But the herdsmen of Gerar quarreled with Isaac's herdsmen and said, "The water is ours!" So he named the well Esek, because they contended with him. But the herdsmen of GerarThe "herdsmen of Gerar" refers to the local inhabitants of the region where Isaac had settled. Gerar was a Philistine city, and its people were often in conflict with the patriarchs over resources. Historically, the Philistines were known for their advanced culture and military prowess, often clashing with the Israelites. This phrase sets the stage for the recurring theme of conflict over resources, a common issue in the arid regions of the ancient Near East. quarreled with Isaac’s herdsmen
The word "quarreled" indicates a dispute or contention, which in Hebrew is "רִיב" (riv). This term often implies a legal or formal dispute, suggesting that the conflict was significant and possibly involved claims of rights or ownership. Isaac's herdsmen, representing his household and wealth, were in direct conflict with the locals, highlighting the challenges of living as a sojourner in a foreign land. and said, 'The water is ours!'
Water was a precious and scarce resource in the ancient Near East, essential for survival and prosperity. The claim "The water is ours!" underscores the importance of wells and water rights in the region. This declaration by the herdsmen of Gerar reflects the broader struggle for control over life-sustaining resources, a theme that resonates throughout the biblical narrative. So he named the well Esek
"Esek" means "contention" or "dispute" in Hebrew. Naming the well Esek serves as a memorial to the conflict that occurred there. In biblical times, naming places after events was a common practice, serving as a reminder of God's provision and the challenges faced by His people. This act of naming also reflects Isaac's response to adversity, choosing to move forward rather than engage in prolonged conflict. because they contended with him
The phrase "they contended with him" reiterates the conflict and highlights Isaac's role as a peacemaker. Despite the contention, Isaac chose not to retaliate but instead moved on to dig another well. This response exemplifies a godly character, emphasizing peace and trust in God's provision. Isaac's actions serve as an inspiration for believers to seek peace and rely on God's faithfulness in times of conflict. Persons / Places / Events 1. IsaacThe son of Abraham and Sarah, Isaac is a patriarch of the Israelites. In this passage, he is continuing the legacy of his father by reopening wells that Abraham had originally dug. 2. Herdsmen of GerarThese are the local inhabitants of the region of Gerar, who dispute with Isaac's herdsmen over the ownership of the well. 3. Isaac’s HerdsmenThese are the servants of Isaac who are responsible for tending his flocks and managing his resources, including the wells. 4. GerarA region in the land of the Philistines where Isaac temporarily resides. It is significant as a place of conflict over resources. 5. EsekThe name given to the well, meaning "contention" or "dispute" in Hebrew, reflecting the conflict over the water rights. Teaching Points Conflict ResolutionIsaac's response to the dispute over the well teaches us the importance of seeking peaceful resolutions rather than engaging in prolonged conflict. Trust in God's ProvisionDespite the loss of the well, Isaac trusts that God will provide for him and his household, demonstrating faith in God's continued provision. Naming as a Reflection of ExperienceThe naming of the well "Esek" serves as a reminder of the conflict, but also of Isaac's decision to move forward. It highlights the power of naming in acknowledging and processing experiences. Legacy and InheritanceIsaac's actions in reopening his father's wells show the importance of maintaining and valuing the legacy and blessings passed down through generations. Humility and PatienceIsaac's willingness to move on from the conflict without retaliation exemplifies humility and patience, virtues that are essential in our walk with God. Bible Study Questions 1. How does Isaac's handling of the conflict with the herdsmen of Gerar reflect biblical principles of conflict resolution, and how can we apply these principles in our own lives? 2. In what ways does the account of Isaac and the wells illustrate the importance of trusting in God's provision, even when faced with loss or opposition? 3. How can the act of naming, as seen in Isaac naming the well "Esek," help us process and learn from our own experiences of conflict or challenge? 4. What lessons can we learn from Isaac about maintaining and valuing the spiritual and material legacy passed down to us from previous generations? 5. How do the virtues of humility and patience, demonstrated by Isaac in this passage, align with New Testament teachings, and how can we cultivate these virtues in our daily interactions? Connections to Other Scriptures Genesis 21:25Abraham also faced disputes over wells with Abimelech's servants, showing a recurring theme of conflict over resources in the patriarchal accounts. Matthew 5:9Jesus' teaching on peacemakers can be connected to Isaac's response to conflict, as he chooses to move on rather than escalate the dispute. Romans 12:18Paul's exhortation to live at peace with everyone, as much as it depends on us, mirrors Isaac's actions in seeking to avoid conflict. People Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, RebekahPlaces Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of GerarTopics Argued, Calleth, Contended, Disputed, Esek, Fight, Gerar, Habitually, Herdmen, Herdsmen, Isaac, Isaac's, Named, Ours, Quarreled, Quarrelled, Saying, Shepherds, Spring, Strife, Strive, Striven, StroveDictionary of Bible Themes Genesis 26:20 5524 servants, bad Genesis 26:12-22 4296 wells Genesis 26:15-22 8716 dishonesty, examples Genesis 26:19-20 4293 water Genesis 26:19-22 5783 agreement Genesis 26:20-22 5924 quarrelsomeness 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 26:20 NIVGenesis 26:20 NLTGenesis 26:20 ESVGenesis 26:20 NASBGenesis 26:20 KJV
Genesis 26:20 Commentaries
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