"We can plainly see that the LORD has been with you," they replied. "We recommend that there should now be an oath between us and you. Let us make a covenant with you They repliedThis phrase indicates a response from Abimelech and his advisors to Isaac. The context here is a diplomatic encounter, where the Philistine king acknowledges Isaac's prosperity and seeks to establish peaceful relations. Historically, such dialogues were common in ancient Near Eastern cultures, where leaders often engaged in negotiations to ensure mutual benefit and security. We can plainly see
The Hebrew root for "plainly see" is "ra'ah," which means to see, perceive, or understand. This acknowledgment by the Philistines is significant as it reflects their recognition of divine favor upon Isaac. In a broader scriptural context, this mirrors the recurring theme of God's visible blessings upon His chosen people, which even outsiders can recognize. that the LORD has been with you
The use of "LORD" here is the tetragrammaton YHWH, the covenant name of God, emphasizing His personal relationship with Isaac. This phrase underscores the divine presence and blessing that accompanies Isaac, reminiscent of God's promises to Abraham. It serves as a testament to God's faithfulness and the fulfillment of His covenant promises, which are evident to all, including those outside the covenant community. So we said
This phrase introduces the decision-making process of the Philistines. It reflects a moment of realization and strategic planning. In the historical context, such decisions were often made in council, highlighting the importance of collective wisdom and discernment in leadership. There should be an oath between us
The concept of an "oath" in ancient times was a solemn promise, often invoking divine witnesses. The Hebrew word for oath is "shevu'ah," which signifies a binding agreement. This reflects the seriousness with which the Philistines approached this covenant, recognizing the need for a formal and sacred commitment to ensure peace and cooperation. between us and you
This phrase emphasizes the mutual nature of the agreement. It highlights the desire for a bilateral relationship, where both parties acknowledge their roles and responsibilities. In the broader biblical narrative, such covenants often symbolize reconciliation and the establishment of peace, reflecting God's desire for harmony among nations. Let us make a covenant with you
The term "covenant" is derived from the Hebrew "berit," which signifies a formal agreement or treaty. In the biblical context, covenants are foundational to God's relationship with humanity, serving as instruments of divine promise and human obligation. This proposal by the Philistines to make a covenant with Isaac is a recognition of his status and the divine favor upon him, and it reflects the broader biblical theme of God's people being a blessing to the nations. Persons / Places / Events 1. IsaacThe son of Abraham and Sarah, Isaac is the central figure in this chapter. He is a patriarch of Israel and is known for his faith and obedience to God. 2. AbimelechThe king of the Philistines in Gerar, who recognizes God's blessing on Isaac and seeks a peace treaty with him. 3. PhicolThe commander of Abimelech's army, who accompanies the king to make a covenant with Isaac. 4. AhuzzathAn advisor to Abimelech, present during the negotiation of the covenant. 5. GerarThe region where Isaac settles and prospers, leading to envy and eventual peace negotiations with the Philistines. Teaching Points God's Presence and BlessingRecognize that God's presence in our lives can be evident to others, as it was with Isaac. Our actions and the resulting blessings can serve as a testimony to God's faithfulness. The Importance of PeaceLike Isaac, we should strive to live at peace with others, even when there is conflict or envy. Making peace can lead to opportunities for witness and reconciliation. Covenants and CommitmentsThe making of covenants in biblical times was a serious commitment. In our lives, we should honor our commitments and seek to build relationships based on trust and integrity. Witness to OthersOur lives should reflect God's work in us, prompting others to seek peace and understanding. We should be prepared to explain the hope and blessings we have in Christ. Bible Study Questions 1. How does Isaac's experience with Abimelech reflect the importance of God's presence in our lives today? 2. In what ways can we be peacemakers in our own communities, following Isaac's example? 3. How do the covenants in Genesis 26 and Genesis 21 demonstrate the importance of maintaining peaceful relationships with those around us? 4. What are some practical ways we can ensure that our commitments and promises reflect our Christian values? 5. How can we use the blessings and successes in our lives as a testimony to God's faithfulness and presence to those who may not know Him? Connections to Other Scriptures Genesis 21The earlier covenant between Abraham and Abimelech, highlighting the recurring theme of peace treaties between God's people and surrounding nations. Hebrews 11The faith of Isaac is commended, showing the continuity of God's promises through the patriarchs. Matthew 5Jesus' teaching on being peacemakers, which aligns with Isaac's actions in seeking peace with his neighbors. People Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, RebekahPlaces Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of GerarTopics Agreement, Betwixt, Certainly, Clearly, Covenant, Oath, Ought, Plainly, Sworn, TreatyDictionary of Bible Themes Genesis 26:26-31 5430 oaths, human
5922 prudence Genesis 26:28-29 5608 warfare, strategies Genesis 26:28-31 1346 covenants, nature of
5312 feasting
5783 agreement 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 26:28 NIVGenesis 26:28 NLTGenesis 26:28 ESVGenesis 26:28 NASBGenesis 26:28 KJV
Genesis 26:28 Commentaries
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