Down to Earth But Heavenly Minded

What does Genesis Chapter 26 mean?

Genesis 26 focuses on the Lord reassuring Isaac. God states that His relationship with Abraham, and its blessings, are for Isaac, as well. God appears to Isaac not once, but twice in this chapter. In both cases, the Lord restates and emphasizes the covenant promises He had made to Abraham, and is now making to Isaac.

For the majority of this passage, no mention is made of Jacob and Esau, and Rebekah’s marital status is obscured. It’s likely that most of this chapter is set back before Jacob and Esau are born. Isaac and Rebekah were childless for 20 years, leaving plenty of time for these events to occur (Genesis 25:20–26).

A season of famine falls on the land. It is a different famine than the one that drove Abraham to move to Egypt in Genesis 12. In fact, the Lord appears to Isaac and commands him not to move to Egypt, but to settle instead in Gerar, the region of the Philistines ruled by King Abimelech (Genesis 26:1–5). Scholars disagree on whether this is the same Abimelech Abraham knew in Genesis 20—21 or a new one. Interestingly, both the king and the commander of the army have the same names as in the incident with Abraham (Genesis 21:22). This might prove they are, in fact, the very same men. Or, it might simply mean the fathers had passed down both their names and positions to their sons. Given how long it has been since Abraham’s encounter, it seems most likely this is a new ruler.

In any case, Isaac settles his large household in Gerar, in obedience to the Lord. When some locals ask about Isaac’s beautiful wife Rebekah, he immediately follows in his father’s footsteps and tells them she is his sister. He is afraid they will kill him to take her from him. The same failure Abraham made—twice—Isaac now makes in his own life.

The lie is revealed when King Abimelech himself catches the couple being intimate. He is furious because Isaac’s lie could have brought guilt about the kingdom, just as Abraham’s had done. Still, the king decrees that anyone who harms Isaac or Rebekah will be killed. God demonstrates that He will protect Isaac as He did Abraham, fearful and faithless or not (Genesis 26:6–11).

The Lord then blesses Isaac by giving a hundredfold return on his crops in a season of famine. In fact, Isaac becomes so rich and powerful that old disputes about water rights crop up. Abimelech sends Isaac away for being “much mightier” than the Philistines (Genesis 26:12–16).

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. 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.

Chapter Context
Genesis 26 seems to jump back in time to the season before Jacob and Esau were born, as described in the previous chapter. This is common in ancient literature. The Lord establishes and renews His covenant promises to Isaac, blessing him abundantly in the land of Philistines during a time of famine. Eventually, Abimelech sends Isaac away due to his growing power and disputes over water rights, but they end up forming a peace treaty. Esau’s marriage to foreign women creates strife, adding more fuel to the controversy which is soon to occur. In the next chapter, Jacob will steal his older brother’s rightful blessing.

Verse by Verse

Verse 1. Now there was a famine in the land, besides the former famine that was in the days of Abraham. And Isaac went to Gerar to Abimelech king of the Philistines.

Isaac’s experiences in Genesis 26 parallel those of Abraham, as described both in Genesis 12 and particularly in Genesis 20—21. In both instances, lies are told about a marriage out of selfishness and fear. Some scholars suggest this is a different version of the same events between Abraham and Abimelech, as told in chapter 20. Others, however, insist the two stories are separate and meant to show that God would be faithful to Isaac just as He had been faithful to Abraham.

In any case, this verse makes clear that this famine is not the same one that drove Abraham and Sarah to Egypt in Genesis 12. This is a separate time of hardship. In the following verse, the Lord will tell Isaac explicitly not to go to Egypt in search of food. Instead, Isaac made his way to Gerar, a land ruled by Abimelech, king of the Philistines, to find more fertile territory.

Though not all scholars agree, most believe this Abimelech is not likely to be the same one Abraham interacted with. Approximately 90 years have passed since that event. It’s possible “Abimelech” may have been a title—like “Pharaoh” or “Caesar”—rather than a personal name. The same might be true of the name of the army commander (Genesis 21:22; 26:26), or these might be names passed from fathers to sons.

This Abimelech is said to be king of a people called “Philistines.” These Philistines, apparently, are not the same group that will later plague Israel. The title seems to be regional, not ethnic, and implies the people living in a certain area.

Context Summary
Genesis 26:1–5 contains God’s assurances to Isaac that He remains faithful to His covenant promises even after the death of Abraham. In a time of famine, the Lord commands Isaac not to travel to Egypt for relief but to settle in Gerar, the land of the Philistines. Isaac obeys, just as his father had done. This passage emphasizes that Abraham’s trust in God was demonstrated through his actions.

Verse 2. And the Lord appeared to him and said, “Do not go down to Egypt; dwell in the land of which I shall tell you.

Famines were not uncommon in the land of Canaan, and they often forced migrations as people moved around to find more fertile territory and food. These might have been caused by periods of pests, drought, or other environmental problems. Genesis 12 describes the famine that forced Abraham and Sarah to travel with their company down to Egypt in search of relief.

This is another, separate famine. Isaac and his family have moved to Gerar, where Abimelech rules as king of the Philistines. Now the Lord appears to Isaac and commands him not to go to Egypt. Perhaps relations between the Egyptians and the family of Abraham have not yet healed—Abraham was evicted from the country many decades prior for lying about his wife (Genesis 12:18–20).

As the following verses will make clear, the Lord wants to show Isaac that He will provide the same blessing and protection to him that He gave to Abraham. His instructions to Isaac echo those given to Abraham, many decades earlier (Genesis 12:1).

Verse 3. Sojourn in this land, and I will be with you and will bless you, for to you and to your offspring I will give all these lands, and I will establish the oath that I swore to Abraham your father.

A famine has forced Isaac and his family to migrate in search of more fertile territory. The Lord has commanded them not to travel to Egypt, as many people did in this time. There the Nile kept the land well-watered even during some seasons of drought. This command from God might have been due to lingering resentment over what Abraham, Isaac’s father, had done to the Pharaoh many decades earlier (Genesis 12:18–20). It might also be a simple issue of God proving His ability to provide in His own way, and His own time.

Instead, the Lord insists that Isaac keep his family in the land of Gerar, ruled by the king of the Philistines. The Lord delivers to Isaac a powerful message: I will be with you. I will bless you. I will give all these lands to you and to your offspring. That sounds familiar, since these are the same promises the Lord had given to Isaac’s father Abraham (Genesis 12:1–3). In fact, the Lord makes that point: I will establish the same oath with you that I did with your father.

This is a huge moment in Isaac’s life. During Abraham’s lifetime, God’s relationship with His people had been defined by God’s relationship with Abraham. Now that Abraham was dead, Isaac had to wonder at times if God would deal in the same way with Him. God makes clear in this moment that all of the same promises still hold true. He will be with Isaac.

Verse 4. I will multiply your offspring as the stars of heaven and will give to your offspring all these lands. And in your offspring all the nations of the earth shall be blessed,

In the previous verse, God appeared to Isaac with a powerful message: I am establishing the oath I swore to Abraham with you, as well. I will be with you. I will bless you. The Lord wanted Isaac to understand that all of the promises his father relied on were for him, as well (Genesis 12:1–3).

Now the Lord goes further in repeating those promises: Isaac’s offspring would be as the stars of heaven. His offspring would possess all the land of Canaan. Through Isaac’s offspring, all the nations of the earth would be blessed. We understand that global blessing to come through the life, death, and resurrection of Isaac’s descendant Jesus Christ (Matthew 1:1–16; Luke 3:23–28).

Of course, it’s only logical that all those things must happen through Isaac for God’s promises to Abraham to hold true. But the Lord is intent that Isaac understand these promises are for him, as well. God wants Isaac to take them personally and not to merely see himself as an extension of Abraham. The Lord would be with Isaac.

Verse 5. because Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws.”

In the previous verses, the Lord made clear to Isaac that the promises He had made to Abraham were also for Isaac (Genesis 12:1–3). The Lord would be with him and bless him. The Lord would make Isaac’s descendants to be as the stars and would give to them the land of Canaan. The Lord established his oath with Isaac.

Perhaps all of this sounded familiar to Isaac. The Lord had made that oath, had sworn by Himself, on the day that Abraham set out to sacrifice young Isaac on an altar in obedience to God. Abraham obeyed. The Lord stopped him and provided a ram, instead. Then the Lord made His oath to Abraham, perhaps within earshot of Isaac (Genesis 22:15–18).

At that time, the Lord had told Abraham He was making this oath because Abraham had obeyed Him. Now the Lord repeats and expands on that motivation for re-establishing these promises: because Abraham obeyed His voice, keeping His charge, His commands, His statutes, and His laws (Genesis 22:18).

Isaac would carry with Him the knowledge that all of these blessings were given by God to Him but were also secured, in part, by his father’s obedience to the Lord. Abraham would continue to serve as Isaac’s example.

Verse 6. So Isaac settled in Gerar.

Isaac obeyed God’s command to stay in Gerar and not to go to Egypt to seek relief from the famine. This statement of simple obedience follows the previous verse in which the Lord told Isaac that He had sworn to bless Abraham because of his obedience. Abraham obeyed God when commanded to move to a new region (Genesis 12:1–3). Now Isaac repeats the pattern and obeys, as well (Genesis 26:1–5).

Context Summary
Genesis 26:6–35 describes Isaac’s interactions with the Philistines while living in and around the land of Gerar. After Isaac is caught in a lie about Rebekah being his sister, king Abimelech is angry. However, he protects Isaac and Rebekah. God blesses Isaac abundantly, and his wealth grows to the point where his power provokes the king to send him away. Following a series of disputes over water rights, the king and Isaac eventually make a treaty of peace. God appears to Isaac for a second time, telling him not to fear, and renewing His promises.

Verse 7. When the men of the place asked him about his wife, he said, “She is my sister,” for he feared to say, “My wife,” thinking, “lest the men of the place should kill me because of Rebekah,” because she was attractive in appearance.

Isaac is walking in Abraham’s footsteps, seemingly for better or worse. Like Abraham, he obeyed the Lord by settling down in Gerar (Genesis 26:1–5). Like Abraham, he will interact with a king named Abimelech, in the land of the Philistines (Genesis 22:21–24). And now, like Abraham, he will lie about his beautiful wife being his sister out of fear of someone killing him to take her.

This scenario is slightly different than what Abraham did with Sarah in Egypt (Genesis 12:10–20) and then later in Gerar (Genesis 20:1–18). For one thing, Abraham seemed to have planned further ahead, asking Sarah to participate in his lie before telling it to others. Second, Abraham’s wife Sarah was, technically, his half-sister, giving the lie the sheen of truthfulness.

This verse reads almost as if Isaac spewed it out in the heat of the moment in response to some men asking about his wife. He may have had actual cause to be concerned about his safety. In his case, though, Rebekah was not by any measure his sister (Genesis 22:20–23).

Interestingly, neither Abraham nor Isaac are condemned for their action in the text itself—in fact, God protects them both, along with their wives. This is challenging, since the lie seems especially unloving and weak. Worse, it comes immediately following God’s promise in the previous verses to be with Isaac and to bless him. Was this strategy, handed down from father to son, a demonstration of a lack of faith in God? God has reiterated His blessings so that Isaac knows they apply to him, personally (Genesis 26:3–4). Perhaps God is allowing Isaac to learn that his trust in God must be personal, as well.

Verse 8. When he had been there a long time, Abimelech king of the Philistines looked out of a window and saw Isaac laughing with Rebekah his wife.

Isaac has followed his father’s example. Both had beautiful wives. In two separate instances, Abraham feared that Sarah’s beauty would lead someone to kill him to get her. So, he asked her to lie for him and say she was his sister (Genesis 12:10–20; 20:1–18). In both of those cases, the lie backfired. Both times, a local ruler believed their story and took Sarah for a wife. And in both cases, God brought judgement on the household of the ruler in order to protect and deliver Sarah.

In Isaac’s case, it seems, a long time passed without anyone making a play for Rebekah. Perhaps the couple forgot to continue to pretend to be siblings or perhaps Abimelech had an unusually good vantage point for observing them. In any case, he saw Isaac and Rebekah acting in a manner which convinced him, absolutely, that they were married. The Hebrew term used here is based on the word tsachaq, which can mean “laughing” or “sporting” or “caressing,” depending on the translation. In other words, they were involved in some type of intimate activity which would not be normal for siblings.

As the next verse reveals, that was all Abimelech needed to see to understand that Isaac had lied about his wife.

Verse 9. So Abimelech called Isaac and said, “Behold, she is your wife. How then could you say, ‘She is my sister’?” Isaac said to him, “Because I thought, ‘Lest I die because of her.’”

When confronted by Abimelech about his lie that Rebekah was his sister, Isaac tells the truth about his fear: he didn’t want to die because of his wife. As was the case when Abraham did the same thing (Genesis 12:11–13), it’s hard to feel respect for a man who would do such a thing to his spouse. Even the pagan king is angered at this deception, even though nobody has suffered for it, yet. This might be a lingering lesson from the earlier incident with Abraham, where a prior king, also called Abimelech (Genesis 20:2), was faced with consequences when he nearly violated Sarah’s marriage to Abraham (Genesis 20:3–6). Despite his fear and faithlessness, God will provide protection for Isaac, no matter how untrusting he appears to be.

Verse 10. Abimelech said, “What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt upon us.”

In the prior verses, Isaac repeated one of his father’s failures by lying about his wife, to protect his own life (Genesis 20:2–6). Abimelech’s accusation in this verse is absolutely right. Isaac failed to face the possibility of protecting himself, or his wife, from someone who might try to take her from him. This cowardice has put Abimelech’s whole kingdom at risk of violating a marriage—something even a pagan nation of that era apparently considered a grievous mistake.

While it’s all but certain this is not the exact same Abimelech who dealt with Abraham—in a very similar situation in Genesis 20—this king most likely knows that story. At that time, the Lord came to Abimelech in a dream and called him a dead man for innocently taking Sarah to be his wife because of Abraham’s lie. This Abimelech is aware of the great guilt that would have fallen on him and/or his people if one of them had done the same with Rebekah. His anger is justified.

Again, Isaac’s failure to trust God has led to grave danger for those near him. He, however, continues to be protected by God’s promise to be with him, as the following verse will make clear.

Verse 11. So Abimelech warned all the people, saying, “Whoever touches this man or his wife shall surely be put to death.”

Isaac’s plan to protect himself from harm if someone wanted to take his beautiful wife (Genesis 26:5–9) is shown to have put more than just Rebekah at risk. When Abimelech, the king of the region, becomes aware of the lie, he is justifiably angry. In fact, Abimelech expresses at least a sliver of godly morality, when he stated that the lie could have brought guilt upon him and his kingdom if someone had taken her (Genesis 26:10).

Now, though, Abimelech acts to make sure that such a thing does not happen. If anyone dares to harm either Isaac or Rebekah in any way, he will enact the death penalty.

Through Abimelech’s actions, God has shown once again that He is with Isaac and protecting him, even and in spite of Isaac’s apparently fearful and faithless actions. This seems to be a part of God teaching the same lesson learned by Abraham—that His love and blessings are personal, and apply to Isaac himself (Genesis 26:1–5).

Verse 12. And Isaac sowed in that land and reaped in the same year a hundredfold. The Lord blessed him,

While reading this verse, it’s important to remember there was a famine in the land (Genesis 26:1). The Lord told Isaac not to go to Egypt to escape the famine but to stay in Gerar, the land of the Philistines, instead. Despite a cowardly lie on Isaac’s part (Genesis 26:7), he has been protected and blessed by God (Genesis 26:11).

Isaac obeyed God’s command to avoid Egypt, staying instead in Gerar, planting crops there. To reap a hundredfold would have been a good return in a normal year. In a year of famine, and likely and supposed drought, a hundredfold return is simply amazing. The Lord once again is demonstrating to Isaac and his neighbors that He is with him and providing for him. The following verse will explain the extent to which Isaac is blessed.

This is one of the few times we’re told directly that one of the patriarchs engaged in the planting and harvesting of crops. Noah was said to have planted a vineyard after the flood, becoming a “man of the soil,” but that account made no mention of further farming (Genesis 9:20).

Verse 13. and the man became rich, and gained more and more until he became very wealthy.

The prior verse indicated that Isaac has been blessed by God, and this verse gives details on the extent of this success. Under God’s great blessing, Isaac’s crops yielded a hundredfold return (Genesis 26:12) even in a time of famine (Genesis 26:1). The result is great and increasing wealth. This is on top of the apparently enormous wealth Isaac had already inherited from Abraham (Genesis 25:5). In short, Isaac was most likely one of the richest men in the region. Like his father, God is making it clear to Isaac that he will be blessed for following God’s instructions (Genesis 22:15–18). The covenant God made with Abraham applies to Isaac, and it applies personally, not merely because Isaac is Abraham’s son (Genesis 26:2–5).

Verse 14. He had possessions of flocks and herds and many servants, so that the Philistines envied him.

God has directed Isaac to settle with his wife and his large household in Gerar, a region occupied by the Philistines. This instruction came during a time of famine (Genesis 26:1–3). Once established there, Isaac’s wealth only continued to multiply under God’s blessing (Genesis 26:12–13). His neighbors would have noticed his growing flocks, herds, and many servants. Anyone who becomes successful will attract attention. Isaac’s prosperity, however, is happening during a time when many others would be struggling just to survive. Isaac’s enormous prosperity was apparent to all, and the Philistines didn’t like it. More specifically, they were jealous. They envied Isaac.

As the following verses reveal, they may also have been concerned. With his outrageous wealth and growing entourage, they will start to fear that Isaac could conceivably take over the kingdom, if he chose to do so (Genesis 26:16).

Verse 15. (Now the Philistines had stopped and filled with earth all the wells that his father ‘s servants had dug in the days of Abraham his father.)

The previous verse told us the Philistines were envious of Isaac’s enormous and growing wealth. Despite a famine which would have left most people struggling (Genesis 26:1), Isaac has managed a hundredfold return on his crops (Genesis 26:12–13). This explosive growth made Isaac and his family a dominant force in their region. This has already generated envy among the Philistines, and will soon result in fear (Genesis 26:16).

As happened with Abraham (Genesis 21:25–26), water rights have now become a point of contention between Isaac and Abimelech’s people. The famine in the land might have been tied to a drought; this would make arguments over wells even more heated.

Isaac, apparently, had been using wells dug by Abraham’s servants in the days that Abraham lived in Gerar (Genesis 21:30). Now the Philistines had filled those wells up with dirt, to slow down Isaac’s progress and keep him from using the water. When something similar happened to Abraham, the prior king had claimed ignorance and, eventually, had made a treaty with Abraham (Genesis 21:31–33). This time, Abimelech’s response to the dispute over water will be much different.

Verse 16. And Abimelech said to Isaac, “Go away from us, for you are much mightier than we.”

Conflict had arisen between Isaac and the Philistines in the region of Gerar. For one thing, they were envious of Isaac’s great and growing wealth (Genesis 26:14). Apparently, there were also disputes about water rights. This combination of envy and desperation led the Philistines to begin filling up Isaac’s wells with dirt to keep him from using them. Such actions would constitute a direct attack on Isaac’s ability to support his vast herds and flocks.

Now the king of the region, Abimelech, steps in to resolve the issue. He’s not interested in compromise or working out a treaty in this moment. Abimelech simply tells Isaac to leave. Isaac has become too powerful.

The point Abimelech is making here can be taken in one of two ways. On one hand, Isaac’s great estate would require large amounts of land and water. It’s possible there just wasn’t room in and around the city of Gerar for Isaac’s wealth. Abimelech might simply be saying, “your family is more than the land can support.” On the other hand, Abimelech might be concerned that Isaac could use his huge number of servants, his money, and the obvious blessing of his God to conquer Abimelech and take over the territory for himself. We’re never told Isaac had any inclination to do so, but a king like Abimelech must always be guarding his power and authority.

So Isaac will move away, at least from the main part of Gerar’s territory. But he won’t move so far as to violate God’s command (Genesis 26:2–3). This will result in additional friction with the people. And, as we will see later, it will result in some lingering resentment from Isaac, as well (Genesis 26:26–27).

Verse 17. So Isaac departed from there and encamped in the Valley of Gerar and settled there.

During a famine (Genesis 26:1), God had instructed Isaac to stay in the land of Gerar instead of heading into the fertile valleys of Egypt (Genesis 26:2–3). Though others would have been struggling, Isaac reaps a hundredfold harvest from his planting (Genesis 26:12). This prosperity boom generates both envy (Genesis 26:14) and fear (Genesis 26:16) in the local people. As a result, King Abimelech has told Isaac to move somewhere else.

Isaac’s response is interesting, given that God has specifically told him not to leave Gerar to seek better conditions in Egypt. Rather than leave entirely, Isaac settles his large company in an area known as the Valley of Gerar. This is, it seems, some distance from the main population. As the next verse will reveal, his first task will be to find water to support his herds and flocks—which will result in continued conflict.

Verse 18. And Isaac dug again the wells of water that had been dug in the days of Abraham his father, which the Philistines had stopped after the death of Abraham. And he gave them the names that his father had given them.

Isaac, though enormously wealthy (Genesis 26:12–13), has a problem. He has been sent away from the area directly around Gerar by King Abimelech. He has grown too large and powerful to stay without being a threat to the Philistines in the region (Genesis 26:14–16).

Isaac’s choice, shown in this verse, seems to balance the wishes of king Abimelech with his obedience to God. Earlier, God told Isaac to stay in Gerar rather than seeking better land in Egypt (Genesis 26:2–3). So, Isaac settles in the Valley of Gerar, which presumably is further from the majority of the people, but still in the same general area.

Isaac must quickly find water to support his herds, flocks, and large company. What he finds are the old wells that had belonged to Abraham when he lived in this same region (Genesis 21:25–27). They had been filled in, presumably after Abraham died. Isaac reopens them and begins calling them by the names Abraham had given to them (Genesis 21:23–33).

The fact that these wells were given unique names, and that they were stopped up by the Philistines, indicates just how precious water and water rights were in this arid region of Canaan.

Verse 19. But when Isaac ‘s servants dug in the valley and found there a well of spring water,

Isaac has relocated his large company to the Valley of Gerar, at the request of the local king, Abimelech. This would have reduced the sense of envy and fear the Philistines had over his great wealth (Genesis 26:14–16). At the same time, this choice would allow Isaac to honor God’s command to stay in this region instead of going to Egypt (Genesis 26:2–3). Having moved to a new location, Isaac and his entourage are looking for water. He has reopened some wells that had been used years before by his father Abraham (Genesis 21:23–33). This verse begins a sentence describing what happened when Isaac’s servants found a new spring to use as a water source. The discovery led to immediate conflict—the local people are not satisfied with where Isaac’s people are seeking water (Genesis 26:20).

Verse 20. the herdsmen of Gerar quarreled with Isaac ‘s herdsmen, saying, “The water is ours.” So he called the name of the well Esek, because they contended with him.

God had commanded Isaac to stay in Gerar (Genesis 26:2–3), but the local king is bothered by Isaac’s great wealth and prosperity (Genesis 26:14–16). To satisfy both sides, Isaac and his large estate are newly encamped in the Valley of Gerar (Genesis 26:17). If they’re going to stay, it’s essential they find plentiful water. The previous verse describes the discovery of a spring by Isaac’s servants. Now we learn that the local herdsman claimed the rights to that water.

The conflict is similar to the plot of many old western movies, in which ranchers would battle over rights to the water from the local river to grow crops or maintain sheep and cattle. Isaac, however, seems unwilling to battle over anything. His reputation as a passive man comes, in part, from his seeming refusal to fight or even challenge those who stand up to him. Instead of using his considerable power to keep the well, Isaac bows out. He names this well Esek, which means “quarrel” or “contention,” and moves on to another one.

Verse 21. Then they dug another well, and they quarreled over that also, so he called its name Sitnah.

Isaac has moved his large entourage away from the main population of Philistines in order to assuage their concerns (Genesis 26:14–16). Having moved to a new location (Genesis 26:17), Isaac and his people try to establish a reliable source of water (Genesis 26:18). That resulted in an immediate conflict (Genesis 26:19–20). Isaac, following his reputation for being passive, chooses not to fight for this resource and instead moves on. Isaac called that first well Esek, which means “quarrel” or “contention.”

Unfortunately, for a second time, Isaac’s servants dig a new well and are once again challenged by the local herdsmen over the water rights. He names this one Sitnah, which means “enmity.” We’re not told that Isaac went to battle over these wells, simply that he named them to represent the dispute they caused. Given the fear expressed by the local king (Genesis 26:14–16), it seems that if Isaac had chosen to fight for these resources, he probably could have kept them.

Verse 22. And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, “For now the Lord has made room for us, and we shall be fruitful in the land.”

Having moved some distance away from the main population of Gerar (Genesis 26:14–17), Isaac’s men have dug two wells so far. In both cases, they were challenged by the local herdsmen over the rights to the water. Isaac named both wells to represent the disputes that came from them (Genesis 26:18–21). The first was called Esek, the second Sitnah, meaning “contention” and “quarrel,” respectively. This choice seems to reflect a passive attitude on the part of Isaac, since he’s clearly powerful enough to keep those wells by force, if he so chose.

The third well, however, brings no dispute from the locals. Perhaps they gave up challenging Isaac once they realized he would just keep digging wells. Or, perhaps Isaac’s family has moved far enough away that it’s just not worth a challenge from the locals anymore, we don’t know, but Isaac appears to be satisfied. He names this well Rehoboth, which means “broad places” or “room,” and he gives credit to the Lord for providing it.

Specifically, Isaac notices that the Lord has made room for his enormous estate to settle in the region. Nothing would now stand in the way of the fruitful growth of all of his possessions.

Verse 23. From there he went up to Beersheba.

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.

Verse 24. And the Lord appeared to him the same night and said, “I am the God of Abraham your father. Fear not, for I am with you and will bless you and multiply your offspring for my servant Abraham ‘s sake.”

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.”

Verse 25. So he built an altar there and called upon the name of the Lord and pitched his tent there. And there Isaac ‘s servants dug a well.

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.

Verse 26. When Abimelech went to him from Gerar with Ahuzzath his adviser and Phicol the commander of his army,

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.

Verse 27. Isaac said to them, “Why have you come to me, seeing that you hate me and have sent me away from you?”

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).

Verse 28.They said, “We see plainly that the Lord has been with you. So we said, let there be a sworn pact between us, between you and us, and let us make a covenant with you,

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.

Verse 29. that you will do us no harm, just as we have not touched you and have done to you nothing but good and have sent you away in peace. You are now the blessed of the Lord.”

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.

Verse 30. So he made them a feast, and they ate and drank.

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.

Verse 31. In the morning they rose early and exchanged oaths. And Isaac sent them on their way, and they departed from him in peace.

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.

Verse 32. That same day Isaac ‘s servants came and told him about the well that they had dug and said to him, “We have found water.”

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.

Verse 33. He called it Shibah; therefore the name of the city is Beersheba to this day.

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.”

Verse 34. When Esau was forty years old, he took Judith the daughter of Beeri the Hittite to be his wife, and Basemath the daughter of Elon the Hittite,

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.

Verse 35. and they made life bitter for Isaac and Rebekah.

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.

End of Chapter 26.

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