Peter Pett's Commentary on the Bible
Genesis 26:12-33
Isaac and Abimelech - a Story of Wells (Genesis 26:12).
‘And Isaac sowed in that land and found in that same year a hundredfold, and Yahweh blessed him. And the man became great (in riches) and grew more and more until he was very wealthy. And he had possessions of flocks, and possessions of herds and a large household, and the Philistines envied him.'
Isaac was now settled in Gerar and the famine had long passed. Good relations had been established with the local king and he began to sow seed in expectation of a considerable stay. And the seed prospered. We know today that this was particularly fertile land and it produced ‘a hundredfold'. Moreover ‘Yahweh blessed him'. Everything he touched seemed to flourish. His flocks expanded, his herds grew, and he added more and more servants to his ‘household', his family tribe who were responsible for maintaining his wealth.
But there is always one problem with wealth. It produces envy in the heart of others, and that is what happened here. And so he was asked to move on. His wealth, and the demands it made on local amenities, was causing a problem for the inhabitants.
‘(Now all the wells which his father's servants had dug in the days of Abraham his father, the Philistines had stopped them and filled them with earth).'
This very illuminating explanatory comment demonstrates both the attitude of these Philistine traders to relatively powerful semi-nomadic peoples and the reason why, when Abraham had prospered in this vicinity without it causing too much trouble, Isaac was unable to do so.
The wells of Abraham had been filled in. And why? Because when Isaac moved to Beer-lahai-roi on the death of Abraham, the Philistines decided they did not want anyone else to move in and filled in the surplus wells, which would have attracted roving semi-nomads like flies. But this was now why Isaac, with his great expansion, was proving to be such a burden on the local economy. They did not have sufficient water for him and themselves.
‘And Abimelech said to Isaac, “Leave us. For you are much mightier than we.” '
You are much mightier than we.' Possibly in numbers, especially of sheep and cattle, thus consuming much water.
The water shortage was causing problems. So the Philistines no doubt held a council. The result was that they decided to ask Isaac to move on. They no doubt recognised that he was fairly amenable (would they have dared to ask the same of Abraham?) and it is possible that it was they who pointed out to him where the previous wells had been and suggested he reopened them. And fortunately Isaac recognised the truth of what they were saying.
‘And Isaac departed from there and encamped in the valley of Gerar, and dwelt there. And Isaac dug again the wells of water which they had dug in the days of his father. For the Philistines had stopped them after the death of Abraham. And he called their names after the names by which his father had called them.'
This passage demonstrates how closely Isaac and his household had been living with the Philistines until they had become too large for the place. But now they move to a local valley and camp there. And they redig the wells first discovered by his father and call them by the previous names given by his father. This would not be quite as easy as it sounds for they had to be rediscovered. But local memory would no doubt assist in the matter.
This serves to demonstrate how traditions tend to stick to places over considerable numbers of years, for it was obviously fairly clearly remembered what names had been attached to what places. This information would no doubt be gathered from locals and confirmed by reference to their own covenant records and memories.
‘And Isaac's servants dug in the valley and found there a well of spring water, and the herdmen of Gerar strove with Isaac's herdmen saying, “The water is ours.” And he called the name of the well Esek (contention) because they contended with him.'
Genesis 26:18 is now expanded on. He digs the first well that was Abraham's. But the inhabitants claim it as theirs. And it says much for Isaac's equable temperament that he allows them possession, for he could fairly have pointed out that he and his men had dug it and that it had once been ceded to his father. It is clear that Abraham had also called the well Esek (Genesis 26:18) so that it had been a bone of contention even then. But Abraham's response was probably different. (There are some people you do not argue with).
‘And they dug another well, and they strove for that also. And he called the name of it Sitnah (enmity).'
The same thing is repeated, and Abraham had also clearly called this well Sitnah showing that he too had experienced enmity when he dug it.
But what a different person Isaac is from Abraham. When they sought to wrest a well from Abraham he went straight to the king and demanded it back (Genesis 21:25). But Isaac is more peaceable and cedes the wells to the inhabitants (possibly for a good price). Abraham was ‘the stronger', but was not Isaac the more Christlike? He had a strength of which Abraham knew nothing. And it made for friends rather than enemies.
‘And he removed from there and dug another well, and for that they did not strive. And he called the name of it Rehoboth (broad places, room), and he said, “For now Yahweh has made room for us and we will be fruitful in the land.” And he went up from there to Beersheba.'
Isaac continues redigging the wells that his father had dug and this time there was no contention. Perhaps the inhabitants were impressed by his peaceable behaviour and felt ready to welcome him now as a neighbour. And he called it Reheboth (broad places), because there was now room for both him and them.
His faith in Yahweh shines out. He had been sure all along that Yahweh would make a place for him and now he has been proved right. And this proves to him that Yahweh will bless him in this place.
Following the comment in Genesis 26:18 we must see this too as a name first given by Abraham, but what a different interpretation Abraham probably put on it. There is no suggestion that Abraham ever peacefully yielded a well that he had dug. He made room for himself. Different men behave in different ways because they are different, and they have different strengths, and different weaknesses requisite in different times.
“And he went up from there to Beersheba.” Note that Isaac already knows it as Beersheba before he goes there. This was naturally Isaac's next move for he knew that his father had dug a well at Beersheba, and had called it Beersheba. With the wealth and herds he had it was necessary to have more than one well.
‘And Yahweh appeared to him the same night and said, “I am the God of Abraham your father. Do not be afraid, for I am with you, and will bless you and multiply your seed for my servant Abraham's sake.” '
Once again Isaac has an awe-inspiring numinous experience of God in which the covenant is renewed, and which explains why these events were put in writing.
The grounds for the renewing of the covenant is that he is the son of Abraham. He shares in the blessing of Abraham. Abraham was the one chosen by God as His vehicle of blessing to the world, and Isaac as his seed carries on that purpose. He will thus enjoy God's blessing and will see his descendants multiplied. We too will enjoy blessing from the God of Abraham if we are Abraham's children through faith in Christ.
This thought is central to the book of Genesis. It is not too much to say it was why it was written. It is a proclamation of God's covenant with the world through Abraham and the guarantee of His future blessing. We may enjoy the stories but what was important was the covenants.
‘And he built an altar there and called on the name of Yahweh, and pitched his tent there and there Isaac's servants dug for a well.'
“He built an altar there and called on the name of Yahweh.” In other words he established Beersheba as the centre of worship for his people where they could regularly worship Yahweh and offer sacrifices, with Isaac himself being the priest. As we know already, this was the very place where Abraham too had established the worship of God. In all things, both good and bad, Isaac follows in the steps of his father.
“He pitched his tent there.” In other words he established it as his base camp, and naturally began to look for the well that his father had previously dug and called Beersheba. Without the well the camp could not be permanent.
‘Then Abimelech went to him from Gerar, and Ahuzzoth his friend, and Phicol the captain of his host.'
It was at Beersheba that the previous Abimelech had made a covenant under oath with Abraham. This may be the same Abimelech, in which case he was very old, but far more likely it is his son or grandson.
Abraham had won their confidence as a result of the incident with Sarah and the revelation that he was a prophet, and by his fighting strength and willingness to stand up for himself. Isaac has won it by his amenable disposition and his continual willingness not to use his strength but to be neighbourly and even beneficent. In the end his policy has worked.
“Ahuzzoth his friend.” His personal counsellor and adviser, and possibly scribe. ‘Phicol the captain of his host.' Phicol was probably the title by which they called their warleader at any time (as the Assyrians called theirs Tartan (2 Kings 18:17), although he might have been the grandson of the previous Phicol given the same name (something commonly done in those days). The presence of the general demonstrates the seriousness of the visit. This is an official deputation.
‘And Isaac said to them, “Why have you come to me, seeing that you are not friendly with me and have sent me away from you?” '
Isaac may be amenable but it did not mean he could not be hurt. He clearly felt his friendship had been betrayed. Now he was puzzled as to why they were approaching him. Because of his friendly nature he did not consider that they were safeguarding their backs.
‘And they said, “We have seen plainly that Yahweh was with you, and we said, Let there now be an oath between us, even between us and you, and let us make a covenant with you that you will do us no hurt, as we have not touched you, and as we have done to you nothing but good, and have sent you away in peace. You are now the blessed of Yahweh.” '
Their appreciation of Isaac's fighting strength is clear from the fact that they approach him voluntarily and peacefully. They have watched him prosper and seen him establish the cultic centre for Yahweh at Beersheba, clearly with a view to permanent settlement. They recognise he is a man of peace but they want to ensure that things remain peaceable.
“Yahweh is with you”. They recognised that his God Yahweh was effective and powerful. This was seen as proved by his growing prosperity and by his ability to find springs. ‘You are now the blessed of Yahweh', as a result of establishing an altar and cultic centre to Yahweh. They were aware of the power of Isaac's God. Indeed they were presumably aware of the previous history from Abraham's time. Their connections go back a long way. They remembered Yahweh the God of Abraham and they see He is now Isaac's God and effective on his behalf.
The result is that they want a treaty sealed by an oath, just as they had had with Abraham, a treaty of peace and mutual recognition. Isaac may not be Abraham but he is still to be feared because he is the chosen of Yahweh, and like Abraham has a private army.
‘And he made them a feast, and they ate and drank. And they rose up early in the morning and swore to one another, and Isaac sent them away, and they departed from him in peace.'
The show of hospitality was an indication of friendly reception and peaceful intention and they ate and drank and rested in the camp. Then the solemn oath was sworn and they returned to their city with the peaceful settlement agreed between the parties. No doubt this was to Isaac the peacemaker's satisfaction. Isaac's methods had proved fruitful.
‘And it happened the same day that Isaac's servants came and told him about the well which they had dug, and said to him, “We have found water.” And he called it Shibah, therefore the name of the city is Beersheba to this day.'
The good news comes that they have rediscovered the Well of Sheba (seven) which had previously been so named Beer-sheba (the well of seven) by Abraham, and as his custom was Isaac renames it Shibah (the feminine of seven), thus ‘beer Shibah' after Beersheba. This second giving of the same name followed Isaac's stated policy (Genesis 26:18).
“We have found water.” The constant search for sources of water was a feature of life in Palestine. To find a good reliable source of water was like manna from Heaven.