Isaac reopened the wells that had been dug in the days of his father Abraham, which the Philistines had stopped up after Abraham died. And he gave these wells the same names his father had given them. Isaac reopened the wellsThe act of reopening wells signifies a return to the blessings and provisions that God had previously established through Abraham. In Hebrew, the word for "wells" is "be'er," which not only refers to physical wells but also symbolizes sources of life and sustenance. Isaac's actions demonstrate a commitment to reclaiming the spiritual and physical heritage left by his father, emphasizing the importance of maintaining and restoring the blessings of past generations. that had been dug in the days of his father Abraham
This phrase highlights the continuity of God's covenantal promises from Abraham to Isaac. The wells, originally dug by Abraham, represent the foundational work of faith and obedience. The Hebrew word for "dug" is "ḥāpar," which implies effort and perseverance. Abraham's initial efforts to establish these wells reflect his faith in God's provision, and Isaac's reopening of them signifies a reaffirmation of that faith and the ongoing fulfillment of God's promises. which the Philistines had stopped up
The Philistines' actions in stopping up the wells symbolize opposition and spiritual warfare. Historically, the Philistines were often in conflict with the Israelites, representing forces that seek to hinder God's work. The Hebrew word for "stopped up" is "sātham," meaning to block or obstruct. This act of obstruction serves as a reminder of the challenges believers face in maintaining their spiritual inheritance and the need for vigilance and perseverance in overcoming such obstacles. after Abraham’s death
The timing of the Philistines' actions, occurring after Abraham's death, underscores the vulnerability that can arise when a spiritual leader passes away. It serves as a cautionary note about the importance of raising up new leaders who will continue the work and protect the legacy of faith. This phrase also highlights the transition of responsibility from one generation to the next, emphasizing the need for each generation to actively engage in preserving and advancing the faith. He gave them the same names his father had given them
By giving the wells the same names, Isaac honors his father's legacy and acknowledges the significance of the past. In Hebrew culture, names carry deep meaning and identity. The act of naming the wells as Abraham did signifies a respect for the original purpose and blessing associated with them. It reflects a desire to maintain continuity with God's promises and to affirm the identity and mission established by the previous generation. This action serves as an inspiration for believers to cherish and uphold the spiritual heritage they have received. Persons / Places / Events 1. IsaacThe son of Abraham and Sarah, Isaac is a patriarch of Israel. In this passage, he is seen continuing the legacy of his father by reopening the wells. 2. AbrahamThe father of Isaac and a key figure in the Bible, known for his faith and obedience to God. The wells were originally dug during his time. 3. PhilistinesA group of people who lived in the region and had stopped up the wells after Abraham's death, representing opposition and challenges to Isaac. 4. WellsThese are physical sources of water, essential for survival and prosperity in the arid region. They symbolize sustenance, blessing, and legacy. 5. GerarThe region where these events take place, a land where Isaac sojourned and faced challenges from the Philistines. Teaching Points Legacy and ContinuityIsaac's actions demonstrate the importance of honoring and continuing the spiritual and physical legacies of our forebears. We are called to uphold and build upon the foundations laid by those who came before us. Perseverance in AdversityThe Philistines' actions in stopping up the wells represent the challenges and opposition we may face. Like Isaac, we must persevere and reclaim what is rightfully ours in faith and obedience. Naming and IdentityBy giving the wells the same names, Isaac acknowledges and preserves the identity and history associated with them. This teaches us the importance of remembering and valuing our spiritual heritage. God’s ProvisionThe reopening of the wells is a reminder of God's continual provision and faithfulness. We are encouraged to trust in God's provision in our own lives, even when resources seem blocked or scarce. Bible Study Questions 1. What significance do the wells hold in the context of Isaac's life and the broader account of Genesis? 2. How can we apply the principle of honoring our spiritual heritage in our daily lives? 3. In what ways do we encounter "Philistines" in our lives today, and how can we respond like Isaac? 4. How does the act of naming or renaming play a role in our spiritual journey and identity? 5. Reflect on a time when you experienced God's provision in a seemingly blocked or challenging situation. How did it strengthen your faith? Connections to Other Scriptures Genesis 21This chapter describes Abraham's interactions with Abimelech and the original digging of the wells, highlighting the continuity of God's provision and promises. Exodus 17The account of Moses bringing water from the rock connects to the theme of God's provision of water, a symbol of life and blessing. John 4Jesus speaks to the Samaritan woman at the well, offering "living water," which ties into the spiritual significance of wells as sources of life. People Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, RebekahPlaces Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of GerarTopics Calleth, Death, Died, Digged, Diggeth, Dug, Isaac, Names, Philistines, Reopened, Stop, Stopped, Turneth, Water-holes, WellsDictionary of Bible Themes Genesis 26:12-22 4296 wells Genesis 26:15-22 8716 dishonesty, examples Library The First Apostle of Peace at any Price
'Then Isaac sowed in that land, and received in the same year an hundredfold, and the Lord blessed him. And the man waxed great, and went forward, and grew until he became very great: For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. And Abimelech said unto Isaac, Go from us; for …
Alexander Maclaren—Expositions of Holy Scripture"Thou Art Now the Blessed of the Lord. "
"Thou art now the blessed of the Lord."--Genesis 26:29. THESE words truly describe the position of many whom I address at this time. There are hundreds here upon whom my eye can rest, and to any one of whom I might point with this finger, or rather, to whom I might extend this hand, to give a hearty shake, and say, "Thou art now the blessed of the Lord." I need not say it in the same spirit, nor for the same reason, that the Philistines did. They had behaved basely towards Isaac, and now that he …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892 Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be …
Arthur W. Pink—Tithing Whether Every Lie is a Sin?
Objection 1: It seems that not every lie is a sin. For it is evident that the evangelists did not sin in the writing of the Gospel. Yet they seem to have told something false: since their accounts of the words of Christ and of others often differ from one another: wherefore seemingly one of them must have given an untrue account. Therefore not every lie is a sin. Objection 2: Further, no one is rewarded by God for sin. But the midwives of Egypt were rewarded by God for a lie, for it is stated that …
Saint Thomas Aquinas—Summa Theologica Elucidation.
The conduct of Father Abraham, although not approved of by Inspiration, but simply recorded (Gen. xxvi. 7), gave early Christians an opinion that the wicked may be justly foiled, by equivocation and deception, for the preservation of innocence or the life of the innocent. In such case the person deceived, they might argue, is not injured, but benefited (Gen. xxvi. 10), being saved from committing violence and murder. The Corinthian maiden was accustomed to be veiled (as Tertullian intimates), and …
Hippolytus—The Extant Works and Fragments of Hippolytus An Obscured vision
(Preached at the opening of the Winona Lake Bible Conference.) TEXT: "Where there is no vision, the people perish."--Proverbs 29:18. It is not altogether an easy matter to secure a text for such an occasion as this; not because the texts are so few in number but rather because they are so many, for one has only to turn over the pages of the Bible in the most casual way to find them facing him at every reading. Feeling the need of advice for such a time as this, I asked a number of my friends who …
J. Wilbur Chapman—And Judas Iscariot The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob, …
S. D. Gordon—Quiet Talks about Jesus And to Holy David Indeed it Might More Justly be Said...
22. And to holy David indeed it might more justly be said, that he ought not to have been angry; no, not with one however ungrateful and rendering evil for good; yet if, as man, anger did steal over him, he ought not to have let it so prevail, that he should swear to do a thing which either by giving way to his rage he should do, or by breaking his oath leave undone. But to the other, set as he was amid the libidinous frenzy of the Sodomites, who would dare to say, "Although thy guests in thine own …
St. Augustine—Against Lying Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called …
J. W. McGarvey—The Four-Fold Gospel Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 26:18 NIVGenesis 26:18 NLTGenesis 26:18 ESVGenesis 26:18 NASBGenesis 26:18 KJV
Genesis 26:18 Commentaries
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