The Pulpit Commentaries
Genesis 26:12-22
EXPOSITION
Then Isaac sowed in that land,—viz; Philistia. Though a distinct advance on the purely nomadic life pursued by Abraham, this did not imply fixed property in, or even permanent settlement on, the soil, "but only annual tenancy" thereof. Robinson (1. 77) mentions a colony of the Tawarah Arabs, about fifty families, living near Abu Zabel, in Egypt, who cultivated the soil and yet dwelt in tents. "The Biblical patriarchs were not mere Bedawin wanderers, like those who now occupy the Eastern deserts. They had large herds of cattle, which genuine Bedawins have not; they tilled the ground, which these robbers never do; and they accommodated themselves, without difficulty or reluctance, to town and city when necessary, which wild Arabs cannot endure"—and received in the same year an hundred-fold—literally, an hundred measures, i.e. for each measure of that which he sowed; an exceptional return even for Philistia, though "the country is no less fertile than the very best of the Mississippi Valley"; and Arab grain stores at Nuttar-abu-Sumar, in the vicinity of Gaza, still proclaim the remunerative yield of its harvests. Herodotus speaks of two and three hundred-fold as having been reaped on the plain of Babylonia; but in Palestine the usual rate of increase was from thirty to a hundred-fold (vide Matthew 13:23). The reading "an hundred of barley" (LXX; Syriac, Michaelis) is not to be preferred to that in the Textus Receptus. And the Lord blessed him—as he had promised (Genesis 26:3).
And the man waxed great,—like his father before him (cf. Genesis 24:1, Genesis 24:35)—and went forward,—literally, went going, the verb followed by the infinitive expressing constant growth or progressive increase (cf. Genesis 8:3; Genesis 12:9; Judges 4:24)—and grew until he became very great—"as any other farmer would who reaped such harvests" ('Land and Book').
For he had (literally, there was to him) possession of flocks, and possession of herds, and great store of servants:—γεώργια πολλά (LXX.), i.e. much husbandry, the abstract being put for the concrete, "implying all manner of work and service belonging to a family, and so servants and tillage of all sorts" (Ainsworth); but the reference rather seems to be to the number of his household, or domestic slaves, plurimum familiae (Vulgate)—and the Philistines envied him. The patriarch's possessions (mikneh, from kanah, to acquire) excited jealous feeling (from root kana, to burn) in the breasts of his neighbors (cf. Ecclesiastes 4:4).
For all the wells which his father's servants had digged in the days of Abraham his father (vide Genesis 21:30), the philistines had stopped them, and filled them with earth. This act, commonly regarded as legitimate in ancient warfare, was practically to Isaac an act of expulsion, it being impossible for flocks and herds to exist without access to water supplies. It was probably, as the text indicates, the outcome of envy, rather than inspired by fear that Isaac in digging and possessing wells was tacitly claiming the ownership of the land.
And Abimelech said unto Isaac (almost leading to the suspicion that the Philistine monarch had instigated the outbreak of hostilities amongst his people), Go from us (a royal command rather than a friendly advice); for thou art much mightier than we. The same apprehension of the growing numbers and strength of Isaac's descendants in Egypt took possession of the heart of Pharaoh, and led to their enslavement (vide Exodus 1:9).
And Isaac—perhaps not without remonstrance, but without offering resistance, as became a saint (Matthew 5:5; Romans 12:17, Romans 12:18; Hebrews 12:14; 1 Peter 3:9)—departed thence (i.e. from Gerar), and pitched his tent in the valley of Gerar,—a valley or nahal meant a low, flat region watered by a mountain stream. The Wady Gerar has been identified with the Joorf-el-Gerar, the rush or rapid of Gerar, three hours south-east of Gaza—and dwelt there.
And Isaac digged again—literally, returned and digged, i.e. re-dug (cf. 2. Kings Genesis 20:5)—the wells of water, which they (the servants of Abraham) had digged in the days Of Abraham his father;—from which it appears that Abraham had digged other wells besides that of Beersheba (Genesis 21:31)—for the Philistines had stopped them after the death of Abraham:—which was a violation of the league into which Abimelech had entered with the patriarch (vide Genesis 21:23)—and he called their names after the names by which his father had called them—and with which Isaac was sufficiently acquainted.
And Isaac's servants digged in the valley, and found there a well of springing water. Literally, living water (cf. Le Genesis 14:5, Genesis 14:6; Zechariah 14:8; Revelation 21:6).
And the herdmen of Gerar—i.e. Abimelech's servants (Genesis 21:25)—did strive with Isaac's herdmen,—as Lot's with those of Abraham (Genesis 13:7)—saying, The water is ours:—literally, to us (belong) the waters—and he called the name of the well Esek ("Strife"); because they strove with him—the verb being עָשַׂק, to strive about anything.
And they digged another well (Isaac having yielded up the first), and strove for that also:—"The beginning of strife is as when one letteth out water" (Proverbs 17:14) and he called the name of it Sitnah—"Contention" (from שָׂטָן, to lie in wait as an adversary; whence Satan); probably in Wady-es-Shutein, near Rehoboth (vide infra).
And he removed from thence (yielding that too), and digged another well; and for that they strove not (perhaps as being beyond the boundaries of Gerar): and he called the name of it Reheboth;—i.e. "Wide spaces" (hence "streets," Genesis 19:2); from רָחַב, to be or become broad; conjectured to have been situated in the Wady Ruhaibeh, about eight and a half hours to the south of Beersheba, where are still found a well named Bir-Rohebeh and ruins of a city of the same name—and he said, For now the Lord hath made room (literally, hath made a broad space) for us, and we shall be fruitful in the land.
HOMILETICS
A good man's prosperity.
I. WHENCE IT PROCEEDED.
1. The industry of Isaac. "Isaac sowed in that land, and received in the same year an hundredfold." An intimate connection subsists between diligence and prosperity.
(1) As there is no harvest without a seed-time, so there is no increase of wealth without the putting forth of personal labor in its acquisition (cf. Proverbs 10:4; Proverbs 13:4; Proverbs 28:19).
(2) As by God's appointment harvest follows seed-time, so commonly "the hand of the diligent maketh rich" (cf. Proverbs 13:4; Proverbs 21:5; Proverbs 28:19).
2. The blessing of God. "And the Lord blessed him. As without Divine assistance the best contrived and most laboriously applied means may fail in the accumulation of material goods, so with heavenly succor the least likely instruments can achieve success. The harvests of the farmer depend more upon the goodness of God than upon the excellence of the plough (cf. Psalms 127:1, Psalms 127:2).
II. IN WHAT IT RESULTED.
1. The envy of the Philistines. Envy, one of the works of the flesh (Galatians 5:19; James 4:5), a frequent characteristic of evil men (1 Corinthians 3:3; Titus 3:3), an occasional infirmity of pious souls (1 Corinthians 3:3; Philippians 1:15; 1 Peter 2:1), and straitly forbidden by the law of God (Exodus 20:17; Psalms 37:1; James 5:9), is commonly excited by observing the prosperity of others (Psalms 37:7; Psalms 73:7; Ecclesiastes 4:4; cf. Rachel and Leah, Genesis 30:1, Genesis 30:15; Joseph's brethren, Genesis 37:4-1, Genesis 37:19, Genesis 37:20; Acts 7:9; Miriam and Aaron, Numbers 12:1; the princes of Darius, Daniel 4:4), is usually accompanied with some degree of hatred (Cain, Genesis 4:4 Genesis 4:8; Sarah, Genesis 16:5, Genesis 16:6; Laban, Genesis 31:5), and inevitably tends, as in the case of the Philistines, to hostility, secret or open.
2. The suspicion of Abimelech. The growing power of the patriarch had filled the monarch's mind with alarm. Interpreting the character of Isaac by his own, he conceived it impossible to possess large resources without using them to acquire dominion over others. Modern kings and statesmen are scarcely further advanced, the prosperity of neighboring empires being commonly regarded as a menace to the liberties of their own. It is the mission of Christianity, as regards both nations and individuals, to show how power of every kind can be possessed without injury, and wielded with advantage, to the highest interests of others.
III. HOW IT WAS MAINTAINED. By—
1. Patience, or the exhibition of a meek and unresisting spirit in submitting to injury. When Abimelech requested him to leave the town of Gerar, he left. When the Philistines filled up his father's wells, he quietly dug them out again. When the herdmen of Gerar wrangled with his shepherds about a spring, he simply gave it up, and sought another; and when this too was disputed, he retired and sank a third. And all the while his flocks and herds kept on multiplying. A beautiful example of the spirit which Christ has enjoined (Matthew 5:39): and of the promise which Christ has made (Matthew 5:5) to his followers.
2. Perseverance, or the diligent exercise of means in selecting pasture grounds and digging wells; not permitting himself to be discouraged by the opposition of his neighbors, but, while peacefully allowing himself to be despoiled, steadily attending to his business. An illustration of that quiet, determined, and unwearied application which often contributes more to success in life than brilliant abilities.
3. Piety, or the grateful recognition of God's hand in putting an end to the irritation and annoyance of his neighbors, and giving him at last a comfortable settlement at Rehoboth. It is grace in God which affords quiet neighborhoods to reside in, easy circumstances to live in, and hopeful futures to trust in; and it is piety in us to acknowledge that grace.
Learn—
1. That there is only one royal road to material prosperity, viz; diligence and devotion.
2. That if material prosperity can procure comforts, it is also attended by drawbacks.
3. That material prosperity is often thrown away in litigation when it might be preserved by submission.
4. That material prosperity should stir the heart's gratitude to God.
HOMILIES BY J.F. MONTGOMERY
Digging wells of salvation.
"And he removed from thence, and digged another well." Historically, an instance of a meek and quiet spirit in contact with the world. Wells precious. Often formed with much labor. Herdsmen of Gerar took what Isaac had digged. Twice he yielded for the sake of peace. Then he digged another, and for it they strove not. His example (cf. Matthew 5:39; 1 Corinthians 6:7). But we may also observe a typical significance. Wells, fountains, sources of "living water" (Isaiah 12:3; Zechariah 13:1) connected with spiritual blessings (cf. 1 Corinthians 10:4 with John 4:14, and John 7:39).
I. ISAAC DIGGED, to find "the gift of God" (common. Eastern name for water). The gift is from God alone (Isaiah 44:3; Zechariah 12:10). His will to bless appears through the whole Bible—in the first formation of man, and in care for the salvation of sinners (Luke 19:10). But many, though thirsty, do not seek living water. They have not peace. Separation from God brings unrest (Isaiah 57:20). But the cause is not believed, and the way of comfort not loved. Many try all ways to find peace except the right one. They will follow preachers, or take up systems, or join associations. But Christ's word is "Come unto me." Again, many will not dig; content merely to wish. God who bestows the gift has appointed means (Matthew 11:12). These do not really desire a work of grace in their souls. Want to be made safe, not to be renewed; to be delivered from fear, but not disturbed just now. Hence do not search their Bibles (Psalms 119:130), or pray for the Holy Spirit (Ezekiel 37:9), or care for the salvation of others (1 John 3:17). It is God's will we should dig. He may send a blessing unsought. But usually he works through means. The Bible, prayer, the Lord's table, Christian converse, Christian work (Proverbs 11:25), all are as wells, means for getting the water of life; nothing in themselves, yet made effectual where the blessing is desired.
II. HINDRANCES. Let none expect to possess wells of salvation without. They form the trial of faith (1 Peter 1:7). From those who love not God. A Christian member of a worldly family, or cast among careless associates, meets many hindrances. They may be open or veiled; in opposition or in mistaken kindness. And time for prayer is intruded on, and work for God is hindered, and a constant opposing influence is felt to chill the love of God. Or the hindrance may be from within. In prayer the mind overpowered by intrusive thoughts; besetting sins constantly gaining the victory; our spirits not in harmony with the "still small voice." Remember it is God's will through trial to give victory (1 Corinthians 10:13). Amalek fought against Israel (Exodus 17:1.) as the herdsmen strove against Isaac, but the way of victory was the same in both instances—trust and perseverance.
III. DIGGED ANOTHER WELL (Galatians 6:9). Will the Lord fail his people though surrounded by hindrances? Is some means of grace debarred? Is some line of Christian work, some way of Christian progress, closed against thee? Dig another well. Seek and pray for other channels in which to consecrate thy life. Perhaps the real foe hindering thee was self-will, and God has helped thee to put down self. Jesus cried, "Come unto me and drink." Whatever be the well, he is the source of its spring. Make it clear to your own heart that you are pressing to him. Tell God that it is indeed so. Then in some form or other the prayer, "Spring up, O well," shall have an abundant answer.—M.