Text -- Genesis 26:7 (NET)

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” He was afraid to say, “She is my wife,” for he thought to himself, “The men of this place will kill me to get Rebekah because she is very beautiful.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 26:7

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.

Clarke: Gen 26:7

He said, She is my sister - It is very strange that in the same place, and in similar circumstances, Isaac should have denied his wife, precisely as his father had done before him! It is natural to ask, Did Abraham never mention this circumstance to his son? Probably be did not, as he was justly ashamed of his weakness on the occasion - the only blot in his character; the son, therefore, not being forewarned, was not armed against the temptation. It may not be well in general for parents to tell their children of their former failings or vices, as this might lessen their authority or respect, and the children might make a bad use of it in extenuation of their own sins. But there are certain cases, which, from the nature of their circumstances, may often occur, where a candid acknowledgment, with suitable advice, may prevent those children from repeating the evil; but this should be done with great delicacy and caution, lest even the advice itself should serve as an incentive to the evil. I had not known lust, says St. Paul, if the law had not said, Thou shalt not covet. Isaac could not say of Rebekah, as Abraham had done of Sarah, She is my sister; in the case of Abraham this was literally true; it was not so in the case of Isaac, for Rebekah was only his cousin. Besides, though relatives, in the Jewish forms of speaking, are often called brothers and sisters, and the thing may be perfectly proper when this use of the terms is generally known and allowed, yet nothing of this kind can be pleaded here in behalf of Isaac; for he intended that the Gerarites should understand him in the proper sense of the term, and consequently have no suspicion that she was his wife. We have already seen that the proper definition of a lie is any word spoken with the intention to deceive. See Gen 20:12.

Calvin: Gen 26:7

7.And the men of the place asked him. Moses relates that Isaac was tempted in the same manner as his father Abraham, in having his wife taken from him; and without doubt he was so led by the example of his father, that he, being instructed by the similarity of the circumstances, might become associated with him in his faith. Nevertheless, on this point he ought rather to have avoided than imitated his father’s fault; for no doubt he well remembered that the chastity of his mother had twice been put in great danger; and although she had been wonderfully rescued by the hand of God, yet both she and her husband paid the penalty of their distrust: therefore the negligence of Isaac is inexcusable, in that he now strikes against the same stone. He does not in express terms deny his wife; but he is to be blamed, first, because, for the sake of preserving his life, he resorts to an evasion not far removed from a lie; and secondly, because, in absolving his wife from conjugal fidelity, he exposes her to prostitution: but he aggravates his fault, principally (as I have said) in not taking warning from domestic examples, but voluntarily casting his wife into manifest danger. Whence it appears how great is the propensity of our nature to distrust, and how easy it is to be devoid of wisdom in affairs of perplexity. Since, therefore, we are surrounded on all sides with so many dangers, we must ask the Lord to confirm us by his Spirit, lest our minds should faint, and be dissolved in fear and trembling; otherwise we shall be frequently engaged in vain enterprises, of which we shall repent soon, and yet too late to remedy the evil.

Defender: Gen 26:7

Critics allege that this is merely another version of the story of Abraham's experience in Gerar (Gen 20:1-8). This is not possible; the scribal "redactors" whom these same critics think brought the different components of Genesis together would have been far too shrewd to deliberately create such an obvious barrier to its acceptance by their readers. The event must have taken place as described. Isaac and Rebekah repeated the same fabrication that Abraham and Sarah had attempted over a century earlier for essentially the same reasons and with essentially the same results - human rebuke for their deception, but God's protection in spite of it."

TSK: Gen 26:7

She is my sister : Gen 12:13, Gen 20:2, Gen 20:5, Gen 20:12, Gen 20:13; Pro 29:25; Mat 10:28; Eph 5:25; Col 3:9

fair : Gen 24:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 26:1-35

- The Events of Isaac’ s Life

5. משׁמרת mı̂shmeret , "charge, ordinance." מציה mı̂tsvâh , "command,"special order. חק choq , "decree, statute,"engraven on stone or metal. תירה tôrâh , "law,"doctrine, system of moral truth.

10. עשׂק ‛êśeq , ‘ Eseq, "strife."

21. שׂטנה śı̂ṭnâh , Sitnah, "opposition."

22. רחבית r^e chobôt , Rechoboth, "room."

26. אחזת 'ǎchuzat , Achuzzath, "possession."

33. שׁבעה shı̂b‛âh , Shib’ ah, "seven; oath."

34. יהוּדית y^e hûdı̂yt , Jehudith, "praised." בארי b^e 'ērı̂y , Beeri, "of a well." בשׂמת bāś^e mat , Basemath, "sweet smell." אילן 'êylon , Elon, "oak."

This chapter presents the leading events in the quiet life of Isaac. It is probable that Abraham was now dead. In that case, Esau and Jacob would be at least fifteen years of age when the following event occurred.

Gen 26:1-5

Renewal of the promise to Isaac. "A famine in the land."We left Isaac, after the death of Abraham, at Beer-lahai-roi Gen 25:11. The preceding events have only brought us up to the same point of time. This well was in the land of the south Gen 24:62. The present famine is distinguished from what occurred in the time of Abraham Gen 12:10. The interval between them is at least a hundred years. The author of this, the ninth document, is, we find, acquainted with the seventh document; and the famine to which he refers is among the earliest events recorded in it. There is no reason to doubt, then, that he has the whole history of Abraham before his mind. "Unto Abimelek unto Gerar."The Abimelek with whom Abraham had contact about eighty years before may have been the father of the present sovereign. Both Abimelek and Phikol seem to have been official names. Gerar Gen 10:19 was apparently on the brook of Mizraim Num 34:5, the Wady el-Arish, or the Wady el-Khubarah, a northern affluent of the former, or in the interval between them. It is on the way to Egypt, and is the southern city of the Philistines, who probably came from Egypt Gen 10:14. Isaac was drawing toward Egypt, when he came to Gerar.

Gen 26:2-5

Isaac is now the heir, and therefore the holder, of the promise. Hence, the Lord enters into communication with him. First, the present difficulty is met. "Go not down into Mizraim,"the land of corn, even when other lands were barren. "Dwell in the land of which I shall tell thee."This reminds us of the message to Abraham Gen 12:1. The land here spoken of refers to "all these lands"mentioned in the following verses. "Sojourn in this land:"turn aside for the present, and take up thy temporary abode here. Next, the promise to Abraham is renewed with some variety of expression. "I will be with thee"Gen 21:22, a notable and comprehensive promise, afterward embodied in the name Immanuel, "God with us. Unto thee and unto thy seed."This was fulfilled to his seed in due time. All these lands, now parcelled out among several tribes. "And blessed in thy seed"Gen 12:3; Gen 22:18.

This is the great, universal promise to the whole human race through the seed of Abraham, twice explicitly announced to that patriarch. "All the nations."In constancy of purpose the Lord contemplates, even in the special covenant with Abraham, the gathering in of the nations under the covenant with Noah and with Adam Gen 9:9; Hos 6:7. "Because Abraham hearkened to my voice,"in all the great moments of his life, especially in the last act of proceeding on the divine command to offer Isaac himself. Abraham, by the faith which flows from the new birth, was united with the Lord, his shield and exceeding great reward Gen 15:1, with God Almighty, who quickened and strengthened him to walk before him and be perfect Gen 17:1. The Lord his righteousness worketh in him, and his merit is reflected and reproduced in him Gen 22:16, Gen 22:18. Hence, the Lord reminds Isaac of the oath which he had heard at least fifty years before confirming the promise, and of the declaration then made that this oath of confirmation was sworn because Abraham had obeyed the voice of God. How deeply these words would penetrate into the soul of Isaac, the intended victim of that solemn day! But Abraham’ s obedience was displayed in all the acts of his new life. He kept the charge of God, the special commission he had given him; his commandments, his express or occasional orders; his statutes, his stated prescriptions, graven on stone; his laws, the great doctrines of moral obligation. This is that unreserved obedience which flows from a living faith, and withstands the temptations of the flesh.

Gen 26:6-11

Rebekah preserved from dishonor in Gerar. Gerar was probably a commercial town trading with Egypt, and therefore Isaac’ s needs during the famine are here supplied. "The men of the place"were struck with the appearance of Rebekah, "because she was fair."Isaac, in answer to their inquiries, pretends that she is his sister, feeling that his life was in peril, if she was known to be his wife. Rebekah was at this time not less than thirty-five years married, and had two sons upwards of fifteen years old. She was still however in the prime of life, and her sons were probably engaged in pastoral and other field pursuits. From the compact between Abraham and Sarah Gen 20:13, and from this case of Isaac about eighty years after, it appears that this was a ready pretence with married people among strangers in those times of social insecurity.

Gen 26:8-11

Abimelek observes Isaac sporting with Rebekah as only husband and wife should, constrains him to confess that she is his wife, charges him with the impropriety of his conduct, and commands his people to refrain from harming either of them on pain of death. We see how insecure a female’ s honor was in those days, if she was in a strange land, and had not a band of men to keep back the hand of violence. We perceive also that God mercifully protects his chosen ones from the perils which they bring upon themselves by the vain self-reliance and wicked policy of the old corrupt nature. This remnant of the old man we find in the believers of old, as in those of the present time, though it be different and far less excusable in its recent manifestations.

Gen 26:12-16

The growing prosperity of Isaac. "And Isaac sowed in that land."This does not imply a fixed property in the soil, but only an annual tenancy. "A hundred-fold."The rates of increase vary from thirty to a hundred. Sixty-fold is very good, and was not unusual in Palestine. A hundred-fold was rare, and only in spots of extraordinary fertility. Babylonia, however, yielded two hundred and even three hundred-fold, according to Herodotus (I. 193). Thus, the Lord began to "bless him."The amazing growth of the stranger’ s wealth in flocks and herds and servants awakens the envy of the inhabitants. The digging of the well was an enterprise of great interest in rural affairs. It conferred a sort of ownership on the digger, especially in a country where water was precious. And in a primeval state of society the well was the scene of youthful maidens drawing water for domestic use, and of young men and sometimes maidens watering the bleating flocks and lowing herds, and therefore the gathering center of settled life. Hence, the envious Philistines were afraid that from a sojourner he would go on to be a settler, and acquire rights of property. They accordingly took the most effectual means of making his abiding place uncomfortable, when they stopped up the wells. At length the sovereign advised a separation, if he did not enjoin the departure of Isaac.

Gen 26:17-22

Isaac retires, and sets about the digging of wells. He retreats from Gerar and its suburbs, and takes up his abode in the valley, or wady of Gerar. These wadys are the hollows in which brooks flow, and therefore the well-watered and fertile parts of the country. He digs again the old wells, and calls them by the old names. He commences the digging of new ones. For the first the herdmen of Gerar strive, claiming the water as their property. Isaac yields. He digs another; they strive, and he again yields. He now removes apparently into a distinct region, and digs a third well, for which there is no contest. This he calls Rehoboth, "room"- a name which appears to be preserved in Wady er-Ruhaibeh, near which is Wady esh-Shutein, corresponding to Sitnah. "For now the Lord hath made room for us."Isaac’ s homely realizing faith in a present and presiding Lord here comes out.

Gen 26:23-25

Isaac now proceeds to Beer-sheba. "Went up."It was an ascent from Wady er-Ruhaibeh to Beer-sheba; which was near the watershed between the Mediterranean and the Salt Sea. "In that night"- the night after his arrival, in a dream or vision. "I am the God of Abraham thy father."Isaac is again and again reminded of the relation in which his father stood to God. That relation still subsists; for Abraham still lives with God, and is far nearer to him than he could be on earth. "The God of Abraham"is another name for Yahweh. "Fear not,"as he had said to Abraham after his victory over the four kings Gen 15:1. Then follow the reasons for courage: I, with thee, blessing thee, multiplying thy seed; a reassurance of three parts of the promise involving all the rest. Then comes the instructive reason for this assurance - "for the sake of Abraham my servant.""An altar"- the first on record erected by Isaac. "Called on the name of the Lord"- engaged in the solemn and public invocation of Yahweh Gen 4:26; Gen 12:8. "His tent there."It was hallowed ground to his father Gen 21:33, and now to himself. "Digged a well,"and thereby took possession of the soil at least for a time. We hear of this well again in the next passage.

Gen 26:26-33

The treaty with Abimelek. This is an interview similar to what Abraham had with the king of Gerar; and its object is a renewal of the former league between the parties. Besides Phikol, the commander-in-chief, he is now accompanied by Ahuzzath, his privy counsellor. Isaac upbraids him with his unkindness in sending him away, and his inconsistency in again seeking a conference with him. "We clearly saw."His prosperity was such as to be a manifest token of the Lord’ s favor. Hence, they desired the security of a treaty with him by an oath of execration on the transgressor. "Do us no hurt."The covenant is one-sided, as expressed by Abimelek. "As we have not touched thee."This implies the other side of the covenant. "Thou art now blessed of Yahweh."This explains the one-sidedness of the covenant. Isaac needed no guarantee from them, as the Lord was with him. Abimelek is familiar with the use of the name Yahweh. Isaac hospitably entertains and lodges the royal party, and on the morrow, after having sworn to the treaty, parts with them in peace. On the same day Isaac’ s servants report concerning the well they had digged Gen 26:25 that they had found water. This well he calls Sheba, "an oath,"and hence the town is called Beer-sheba, "the well of the oath."Now the writer was aware that this place had received the same name on a former occasion Gen 21:31. But a second well has now been dug in like circumstances in the same locality. This gives occasion for a new application of the name in the memories of the people. This is another illustration of the principle explained at Gen 25:30. Two wells still exist at this place to attest the correctness of the record.

Gen 25:34-35

Esau at forty years of age forms matrimonial connections with the Hittites. Heth was the second son of Kenaan, and had settled in the hills about Hebron. Esau had got acquainted with this tribe in his hunting expeditions. From their names we learn that they spoke the same language with himself. They belonged to a family far gone in transgression and apostasy from God. The two wives chosen from such a stock were a source of great grief to the parents of Esau. The choice manifested his tolerance at least of the carnal, and his indifference to the spiritual.

Haydock: Gen 26:7

Sister, or niece. Though lawful at that time, it was not very common for people to marry such near relations; and therefore Isaac, by saying Rebecca was his sister, wished the people of Gerara to be ignorant of her being his wife; being under the like apprehension as his father had been twice before. He imitates his example, trusting in the protection of God, which had rescued Abraham from danger, chap. xxi. (Haydock)

Gill: Gen 26:7

And the men of the place asked him of his wife,.... The inhabitants of Gerar inquired of Isaac who she was, whether she was his wife or not, or in what relation she stood in to him; this was not a mere civil inquiry, but what arose from the prevalence of lust in them towards her; and yet it was under some restraint, they being not so abandoned to their lusts as to exercise them upon any; not upon a man's wife, the sin of adultery being detestable to them, though that of fornication was made no account of by them:

and he said, she is my sister; herein imitating his father Abraham in his infirmity and unbelief, who in the same place had made such an answer to a like question concerning Sarah, Gen 20:1; and which if Isaac knew of, as probably he did, one would wonder that he should fall into the same evil, and especially when he had not so much to say to support his assertion as Abraham had; for Rebekah was not so near akin to him as Sarah was to Abraham; and though cousins might be called sisters, yet this was mere dissimulation to call his wife sister, and was done with an intention to deceive, and therefore not justifiable:

for he feared to say, she is my wife; which was the real truth; but the fear of men, which brings a snare, led him to this, and from which good men are not always free:

lest, said he, that is, within himself, in his own mind; and so the Targum of Jonathan, he thought in his heart:

the men of the place should kill me for Rebekah; that they might marry her, one or other of them; for, it seems, they had not so great a sense of the sin of murder, as of adultery:

because she was fair to look upon; which he feared would be a temptation to them, and stir up their impure desires after her, in order to gratify which he was afraid they would kill him; Rebekah retaining her beauty still, though she had been married in all probability forty years or more, see Gen 24:16.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 26:7

¹ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

² tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

³ tn Heb “kill me on account of.”

Geneva Bible: Gen 26:7

And the men of the place asked [him] of his wife; and he said, She [is] my sister: ^{( d )} 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.

^{( d )} By which we see that fear and distrust is found in the most faithful.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 26:1-35

1 Isaac, because of famine, sojourns in Gerar, and the Lord instructs and blesses him.

7 He is reproved by Abimelech for denying his wife.

12 He grows rich, and the Philistines envy his prosperity.

18 He digs Esek, Sitnah, and Rehoboth.

23 God appears to him at Beer-sheba, and blesses him; and Abimelech makes a covenant with him.

34 Esau's wives.

MHCC: Gen 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.

Matthew Henry: Gen 26:6-11

Isaac had now laid aside all thoughts of going to Egypt, and, in obedience to the heavenly vision, sets up his staff in Gerar, the country in which he was born (Gen 26:6), yet there he enters into temptation, the same temptation that his good father had been once and again surprised and overcome by, namely, to deny his wife, and to give out that she was his sister. Observe,

I. How he sinned, Gen 26:7. Because his wife was handsome, he fancied the Philistines would find some way or other to take him off, that some of them might marry her; and therefore she must pass for his sister. It is an unaccountable thing that both these great and good men should be guilty of so strange a piece of dissimulation, by which they so much exposed both their own and their wives' reputation. But we see, 1. That very good men have sometimes been guilty of very great faults and follies. Let those therefore that stand take heed lest they fall, and those that have fallen not despair of being helped up again. 2. That there is an aptness in us to imitate even the weaknesses and infirmities of those we have a value for. We have need therefore to keep our foot, lest, while we aim to tread in the steps of good men, we sometimes tread in their by-steps.

II. How he was detected, and the cheat discovered, by the king himself. Abimelech (not the same that was in Abraham's days, ch. 20, for this was nearly 100 years after that, but this was the common name of the Philistine kings, as Caesar of the Roman emperors) saw Isaac more familiar and pleasant with Rebekah than he knew he would be with his sister (Gen 26:8): he saw him sporting with her, or laughing; it is the same word with that from which Isaac has his name. He was rejoicing with the wife of his youth, Pro 5:18. It becomes those in that relation to be pleasant with one another, as those that are pleased with one another. Nowhere may a man more allow himself to be innocently merry than with his own wife and children. Abimelech charged him with the fraud (Gen 26:9), showed him how frivolous his excuse was and what might have been the bad consequences of it (Gen 26:10), and then, to convince him how groundless and unjust his jealousy of them was, took him and his family under his particular protection, forbidding any injury to be done to him or his wife upon pain of death, Gen 26:11. Note, 1. A lying tongue is but for a moment. Truth is the daughter of time; and, in time, it will out. 2. One sin is often the inlet to many, and therefore the beginnings of sin ought to be avoided. 3. The sins of professors shame them before those that are without. 4. God can make those that are incensed against his people, though there may be some colour of cause for it, to know that it is at their peril if they do them any hurt. See Psa 105:14, Psa 105:15.

Keil-Delitzsch: Gen 26:6-11

Protection of Rebekah at Gerar. - As Abraham had declared his wife to be his sister both in Egypt and at Gerar, so did Isaac also in the latter place. But the manner in which God protected Rebekah was very different from that in which Sarah was preserved in both instances. Before any one had touched Rebekah, the Philistine king discovered the untruthfulness of Isaac's statement, having seen Isaac "sporting with Rebekah,"sc., in a manner to show that she was his wife; whereupon he reproved Isaac for what he had said, and forbade any of his people to touch Rebekah on pain of death. Whether this was the same Abimelech as the one mentioned in Gen 20 cannot be decided with certainty. The name proves nothing, for it was the standing official name of the kings of Gerar (cf. 1Sa 21:11 and Ps 34), as Pharaoh was of the kings of Egypt. The identity is favoured by the pious conduct of Abimelech in both instances; and no difficulty is caused either by the circumstance that 80 years had elapsed between the two events (for Abraham had only been dead five years, and the age of 150 was no rarity then), or by the fact, that whereas the first Abimelech had Sarah taken into his harem, the second not only had no intention of doing this, but was anxious to protect her from his people, inasmuch as it would be all the easier to conceive of this in the case of the same king, on the ground of his advanced age.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 25:19--36:1

C. What became of Isaac 25:19-35:29

A new toledot begins with 25:19. Its theme is "the acquisition of the blessing and its development and protection by the Lord."⁶²⁵

Moses set up the whole Jacob narrative in a chiastic structure that emphasizes the fulfillment of the promise of the seed and the seed's prosperity.

"A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception, fertility (25:19-34).

B Interlude: strife; deception; berakah blessing; covenant with foreigner (26).

C Deception; berakah stolen; fear of Esau; flight from land (27:1-28:9).

D Encounter (<paga') with the divine at sacred site near border; berakah (28:10-22).

E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren; Leah fertile (29:1-30:21).

F Rachel fertile; Jacob increases the herds (30:22-43).

E' Internal cycle closes: departure; Laban at border; deception; wages (31).

D' Encounters (<paga') with divine beings at sacred sites near border; berakah (32).

C' Deception planned; fear of Esau; berakah gift returned; return to land (33).

B' Interlude: strife; deception; covenant with foreigner (34).

A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (35:1-22)."⁶²⁶

The Flood story also has a palistrophic structure, and both stories have a similar statement at the middle (turning point): God remembered Noah (8:1) and God remembered Rachel (30:22). This emphasizes that God controls events and saves His people.

". . . the author of Genesis has deliberately split the Jacob-Joseph story into two parts by putting the family history of Esau 36:1-37:1 in the middle. This allows him to alternate the genealogies of the non-elect lines of Ishmael (25:12-18) and Esau (36:1-37:1) with the fuller family histories of the chosen lines of Terah (Abraham) (11:27-25:11), Isaac (Jacob) (25:19-35:29), and Jacob (Joseph) (37:2-50:26) to produce a total of five patriarchal family histories. This matches the five family histories of pre-patriarchal times . . ."⁶²⁷

Constable: Gen 26:1-11

3. Isaac and Abimelech 26:1-11

God prevented Isaac from leaving the Promised Land and renewed the covenant with him, but then He had to protect Rebekah when Isaac lied about his relationship with her to Abimelech.

"In the short span of one chapter, the writer shows how the whole of the life of Isaac was a rehearsal of that which happened to Abraham. Thus the lesson that is conveyed is that God's faithfulness in the past can be counted on in the present and the future. What he has done for the fathers, he will also do for the sons."⁶⁴⁶

Whereas the events of Isaac's life repeated those of Abraham's on several occasions, God dealt with Isaac differently and in harmony with his individual character. The many parallels between this chapter and the story of Abraham (esp. chs. 12-14 and 20-21) show that the writer wanted the reader to compare and contrast the two men.

"The figure of even a great man may be dwarfed by comparison with that of a distinguished father or of a famous son. Thus the character of Isaac is overshadowed by the majesty of Abraham and the dramatic interest of Jacob. There was a third factor which diminished the importance of Isaac; he was the husband of a clever and masterful wife. No matter how exciting the scene in which he may appear, he is always assigned to a minor part. At least, by contrast with these other actors, his role in life was prosaic, uneventful, obscure."⁶⁴⁷

"The chapter before us is full of illustrations of how difficulties should and should not be met."⁶⁴⁸

26:1-6 Isaac was evidently considering going to Egypt to escape the famine. He was in Gerar when God spoke to him. This was God's first revelation to Isaac (cf. 25:23). Therefore, it appears that Isaac may have previously moved north from Beer-lahai-roi. Of course, constant relocating was common for the nomadic patriarchs, and these places were not far from one another.

The major migration of the Philistines into Canaan took place in the twelveth century B.C. However, there were some Philistines already in Canaan at this time as is clear from this reference and others in Genesis (cf. 21:32, 34).

God's will for Isaac to remain in the land was definite, and He communicated it clearly to the patriarch. Perhaps God wanted Isaac to stay in the land so he would learn that God would "be with you and bless you" (v. 3). God reiterated His promise to Abraham to give Isaac a promise to believe and encouragement to obey Him.

The promise, however, was that God would bless Isaac, multiply his descendants, and give them "all these lands" (v. 4; i.e., the lands held by the various Canaanite tribes). The reason for God's blessing of Isaac was Abraham's obedience to God (v. 5). Isaac became the spiritual beneficiary of a godly parent, but he had the opportunity to increase God's blessing on him through his own obedience to God.

Verse 5 sounds like Abraham kept the commands, statutes, and laws of the Mosaic Covenant before they were in existence. It seems to contradict 15:6 that says God justified Abraham because of his faith.

"Ultimately, we should attempt to find the meaning of this verse in the larger strategy and purpose of the Pentateuch. Did the author of the Pentateuch intend to depict Abraham as a model of faith or as a model of obedience to the law? Curiously enough, the overwhelming majority of biblical scholars have read this passage as if the verse intended to show Abraham's life as an example of obedience to the law (Gesetzesgehorsam).

"It appears reasonable to conclude . . . that the importance of Gen 26:5 lies in what it tells us about the meaning of the deuteronomic terms it uses. It is as if the author of the Pentateuch has seized on the Abrahamic narratives as a way to explain his concept of keeping the law.' The author uses the life of Abraham, not Moses, to illustrate that one can fulfill the righteous requirement of the law. In choosing Abraham and not Moses, the author shows that keeping the law' means believing in God,' just as Abraham believed God and was counted righteous (Gen 15:6). In effect the author of the Pentateuch says, Be like Abraham. Live a life of faith and it can be said that you are keeping the law.'"⁶⁴⁹

"Israel would immediately see Torah (Law) terminology in the record of Abraham, and would be prompted to keep the Law."⁶⁵⁰

26:7-11 For an explanation of this strange incident see the notes on chapter 20. When endangered, Isaac, like Abraham, resorted to an ethic in which the end justified the means. Isaac and Rebekah must have been childless at this time.

A period of between 70 and 97 years had elapsed between Abraham's sojourn in Gerar and Isaac's. Abimelech could have been the same man in both cases since life spans of 150 years were not uncommon at this time. Abimelech demonstrated pious conduct in both cases. In the first, however, Abimelech took Sarah into his harem, but in the second he wanted to protect Rebekah from his people. Abimelech is a title rather than a personal name and means "royal father." Thus this may have been another ruler than the one Abraham dealt with.

Guzik: Gen 26:1-35

Genesis 26 - Isaac Sins Like Abraham

A. Isaac repeats Abraham's mistakes.

1. (1-5) God proclaims the covenant to Isaac.

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."

a. I will perform the oath which I swore to Abraham your father: In theory, it was possible for the covenant "die" with the passing of Abraham, but God was true to His word. The covenant God made with Abraham was not only unto Abraham, but unto all of his descendants also (Genesis 17:7-8). This fulfills a specific promise made in Genesis 17:19.

b. Because Abraham obeyed My voice and kept My charge: God says that He kept the covenant because of Abraham's obedience. Yet a close look at Abraham's life shows that his obedience wasn't complete or constant.

i. God can say this of Abraham because Abraham was declared righteous by faith (Genesis 15:6), and as far as God is concerned, all He sees in Abraham is the righteousness of Jesus.

2. (6-9) Abimelech takes Rebekah because Isaac says she is his sister.

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, that 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.'"

a. And he said, "She is my sister"; for he was afraid to say, "She is my wife": Isaac went from such a high spiritual experience (Genesis 26:1-5) to such blatant sin because of the weakness of his own flesh, and also because of the bad example of his father.

i. Peter, with his confession and wrong counsel to Jesus, is a perfect example of how sin can follow upon an outpouring of God's blessing. Well does 1 Corinthians 10:12 say: Therefore let him who thinks he stands take heed lest he fall.

b. Lest the men of the place kill me for Rebekah, because she is beautiful to behold: The Bible doesn't teach we are bound by "generational curses," but it is often the case that the sins of the fathers are found in the children, because those sins of the flesh have been nurtured in that environment.

c. There was Isaac, showing endearment to Rebekah his wife: When Abimelech saw this (the KJV has an interesting translation here, saying Isaac was sporting with Rebekah), he put two and two together and understood the true nature of their relationship.

3. (10-11) Isaac is rebuked by a pagan king, even as his father was.

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."

a. He who touches this man or his wife shall surely be put to death: Even as God protected his father, even in the midst of sinful conduct, Isaac was protected.

B. Isaac's great prosperity.

1. (12-14) Isaac becomes wealthy, as Abraham was before him.

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.

a. Then Isaac sowed in that land: Prosperity came to Isaac as the blessing upon his hard work. He probably received enough of an inheritance from his father that he did not have to work, but did nonetheless, and God blessed it.

2. (15-23) Isaac handles disputes concerning wells with the natives, until he moves to Beersheba.

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." Then he went up from there to Beersheba.

a. He called the name of the well Esek: The first well was named "contention," because it made others jealous. The next well was named "opposition" for similar reasons. But the third well was named "roominess," because it was far enough away to not be a problem.

b. Then he went up from there to Beersheba: God used the conflicts to lead Isaac back to Beersheba, where Abraham had been before. God doesn't want us to live in contention and opposition, but they can be used by God to lead us to the place where He wants us to be.

i. Of course, none of this lessens the responsibility those who unjustly opposed Isaac had to God. God used their sinful contention against Isaac, but it was still sin.

3. (24-25) God again confirms His promise to Isaac for Abraham's sake.

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.

a. For My servant Abraham's sake: God keeps His covenant with us for Jesus' sake.

4. (26-31) The natives make peace with Isaac because the LORD is with him, just as happened with Abraham.

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.

5. (32-33) God's blessing for Isaac in the form of a well.

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.

a. We have found water: Abraham was a man of altars, and Jacob would be a man of tents. But Isaac was a man of wells, and he knew God's constant provision. He also knew God could provide in many different ways, not just one.

6. (34-35) Esau marries and grieves his parents.

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.

a. They were a grief of mind to Isaac and Rebekah: Again, this shows Esau's character as a fornicator and profane person (Hebrews 12:16).

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 26:6-7

Q: In Gen 26:6-7, why is Isaac a role-model for us, since Isaac lied here?

A: No. See the answer to Genesis 12:10-20.

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 26 (Chapter Introduction)

Overview

Gen 26:1, Isaac, because of famine, sojourns in Gerar, and the Lord instructs and blesses him; Gen 26:7, He is reproved by Abimelech for denying his wife; Gen 26:12, He grows rich, and the Philistines envy his prosperity; Gen 26:18, He digs Esek, Sitnah, and Rehoboth; Gen 26:23, God appears to him at Beer-sheba, and blesses him; and Abimelech makes a covenant with him; Gen 26:34, Esau’s wives.

Poole: Genesis 26 (Chapter Introduction)

CHAPTER 26

A famine in the land; Isaac goes to Gerar, Gen 26:1 . God directs him to abide there, and promises to be with him: the covenant with Abraham also made with Isaac, Gen 26:2-5 . Through fear he denies Rebekah, Gen 26:7 . Abimelech, seeing Isaac and Rebekah together, concludes her to be his wife; charges him with it; he confesses it, Gen 26:8,9 . Abimelech reproves him, charging his people not to touch them on pain of death, Gen 26:10,11 . Isaac blessed with great plenty, Gen 26:12-14 . The Philistines envy him; stop his wells, Gen 26:15 ; desire him to depart, Gen 26:16 . He removes to the valley of Gerar, Gen 26:17 . There he digs wells, but the herdsmen strive with him about them, Gen 26:18-21 . He hath rest, Gen 26:22 ; removes to Beer-sheba, Gen 26:23 . The Lord renews his covenant, Gen 26:24 . He calls on the name of the Lord, Gen 26:25 . Abimelech, convinced that the Lord was with Isaac, desires to make a covenant with him, Gen 26:26-29 . They make a feast, and swear to one another, Gen 26:30,31 . Esau being forty years old, taketh to him wives of the Canaanites, Gen 26:34 . Isaac and Rebekah grieved hereat, Gen 26:35 .

cir 1804 Abimelech is not he mentioned Gen 20:2 , but most probably his son and successor, called by his father’ s name.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 26 (Chapter Introduction)

(Gen 26:1-5) Isaac, because of famine, goes to Gerar.

(Gen 26:6-11) He denies his wife and is reproved by Abimelech.

(Gen 26:12-17) Isaac grows rich, The Philistines' envy.

(Gen 26:18-25) Isaac digs wells God blesses him.

(Gen 26:26-33) Abimelech makes a covenant with Isaac.

(Gen 26:34, Gen 26:35) Esau's wives.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 26 (Chapter Introduction)

In this chapter we have, I. Isaac in adversity, by reason of a famine in the land, which, 1. Obliges him to change his quarters (Gen 26:1). But, 2. God visits him with direction and comfort (Gen 26:2-5). 3. He foolishly denies his wife, being in distress and is reproved for it by Abimelech (Gen 26:6-11). II. Isaac in prosperity, by the blessing of God upon him (Gen 26:12-14). And, 1. The Philistines were envious at him (Gen 26:14-17). 2. He continued industrious in his business (Gen 26:18-23). 3. God appeared to him, and encouraged him, and he devoutly acknowledged God (Gen 26:24, Gen 26:25). 4. The Philistines, at length, made court to him, and made a covenant with him (Gen 26:26-33). 5. The disagreeable marriage of his son Esau was an alloy to the comfort of his prosperity (Gen 26:34, Gen 26:35).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 26 (Chapter Introduction)

INTRODUCTION TO GENESIS 26

This chapter treats of Isaac's removal to Gerar, occasioned by a famine, Gen 26:1; of the Lord's appearance to him there, advising him to sojourn in that place, and not go down to Egypt; renewing the covenant he had made with Abraham, concerning giving that country to him and his seed, Gen 26:2; of what happened unto him at Gerar on account of his wife, Gen 26:7; of Isaac's great prosperity and success, which drew the envy of the Philistines upon him, Gen 26:12; of his departure from hence to the valley of Gerar, at the instance of Abimelech; and of the contentions between his herdsmen, and those of Gerar, about wells of water, which caused him to remove to Beersheba, Gen 26:16; of the Lord's appearance to him there, renewing the above promise to him, where he built an altar, pitched his tent, and his servants dug a well, Gen 26:24; of Abimelech's coming to him thither, and making a covenant with him, Gen 26:26; which place had its name from the oath then made, and the well there dug, Gen 26:32; and lastly, of the marriage of Esau, which was a great grief to Isaac and Rebekah, Gen 26:34.