ISAAC GOES TO BEER-SHEBA part-1

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Finally Isaac moved away from the Philistines. This time there was no strife when he dug a well, so he called it Rehoboth (broad places or room).

He went from there to Beersheba, where the LORD reassured him with the promise of blessing, and where Isaac built an altar (worship), pitched a tent (abiding), and dug a well (refreshment).

Just as water is a basic essential in the physical realm, so is the water of the Word in the spiritual.

As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons‘ official titles.

Here is another proof of the promise (Genesis 12:2) being fulfilled, in an overture of peace being made to him by the king of Gerar.

By whatever motive the proposal was dictated – whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Proverbs 16:7).

His timid and passive temper had submitted to the annoyances of his rude neighbors.

But now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him.

Resettled in a different part of Gerar, Isaac continues to have disputes with the locals about the wells he is digging to water his herds and flocks.

Eventually, Isaac travels to Beersheba, given its name in Genesis 21 by Abraham himself.

In Beersheba, the Lord again appears to Isaac, commands him not to be afraid, and renews His promises to be with Isaac and bless him and multiply his offspring for Abraham’s sake (Genesis 26:17–24).

Isaac responds with worship, building an altar and calling the Lord’s name. He also pitches his tent and commands his servants to begin digging a well (Genesis 26:25).

Abimelech arrives to visit Isaac.

 

Genesis 26:23-29 KJV

[23] And he went up from thence to Beer–sheba.

[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.

[25] And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac’s servants digged a well.

[26] Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.

[27] And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?

[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;

[29] That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.

 

Genesis 26:23 KJV

And he went up from thence to Beer–sheba.

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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.

Eventually, Isaac travels to Beersheba, given its name in Genesis 21 by Abraham himself.

The prior passage described how Isaac had moved his family away from the main population of Philistines (Genesis 26:17).

Despite his enormous success and power, Isaac passively left two wells behind when they were disputed by local herdsmen (Genesis 26:18–21).

After finding a third, less controversial well, he settles his house there and prospers (Genesis 26:22).

The chapter now jumps forward to the time of another move, this one to Beersheba. Isaac’s father Abraham had also lived in Beersheba (Genesis 21:22–34).

The events that follow mirror very closely what happened between Abraham and Abimelech years earlier.

 

Genesis 26:24 KJV

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.

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God appears to him to comfort him. God appeared to all the patriarchs with the exception of Joseph. He appeared to Abraham, Isaac, and Jacob.

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.

This conversation between the Lord and Isaac, which takes place on the very first night Isaac arrives in Beersheba (Genesis 26:23), echoes the Lord’s words to Isaac at the beginning of this chapter (Genesis 26:1–5).

This time, though, the Lord introduces Himself as “the God of Abraham your father.”

Throughout this chapter, the Lord seems intent on making clear to Isaac that His relationship with Abraham will continue in His relationship with Isaac.

All of the promises and commitments remain.

This time, the Lord adds a command to Isaac: Fear not. Perhaps Isaac is especially fearful and needs a reminder that trusting the Lord includes being less afraid of other people.

This might have been reflected in Isaac’s passive response to those who challenged his use of wells in the Valley of Gerar (Genesis 26:17–22).

It brings to mind his fearful lie about his relationship to Rebekah (Genesis 26:6–11).

The Lord also says again that His faithfulness to Isaac is something He will keep, in part, “for my servant Abraham’s sake.”

 

Genesis 26:25 KJV

And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac’s servants digged a well.

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He goes on again, digging wells. You can always put a well down next to Isaac.

You can put an altar down next to Abraham, and you can put a tent down next to Jacob, as we shall see later on.

After resolving disputes over water in the Valley of Gerar (Genesis 26:17–22), Isaac moves—seemingly many years later—to Beersheba (Genesis 26:23).

Isaac responds to the Lord’s appearance and repeated promises with worship (Genesis 26:24).

Specifically, Isaac builds an altar to the Lord, just as his father Abraham had done (Genesis 12:7–8).

We assume that the building of the altar included the making of an animal sacrifice.

In addition, Isaac called on the Lord’s name and/or continued calling on the Lord’s name.

Perhaps moved by this encounter, Isaac decided to make Beersheba his new residence.

The reference to “pitching his tent” means staying in one place for an extended period of time. Isaac chose to live in Beersheba, and even had his servants dig a well.

Perhaps it’s the digging of this well, a sign that Isaac intends to dwell in the region semi-permanently, which again draws the attention of King Abimelech (Genesis 26:12–16) in the following verses.

 

Genesis 26:26 KJV

Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.

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Although Isaac almost seems weak in his dealing with the men of Gerar, the king of Gerar was so impressed that he followed Isaac to Beer-sheba in order to establish good relations.

Isaac, living in Beersheba (Genesis 26:17–23), in the region of Gerar, receives visitors.

King Abimelech has traveled to see him with two of the leaders of Gerar: Ahuzzath, an advisor, and Phicol, the commander of the army.

Previously, Abimelech had asked Isaac to move away from his people out of a combination of envy and fear (Genesis 26:12–17).

A similar meeting occurred between Abraham, and two men named Abimelech and Phicol, in Genesis 21:22–34, though Ahuzzath was not part of it.

Some scholars suggest this Abimelech is the same one that knew and negotiated with Abraham.

However, this incident is at least 90 years after the meeting between Abraham and those other men.

For that reason, it’s more likely that Abimelech and Phicol are titles and not names. They may have fit the same role as names such as Pharaoh and Caesar.

This might also mean that these are names passed down from fathers to sons, along with their respective positions.

 

Genesis 26:27 KJV

And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?

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King Abimelech, along with an advisor and the commander of his army, has traveled from Gerar to Beersheba to visit Isaac.

Isaac’s response to seeing them is defensive and suspicious. This makes sense.

Earlier in this chapter, Abimelech effectively deported Isaac from the immediate area around Gerar because Isaac’s great wealth had made him too powerful (Genesis 26:12–17).

In short, Isaac had become something of a threat to Abimelech simply because of his massive number of herds, flocks, servants, and need for water resources.

We were told nothing of Isaac’s emotional response to being sent away at the time. Now we see it clearly hurt him. He assumed, apparently, that Abimelech hated him.

Abimelech had been angry with Isaac for lying about his marriage to Rebekah (Genesis 26:6–11), so there are multiple reasons for Isaac to think this way.

The visitors will clarify their intentions in the next verses: they want to establish peace and friendship with this man of God (Genesis 26:28).

 

Genesis 26:28 KJV

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;

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The influence of Isaac in that land was not that of a weak man. When a man’s ways please the Lord, he maketh even his enemies to be at peace with him.

In response to a surprise visit from King Abimelech, Isaac reacts with defensiveness and suspicion.

After all, the king had sent Isaac away due to his growing wealth and power (Genesis 26:12–16). Isaac concluded that the king hated him.

This probably also stems from the king’s anger at catching Isaac in a dangerous lie (Genesis 26:6–11).

The people of the region, despite Isaac’s willingness to move, had also given him much grief over wells in the Valley of Gerar (Genesis 26:18–22).

Now the king reveals he has come to Isaac to make peace, not war.

He wants to make a treaty with Isaac, much as a prior king, also named Abimelech, had made a treaty with Abraham at Beersheba.

Why this sworn pact or covenant?

The king says they have seen plainly that the Lord has been with Isaac. The king understands that Isaac’s God is powerful and that He has used that power to bless Isaac.

Abimelech believed in God and hoped to benefit by being allied with God’s man Isaac.

 

Genesis 26:29 KJV

That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.

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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.

The king is explaining to Isaac that he has come to make peace and end their conflicts (Genesis 26:28).

Isaac had been suspicious, thinking that the king hated him (Genesis 26:27). Abimelech says just the opposite is true. They have seen that God is with Isaac.

They wish to make a sworn pact, a covenant, that Isaac will not use his wealth and power to do any harm to the Philistines.

After all, Abimelech insists, they have done only good to Isaac.

He says they have not touched him, recalling the moment when Abimelech issued a decree that if anyone would harm Isaac or Rebekah, that person would be killed (Genesis 26:6–11).

Abimelech further makes the case that, in spite of their conflicts, they did not drive Isaac away from Gerar, but instead sent him away peacefully (Genesis 26:14–16).

The bottom line for the king is that he recognizes that Isaac is blessed by God, and he wants to have peace with Isaac and the God who blesses him.

Isaac will receive this speech as good news.

 

ISAAC GOES TO BEER-SHEBA part-2

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Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.

Though suspicious at first, Isaac agrees to the king’s proposal of a peace treaty between them.

To honor the treaty, Isaac names the well his servants have dug after the word for “oath” (Genesis 26:26–33).

Finally, the story jumps well into the future. Esau marries two Canaanite women, Hittites.

Those marriages make life bitter for Isaac and Rebekah, perhaps because Esau did not marry from among Abraham’s people (Genesis 26:34–35).

This angst, combined with Rebekah’s clear preference for Jacob (Genesis 25:28) will play into an infamous act of deception, which will occur in the next chapter.

 

Genesis 26:30-35 KJV

[30] And he made them a feast, and they did eat and drink.

[31] And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.

[32] And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him, We have found water.

[33] And he called it Shebah: therefore the name of the city is Beer–sheba unto this day.

[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:

[35] Which were a grief of mind unto Isaac and to Rebekah.

 

Genesis 26:30 KJV

And he made them a feast, and they did eat and drink.

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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.

Isaac’s prior relationship with the king of Gerar was strained. He was caught in a dangerous lie regarding his wife, Rebekah (Genesis 26:6–11).

When Isaac’s prosperity threatened the king, the king asked him to move away (Genesis 26:14–16).

Even then, the people of the region harassed Isaac’s family about the use of wells (Genesis 26:18–22).

After Isaac moved to Beersheba, the king and his entourage arrived to have a conversation (Genesis 26:26).

In the previous two verses, King Abimelech explained to a suspicious Isaac (Genesis 26:27) that he had come to make a peace treaty with him because he and his advisors could clearly see that Isaac was blessed by God (Genesis 26:28–29).

Isaac apparently approves. Instead of turning them away, he decides to show them hospitality in the form of a feast with eating and drinking.

This reflects the common sense of how to treat guests, of that time, as well as Isaac’s presumably good intentions.

It’s noteworthy, also, that Isaac is hosting a feast for a king—another reflection of his enormous prosperity.

 

Genesis 26:31 KJV

And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.

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Religion teaches us to be neighbourly, and, as much as in us lies, to live peaceable with all men.

Early in his stay in Gerar, Isaac did poorly at developing his relationship with the people. His lie about his wife, Rebekah, brought the anger of the king (Genesis 26:6–11).

This same king later asked Isaac to leave the area out of jealousy and fear over his prosperity (Genesis 26:14–16).

Even then, locals disputed with Isaac about rights to water (Genesis 26:18–22).

For these reasons, when the king and his advisors arrive to see Isaac in Beersheba (Genesis 26:23–26), Isaac is understandably skeptical (Genesis 26:27).

After their reassurances and explanation, Isaac has agreed to make a covenant of peace with King Abimelech and the Philistines (Genesis 26:28–30).

After a night of feasting and drinking, both now take their oaths to do the other no harm. They will co-exist, with Isaac and his large company living near Beersheba.

Isaac then sends them away, back to Gerar, in peace and with no further animosity between them. Abraham made a similar peace treaty, also with the king of Gerar, in Genesis 21.

 

Genesis 26:32 KJV

And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him, We have found water.

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Providence smiled upon what Isaac did; God blessed his labours.

Isaac is having a good day. He has just sent King Abimelech back to Gerar, having made a covenant of peace with the Philistines (Genesis 26:23–31).

Now his servants arrive with news that they’ve found water in the new well they have been digging, likely the one mentioned in verse 25.

Because of the peace treaty, this discovery of much-needed water should not result in another nasty dispute over water rights (Genesis 26:18–22).

This is another sign of God’s blessing on Isaac. Upcoming verses will echo the experiences of Isaac’s father, Abraham, showing that God is keeping His promises.

 

Genesis 26:33 KJV

And he called it Shebah: therefore the name of the city is Beer–sheba unto this day.

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Isaac has just concluded brief negotiations with the local king, Abimelech (Genesis 26:26–31).

This agreement establishes peace and also serves to remind Isaac that God’s promises are true.

Just as God honored His oaths to Abraham, He will do so with Abraham’s son, Isaac.

As the feast celebrating the peace treaty concludes, Isaac’s servants came with the good news that the well they’ve been digging yielded water.

This is likely the well whose construction was described verse 25. Isaac’s habit is to name wells for the circumstances surrounding their discovery.

He calls this one Shibah, which sounds like the Hebrew word for “oath,” to celebrate the oaths for peace he has just exchanged with King Abimelech.

Thus the name Abraham had given this place is reinforced (Genesis 21:31–34). Beersheba means “well of the oath.”

 

Genesis 26:34 KJV

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:

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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.

This verse marks a sudden and possibly confusing change of subject. The story jumps suddenly forward to Esau at the age of 40.

It is possible, if not likely, that everything up to this point in the chapter, including all of Isaac’s dealings with the Philistines in Gerar, took place before Jacob and Esau were born.

This is entirely plausible, since Isaac and Rebekah were childless for the first 20 years of their marriage (Genesis 25:20; 25:26).

And, very early in their stay in Gerar, they were able to lie about Rebekah being married (Genesis 26:6–11).

Now we return to the stories of Jacob and Esau. As his father Isaac had done, Esau marries at the age of 40. He doesn’t appear to have married nearly as well, however.

We’re told that Esau marries two Canaanite women—Hittites, specifically. His marriages to Judith and Basemath are said to have made life bitter for his parents (Genesis 26:35).

This angst is an issue of faith, not of race; the godless practices of the Canaanites will eventually earn them harsh judgment from God (Deuteronomy 7:1–4; 18:9–14).

It’s hard not to wonder if Isaac is partially responsible for this outcome.

After all, he was aware the great lengths to which Abraham had gone to secure for him a wife from among Abraham’s own people (Genesis 24).

Surely Isaac understood how important it had been to Abraham that Isaac not marry a Canaanite woman.

If Isaac imagined that the covenant promises and blessing of God would flow through Esau, had he failed to invest the time and energy needed to find him a non-Canaanite wife?

Or had Esau refused to follow in his father’s footsteps?

We don’t know.

 

Genesis 26:35 KJV

Which were a grief of mind unto Isaac and to Rebekah.

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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.

Genesis is a book packed with universal human characters and emotions. These are moments that echo across cultures and centuries.

This is another example. We all know parents who have grieved the painful marriages of their children.

Esau’s marriages to these two Hittite women are said to have made life bitter for both Isaac and Rebekah. They wanted more and better for Esau, apparently.

We’re not told if the source of their pain was the fact that Esau married Canaanites, unlike his father, or if it was simply that these marriages were in themselves full of pain and grief.

Certainly, there are already good reasons for God’s people not to intermarry with the Canaanites.

Those reasons are spiritual, not racial. Isaac’s father, Abraham, went to great lengths to ensure his son did not marry among the people of this region (Genesis 24).

Later, God will forbid these relationships outright, specifically because of the evil habits of this culture (Deuteronomy 7:1–4; 18:9–14).

We should note that marriage to multiple women was not forbidden by God at this point in Israel’s history.

In fact, the 12 sons of Jacob, Isaac’s second son, will come from only four women.

 

 

I hope that you have really enjoyed this post,

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