Commentary on Genesis and Exodus, Book 1 · Chapter 26
CHAP. XXVI.
1. The Argument or Contents.
FIrst, in this Chapter is shewed the occasion of Isaacks going to Gerar: which was by reason of the famine. vers. 1. And Gods Commandement, vers. 2, 3. with the renewing of the promise made to Abraham, 4, 5.
Secondly, this Chapter treateth of Isaacks abode and dwelling in Gerar, with such things as there happened. 1. The question that arose about his wife, vers. 7… to 12. 2. The envy of the Philistims against Isaack, because hee prospered and waxed rich, vers. 13. to 18. 3. The contention betweene Isaacks servants and the Philistims concerning certaine fountaines, vers. 18. to vers. 23.
Thirdly, there is declared the departure of Isaack from Gerar, to dwell in Beersheba, and the covenant there made betweene him and Abimelech, vers. 23. to the end.
2. The divers readings.
v. 3. & 18. my word shall be an helpe unto thee. C. I will be with thee, and blesse thee. caeter.
C. alt. S.c.v. 10. one of my stocke might have slept. S. C. one of my people might have lion. caet. heb. shacabh: thou mightst have brought upon us ignorance. S. this sinne. caet.
v. 11. he that toucheth this mans wife. H. this man or his wife. caet.
H. det. S. add. divers. accep. H.C.c. app. f. pr. G.T.r. S. add. C. app. f. pr. H.S.c. app. f. pr. T.G.v. 12. he found barly increased an hundred fold. S. he found an hundreth fold. caet.
v. 14. much tillage, georgia. S. a great family or houshold. caet. guabudah, signifieth both.
v. 17. in the brooke of Gerar. H.C. in the valley of Gerar. caet. nachal signifieth both: a valley is more proper, because they digged there.
v. 20, 21, 22. Heseck, Sit…ah, Rehoboth. G.T.P. contention, enmity, roomth, H.S.C.B.
v. 25. there Isaacks servants digged a well in the valley of Gerar. S.
v. 26. accompanied with his friend. C. with Ahuzzah his friend. caet.
v. 28. let the oath be confirmed that was betweene our fathers. C. let there be now an oath betweene us▪ caeter.
v. 33. he called it abundance. H. an oath. S. he called Shibah. caet.
v. 35. they were rebellious against Isaack and Rebeckah. C.B. they offended, or were a griefe of minde. caet. heb. bitternesse of Spirit.
3. The Explanation of doubtfull questions.
QVEST. I. Whether this Abimelech were the same with whom Abraham had to deale.
Vers. 1. ANd there was a famine in the land, &c. 1. This other famine in Abrahams time, was that famine mentioned chap. 12. where Abraham went downe into Aegypt, Mercer. for chap. 20. when Abraham sojourned in Gerar, there is no famine spoken of, which Pererius supposeth to have beene the cause of Abrahams going thither. 2. This Abimelech might be either the same, with whom Abraham had to deale, who might bee now not above an hundred yeare old, or another King of that name: for the Kings of Gerar were called by the name of Abimelech, as the Kings of Aegypt, Pharaohs: Phicol also might be the name of office, or the same man might serve the father and sonne, Mercer. 3. Therefore we need not with Augustine, quaest. 75. in Genes. to thinke this story to have beene done long before, and to be set downe by way of recapitulation: for it seemeth that Abraham was now dead: otherwise he should have beene constrained also to have sojourned for the famine: and Isaack was now toward an hundred yeare old: seeing he was 60. at Esaus birth, who in the end of this chapter, at forty taketh a wife, Perer. 4. Isaack went to Gerar, thinking not there to stay, but to goe downe to Aegypt, if the Lord had not otherwise charged him: for Egypt, by reason of the over-flowing of Nilus, which made the ground both fat and moist, was very fruitfull and fertile, Pererius.
QVEST. II. How and when God appeared to Isaack.
Vers. 2. FOr the Lord appeared unto him, &c. 1. Some think that God appeared unto him not by dreame, because it is not expressed, but by open vision, as Cajetan: but it skilleth not how God appeared, certaine it is, that he had a vision. 2. The Lord appeared not so often to Isaack, as to Abraham, because the promises were to be but renewed and confirmed to him, Mercer. 3. It seemeth that this vision was shewed to Isaack before he tooke his journey, and purposed to goe into Aegypt: and that the Lord at the first named not the place, where he would have him stay, but onelyonly in generall, abide in the land which I shall shew thee: as the Lord said to Abraham, Genes. 12.1. and that herein he had some particular direction afterward: so that the first verse is set downe by way of anticipation, Mercer.
QUEST. III. Why the Lord would not have Abraham goe downe into Aegypt.
Vers. 2. GOe not downe to Aegypt. 1. Isaack is forbidden to goe downe to Aegypt, not because he was consecrate unto God, and therefore was not to goe out of Palestina, as the Hebrews: for Canaan being now pestered with such wicked inhabitants, was no holier than other Countries. 2. But either the Lord did keepe him from Aegypt, lest he might have beene intangled with the pleasures of that countrey, Calvin. 3. Or corrupted with the vices of the inhabitants, Mercer. 4. Or rather because the Lord had purposed that Iacob and his seed should goe downe to Aegypt, and there be kept in servitude: the Lord would not have Isaack prevent that determined captivity: for when Abraham sojourned in Aegypt, God had not yet revealed so much to Abraham concerning the hard entertainment of his seed, which followeth afterward, chap. 15.
QUEST. IV. Of Abrahams obedience, and whether it were greater than Isaacks.
Vers. 5. BEcause that Abraham obeyed my voyce, &c. 1. Augustine concludeth from hence that Abrahams faith and obedience was greater than Isaacks, because all is granted for Abrahams sake, lib. 16. de civitat. Dei. c. 36. Abraham indeed had the priority of faith and obedience, and therefore is called the father of the faithfull: but to make an unequall comparison of these three Patriarkes, whom the Scripture doth consort together, Exod. 32.13. remember Abraham, Isaack, and Iacob thy servants, we have no warrant, they might be all excellent in their kinde. 2. Neither doe wee approve here the Hebrewes collection, that Abraham kept all the rites and ceremonies of Moses law before it was given: many we grant he observed, as the Sabbath, offering of sacrifices, the difference of cleane and uncleane beasts, but not all: Mercer. 3. The Cabalists curious observations are not here worth the rehearsing: who by the ten words of this verse understand the decalogue: and by the first word of the verse, guechebh, Cabalists curious observations.which noteth 172. they insinuate the yeares of Abrahams life, who all this time from three yeares of his infancy knew and worshipped God: and beside they say, there are just 172. words in the decalogue. 4. Abrahams obedience is expressed in these particulars: 1. In keeping Gods ordinances, that is, his spec…all Commandements, as in leaving his countrey, in casting out the bond-woman, in sacrificing his sonne. 2. By Commandements, are understood the precepts of the morall law. 3. By statutes or ceremonies, circumcision, sacrifices, and such other rites: 4. By lawes, the documents of faith, and religion, wherein he exercised and trained up his houshold, Mercerus.
QUEST. V. Why Isaack stayeth in Gerar.
Vers. 6. SO Isaack dwelt in Gerar. 1. Though Gerar were a more bar…en countrey than Egypt, and it is not unlike, but that the famine raigned and raged there also▪ yet God stayeth him there, that Isaack might have experience of Gods providence,Cabalists. who was able even in a land of want to provide for him. 2. It is fit also he should stay in Gerar which belonged unto the land of Canaan promised, Mercer. 3. This verse is one of the 14. that consisteth only of three words.
QUEST. VI. Isaacks infirmity in causing his wife to dissemble.
Vers. 7. SHe is my sister, &c. Isaack falleth into the same infirmity which Abraham twice before committed, in giving counsell to his wife to dissemble.
1. Neither Abraham nor Isaack can bee excused, because they were Prophets, and did fore-see what should ensue: for all the actions of the Prophets were not propheticall: and this had beene to presume of Gods power, to faile in the meanes, and to trust for deliverance from God.
2. Neither doth this excuse Abraham and Isaack here, that he would specially provide for his life, because of the promised seed, for as he beleeved Gods promise, so hee needed not to have doubted, but that God by lawfull meanes would have preserved his life.
3. Neither, as Lyranus, because the Kings did not take their wives, till they had beene a yeare before prepared, as we read of the Kings of Persia, did Abraham thinke that within a yeares space God would provide: for this pompous custome of Kings came in afterward.
4. Neither can Isaack be excused, as Augustine thinketh, because Rebecca was indeed his sister, that is, his cousen German: for in saying she was his sister he denieth her to be his wife.Lib. 22. de civit. Dei. c. 46.
5. Wherefore it must needs be confessed, that this was Isaacks weaknesse, as Abrahams before; not only in his dissimulation, which was the more tolerable, it tending not to the hurt of any other, though not justifiable, Mercer. But chiefly, because he doth as much as in him lieth, prostitute his wives chastity, and bring her into danger: and so Ramban confesseth that Abraham before herein grievously offended. But Isaacks offence is greater, for that he could not take heed or be warned by domesticall examples, Muscul.
QUEST. VII. How Isaack sported with Rebeccah.
Vers. 1. HE saw Isaack sporting or playing. 1. The Hebrewes thinke that Abimelech saw Isaack carnally knowing his wife: and so they expound that of Ismael, Gen. 21.8. where the same word metsachek is used, that Ismael sported, that is, lay with other women: thus thinketh Lyranus. 2. But it is more like that Isaack used some familiar gesture and signe of love, which was comely with his wife,August. in loc… citato. but not with his sister: and thus Augustine saith that holy men may sometime descend ad foeminei sexus infirmitatem, to the infirmity of that sex, and hee compareth it to the fathers playing with children, as Aelianus maketh mention of Socrates and Agesilaus, and Architas Tarentinus, how they used to sport and recreate themselves with children: lib. 12. de var. histor. 3. Augustine further doth allegorize this sporting of Isaack: Quid absurdum, si Propheta Dei carnale aliquid lusit, ut eum caperet affectus uxoris, cùm ipsum Dei verbum caro factum sit, ut habitaret in nobis? What marvell if the Prophet of God did sport carnally, to please his wife, seeing the word of God became flesh to dwell with us? But we need not so farre to fetch allegories, the historicall sense is plaine and full enough.
QUEST. VIII. Of the great increase that Isaack had of his seed.
Vers. 12. AFterward Isaack sowed in the land, &c. 1. Isaack sowed not in any ground of his owne, which he had purchased, or bought with his money: for vers. 17. hee removeth and departeth from thence: but he hired ground for his present use, Calvin. Mercer. 2. Hee found an hundred measures, not in respect of others, or so much more than he expected, or than that ground was wont to yeeld, but an hundred measures for one which hee had sowed, Perer. 3. The Septuagint read an hundred of barley, mistaking the word, for shegnarim signifieth measures, or estimation, segna… ▪ barley, Mercer. It was therefore wheat which he did sow for the use and sustentation of his family, or he had this increase generally in all the graine which hee did sow. 4. Forrein writers doe make mention of greater increase. Herodotus saith, the countrey of the Euhesperi…es yeeldeth 100. fold, of the Cynipians 300. fold, lib. 4. Pliny writeth, that in Byzacium in Africa, for one bushell of seed they receive 150. of increase: ou… of the same place, the governour sent to Augustus Caesar 400. stalkes which came of one graine, lib. 18. c. 10. But these were most fruitfull soyles, that gave this increase in seasonable yeares: whereas this countrey was barren, where Isaack did sow, and in the time of famine: and therefore this increase was admirable, Perer.
QUEST. IX. Of the valley of Gerar where Isaack pitched his tents.
Vers. 17. ISaack departed and pitched his tents in the valley of Gerar, &c. 1. Though the word (nachal) signifieth a valley, or brooke; yet it is not fitly here translated a brooke, as the Latine Translater readeth, and Pererius justifieth the same: for there was no need to digge wels where the water ran: neither is it like these pits were made to containe the water that came downe, as Perer. But in digging they searched for water, and at the length found a spring, vers. 19. 2. Neither yet was it a fruitfull valley, where Isaack now pitched his tents: for then he needed not to have digged so many wels. 3. But it is like to have beene a dale, thorow the which the hasty raine that fell, did run: and so by reason of the sand and gravell, which was carried downe, it seemeth it was a barren plat, neglected of the inhabitants, wherein Isaack might dwell without envy, Muscul.
QUEST. X. Of the wels of water first digged by Abraham, and after by Isaack.
Vers. 18. ANd Isaack returned and digged, &c. The meaning is not that Isaack returned to Gerar to dig the wels againe, which his father had digged before, as both the English translations read: for to returne to dig, is nothing else but to dig againe, as Iunius translateth. 2. Neither were these other wels, beside those mentioned vers. 15. as Ramban, Mercer. For wee doe not read, that Abraham ever dwelt in this barren dale of Gerar. 3. But as Rasi thinketh, these were the same wels before mentioned, which Abraham had first digged, and the Philistims stopped, and Isaack renewed them, calling them by the same names, vers. 33. this was done before he came from Gerar: and departing thence he diggeth new wels in the dale, and calleth them by new names, though some thinke he giveth new names upon new occasions, to the old wels, Calvin. Mercer. 4. He digged the wels of Abraham againe: both for more certainty to find water, and the labour was easier, and he had better right unto them, seeing his father possessed them before. 5. Origen allegorizeth this story, comparing the Evangelists and Apostles to Isaack which revived the wels of doctrine, which the Patriarkes and Prophets had first digged: and by the fountaine of living water, he understandeth the true sense of the Scripture, which we should dig for: hom. 12. and 13. in Genes. 6. The Hebrewes also have devised here divers allegories: some, by these three wels, understanding the three Temples, the one built by Salomon, destroyed by the Chaldeans, the other reedified after the captivity,Hebrewes fables. and demolished by the Romans, the third they referre to the time of their Messiah, when they promise to their nation (rehoboth) that is, roomth and liberty: some by the wels renewed by Isaack, understand the Proselytes converted to the knowledge of God by Abraham, and corrupted by the Philistims, whom Isaack againe restoreth: ex Mercer. But these fabulous allegories are not much to be regarded.
QUEST. XI. How the Lord protecteth his, and is their peculiar God.
Vers. 24. THe Lord appeared unto him the same night, &c. 1. Whether God appeared unto Isaack, being awake, as Lippoman, or asleepe, as Tostatus, it is not certaine out of the text: Isaack had some infallible signe, whereby he was assured of Gods presence, Mercer. 2. The Lord calleth himselfe the God of Abraham, as being his peculiar God, in respect of Gods speciall care and protection of Abraham, and Abrahams singular faith and obedience toward God: like as the heathen had their nationall gods, which indeed were no gods:The divers gods of the heathen. the Assyrians worshipped Belus, the Egyptians Isis, the Tyrians Baal, the Athenians Minerva, the Samians Iuno, the Lemnians Vulcan, the Romans Quirinus, &c. But the Lord Creator of heaven and earth is the peculiar God of Abraham, and of the faithfull, Pererius. 3. The Lord promiseth to be with Isaack, that is, to protect him: God protecteth his foure wayes. 1. By giving wisdome to foresee and prevent dangers. 2. By preventing the occasions, and delivering from the imminent perils. 3. By repressing the rage of Satan and his ministers. 4. By giving strength and patience to endure trouble, Perer.
QUEST. XII. Why Abimelech with the rest came to Isaack.
Vers. 20. THen came Abimelech, &c. 1. Some thinke it was not the same Abimelech which made a covenant with Abraham so long before, well nigh 80. yeares, but his son bearing the same name. Abimelech, which signifieth, my father the King, might be a common name to all the Kings of Gerar: and so might Phicol (which signifieth, the mouth of all, bee a title proper to the Captaines of the Army) Merc. Muscul. But it is rather like that it was the same Abimelech (because of the same chiefe Captaine Phicol) who might bee now somewhat above 100. yeares old. 2. Ahuzzah was a proper name of one of his chiefe friends, not a nowne collective, betokening the college or company of his friends, as Onkelos, Lyranus, Tostat. 3. Abimelech commeth a farre journey, not of love or good will, but partly pricked in conscience, for the wrongs which he had offered to Isaack, Chrysost. hom. 52. in Gen. partly providing for their posterity, that Isaack would doe them no hurt, Mercer. 4. Origen, by these three that came to Isaack, understandeth the tripartite wisdome of the Gentiles, the morall, naturall, rationall, which dissenting at the first from the Christian faith, were afterward reconciled to it: hom. 14. in Genes.
QUEST. XIII. Why Isaack made a feast to Abimelech and his company.
Vers. 3. HE made them a feast. 1. Isaack did this of a simple and sincere affection, that they might know there remained no grudge or purpose of revenge in his minde: for to invite unto feasts is a signe of remitting and forgetting of former wrongs: as Augustus Caesar did bid Catullus the railing Poet to supper, in token he had forgiven him, though Alexander dissemblingly brought Philotas to his table, to have the better opportunity to murther him: as Absolom served his brother Ammon. 2. Some thinke that the next morning the oath before betweene them made, was againe ratified: Mer. But it is more like, that the oath was deferred till the next morning, as being the fittest time for serious consultations: it was the Persians barbarous manner, in the middest of their cups to advise of their weightiest affaires, Perer.
QUEST. XIV. Wherefore the well is called Shibah.
Vers. 33. SO he called it Shiba. 1. Some interpret this word abundance or saturity, because of the plenty of water that was found, as Hierome, who findeth fault with the Septuagint, because they translate it, oath. But sabang signifieth to abound, not shabang, which is here used. 2. It is more like, that this was both the same well which Abraham digged, and the same name derived from the oath which was made betweene Isaack and Abimelech, as before betweene Abraham and Abimelech: for so this story saith, that Isaack gave them the same names which his father gave them, vers. 18. Mercer. Calvin.
QUEST. XV. Of the marriage of Esau.
Vers. 34. WHen Esau was forty yeare old, &c. 1. The Hebrewes thinke, that Esau till hee was forty yeare old, gave himselfe to a vitious and a licentious life, which may well be: and that to imitate his father, who was married at forty, he doth the like. 2. This his marrying into the flocke of Canaan, was abdicationis praeludium, a fore-runner of his casting off, and missing of the blessing, as it followeth in the next Chapter, Calvin. 3. Tostatus thinketh that in the forty yeare of Esau, A great errour in Chronology.which was the hundred of Isaack, Sem died: but Pererius thinking to correct his oversight, falleth into a greater errour, referring the death of Sem, to the 50. of Esau, and 100. of Isaack: whereas they are both in a great errour, for Sem died in the 50. yeare of Isaacks life, 60. yeare before this time: which was 502. yeares after the floud.
QUEST. XVI. The evill qualities of Esau his wives.
Vers. 35. THey were a griefe of minde. 1. Some read rebellious, of marah, to rebell, sic Chald. But it rather commeth of marra, to be bitter. 2. And so were the wives of Esau bitter unto Isaack and Rebeckah: and a great offence of mind unto them, both in respect of their corrupt manners, and their divers profession, being given to idolatry, as the Canaanites were, Tharg. Hierosol.
4. Places of doctrine.
1. Doct. God maketh rich.
Vers. 12. THe Lord blessed him. Gods blessing is given as a reason of Isaacks increasing and growing rich: whereupon Augustine noteth, Etiam ipsa bona temporalia nec dari posse, nec sperari debere, &c. nisi ab uno Deo: That these temporall goods cannot be given or hoped for, but from the only God, quast. 76. in Genes. as the wise man saith, Prov. 10.22. The blessing of the Lord maketh rich.
2. Doct. The soules of the righteous live with God.
Vers. 24. I Am the God of Abraham. Abraham was now dead, and yet the Lord professeth himselfe to be his God: whereby we are taught, that the soules of the righteous after this life, doe live with God: for as our Saviour saith, He is not the God of the dead, but of the living, Matth. 22.32. Muscul.
5. Places of confutation.
1. Confut. Against the breaking of covenants.
Vers. 15. THe Philistims filled all the wels, &c. Though that Abimelech had made a covenant with Abraham concerning the well, Gen. 21.30. yet after Abrahams death, they goe from the covenant▪ such are the enemies of the Church, of whom the Prophet speaketh, Isa. 33.8. He hath broken the covenant: &c. he regardeth no man: such are the Romanists, which hold, that faith is not to be kept with heretikes: as they brake the safe conduct granted to Iohn Hus, and Hierome of Prage, Mercer.
2. Confut. Of restoring the ancient doctrine with the ancient names.
Vers. 18. HE gave them the same names which his father gave them. The Philistims both stopped the ancient wels, and abolished the names, Isaack restoreth both: so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments, as also taken away the name thereof: calling it by an idolatrous name of their owne invention, of the Masse, Muscul. We therefore with Isaack have restored the pure doctrine of the ancient primitive Church, together with the names, as the Communion, the Lords supper, the Lords day, &c. As the Prophet saith, Aske for the old way, which is the good way, and walke therein, Ierem. 6.16.
6. Places of morall observation.
1. Observ. Not to imitate our fathers infirmities.
Vers. 7. HE said, she is my sister. Abraham before had offended in the same kinde, and yet Isaack cannot take heed: so apt children are to imitate the infirmities of their parents, Mercer. But we should rather learne to decline from our parents errings, as the Prophet saith, If he beget a sonne, that seeth all his fathers sinnes, &c. and feareth, neither doth the like, &c. Ezek. 18.14.
2. Observ. The punishment of adultery.
Vers. 11. HE that toucheth this man, or his wife, shall dye the death. Thus by the light of nature they were taught, that adultery was a grievous sinne: and Abimelech pronounceth the sentence of death against such as should violate another mans wife: as the Lord had said before to Abimelech, Thou art but dead, because of the woman which thou hast taken, Genes. 20. vers. 3.
3. Observ. Adversity and prosperity tempered together.
Vers. 12. ISaack sowed, &c. Thus the Lord tempereth adversity and prosperity, sorrow and joy together: like as the night and day, summer and winter, doe one succeed another: Isaack after these grievous tentations, concerning his wife, is increased and blessed of God: likewise, vers. 20. when his servants had strived for two wels, they peaceably enjoy the third, calling it Rehoboth, roomth: as the Psalme saith, Weeping may abide in the evening, but joy commeth in the morning, Psal. 30.5. Muscul.
4. Observ. Not good to make haste to be rich.
Vers. 13. THe man waxed mighty, and still increased. Isaack was not made rich at once, but hee increased by degrees: for the wise man saith, He that maketh haste to be rich, shall not be innocent, Prov. 28.20. Men should not therefore strive suddenly to be rich, but wait patiently for his blessing, Perer.
5. Observ. Envy for good things.
Vers. 14. THe Philistims had envy at him, &c. They had no reason to envy at him, and to send him away, whom they saw to bee blessed of God. But as Chrysostome saith, Ita se habet invidi…, nihil cum ratione operatur: Such is the nature of envy, it doth nothing with reason: Bonis proximi magis quam propriis malis intabescit invidia: Envy rather pineth at other mens goods, than her owne evill, Hom. 52. in Gen. Such was the envy of Cain toward Abel, that slew him because his owne workes were evill, and his brothers good, 1 Ioh. 3.12.
6. Observ. The Kingdome of God must first be sought.
Vers. 25. HE built an altar, &c. First Moses maketh mention of the building of an altar for the service of God, and afterward of the digging of the well: which sheweth, that first of all, things must be sought that belong to the worship of God: as our Saviour saith, Seek ye first the Kingdome of God, and the righteousnesse thereof, &c. Calvin.