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Genesis 26:1
Verse
Context
God’s Promise to Isaac
1Now there was another famine in the land, subsequent to the one that had occurred in Abraham’s time. And Isaac went to Abimelech king of the Philistines at Gerar.
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There was a famine - When this happened we cannot tell; it appears to have been after the death of Abraham. Concerning the first famine, see Gen 12:10. Abimelech - As we know not the time when the famine happened, so we cannot tell whether this was the same Abimelech, Phichol, etc., which are mentioned Gen 20:1, Gen 20:2, etc., or the sons or other descendants of these persons.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Renewal of the Promise. - A famine "in the land" (i.e., Canaan, to which he had therefore returned from Hagar's well; Gen 25:11), compelled Isaac to leave Canaan, as it had done Abraham before. Abraham went to Egypt, where his wife was exposed to danger, from which she could only be rescued by the direct interposition of God. Isaac also intended to go there, but on the way, viz., in Gerar, he received instruction through a divine manifestation that he was to remain there. As he was the seed to whom the land of Canaan was promised, he was directed not to leave it. To this end Jehovah assured him of the fulfilment of all the promises made to Abraham on oath, with express reference to His oath (Gen 22:16) to him and to his posterity, and on account of Abraham's obedience of faith. The only peculiarity in the words is the plural, "all these lands." This plural refers to all the lands or territories of the different Canaanitish tribes, mentioned in Gen 15:19-21, like the different divisions of the kingdom of Israel or Judah in Ch1 13:2; Ch2 11:23. האל; an antique form of האלּה occurring only in the Pentateuch. The piety of Abraham is described in words that indicate a perfect obedience to all the commands of God, and therefore frequently recur among the legal expressions of a later date. יהוה משׁמרת שׁמר "to take care of Jehovah's care," i.e., to observe Jehovah, His persons, and His will, Mishmereth, reverence, observance, care, is more closely defined by "commandments, statutes, laws," to denote constant obedience to all the revelations and instructions of God.
John Gill Bible Commentary
And there was a famine in the land,.... In the land of Canaan, as the Targum of Jonathan expresses it: besides the first famine that was in the days of Abraham; of which see Gen 12:10; which was an hundred years before this: and Isaac went unto Abimelech king of the Philistines, unto Gerar; where his father Abraham had sojourned before he was born; and therefore the present king of this place can scarce be thought to be the same Abimelech that was king of it in Abraham's time; but it is highly probable that this Abimelech was the son of the former king, and that this was a common name to the kings of Gerar or the Philistines, as Pharaoh was to the kings of Egypt. Isaac came to this place from Lahairoi, where he had dwelt many years, see Gen 24:62; which was at or near Beersheba, and was about eight miles from Gerar (a). (a) Bunting's Travels, p. 70.
Matthew Henry Bible Commentary
Here, I. God tried Isaac by his providence. Isaac had been trained up in a believing dependence upon the divine grant of the land of Canaan to him and his heirs; yet now there is a famine in the land, Gen 26:1. What shall he think of the promise when the promised land will not find him bread? Is such a grant worth accepting, upon such terms, and after so long a time? Yes, Isaac will still cleave to the covenant; and the less valuable Canaan in itself seems to be the better he is taught to value it, 1. As a token of God's everlasting kindness to him; and, 2. As a type of heaven's everlasting blessedness. Note, The intrinsic worth of God's promises cannot be lessened in a believer's eye by any cross providences. II. He directed him under this trial by his word. Isaac finds himself straitened by the scarcity of provisions. Somewhere he must go for supply; it should seem, he set out for Egypt, whither his father went in the like strait, but he takes Gerar in his way, full of thoughts, no doubt, which way he had best steer his course, till God graciously appeared to him, and determined him, abundantly to his satisfaction. 1. God bade him stay where he was, and not go down into Egypt: Sojourn in this land, Gen 26:2, Gen 26:3. There was a famine in Jacob's days, and God bade him go down into Egypt (Gen 46:3, Gen 46:4), a famine in Isaac's days, and God bade him not to go down, a famine in Abraham's days, and God left him to his liberty, directing him neither way. This variety in the divine procedure (considering that Egypt was always a place of trial and exercise to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very high attainments, and intimate communion with God; and to him all places and conditions were alike. Isaac was a very good man, but not cut out for hardship; therefore he is forbidden to go to Egypt. Jacob was inured to difficulties, strong and patient; and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people's trials to their strength. 2. He promised to be with him, and bless him, Gen 26:3. As we may go any where with comfort when God's blessing goes with us, so we may stay any where contentedly if that blessing rest upon us. 3. He renewed the covenant with him, which had so often been made with Abraham, repeating and ratifying the promises of the land of Canaan, a numerous issue, and the Messiah, Gen 26:3, Gen 26:4. Note, Those that must live by faith have need often to review, and repeat to themselves, the promises they are to live upon, especially when they are called to any instance of suffering or self-denial. 4. He recommended to him the good example of his father's obedience, as that which had preserved the entail of the covenant in his family (Gen 26:5): "Abraham obeyed my voice; do thou do so too, and the promise shall be sure to thee." Abraham's obedience is here celebrated, to his honour; for by it he obtained a good report both with God and men. A great variety of words is here used to express the divine will, to which Abraham was obedient (my voice, my charge, my commandments, my statutes, and my laws), which may intimate that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him, as that of quitting his country, and that (which some think is more especially referred to) of the offering up of his son, which Isaac himself had reason enough to remember. Note, Those only shall have the benefit and comfort of God's covenant with their godly parents that tread in the steps of their obedience.
Tyndale Open Study Notes
26:1-35 In this digression from Jacob’s story, Isaac’s prosperity (ch 26) shows that the blessing had passed to him (cp. 25:11) despite his failures of faith. 26:1 This Abimelech is probably not the man in ch 20, for these events could have been 90 years apart. Possibly Abimelech was a dynastic name or title (a later King Achish, 1 Sam 21:10, was also called Abimelech, Ps 34:title).
Genesis 26:1
God’s Promise to Isaac
1Now there was another famine in the land, subsequent to the one that had occurred in Abraham’s time. And Isaac went to Abimelech king of the Philistines at Gerar.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There was a famine - When this happened we cannot tell; it appears to have been after the death of Abraham. Concerning the first famine, see Gen 12:10. Abimelech - As we know not the time when the famine happened, so we cannot tell whether this was the same Abimelech, Phichol, etc., which are mentioned Gen 20:1, Gen 20:2, etc., or the sons or other descendants of these persons.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Renewal of the Promise. - A famine "in the land" (i.e., Canaan, to which he had therefore returned from Hagar's well; Gen 25:11), compelled Isaac to leave Canaan, as it had done Abraham before. Abraham went to Egypt, where his wife was exposed to danger, from which she could only be rescued by the direct interposition of God. Isaac also intended to go there, but on the way, viz., in Gerar, he received instruction through a divine manifestation that he was to remain there. As he was the seed to whom the land of Canaan was promised, he was directed not to leave it. To this end Jehovah assured him of the fulfilment of all the promises made to Abraham on oath, with express reference to His oath (Gen 22:16) to him and to his posterity, and on account of Abraham's obedience of faith. The only peculiarity in the words is the plural, "all these lands." This plural refers to all the lands or territories of the different Canaanitish tribes, mentioned in Gen 15:19-21, like the different divisions of the kingdom of Israel or Judah in Ch1 13:2; Ch2 11:23. האל; an antique form of האלּה occurring only in the Pentateuch. The piety of Abraham is described in words that indicate a perfect obedience to all the commands of God, and therefore frequently recur among the legal expressions of a later date. יהוה משׁמרת שׁמר "to take care of Jehovah's care," i.e., to observe Jehovah, His persons, and His will, Mishmereth, reverence, observance, care, is more closely defined by "commandments, statutes, laws," to denote constant obedience to all the revelations and instructions of God.
John Gill Bible Commentary
And there was a famine in the land,.... In the land of Canaan, as the Targum of Jonathan expresses it: besides the first famine that was in the days of Abraham; of which see Gen 12:10; which was an hundred years before this: and Isaac went unto Abimelech king of the Philistines, unto Gerar; where his father Abraham had sojourned before he was born; and therefore the present king of this place can scarce be thought to be the same Abimelech that was king of it in Abraham's time; but it is highly probable that this Abimelech was the son of the former king, and that this was a common name to the kings of Gerar or the Philistines, as Pharaoh was to the kings of Egypt. Isaac came to this place from Lahairoi, where he had dwelt many years, see Gen 24:62; which was at or near Beersheba, and was about eight miles from Gerar (a). (a) Bunting's Travels, p. 70.
Matthew Henry Bible Commentary
Here, I. God tried Isaac by his providence. Isaac had been trained up in a believing dependence upon the divine grant of the land of Canaan to him and his heirs; yet now there is a famine in the land, Gen 26:1. What shall he think of the promise when the promised land will not find him bread? Is such a grant worth accepting, upon such terms, and after so long a time? Yes, Isaac will still cleave to the covenant; and the less valuable Canaan in itself seems to be the better he is taught to value it, 1. As a token of God's everlasting kindness to him; and, 2. As a type of heaven's everlasting blessedness. Note, The intrinsic worth of God's promises cannot be lessened in a believer's eye by any cross providences. II. He directed him under this trial by his word. Isaac finds himself straitened by the scarcity of provisions. Somewhere he must go for supply; it should seem, he set out for Egypt, whither his father went in the like strait, but he takes Gerar in his way, full of thoughts, no doubt, which way he had best steer his course, till God graciously appeared to him, and determined him, abundantly to his satisfaction. 1. God bade him stay where he was, and not go down into Egypt: Sojourn in this land, Gen 26:2, Gen 26:3. There was a famine in Jacob's days, and God bade him go down into Egypt (Gen 46:3, Gen 46:4), a famine in Isaac's days, and God bade him not to go down, a famine in Abraham's days, and God left him to his liberty, directing him neither way. This variety in the divine procedure (considering that Egypt was always a place of trial and exercise to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very high attainments, and intimate communion with God; and to him all places and conditions were alike. Isaac was a very good man, but not cut out for hardship; therefore he is forbidden to go to Egypt. Jacob was inured to difficulties, strong and patient; and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people's trials to their strength. 2. He promised to be with him, and bless him, Gen 26:3. As we may go any where with comfort when God's blessing goes with us, so we may stay any where contentedly if that blessing rest upon us. 3. He renewed the covenant with him, which had so often been made with Abraham, repeating and ratifying the promises of the land of Canaan, a numerous issue, and the Messiah, Gen 26:3, Gen 26:4. Note, Those that must live by faith have need often to review, and repeat to themselves, the promises they are to live upon, especially when they are called to any instance of suffering or self-denial. 4. He recommended to him the good example of his father's obedience, as that which had preserved the entail of the covenant in his family (Gen 26:5): "Abraham obeyed my voice; do thou do so too, and the promise shall be sure to thee." Abraham's obedience is here celebrated, to his honour; for by it he obtained a good report both with God and men. A great variety of words is here used to express the divine will, to which Abraham was obedient (my voice, my charge, my commandments, my statutes, and my laws), which may intimate that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him, as that of quitting his country, and that (which some think is more especially referred to) of the offering up of his son, which Isaac himself had reason enough to remember. Note, Those only shall have the benefit and comfort of God's covenant with their godly parents that tread in the steps of their obedience.
Tyndale Open Study Notes
26:1-35 In this digression from Jacob’s story, Isaac’s prosperity (ch 26) shows that the blessing had passed to him (cp. 25:11) despite his failures of faith. 26:1 This Abimelech is probably not the man in ch 20, for these events could have been 90 years apart. Possibly Abimelech was a dynastic name or title (a later King Achish, 1 Sam 21:10, was also called Abimelech, Ps 34:title).