An Exposition of Genesis, Genesis · Chapter 26
CHAP. XXVI.
In the former Chapter it is probable the history of the Church was carried on about or beyond the 80th year of Isaac, for the transactions between Esau and Jacob reported in the former Chapter suppose them to be at mans estate about or above 20 years, and the end of this Chapter we find Esau to be 40 years of age. So that several years providences are here shut up together in a short narration, and to distinguish every event to its peculiar time, is hard, and indeed not to be done, it being not revealed.
The general heads of this Chapter according to its distribution by our Translatours may be five.
1. Isaac's remooval from Lahai-roi to Gerar. V. 1. 6.
2. The events befalling him in that place. Ver. 7. 16.
3. Isaacs removal again at several distances Ver 17. 25.
4. Abimelechs seeking amity with him by oath. Ver. 26. 33.
5. Esaus marriage. Ver. 34. 35.
Others make other partitions, some into 4. some into 3. but I conceive all matters here are more clearly reducible to these 5. heads named.
1. In the first general head fall these particulars.
1. The occasion of Isaacs remooval. A famine.
2. Isaac's motion there-upon. Ver. 1.
3. The reason guiding him to that place Ver. 2. 5.
4. Isaacs pitching for a time. Ver. 6.
In the first verse we have the two first particulars noted.
1. The occasion of Isaacs mooving his family, thus expressed. And there was a famine in the land besides the first famine which was in the dayes of Abraham. — foreign. Sept. Cald as Hebr. Herein is declared that Gods judgment in sending a famine upon Canaan brought affliction upon Isaac to make him pluck up his stakes and travel from his place. This providence is here reported.
1. In the kind of visitation, it was famine, one of Gods great plagues, and commanded onelyonly by him, he opens and shuts heaven, he makes fruitful and barren. Herein God himself afflicts and trieth Isaac.
2. In the place named, in the land, which was Canaan, the land of promise, where Isaac sojourned; there dwelt the wicked Canaanits, whom God visited with this plague several times, though otherwise it was a land flowing with milk and hony.
3. In the specification of it, by distinguishing it from that which was before. It was another besides that in the dayes of Abraham, which made him go into Egypt. Gen. 12.10. So this was an iterated famine upon the inhabitants; as a new affliction and trial upon Isaac.
2. Isaacs remooveall of his habitation hereupon. And Isaac went to Abimelech king of the Philistines unto Gerar. Sept. and Cald. to the same. Herein.
2. The moover, Isaac the son of promise, blessed of God, yet now tempted.
2. The motion, he walked, he went, he travelled or journed.
3. The term of his motion, set out, both by the person to whom he went for succour, Abimelech king, &c. And by the place, it was Gerar, a chief city of the Philistines. It is onelyonly here queried.
Quest. Was it the same Abimelech with whom Abraham sojourned?
Answ. It is the same name, yet whether the same person is much doubted.
1. It might be for age, according as men lived then.
2. It is yet conceived that it was another to whom this name was still continued, as Pharaoh to the kings of Egypt.
3. Yet it matters not as to faith to be ignorant of it, seing it is not revealed, hither Isaac comes upon this occasion.
Learn thence.
D. 1. Fruitful lands are made barren for the sins of the inhabitants.
D. 2. Multiplied famine God sends upon multiplied abominations.
D 3. In common judgments on nations Gods Saints have special afflictions.
D. 4. God provides a place of refreshing for his in times of straits.
D. 5 Saints may avoid publick judgments in the way which God sheweth them. In the day of such a publick calamity they may retire from place of judgments, especially when God points them out places of safety. Ver. 1.
3. The reason of Isaacs betaking himself at this time to Gerar is laid down. Ver. 2.5. In which passage occurre.
1. Gods appearance to him about this matter. And, for, Ver. 2.or but Jehovah appeared to him. This is the first time we read of Gods appearance unto Isaac, now when he was put to this trial by famine.
1. The subject appearing Jehovah. He that had all being in himself, and therefore could make to be plenty in the midst of famine.
2 The apparition itself, doubtles it was a real notification of the most high; as to the manner, whether it were by dream, or vision, whether immediatly by himself, or mediatly by an Angel, is not expressed, this is enough that it was a true, sure manifestation of God to him for his support at this time.
3. The subject to whom he appeared now, Isaac under full straits & troubles by this heavy visitation of Canaan, his condition needed Gods help.
2. Gods bespeaking of him, which is after three wayes.
1. By way of prohibition. And he said, go not down to Egypt. Sept. and Cald. same.
1. The prohibition supposeth. Isaac had a mind at least to go thither, if he were not going when God met him.
2. It expressely forbids a thought or motion that way, think not of going into Egypt Isaac, that is no place for you; it is probable for the fruitfulnes of that country, Isaac thought he should be better provided against the famine▪ but Gods thoughts are otherwise. Thou shall not go thither. What Gods reason was is not expressed; his will was enough for Isaac; but his will was good; God knew Egypt might yeeld more dangerous temptations; and it was not yet time for Abrahams seed to go thither; providence therefore thus ordereth Isaacs motions, so as to further Gods ends foretold, as well as to help him in present straits.
2. By way of command expressed.
1. More generally. Dwell in the land which I shall tell to thee. Sept. and Cald. same. This is but a general pointing out of the place where God will have him abide, what ever it be, that I shall shew thee, there pitch thy rent and dwell until I remoove thee. Ver. 2.
2. More distinctly. Sojourn in this land. Sept. and Cald. to the same. Here note.
1. God giveth in command the manner of his living and biding, it must be by sojourning; build no houses here, but onelyonly sojourn for a little time.
2. God points out the place singularly. This land, that is Abimelechs country, bordering upon Canaan, and therefore subject in measure unto the same famine with them, yet hither God points Isaac. Sit down here.
3. By way of promise incouraging him unto present obedience. Wherein we have expressed.
1. The promise itself, which is manifold, as here related.
1. Of Gods presence. And I will be with thee. That is, dwell with thee in grace, and watchful providence over thee. Sept. same. — And my word shall be an help to thee. Cald.
2. Of Gods blessing generally. And I will blesse thee. That is, I will speak all good, and do all good for thee. Sept. and Cald. to the same.
3. Of Gods blessing specially ni 4 particulars.
1. In a possession of inheritance. For to thee and to thy seed will I give these lands. — The land Sept. — To thee and to thy sonnes. Cald. That is Canaan with all the borders and territories of the Philistines, which is to be understood as formerly opened to Abraham; to Isaac as a sojourner should it be given, but to his seed, in Gods time, to inherit.
2. In performance of his Oath to Abraham. And I will make to arise or stand, or be performed the Oath which I swore to Abraham thy Father. foreign, &c. Sept. and Cald. the same. This was it which we read Gen. 22.16, &c. Which was the solemne confirmation of all the Covenant from God to Abraham, the exposition of it is in the fore-mentioned place. Ver. 3.Ver. 3.
3. In multiplying his seed to fill the promised possession, whereas Isaac had but two sonnes at this time. And I will make to multiply thy seed as the starres of heaven, and I will give to thy seed all these lands. Sept. same. — Sons Cald. This is opened before Gen. 22.17.
4. In the eminent seed of blessing to all nations. And in thy seed shall all nations blesse themselves or be truly blessed. Sept. same. — For thy sons shall all people of the earth be blessed. Cald. This was meant, not of his seed collective, but of the seed singular and eminent to come of his loins, which was Christ Jesus, the Son of God manifest in the flesh, which also was opened. Gen. 22.18. Ver. 4.Ver. 4.
2. A reason of Gods performing this to Isaac. Ver. 5.Ver. 5. For as much, or, for that Abraham obeyed my voice and kept my charge, my commands, my statutes and my lawes. — Obeyed my word, and kept the charge of my word, my precepts my Covenants, &c. Cald. The reason of this blessing on the son was the faith and obedience of the Father.
1. The matter of the reason is considerable, which is double.
1. Abrahams faith. He heard my voice that is unto faith. Gen. 15. Ver. 6.
2. His obedience noted in keeping Gods charge, in three particulars. That is all that which God committed unto him to keep.
1. All his speciall commands, as leaving his country, offering his son, and such like.
2. His ordinances of worship in building his Altar offering sacrifice &c.
3. His constant morall walking thereby, perfectly with God.
2. The force of this reason; Was Abrahams obedience the cause of Gods covenant & promise? Surely no. Therefore the force of this reason is not meritorious neither of congruity or condignity; but onelyonly as rational to the way, wherein all Gods promises are made good; not for obedience but in obedience to Gods commands. v. 5.
4. The last particular in the last head is Isaacs pitching at Gods word, And Isaac dwelt in Gerar. — Among the Gerarims. Sept Cald. as Hebr. Herein is Isaacs obedience to Gods command. He bends his way, and sits down presently where God would have him. V. 6.Ver. 6.
Learn hence.
D. 1. Gods sweet appearances are usually to his in sad conditions.
D. 2. Saints bend their motions from plagues upon Gods appearance.
D. 3. Gods word may crosse the desires of Saints in seeking their help.
D. 4. God forbids his people such places as would be hurtfull to them.
D. 5. The place which God sheweth for rest is best for his to dwell in.
D. 6. Gods command bindeth his to the place of mercy he sheweth them. Ver. 2.
D. 7. God will have his onelyonly to sojourn in their places below.
D 8. Gods gracious presence will be with his sojourners.
D. 9. A blessing Godwill be to his obedient ones.
D. 10. God will make good every point of his promise, Oath, and Covenant which he made to Abraham, unto his respective seed V. 3. 4.
D. 11. The Fathers saith and obedience may help on the blessing to the child. Ver. 5.
D. 12. Sons of promise sit down and dwell where God would have them. Ver. 6.
2. The next generall head containeth those events which be…ell Isaac while he sojourned in Gerar. These may be reduced to three heads.
1. His Temptation about his wife. V. 7. 11.
2. His prosperity given in that place V. 12. 14.
3. His afflictions from men. Ver. 14. 15. 16
To the first. In the history of this temptation, note.
Ver. 7.1. The occasion of it, which was the inquiry made by the men of Gerar. And the men of the place asked of his wife. — Rebekkas, Sept. Cald same.
1 The inquisitors are but generally named men of the place, it is probable none of the best, whose hearts and eyes were apt to take up objects to please their lusts.
2. The matter of inquisition, concerning his wife, as of what relation she might be to him; or whether so that she might be fit for them. The nearest or dearest thing wherein they could tempt Isaac, or put him to trouble.
2. Isaacs slip in his return to them. Wherein we have.
1. His answear, And he said, she my sister, wherein covertly he concealeth truth, puts his wife in danger, and deceiveth the men that parlied with him. This was his fall in this temptation.
2. His reason for this answear was his fear, wherein are expressed.
1. The fear itself. Because he feared to say, my wife. Unbeleeving passion put him here upon sinning.
2. The ground of his fear.
1. The lust and cruelty of the men, Lest the men of the place should kill me for Rebeckah. Such it seemeth they were at least in his suspition, who cared not much to kill any that stood in the way of their lust.
2. The beauty of Rebeckah, because she was of a good countenance, or beautifull in visage to look unto And therefore might be an object abused by wicked men. Sept. and Cald. to the same. Unbelief, dissimulation, and prostitution of his wife to danger was Isaacs sin here, as twice it was his Fathers, who yet is highly commended for his obedience.
Learn hence.
D. 1. Places of sojourning may be places of temptation unto Gods servants.
D. 2. After promise of presence with his, God may try them by mens queries, whether they will trust to him.
D. 3. It is an hard temptation when God suffers wicked men to inquire of Saints dearest relations to insnare them.
D. 4. Great Saints may slip upon such trials so as to dissemble the truth, and discover their distrust of God.
D. 5 The unruly passion of fear puts Saints somtimes upon dishonorable practises and sinful.
D. 6. Lusts and cruelty of men stirred up by the beauty of women may put Saints to such a fear. Ver. 7.
The discovery of Isaacs failing made by Abimelech. Ver. 8. 9. Wherein.
1. The time is observable. And it was when dayes were prolonged to him there. — And he was much time there. Sept. — When he had staid there many dayes. Cald. How long it was is not expressed, yet a considerable time doubtles; in all which God preserved him from his fears and his wife from injury.
2. The means of discovery in two particulars.
1. In respect of Abimelech, his accidental looking forth And Abimelech king of the Philistines looked out by a window and saw. Sept. and Cald. to the same. This was providential, but casual to Abimelech.
2. In respect of Isaac acting somthing which in Abimelechs judgment did not beseem a brother. And behold Isaac sported with Rebekah his wife. foreign— He saw Isaac playing, &c. Sept. Cald. same. The word — rendred sporting, is the very root from whence Isaac is derived, signifying to laugh, play, rejoice, one reads Isaac Isaacabat with a like Paranomasia as in the Hebr. The Jewish conceit is too grosse, that Isaac should carnally know his wife before the sun. The phrase noteth onelyonly some familiar expressions of love, as are proper to man and wife; such as gave Abimelech cause to judge them husband and wife. Ver. 8.Ver. 8.
3. The discovery itself made: wherein occurre.
1. Abimelechs carriage to Isaac.
Ver. 9.1. In calling for him. Abimelech called for Isaac and said. Here he summons him upon what he saw, to deal with him about the matter.
2. In charging him, Surely behold this is thy wife and how saidst thou she is my sister? Sept. and Cald. same.
1. His judgment upon what he saw, surely by thy sporting, I perceive she is thy wife.
2. His expostulation Why didst thou say she is my sister? It is a question criminating and charging him, with a fault in so doing.
2. Isaacs reply, wherein.
1. Supposed, is a confession that she was his wife.
2. Expressed, is his Apologie for dissembling. And Isaac said unto him, because I said lest I die for her. Sept. and Cald. same. Wherein.
1. He acknowledgeth these were his own thoughts, I said to my self. Such reasoning I had within me.
2. The matter of his discourse within himself. I shall die by the hand of some in this place, if I should declare her to be my wife.
Learn from it.
D. 1. Time usually bringeth forth concealed things and hidden matters of sin to light.
D. 2. Providential motions casual to man may be means of discovering matters dissembled.
D. 3. Some carriages and expressions of love are characteristical unto husband and wife. Ver. 8.
D. 4. Nature teacheth men to convince dissemblers, when discovered and to reproove them.
D. 5. Saints are apt to take up fears of evil without a cause.
D. 6. Grace is ingenuous in confessing mans infirmity where-ever he hath failed. Ver. 9.
4. Abimelechs reproof of Isaac, wherein we have.
1. His expostulation.Ver. 10. And Abimelech said what is this thou hast done to us? Sept. and Cald. same. It is an expostulation of reproof. Thou hast no cause to dissemble thus, or thus to deceive us. Thou hast done evil in this.
2. His supposition. That a little; one of the people had lien with thy wife, almost one of my stock or kind had layed or slept with thy wife, Sept. — It was but a little distant, but one of the people had laid with thy wife. Cald. q. d. It might have bin by this fault of yours, your wife had bin defiled.
3. His crimination. And thou wouldest have made guilt to come upon us. — Thou hast brought upon us a sin of ignorance, Sept. — A sin upon us. Cald This was a sad charge, that Isaac should so make guilty another nation, and make other men sin.
Learn thence.
D. 1. The Saints somtimes may fall so, as to be reproved by strangers to the Church
D. 2. Lying, dissembling, and uncleannes are in some kind odious to nature.
D. 3. Dissembling the truth to others may draw them into sin.
D. 4. It is a great rebuke unto Saints to be the cause of stumbling and sin to others. Ver. 10.
5. Abimelechs protection over him in his strict charge given to all his people concerning Isaac and his wife; wherein we may observe.Ver. 11.
1. The charge itself. And Abimelech commanded all the people saying. That is, doubtles he published to his people a command for securing Isaac and his wife, not to touch them for hurt.
2. The penalty added. He that toucheth this man and his wife, dying he shall die. He shall surely dye, he shall be guilty of death, Sept. Cald. as Hebr.
1. The crime threatned, which was the touching of Isaac and his wife for hurt, to defiling of her, or abusing of him.
2. The penalty, no lesse then death is laid upon them on this account.
Learn hence.
D. 1. Providence maketh strangers a guard unto his sojourning Saints.
D. 2. Soveraignity hath its power to command and punish, even among them that know not God, and they obey.
D. 3. violence in touching or defiling wives is punishable by death, even among natural men. Ver. 11.
2. The next event observable in Isaacs sojourning at Gerar, is his prosperity vouchsafed of God. Ver. 12.13.14. Which is here described in some particulars.
1. In the increase of the ground. Ver. 12.Ver. 12. About which are related.
1. Isaacs paines. And Isaac sowed in that land, Sept. and Cald. same.
1. His work is considerable. He sowed. Which is but one act of husbandry, but including all others requisit, as plowing, harrowing, &c. Doubtles as a good Master of his family he took all the paines unto which God instructed him to provide bread for his, especially in this time of famine.
2. The place, in this land. Viz. of the Philistines.
1. The land of his sojourning.
2. Of his enemies.
3. Of barrenes in itself.
Object. It is inquired how he could sow there, being but a sojourner and having no land in possession.
Sol. It is justly conceived that he at least hired some of the Philistines, or that Abimelech might gratify him with a parcell of ground for the time of sojourning with him, the history is silent, which way it was, but ground he had there, whereon he casts his seed.
2. The successe of his labours. And he found in that year an hundred measures.— Barly an hundred fold. Sept. — An hundred fold more than he thought of. Cald. an hundred for one. As some read. Here is discovered a years profit of some few dayes labours.
1. The manner of the accesse of all, he found it, he did not make it.
2. The space, whitin the year, according to the season of the grain lying in the ground.
3. The measure, a hundred measure, so the word is, it notes publick measures, which were in the gates of the cities allowed, and of these a hundred for one Isaac received by increase: which doubtles was not so with the neigbouring Philistines.
3. The reason of this successe is added, And Jehovah blessed him, or rather, for Jehovah blessed him. This is the reason of his great increase. — Sept. and Cald. same.
1. The blesser here, is Jehovah who command's, and creates his pleasure.
2. The blessing, he heard the heavens, and the heavens heard the earth, and the earth heard the corn, and so it multiplied to Isaacs comfort, in a place of itself not so ready to yeeld increase.
Learn from it.
D. 1. Husbandry is a work not unbeseeming Saints.
D. 2. Mans labour must accompany Gods providence to get bread.
D. 3. The land of sojourning must be the place of labour.
D. 4. Seed must be scattered if it be increased.
D. 5. Husband-men find increase, they do not make it.
D. 6. Gods blessing only giveth increase. Ver. 12.
2. In the greatnes of his estate, whereof we have related.
1. The assertion of it. Ver. 13.Ver. 13. And the man waxed great and went in going on and in waxing great untill he became great exceedingly. Cald. to the same. — The man was exalted and going on became great. &c. Sept. In which narration there are 3 steps to set out Isaacs estate.
1. The man was great, that is, in blessing and outward accesses of estate.
2. He went going on, that is, he prospered more and thrived in these good things.
3. In growing great, untill he grew great exceedingly; the pitch here set of wealth and greatnes, it was exceding, to admiration of all about him.
2. The demonstration of it. V. 14.Ver. 14. And he had possession, and possession of oxen and much husbandry, or a great family. — Flocks of sheep and herds of oxen, &c. — A great family. Cald. In these is demonstrated what was asserted about the greatnes of Isaacs estate. It was apparent in flocks and herds and servants, which were real demonstrations.
Learn.
D. 1. Greatnes, exceeding greatnes of outward estate is not inconsistent with holines. Somtimes saints are such.
D. 2. Providence orders such estate by degrees unto them. Ver. 13.
3. The last event to Isaac in Gerar is the afflictions which befell him from men under the providence of God.
1. From the inhabitants neighbouring. Ver. 14.15. Of whom is recorded.
Ver. 14.1. Their envy to him. And the Philistines envied him. Where.
1. The afflicters are the Philistines. The inhabitants of the place, who usually look away upon strangers sojourning.
2. The affl…ction envy, an evill eye upon Gods blessing of him, and wrath because it was better with him than them.
3. Their malicious expressions of envy. V. 15.Ver. 15. And all the wells which the servants of his Father digged in the dayes of Abraham his Father, the Philistines stopped them and filled them with dust. Cald. Same. — They stopped them in the dayes of Abraham his Father. Sept. But that could not be, for then it had not bin out of envy to Isaac. In this expression of their envy to Isaac may be observed.
1. Isaacs right to what they took away. His Fathers servants in the dayes of Abraham digged these wells; and that which is more, they were by solemne oath confirmed to Abraham and his by Abimelech.
2. The Philistines injury notwithstanding offered to him, they stopt these wells and fill d them with rubbish; wherein their malice eminently appeared, not onelyonly in depriving Isaac of a necessary support of life, but in spoiling that of which there was so much need in that land.
Learn hence.
D. 1. Great estates subject the best of men to envy.
D. 2. Philistine spirits envy all increase of good to the Church of God. Ver. 14.
D. 3. Men feareles of God make no scruple of doing the greatest injuries to his servants.
D. 4. All the saints right, perswades not the wicked from doing wrong.
D. 5. A malicious spirit destroyeth that which itself needeth, onelyonly to mischief the righteous man.
D. 6. Water-mercies are very great, therefore would the wicked take them from the just. Ver. 15.
Ver. 16.2. From the king of the place more affliction is added unto this. And Abimelech said to Isaac go …rom us, for thou art very much mightier than we. Sept. and Cald. same. This injury is his exilement or dismission from the place, by the kings prerogative who commands it.
1. The power afflicting, soveraignity, the king now bandieth with the people.
2. The affliction itself, exilement, be gon from us. Some conceive it done in favour to him, to avoid the envy of the people, but by Isaacs words afterward it seemeth to be an act of malice. Ver. 27. It was doubtles an injunction upon his own peril to depart, he would protect him no more.
3. The reason, the greatnes of his estate and power which God had given him, because thou art great, mighty, rich, farre above us. This potentate could not indure any of Gods favorites to grow above him in outward estate; grace they do not envy him, but wealth, wherein it is their grief to see him abound.
Learn thence.
D. 1. Powers as well as peasants join together to afflict the Saints.
D. 2. Worldly men in power would not suffer the godly to prosper by them.
D. 3, Exilement is the best which wicked powers allow to Saints.
D. 4. Gods greatning of his Saints causeth the powers of the world to diminish them. Ver. 16.
3. The next general head of this Chapter followeth, which is Isaacs obedience to the tyrannical command of Abimelech, he pluks up his stakes and remooveth from Gerar as he was charged, wherein are observable 3 steps of his removal.
1. To the valley of Gerar. Ver. 17.18.19.20.21.
2. To a more remote place. Ver. 22.
3. To Beersheba whence he came. Ver. 23.24.25.
1. In the first stage of his removal may be observed.
1. His obedience to the kings injunction. Ver. 17.Ver. 17. Wherein.
1. His motion. And Isaac went from thence, Sept. and Cald. same. Herein he yeelds to the sentence of that power under which he had sojourned as a lamb, he takes up injuries and departs; he resisteth not.
2. His stop and next pitching. And he pitched camp in the valley of Gerar. — And he inned in the valley of the Gerarims, Sept. foreign. — And he dwelt by the brook. &c. Cald.
1. His posture here according to the letter is, he incamped; so the word is used for setting down in order great families as well as armies, Exod. 14.9. Gen. 33.18.
2. His place of pitching, the valley of Gerar; the word signifieth brook also, but probably not so here, for then would there not have bin such strife for water. It was therefore a dry valley where water was scarcer; & farre enough, as he thought, for present to give the Philistines content, being gon out of their sight. Here he sits a while.
3. His stay in this place, And he sat down there. — He dwelt there. Sept. — and stayed there. Cald. That is, so long as he could for the envy of the Philistines, there he pitched his tent and abode, no longer time it could be.
Learn thence.
D. 1. Gracious sojourners yeeld obedience to powers oppressing, rather than resist them.
D. 2. Postures, places, and abode of Gods sojourners under his providences are such as testify their obedience. V. 17.
2. The events which happen out in the time of his sitting in this place, which were sad by opposition from the Philistines, in the relation whereof we have to note.
1. The occasion, which was Isaacs necessary work in the valley seeking water for himself, family, and cattell which is recorded.
1. Generally. Ver. 18. Where we have.
Ver. 17.1. His labour, And Isaac returned and digged the wells of water which they had digged in the dayes of Abraham his father. — Digged again with the servants. Sept. Cald. as Hebr.
1. It was a necessary work without which he could not live, nor his family.
2. It was a just work in resuming nothing but what was his fathers both by compact with the Philistines, and by labour in digging for the wels.
2. The reason of his labour, For the Philistines had stopped them after the death of Abraham. — After Abraham his Father died. Sept. Cald. to the same. 1. The treachery. 2. The malice of the Philistines against Abraham and his, put them upon this practise though to their own losse; but by reason of this Isaac was put to the more trouble; so do the enemies of Gods Church work them more labour.
3. The restitution of them to their former names whereby they were known to be Abrahams. And he called on them names according to the names whereby his Father called them. Sept. and Cald. same. Thus Isaac wisely and justly labours to regain his right among unreasonable men, if it may be, whereunto he is warranted.
It teacheth us.
D. 1. Justice warrants the Saints to recover their just possessions left them from their Fathers.
D. 2. Malice and treachery of wicked men would put out the name and possessions of Saints after decease.
D. 3. Providence somtimes orders a restitution of outward comforts to the Church, which have bin spoiled by wicked men. Ver. 18.
2. Specially the occasion of his trouble is set down in the work done by his servants. Wherein.Ver. 19.
1. The labour is expressed. And the servants of Isaac digged in the valley. — Of the Gerarims, Sept. — Brook. Cald. The servants doubtles upon their Masters commands set to it to digge again the same wells spoken of before, which the Philistines had stopt, such as were in the valley where Isaac pitched.
2. The successe of their labour. And they found there a well of living water. — and he found, Sept. — Of flowing or springing water. Cald. So providence answeared their labours, that they found not onelyonly water but living water, that is, a spring sending out waters continually, which for th…ir motion are said to live.
Note hence.
D. 1. Care and labour must be used by Gods own to bring forth the fruits of providence for life.
D. 2. Providence usually answeareth the labours of Gods servants with springing returns. Ver. 19.
2. The affliction which befel Isaac from men upon this occasion, which is a double opposition of the Philistines to the labours of Isaac, and his servants.
1. About this first well now digged. Ver. 20.Ver. 20. Wherein.
1. The contention is declared. And the herdmen of Gerar strove with the herdmen of Isaac, saying to us belongs the water. — Saying that the water was theirs, Sept. Cald. as. Hebr.
1. The parties here contending are servants.
2. The matter of contention is water, one saith it is ours, another, nay but it is ours.
3. The contention itself, is a sharpe contest, especially begun, and bitterly maintained by the Philistines against Isaac thorough his servants. — They fought. 70.
2. The issue of it upon Isaacs part And he called the name of the well contention because they strove with him. Yesek— And they called the name of the place injury because there they injured him. Sept. Cald. as Hebr. In this issue.
1. Something is supposed in Isaac, that he had let the well go, and suffered the Philistines to take it.
2. Some thing expressed, which is, the leaving of a record of this fact, to the shame of evill doers in giving a new name to the well.
1. The name it self contention.
2. The reason of the name, because there they contended with him, there they did him wrong and expressed their malice, and therefore he gives up his right with a name that should keep it in remembrance.
2. About the second well which after this is found,Ver. 21. where.
1. The labour of Isaac and his. And they digged another well. — But departing thence he digged. &c. Sept. Cald. as Hebr. Here is the industrious care of saints to live peaceably; and to work for their own supply.
2. The continued trouble which enemies bring him. And they strove also about it. — They strove in judgement, Sept. — They wrangled. Cald. Herein some more rooted malice appears, to drive him yet further from them.
Sitnah.3. The issue of all this. And he called the name thereof hatred. — Enmity. Sept. — The adversary. Cald. The word commeth from the same root as Satan, which is given to the Devil for his great hatred to the Church. Here also it is supposed.
1. That Isaac left this also.
2. It is expressed that he l…ft it with a brand upon it in the very naming of it. Take it and let it be a witnes of your rooted enmity and hatred against me caus…lesly.
Learn hence.
D. 1. Wicked servants persecute the quarrel of wicked Masters against the Church.
D. 2. Persecuting enemies if in their power, would not spare a little water to the Saints.
D. 3. The wicked double their strife to destroy the life of the Saints.
D. 4. Saints give way to the malice of adversaries, but leave a brand of their hateful carriages. Ver. 21. in what they yeeld to them. Sitnah.
From Both.
D. 5. All the envy & malice of the wicked will stand up as a monument against them, when God shall call them to account. Ver. 21.
2. The next stage in Isaacs removal from the Philistines it set down. Ver. 22.Ver. 22. Wherein these particulars are obvious.
1. His motion. And he translated himself from thence. — And lifting up from thence, Sept. That is, either his tabernacle, or his feet for walking.— And he went up from thence. Cald.
1. The term whence, is the place where the Philistines strove with him maliciously, there he leaveth them.
2. The term whereunto he went, is not expressed, but supposed, to be somewhat further from the Philistines as he could provide for his conveniency.
3. The motion itself which is a voluntary translation of his tabernacle or family from place to place. The word — In Hiphil signifieth so.
2. His work.foreign And he digged another well, or a well after these two fore named. Sept. & Cald. same.
1. His labour by himself and servants, he fell on digging again, working under Gods providence for his comfortable being below.
2. The work effected, is a well, a spring of water so needful for their subsistence that they could not live without it, therefore in every place they are looking for water.
3. The event. And they strove not about it. — They did not fight, Sept. — They did not chide. Cald. Here God put an end to the oppositions of the Philistines, and gave Isaac rest, and quiet possession to injoy the work of his hands.
4. The return which Isaac makes to God in making a memorial for his praise upon this account, expressed.
1. In the imposition of a name upon the well.Rechoboth And he called the name of it Roomths. Cald. same. foreign. Latitude or large place, Sept.
1. The imposer was Isaac who received the mercy.
2. The object upon which the name was imposed, the well, even the mercy received.
3. The name is according to the mercy Roomth, large place, ease & freedom from those straits, which former contentions had brought on him. Hereby acknowledging his present thoughts and apprehension of the mercy afforded. O it was large, &c.
2. The reason of this imposition, which in general is, that God might be remembred in it, as well as himself comforted.
1. That which concerns God. And he said because now Jehovah hath made broad for us, or inlarged us. — Hath spread us abroad, Sept. — Will inlarge us. Cald. Herein may be observed.
1. Isaacs rational account he maketh for imposing the name. He said, that is, within himself, or to those with whom he had to do. He doth not rashly give the name but upon consideration.
2. The reason given, which carrieth.
1. The author of the present mercy, Jehovah.
2. The mercy itself. He hath inlarged us, made room for us, and put us into large places where we have ease from troublesome enemies. Deus nobis haec otia fecit.
3. The subject receiving, Isaac and his, for us hath God done thus, therefore it becommeth us to make monuments of his praise.
2. That particular of the reason which concerned themselves. And we are grown fruitful in the land. — And he hath increased us in the land, Sept. — He will make us increase in the land. Cald. In this he acknowledgeth what he had received from God which was the reason of this record which here he raiseth up unto him in the name of the well; wherein he seemeth to acknowledge.
1. Past mercies, how God had increased him.
2. Present, how now he thriveth.
3. To come, having given him hope by those pledges that would proceed to make them abundantly fruitful and to increase in all good things. Ver. 22.
Learn from it.
D. 1. Gods sojourners voluntarily translate themselves from such places where enemies under providence do afflict them.
D. 2. Where-ever Saints come as sojourners, they must labour under providence to get necessary supports.
D. 3. Where some wells of comfort are denied by enemies Saints may seek to find out others.
D. 4. Wells of strife and hatred among men may be turned into wells of inlargement and ease by God to his people.
D. 5. Gods mercies are fit to be named, published, and recorded, among his Saints.
The Lords inlargements to his, and the Saints experienced increases, are just grounds for Gods eternal memorial with them Ver. 22.
3. The last stage in Isaacs remooval from Gerar now followeth, with the events that befel him there. Here we have to consider.
1. His removal from this last stage.Ver. 23. And he ascended from thence to Beershebah. — To the well of Oath, Sept. Cald. as Hebr. Herein are.
1. Term from whence, from that place of Roomths where he found so much ease; yet from thence at the call of providence he removeth.
2. The term whither, was Beershebah, where Abraham and he had dwelt, the place was so stiled for the Oath taken for peace by Abraham and Abimelech. Gen. 21.31.
3. The motion itself, he ascended, and mooved himself with his family that way, so he doth when God bids him return to his own place. Ver. 23.
2. The events befalling him there, which are twofold.
1. Gods respect to him expressed in two things.
1. Gods appearance to him.Ver. 24. And Jehovah was seen by him in that night or appeared to him, Sept. and Cald. same. In these note.
1. The author Jehovah.
2. The mercy, appearance, whether by vision or dream, whether to him waking or sleeping is not expressed, but are reall, and sure appearance, that Isaac knew to be the Lords.
3. The time, in the very same night, when he came to Beersheba. God deferred him not after his trialls to bring him in some consolation.
2. Gods consolation ministred unto him at this time.
1. An incouragement against fear, fear not, Sept. & Cald. same. His comfort is against those evills which might terrify him from the Philistines, &c. Against all which God giveth this word. Fear not. Let not turbulent distractions make thee afraid.
2. The reasons of the incouragement, which are 4.
1. Gods relation to Abraham, And he said I am the God of Abraham thy Father, Sept. and Cald. to the same. Herein observe.
1. His power as Elohim.
2. His ingagement by relation to Abraham to remember him, and his.
3. Yea though Abraham was not in the land of the living at that time, yet God is his God, and therefore he must live though dead.
2. Gods presence. For I am with thee, that is, in presence of my grace and love, and shall so reveal my self unto thee. Sept. same. — My word shall be thy help. Cald.
3. Gods blessing And I will blesse thee. Sept. and Cald. same. This is Jehovahs speaking and doing all good for him, as before hath bin opened.
4. Gods multiplying of him notwithstanding the Philistines envy toward him. And I will multiply, &c. — For Abraham thy father. Sept. — I will multiply thy sons, &c. Cald. This also was promised before, and hath bin declared Here it is added to incourage against the adversaries, which threatned and practised his destruction. V. 24.
2. Isaacs respect to God upon all this and demeanour under this incouragement, which appear's.
Ver. 25.1. In his religious deportment to God. And he built an Altar there, and called on the name of Jehovah, — The name of the Lord. Sept. — And he prayed, &c. Cald. Here are two things observable.
1. Medium cultus, the meanes of Worship, which was the Altar built, and this alwayes was but one, and that a type of Christ. Heb. 13.…0.
2. Cultus institutus, The Worship itself. which may be.
1. Prayer, as calling upon Jehovah.
2. Declaring his name & publishing it to others.
2. In his prudent carriage toward his own, there having pitcht Gods tabernacle, he pitcheth his own, And he stretched out there his tent. — And he fastened, &c. Sept. Cald. as Hebr.
This sheweth his religious respect in desiring to dwell, where God dwelleth.
1. It is but a tabernacle.
2. There it is pitched where God is served.
3. His care also under God for necessaries, And the servants of Isaac digged there a well. — In the valley of the Gerarims. Sept. but falsely. Cald. as Hebr. In these is but declared under Gods blessing and providence the continued care of his servants to labour and provide for necessary sustenance, such was water.
Learn from it.
D. 1. The return from exilement to their own, God giveth to his sojourners, as he pleaseth.
D. 2. Beer-sheba is more desirable to Isaac than Gerar. The place by covenant allotted, than the place envied by others. V. 23.
D. 3. Gods gracious appearance unto souls is usually in the time of their hardships, and where he calles them.
D. 4. Gods special care of his, in times of persecution from men, is to keep them from fear.
D. 5. Gods relation to Abraham is a good ground to secure Abrahams Seed from feares.
D. 6. Gods gracious presence revealed, and beleeved, is security against fear of men.
D. 7. Gods blessing of the faithful may justly set them above all affrightments from men.
D. 8. Gods multiplying his Church is sufficient security against the fear of the worlds diminishing it. Ver. 24.
D. 9. Gods appearance to troubled soules requireth speedy and true Worship from them to him again.
D. 10. Gracious soules are careful to give unto God right Worship by right meanes.
D. 11. Saints desire to have God dwell with them that they may dwell with God.
D. 12. Where God dwelleth with his servants they serve his providence in all honest labour for subsistence. Ver. 25.
4. The next general head of the Chapter followeth which containeth Abimelechs seeking amity with Isaac. Wherein.
1. Abimelechs addresse with his company unto Isaac. Ver. 26. Herein expressely we have recorded.
1. The principal appellant for friendship and peace, Abimelech, king of the Philistines. Some are confident it was not the same which made Covenant with Abraham, but his successour to whom the name also came, as upon all their kings (my Father the king) yet others are perswaded it was the same, and the time of distance doth not contradict this, yet it is no matter of faith. About this man note.
1. His greatnes, he was a Prince, & had armies to command.
2. His crossenes formerly to Isaac upon Gods blessing of him, after he had at first shewed him kindnes.
3. His forwardnes now to seek peace, and to have Isaac in Covenant with him.
2. The party appealed unto, even Isaac.
1. A man of privat and solitary condition.
2. One envied and ejected formerly from Gerar.
3. One blessed of God, and protected by him, and so made terrible and desireable.
3. The motion which was not without labour; he came from Gerar to Beersheba where Isaac now was. It is conceived he might have sent and demanded terms of peace other wayes: yet thus he comes himself to this despised man.Ver. 26. And Abimelech walked to him out of Gerar. Or went to him, Sept.
4. The company attending, under two expressions.
1. And Achuzzath his friend. — foreign. — His usher, Sept. — Accompanied with his friends. Cald. Here Onkelos makes it an appellative nown, noting a company of friends; but it is taken for a proper name, noting one neer the king, that was of his counsail in this undertaking. Such kings use.
2. And Phicol general of his army, Sept. and Cald. to the same. This name is thought also to have bin given to all the Captains general among the Philistines, signifying the mouth of all. But if it were the same King it was also probably the same Captaine.
Quest. Why should such potentates wise and valiant men seek for amity and peace with a poor private man?
Answ. Surely somthing more than ordinary must cause this, for great men use not to seek peace from such as are in a low condition, but to make it. The cause therefore must needs be Gods extraordinary work.
1. Making Isaac after his departure mighty, prosperous, and formidable to these men.
2. Striking some awe and fear upon their Spirits.
3. Setting conscience of guilt before them.
Learn thence.
D. 1. In Saints careful attending upon God, enemies are made to seek peace with them. Prov. 16.7.
D. 2. The hand of God can make kings, and counsellours and Captains travel and labour for peace with his Saints.
D. 3. Such as envy the prosperity of the Church, God makes somtimes to stoope to them, what ever their intents be. Ver. 26.
2. Isaacs expostulation by way of salute. And Isaac said unto them, why came ye to me? Ver. 27.Sept. and Cald. same, Wherein we have to note.
1. The question wherewith he entertains them. Which is not to be conceived to proceed, either from churlishnes, or self revenge or pride of heart, scorning them that seek peace, but onelyonly of prudence, inspired by God, not to be rashly overtaken with their wiles, as being not fully satisfied of the end of their comming, whether to betray him as they saw opportunity, or to enter a Covenant of peace with him as they pretend.
2. The reason of his expostulation. And ye hate me, and have sent me from …ou, Sept. and Cald. same. The experience of their former dealings could not but make him careful, seeing at the first they pretended so much love unto him, and afterward drove him out to destroy him. Their inward hatred and outward expulsion were apparent before. Hereupon he entertains them more cautelously; and desires the reason of their comming to him, when they had so injuriously intreated him. This was no more but wisdom from God to search them as they were deceitful men.
It instruct's us, that
D. 1. It is heavenly prudence to try injurious men before we trust them.
D. 2. Experience of former injuries from men, may make Saints more carefull how they deal with them,
D. 3. God may make the hated and banished Saints sometimes to question their oppressours. V. 27.
3. The answear and proposal which Abimelech and his do make unto Isaac. Ver. 28.29. Wherein note.
1. The reason rendred of their comming.Ver. 28. And they said in seeing we saw that Jehovah was with thee. Sept. same. — Because the word of the Lord was for thy help. Cald. Herein are observable.
1. Their confession, they said, all jointly concurring.
2. The evidence of what they do acknowledge. Seeing we saw, that is, evidently and certainly we saw.
3. The matter of the reason confessed, That Jehovah was with thee. That is, the eternal God was on his side and in Covenant with him, and gave out the tokens of his presence, that he was for him against all that hated him. Therefore they tell him plainly they were come to be confederat with him also. And doubtles some intimations from the Lord put them upon this; seeing that God pleaded against them who were against Isaac.
2. Their proposal unto him. And we said, let there be we pray thee an Oath between us, between us and thee. — Let there be a vow, imprecation or execration, &c. Sept. — Let now the oath be confirmed that was between our Fathers Cald. In their proposal they demand terms of amity with Isaac. Wherein they propose.
1. The form of making this peace, which is two wayes.
1. By Oath, that each of them should take the bond of Gods execration upon them and call upon his name as judge.
2. By Covenant. And we will strike Covenant with thee. — And we will Covenant a Covenant, Sept. — We will enter a Covenant. Cald. That is, by making articles of agreement and confirming them by striking the sacrifice as the custom of Gods Church was, whereunto they now submitted, this was the strongest way of binding creatures. Ver. 28.
2. The matter of Oath and Covenant, wherein we read.
Ver. 29.1. The work itself. If thou shalt deal with us or do evil to us. — Not to do with us evil, Sept. Cald. as Hebr. The form of words is conditional, if thou shalt do evil to us and not good, Jehovah require it, or to that purpose. This in short is the matter of the Oath.
2. The regulation of it. As we have not touched thee, and as we have done with thee onelyonly good, and have sent thee away in peace. Here also they do at least mitigate Isaacs charge, though wholy, and in terms they deny it not; q. d. How ever you charge us, yet we have not touched you, nor yours, by violence, but have dismissed you in peace; so let your dealings be with us; and this Covenant make and swear unto us.
3. Their insinuation into him to win him to all this in the close. Thou now art bl…ssed of Jehovah: — And now thou art blessed of the Lord, Sept. Cald. Which passage may be read.
1. As an advocation unto him.
2. As a confession of him; as thou art blessed of Jehovah so deal with us; or thou art blessed of Jehovah therefore needest not fear, God hath filled thee with blessing, theofore shouldest thou agree to blesse and to do good.
Learn thence.
D. 1. God maketh evident to the wicked somtimes his presence with his Saints, that they confesse it.
D. 2. The sight of Gods presence with his people maketh enemies to seek to them.
D. 3. Oathes and Covenants are sacred bonds even in the account of natural men without the Church Ver. 28.
D. 4. God makes aliens somtimes desire confederacy with his Church.
D. 5. Enemies somtimes fear evill and desire good from the Church of God whom they have wronged.
D. 6. Saints are the blessed of Jehovah in the confession of the wicked; therefore they seeke after them. V. 29.
4. Isaacs return to them as to their visit and proposals.
1. By entertainment of them. V. 30.Ver. 30. And he did make a feast for them, and they did eat and drink. Sept and Cald. same. Herein observe.
1. His liberal provision to let them see all former injuries for gotten, he entertaines them nobly, and makes a feast, a banquet, or the like, doubtles it was in proportion to rhe state of his guests.
2. Their natural and free communion, they did eat and drink, that is, courteously communicat for mutuall refreshment, and rejoyced together in their peace.
2. By swearing to them according to the terms of Covenant. Wherein.
1. Their readines.Ver. 31. And they rose up early in the morning. — And rising in the morning. Sept. Cald. same. After matters debated on the former day, and chearfull entertainment, and rest injoyed in the night, they were all ready early in the morning to call upon God in this matter.
2. Their performance mutuall, And they swore a man to his brother. That is, every one sware to Isaac, and he again sware to every one of them matters of peace, Jehovah being called on as judge.
3. By a friendly dismission of them, And Isaac brought them going, and they went from him in peace. — And Isaac sent them away. Sept. and no more. Cald. as Hebr. Herein was there a courteous & peaceable dismission of them who came to seek peace. Ver. 31.
Learn hence.
D. 1. It is not unbeseeming saints, in the day of peace and good events to feast and rejoyce.
D. 2. Mutuall rejoycing among parties reconciled and confederate is but equal and rational. V. 30.
D. 3. It beseemeth saints to yeeld all readines unto a just pece with their enimies.
D. 4. Swearing matters of peace between the Church and its enemies is warrantable.
D. 5. Oathes are prudently and distinctly to be taken on just occasion from man to man.
D. 6. It is but just to send away them in peace who come to seek it. V. 31.
5. A memorial made of this controversy-ending oath, by a providence which fel out about the same time. Where about we have these terms considerable.
Ver. 32.1. The time of this event. And it was in that day. Sept. and Cald. same. This season was of Gods fitting, that Isaac might observe the concurrence of providences in giving him peace with enemies abroad confirmed by oath, & water at home for his refreshing, so he doth hereafter
2. The event itself contained in the tidings which his servants bring him. And Isaacs servants came and shewed him concerning the well which they had digged, and they said unto him, we have found water. Sept. and Cald. same.
1. The advent of Isaacs servants.
2. A narration or account of their labour.
3. A discovery of the successe in finding water, take up all this passage; It is probale that it was one of the wells that the Philistines stopped, which was formerly digged and named by Abraham. This newes commeth to him upon his confederacy. Ver. 32.
3. A speciall use which he maketh in naming of it which was to be a memoriall of of that dayes work.Ver. 33. And he called the name of it the Oath, therefore the name of the city is Beer-sheba unto this day. — The well of the Oath, &c. Sept. Cald. as Hebr. It is justly determined to be the same well and the same name, that Abraham had imposed upon the like occasion in his dayes, which had it seemes bin forgotten; as the Philistines had forgotten their Oath, kept in remembrance by it. Now Isaac renewing the Covenant and Oath with Abimelech, and God making discovery of the same well, he conceiveth the name which his Father first had imposed. Some think that Abraham left the name upon the place or region, and that Isaac puts it now upon the city. We may leave this at liberty; the end of all was to make a memorial of the Oath of God, that it might be kept & not broken.
Learn.
D. 1. God somtimes maketh providences of good concurre in the same day unto his righteous servants.
D. 2. God in the way of labour gives his servants to find sweet and necessary refreshings. Water. V. 32.
D. 3. Mercies to the saints should be made monuments to mind them of their duty.
D. 4 It is but due to this day to name houses and cities, as well as soules, Devoted to God. Beer-sheba. As the well of Oath, so the family of Oath and town of Oath, as devoted to God by mercy unto all duty. V. 33.
The last head of this chapter is the history of Esaus marriage in the two last verses, which by some are made the beginning of the next chapter, wherein the history of Esau is continued, and the issue declared of his irregular courses as ordered by Gods providence. It being added by our translators here, we shall dispatch it as the close of this chapter. Herein these things are eminently recorded.
1. The age of Esau.Ver. 34. And Esau was the son of 40 years. Sept. and Cald. He was 40 years old, that is, he was fully now reached to 40 years.
2. The marriage of Esau. And he took a wife Judith, the Daughter of Beeri the Hittite, and Basemath the Daughter of Elon, the Hittite. Sept. &c. to the same. These evils are evident in this marriage.
1. The number that he marrieth, two, which however tolerated with men, yet was displeasing to God.
2. The nation with whom he joineth, Hittite, the worst of the people in the land, against whom Abraham gave a charge that his son should not marry with them, and doubtles Isaac gave him no lesse charge against it than he did to Jacob.
3. Their religion, they were Idolaters, with whom God would never have his people mingle. As to their names they are called otherwise, Gen. 36.2.
2. The sad fruit of this marriage to Isaac and Rebekah.Ver. 35. And they were bitternes of spirit to Isaac and Rebekah, — They were contending, &c. — And they were rebellious & stubborn against the command of Isaac and Rebekah. Cald. The evil of this marriage here described, is with respect to the parents of Esaus idolatrous & rebellious wives, who neither feared God, nor reverenced their parents, must needs be a burden to gracious fathers and mothers, whose delight is to see their children walk orderly in Gods fear: bitternes of Spirit is a paraphrase of all the heart-breaking evils, that could be done to weare out the lives of Isaac and Rebekah.
It teacheth us.
D. 1. Wicked children usually increase sin with their age.
D. 2. Reprobate spirits take all the wayes of sin, to put away blessing and bring on the curse.
D. 3. Idolatrous wives and multiplicity of them hasten ruine to them who take them. Lust loves Idolatrous yoak-fellows.
D. 4. Bigamy and unholy matches prove greatest griefs to gracious Parents. These were bitternes of spirit to Isaac and Rebekah.