
Lessons:
1. Prosperity is as real a test of faith as adversity.
2. The test of prosperity is more severe than that of adversity.
3. Peace has ever been the choice of true believers.
4. Such a choice has ever met with the Divine approval.
5. Let Isaac’s example be ours--in business
industrious and
enterprizing; in society
peace-loving and yielding; in religion
ever prepared
for communion with God
and ever yielding ourselves in consecration to God. (D.
C. Hughes
M. A.)
Isaac’s wanderings
I. ISAAC’S
PATIENCE. An example of those who endure
instead of murmuring
rebelling
or
despairing.
II. ISAAC’S
PROTECTOR.
1. God directed Isaac.
2. God exhorted Isaac.
3. God encouraged Isaac.
III. ISAAC’S
PROSPERITY.
1. “The man waxed great.” He grew very prosperous
and his
prosperity was continuous.
2. “The Lord blessed him.” God’s blessing makes rich
whether it be
in temporal or in spiritual things.
3. The Lord made room for him (Genesis 26:22).
4. The Lord made his enemies to be at peace with him. (W. S.
Smith
B. D.)
Verses 14-16
The Philistines envied him
The prosperous are subject to envy
1.
Great
estates subject the best of men to envy.
2. Philistine spirits envy all increase of good to the Church of God
(Genesis 26:14).
3. Men fearless of God make no scruple of doing the greatest
injuries to His servants.
4. All the saints right
persuades not the wicked from doing wrong.
5. A malicious spirit destroyeth that which itself needeth
only to
mischief the righteous man.
6. Water-mercies are very great
therefore would the wicked take
them from the just (Genesis 26:15). (G. Hughes
B. D.)
Lessons
1. Powers as well as peasants join together to afflict the saints.
2. Worldly men in power would not suffer the godly to prosper by
them.
3. Exilement is the best which wicked powers allow to saints.
4. God’s greatning of His saints causeth the powers of the world to
diminish them (Genesis 26:16). (G. Hughes
B. D.)
No worldly blessing is unalloyed
Isaac’s prosperity was not unalloyed. He suffered from envy. Be
sure of this
that for every blessing man pays a price. If the world has gained
in medical skill
it has lost that simple life which made it unnecessary. If we
heap possessions round us we lose quiet
we get anxiety. Every man pays a price
for his advantages
for talents
for property
for high station; he bids adieu
to rest
being public property. It was so with Isaac. He had great possessions
“and the Philistines envied him.” We are told that he met the envy with
patience
and removed from well to well. At last the Philistines desisted. Thus
patience wears the world out. Endurance
meekness
the gospel spirit
this is
the only true weapon against the world. Hence
Christianity can have no
addition. It is final. There is nothing beyond this--“Love your enemies.” Isaac
like Christ had conquered by meekness; and then it was that there was shed
abroad in his heart that deep peace which is most profound in the midst of
storm
“the peace of God which passeth all understanding.” (F. W. Robertson
M. A.)
Verses 17-33
Isaac digged again the wells of water
Isaac’s wells
These four names are the names (Genesis 26:20-22; Genesis 26:33) of four wells of springing
water
dug in a valley
to feed families and flocks.
“Esek” means Strife; “Sitnah
” Hatred; “Rehoboth
” Room; “Shebah
” Oath. Have
you not been at them all?
I. When you began
life you found people trying to put you down by saying that the well was theirs
and that you were crowding yourself upon their ground. If they did not try to
put you down
you tried to put them down. The well is there in life--strife
contention
debate--you must find it in your life somewhere.
II. If you drive
people off the ground they may strive with you no more. They will hate you;
your name will be the signal for abuse. First you are opposed
then you are
hated; so you call it Sitnah
Hatred--the second well.
III. Then you come
to the third stage
if you are not killed. You are hated
but you keep digging
away
and at last room is made for you--Rehoboth. You are recognized
looked
for
and missed if you do not come.
IV. If you have
got to Rehoboth is there anything to hinder you from going on? The next step is
easy: confidence--rest. Be not discouraged: move on honestly
laboriously
religiously. Go on: that is your duty in two words. Life is full of difficulty.
It is through tribulation that you get into any kingdom worth anything. In
Christ we are called to strife. (J. Parker
D. D.)
Generations united by common labour and joy
I. THE EXISTING
GENERATIONS SUCCEED TO THE LABOURS OF THOSE WHO ARE GONE. Divine benevolence is
to be seen in this arrangement.
1. It serves to weld all generations in a common interest.
2. It serves as a guarantee of progress in the quality of human
productions.
II. THE EXISTING
GENERATIONS ENTER ON THE ENJOYMENTS OF THOSE THAT ARE GONE.
1. The well of sensuous enjoyment.
2. The well of intellectual enjoyment.
3. The well of social enjoyment.
4. The well of religious enjoyment. (Homilist.)
Contrasts in character
What a detestable man Isaac is when he tells lies to the king of
the Philistines! Then he goes out well-hunting
as if he deserved to find water
in the earth; and
secondly
calls the wells after the names which his father
Abraham had given them. What contradictions we are!--telling lies to a living
king
and sentimentally honouring a dead father. Mean man! has Isaac left any
posterity upon the earth? Do we look upon him as an ancient character
or as a
modern instance? We are doing the same thing ourselves in some form or way.
What if in the very middle of our life there be just one great black lie
and
lying outside two or three beautiful touches of sentiment--quite a skill in the
drawing up of epitaphs
and quite a tearful and watery way of talking about old
fathers and old associations? All these speeches make the lie the worse; when
we see how little good we might be and might do
it aggravates the central evil
of the life into overpowering and intolerable proportions. We never know how
profane is the blasphemy until we catch ourselves in prayer. To think that the
tongue blackened by that profanity could have also uttered that same prayer!
Why
in the contrast is a new accusation and a fresh reproach. But let us
follow Isaac in his well-digging. Man must have wells; man must go out of
himself and pray to God in digging
if he will not pray in liturgy and uttered
hymn and psalm in words. God lays His hand upon us at unexpected places: if we
will not fall down upon our knees
we must still bend the proud back and dig in
His earth in quest of water. At best we are dependants
seekers
always in
quest of something which another hand alone can give us. Oh that men were wise!
that in these true and inevitable providences we might see the beginning of
inward and spiritual revelations
and that
knowing the goodness of God in the
gift of water and of bread
we might proceed to know that ineffable goodness
which expressed itself in sacrificial and propitiatory blood. From the lower to
the higher
I charge thee to go
or else thy reasoning is a base sophism and
the beginning of an awful crime. (J. Parker
D. D.)
Lessons
Justice warrants the saints to recover their just possessions left
them from their fathers.
2. Malice and treachery of wicked men would put out the name and
possessions of saints after decease.
3. Providence sometimes orders a restitution of outward comforts to
the Church
which have been spoiled by wicked men (Genesis 26:18). (G. Hughes
B. D.)
Lessons
1. Wicked servants prosecute the quarrel of wicked masters against
the Church.
2. Persecuting enemies
if in their power
would not spare a little
water to the saints.
3. The wicked double their strife to destroy the life of the saints.
4. Saints give way to the malice of adversaries
but leave a brand
of their hateful carriages (Genesis 26:21) in what they yield to
them. Sitnah.
5. All the envy and malice of the wicked will stand up as a monument
against them
when God shall call them to account (Genesis 26:21). (G. Hughes
B. D.)
Lessons
1. God sojourners voluntarily translate themselves from such places
where enemies under Providence do afflict them.
2. Wherever saints come as sojourners
they must labour under
Providence to get necessary supports.
3. Where some wells of comfort are denied by enemies
saints may
seek to find out others.
4. Wells of strife and hatred among men may be turned into wells of
enlargement and ease by God to His people.
5. God’s mercies are fit to be named
published
and recorded among
His saints. (G. Hughes
B. D.)
Old wells dug out
In Oriental lands a well of water is a fortune. If a king dug one
he became as famous as though he had built a pyramid or conquered a province.
Great battles were fought for the conquest or defence of wells of water;
castles and towers were erected to secure permanent possession of them. The
traveller to-day finds the well of Jacob dug one hundred feet through a solid
rock of limestone. These ancient wells of water were surrounded by walls of
rock. This wall of rock was covered up with a great slab. In the centre of the
slab there was a hole
through which the leathern bottle or earthen jar was let
down. This opening was covered by a stone. It was considered one of the
greatest calamities that could happen to a nation when these wells of water
were stopped. Isaac
you see
in the text
found out that the wells of water
that had been dug out by his father Abraham
at great expense and care
had
been filled up by the spiteful Philistines. Immediately Isaac orders them all
opened again. He was very careful to call all the wells by the same names which
his father had called them by; and if this well was called “The Well in the
Valley
” or “The Well by the Rock
” or “The Well of Bubbles
” Isaac baptized it
with the same nomenclature. You have noticed
friends
that many of the old
Gospel wells that our fathers dug have been dug up by the modern Philistine.
They have thrown in their scepticisms and their philosophies
until the well is
almost filled up
and it is nigh impossible to get one drop of the clear water.
You will not think it strange
then
if the Isaac who speaks to you this
morning tries to dig open some of the old wells made by Abraham
his father
nor will you be surprised if he call them by the same old names.
1. Bring your shovel and pickaxe
and crowbar
and the first well we
will open is the glorious well of the Atonement. It is nearly filled up with
the chips and debris of old philosophies that were worn out in the time
of Confucius and Zeno
but which smart men in our day unwrap from their
mummy-bandages
and try to make us believe are original with themselves. I
plunge the shovel to the very bottom of the well
and I find the clear water
starting. Glorious well of the Atonement. Perhaps there are people here who do
not know what “atonement” means
it is so long since you have heard the
definition. The word itself
if you give it a peculiar pronunciation
will show
the meaning--at-one-ment. Man is a sinner and deserves to die. Jesus comes in
and bears His punishments and weeps His griefs. I was lost once
but now I am
found. Cowper
overborne with his sin
threw himself into a chair by the
window
picked up a New Testament
and his eye lighted upon this: “Whom God
hath set forth as a propitiation through faith in His blood”; and instantly he
was free. Unless Christ pays our debts
we go to eternal jail. Unless our
Joseph opens the King’s corn-crib
we die of famine. One sacrifice for all. A
heathen got worried about his sins
and came to a priest and asked how he might
be cured. The priest said: “If you will drive spikes into your shoes and walk
five hundred miles
you will get over it.” So he drove spikes in his shoes and
began the pilgrimage
trembling
tottering
agonizing on the way
until he came
about twenty miles
and sat down under a tree
exhausted. Near by
a missionary
was preaching Christ
the Saviour of all men. When the heathen heard it
he
pulled off his sandals
threw them as far as he could
and cried: “That’s what
I want: give me Jesus! give me Jesus!” O ye who have been convicted and worn of
sin
trudging on all your days to reap eternal woe
will you not
this morning
at the announcement of a full and glorious Atonement
throw your torturing
transgressions to the winds? “The blood of Jesus Christ cleanseth us from all
sin”; that was the very passage that came to the tent of Hedley Vicars
the
brave English soldier
and changed him into a hero for the Lord.
2. Now
bring your shovels and your pickaxes
and we will try to
open another well. I call it the well of Christian comfort. You have noticed
that there are a good many new ways of comforting. Your father dies. Your
neighbour comes in and he says: “It is only a natural law that your father
should die. The machinery is merely worn out”; and before he leaves you
he
makes some other excellent remarks about the coagulation of blood
and the
difference between respiratory and nitrogenized food. Your child dies
and your
philosophic neighbour comes
and for your soothing tells you that it was impossible
the child should live with such a state of mucous membrane! Out with your
chemistry and physiology when I have trouble
and give me a plain new
Testament! I would rather have an illiterate man from the back-woods
who knows
Christ
talk with me when I am in trouble than the profoundest Worldling who
does not know Him. The Gospel
without telling you anything about mucous
membrane
or gastric juice
or hydrochloric acid
comes and says: “All things
together work for good to those who love God
” and that if your child is gone
it is only because Jesus has folded it in His arms
and that the judgment-day
will explain things that are now inexplicable. Oh! let us dig out this Gospel
well of comfort.
3. Now
bring your shovels and pickaxes
and we will dig out another
well--a well opened by our father Abraham
but which the Philistines havefilled
up. It is the well of Gospel invitation. Do you know why more men do not come
to Christ? It is because men are not invited that they do not come. You get a general
invitation from your friend. “Come around some time to my house and dine with
me.” You do not go. But he says: “Come around to-day at four o’clock and bring
your family
and we’ll dine together.” And you say: “I don’t know that I have
any engagement: I will come.” “I expect you at four o’clock.” And you go. The
world feels it is a general invitation to come around some time
rid sit at the
Gospel feast
and men do not come because they are not specially invited. It is
because you do not take hold of them and say: “My brother
come to Christ; come
now
come now!” (Dr. Talmage.)
Malice overcome by zeal
The conflict still continues between good and evil. Every town
every village
every congregation
every heart
feels this conflict being
carried on. Often we go a long way to see the site of some famous battle-field.
We stand and muse over the spot. Here
we say
was the standard fixed; down
yonder slope the charge of the cavalry madly rushed. Yet we seldom stop to
reflect on the fight that goes on within our souls
on the result of which hang
eternal consequences. To this scene
to this struggle so close at hand
let us
turn our eyes. If religion is not practical it is worthless--if it is always
seeking distant spheres of operation
it is mistaken
for its first mission is
at home. Yet how cold is our interest in our religious progress! How
half-hearted our feelings on the subject! How ready we are to place the easy
cushions of self-satisfaction under our conscience
and to allow only a very
little of our time
and still less of our thoughts
to be devoted to religious
matters. A quaint writer offers the prescription
“To produce spiritual
indifference
add to five minutes only of prayer fourteen hours of worldliness
and nearly ten of torpor.” Since then the cares of this world have
like the
Philistines
filled up and choked those cool and pleasant wells which Abraham
dug in the old time. Perhaps much of this arises from a dangerous habit of
always letting the things of religion take a second place. But it would have
been useless for Isaac and his servants to stand idly grieving over the
choked-up wells and the want of water. There was nothing to be done but to
labour diligently at the work and “dig the wells again.” So if we would strive
to renew the withered and damaged plants of spiritual life--if we would be
hearty
active
sincere Christians
we must rouse ourselves to prayer
watchfulness and activity! (W. Hardman
LL. D.)
The permanence of the helpful
The old Hebrew wells are flowing to-day. The monuments men build
to their own pride and prowess--Pyramids
Bisen
Nimroud
Palaces
&c.
are triturated by the passing centuries; the forces of nature
preserve
and in some instances enlarge
the wells. Mahomet when asked
“What
monument shall I build to my friend?” replied
“Dig a well.”
Isaac’s peace-loving nature
Few things are more pleasing than the picture of this gentle
patriarch
yielding everything and finding everything; as if his history was an
antique pictorial illustration of the very words
“Give
and it shall be given
unto you.” He yields his life on the altar on Moriah
and he finds it. In the
strife he always gives up. A lamb among wolves
he conquers the wolves. By
patience he is successful. And so “the man waxed great
and went forward
and grew
until he became very great
” illustrating
so far back
the Hebrew saying
that
to the good man “ the very stones of the field shall be at peace.” Ah! that our
striving
grieved hearts
standing on our points of pride or interest
would
cry
“Sitnah” (hate)
and go away
though we lose the precious well
forgiving
the worst injustice by remembering the love and pity of God our Saviour towards
us! (A. G. Mercer
D. D.)
Old and new wells to be dug
Many of our enjoyments
both civil and religious
are the sweeter
for being the fruits of the labour of our fathers; and if they have been
corrupted by adversaries since their days
we must restore them to their former
purity. Isaac’s servants also digged new wells
and which occasioned new
strife. While we avail ourselves of the labours of our forefathers
we ought
not to rest in them
without making further progress
even though it expose us
to many unpleasant disputes. Envy and strife may be expected to follow those
whose researches are really beneficial
provided they go a step beyond their
forefathers. But let them not be discouraged: the wells of salvation are worth
striving for; and after a few conflicts
they may enjoy the fruits of their
labours in peace. Isaac’s servants dug two wells
which
from the bitter strife
they occasioned
were called Esek and Sitnah
contention and hatred; but
peaceably removing from these scenes of wrangle
he at length digged a well for
which “they strove not.” This he called Rehoboth
saying
“Now the Lord hath
made room for us
and we shall be fruitful in the land.” (A. Fuller.)
Verses 23-25
Fear not
for I am with thee
Lessons
1.
The
return from exilement to their own
God giveth to His sojourners as He
pleaseth.
2. Beer-sheba is is more desirable to Isaac than Gerar. The place by
covenant allotted
than the place envied by others (Genesis 26:23).
3. God’s gracious appearance unto souls is usually in the time of
their hardships
and where He calls them.
4. God’s special care of His in times of persecution from men
is to
keep them from fear.
5. God’s relation to Abraham is a good ground to secure Abraham’s
seed from fears.
6. God’s gracious presence
revealed and believed
is security
against fear of men.
7. God’s blessing of the faithful may justly set them above all
affrightments from men.
8. God’s multiplying His Church is sufficient security against the fear
of the world’s diminishing it (Genesis 26:24).
9. God’s appearance to troubled souls requireth speedy and true
worship from them to Him again.
10. Gracious souls are careful to give unto God right worship by
right means.
11. Saints desire to have God dwell with them that they may dwell
with God.
12. Where God dwelleth with His servants
they serve His providence
in all honest labour for subsistence (Genesis 26:25). (G. Hughes
B. D.)
Verse 29
Thou art now the blessed of the Lord
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. Isaac’s 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.
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 God’s 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 (Genesis 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 (Genesis 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 (Genesis 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 (Genesis 26:31). (G. Hughes
B. D)
.
Verse 34-35
And Esau was forty years old when he took to wife Judith the
daughter of Beeri the Hittite
and Bashemath the daughter of Elon the Hittite:
which were a grief of mind unto Isaac and to Rebekah.
Esau’s wives
I. Esau was forty
years old when he married. A sin is aggravated sometimes by the age of the
sinner. Some men learn nothing by age: they are forty years old on the books of
the registrar; they are no age at all in the books of wisdom.
II. Esau’s wives
were a grief of mind unto Isaac and to Rebekah. Sin has consequences. Actions
are not solitary and uninfluential; they have relations to other actions and to
influences simply innumerable and incalculable.
III. A sin does not
confine itself to one line of punishment. Esau went against the law of his
country and his people in marrying Canaanitish women. What was the punishment?
Endless
ubiquitous
complete--
Esau’s marriage
I. IT WAS IN
ACCORDANCE WITH HIS CHARACTER. Prodigal
and careless of consequences.
II. IT WAS
IRRELIGIOUS.
1. Against the interests of the Church of God.
2. A transgression of duty towards his parents. (T. H. Leale.)
Lessons
1. Wicked children usually increase sin with their age.
2. Reprobate spirits take all the wage of sin
to put away blessing
and bring on the curse.
3. Idolatrous wives and multiplicity of them hasten ruin to them who
take them. Lust loves idolatrous yoke-fellows.
4. Bigamy and unholy matches prove greatest griefs to gracious
parents. (G. Hughes
B. D.)
Esau supplants himself
To marry thus was to drop out of the entail
to forfeit position
and to commit hereditary suicide. It was then that Esau sold his birthright.
How we have felt for him as an injured man I How often we have sentimentally
said we prefer Esau to Jacob
the child of the mountains to the plain man
dwelling in tents
the rough shaggy hunter to the hairless man who stayed at
home! It was too bad of Jacob to treat his brother so. Find out the roots and
beginnings of things
and you will always discover that a man is his own
supplanter: his own enemy. You will find far back--ten years ago
twenty
and
more
yea
a quarter of a century--that a man did something which has been
following him all the time. When the crises come that the public can look at
they pity him within the four corners of the visible crisis itself: they do not
know how judgment has been tracking the man
watching him with pitiless
critical eye
waiting for its turn to come. We read over such little verses as
these as though they were related to an ancient anecdote
and have really no
immediate concern to the public of our own century. We come upon a second line
and say
“Poor Esau! that was too bad!” Let us be just! No man can injure you
so much as you can injure yourself. If you have not injured yourself you may
defy the world; the world will come round you in due time. Keep substantially
right--that is
right in purpose
right in motive
right in the centre of the
mind;and slips and misadventures notwithstanding
God will have regard to the
uppermost meaning of your life
and if you have been true to Him in the intent
of your heart
the world cannot take your birthright
cannot break your
spiritual primogeniture. An awful thing is this searching into the past. Long
ago
in some unsuspected way
we sold our birthright. When we omitted
in the
first instance
our religious duty
the whole battle was lost; when we
shortened the prayer by two minutes
the birthright was gone; when we haggled
with the enemy
instead of smiting him in the face with the lightning of God
our birthright passed from us; when we first lost standing in our mother’s
heart we slipped away from the hand of God. Verily
in such instances
the
mother and the God are very close to one another. When the mother lets us go
for moral reasons
I do not see how God can help us. (J. Parker
D. D.)
──《The Biblical Illustrator》