But when the men of that place asked about his wife, he said, "She is my sister." For he was afraid to say, "She is my wife," since he thought to himself, "The men of this place will kill me on account of Rebekah, because she is so beautiful." When the men of that place asked about his wifeThis phrase sets the scene in Gerar, where Isaac and Rebekah have settled. The "men of that place" refers to the inhabitants of Gerar, a Philistine city. Historically, this reflects a time when tribal and familial alliances were crucial for survival, and strangers were often viewed with suspicion. The inquiry about Rebekah indicates a cultural practice of assessing newcomers, especially regarding potential threats or alliances. he said, 'She is my sister,'
Isaac's response mirrors the actions of his father, Abraham, in earlier narratives (Genesis 12:13; 20:2). The Hebrew root for "sister" (אָחוֹת, 'achot) can also imply a close kinship, which Isaac uses to protect himself. This decision reflects a recurring theme of human fear and self-preservation, even at the cost of truth, highlighting the frailty and imperfection of God's chosen people. for he was afraid to say, 'She is my wife,'
Fear is a powerful motivator in this narrative. Isaac's fear (יָרֵא, yare) is not just personal but cultural, reflecting the ancient Near Eastern context where a woman's beauty could indeed lead to violence against her husband. This fear underscores the vulnerability of individuals in foreign lands and the lengths to which they might go to protect themselves. thinking, 'The men of this place might kill me on account of Rebekah
Isaac's internal reasoning reveals his perception of the moral and social climate of Gerar. The phrase "might kill me" (יָהַרְגוּנִי, yaharguni) suggests a real threat, emphasizing the lawlessness and potential for violence in ancient societies. This reflects a world where divine protection was often sought amidst human treachery. for she is beautiful
Rebekah's beauty (יָפָה, yafeh) is not just a physical attribute but a narrative device that drives the plot. In the biblical context, beauty often signifies God's blessing but also brings challenges, as seen with Sarah and Rachel. This beauty, while a gift, becomes a source of fear and deception, illustrating the complex interplay between divine gifts and human frailty. Persons / Places / Events 1. IsaacThe son of Abraham and Sarah, Isaac is a patriarch of Israel. In this passage, he repeats a deception similar to his father Abraham's, fearing for his life due to his wife's beauty. 2. RebekahIsaac's wife, known for her beauty. Her presence in Gerar prompts Isaac's fear and subsequent lie. 3. The Men of GerarInhabitants of the region where Isaac and Rebekah are staying. Their inquiry about Rebekah's identity triggers Isaac's deception. 4. GerarA Philistine city where Isaac temporarily resides. It is ruled by King Abimelech, who later discovers Isaac's deception. 5. Fear and DeceptionThe event centers around Isaac's fear for his life, leading him to deceive the men of Gerar by claiming Rebekah is his sister. Teaching Points The Cycle of Fear and DeceptionFear can lead to sinful actions, such as deception. Isaac's fear for his life led him to lie about Rebekah's identity. Believers are encouraged to trust in God's protection rather than resorting to deceit. Generational PatternsIsaac's actions mirror those of his father, Abraham. This suggests that patterns of behavior, both good and bad, can be passed down through generations. Christians should be mindful of the examples they set for future generations. The Beauty and Responsibility of TruthWhile Rebekah's beauty was a source of fear for Isaac, it also serves as a reminder of the importance of truth. Believers are called to uphold truth, even in challenging circumstances, trusting God to handle the outcomes. Trusting God's SovereigntyIsaac's fear indicates a lack of trust in God's sovereignty. Christians are encouraged to place their trust in God's plan and protection, even when circumstances seem threatening. Bible Study Questions 1. How does Isaac's fear compare to similar fears we might face today, and how can we apply biblical principles to overcome them? 2. In what ways do we see generational patterns of behavior in our own lives, and how can we break negative cycles through faith and obedience? 3. How does the fear of man manifest in our daily decisions, and what scriptures can we meditate on to strengthen our trust in God? 4. What are some practical steps we can take to ensure we are living truthfully, even when faced with difficult situations? 5. How can we encourage others in our community to trust in God's sovereignty, especially when they are experiencing fear or uncertainty? Connections to Other Scriptures Genesis 12:10-20 and Genesis 20:1-18These passages recount similar incidents involving Abraham, Isaac's father, who also claimed his wife was his sister out of fear for his life. This connection highlights a recurring theme of fear and deception within the patriarchal accounts. Proverbs 29:25This verse speaks to the fear of man as a snare, which is relevant to Isaac's situation. It contrasts the fear of man with trust in the Lord, offering a broader biblical principle. Matthew 10:28Jesus teaches about the fear of God rather than the fear of man, providing a New Testament perspective on the issue of fear and trust. People Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, RebekahPlaces Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of GerarTopics Account, Afraid, Appearance, Beautiful, Countenance, Death, Fair, Feared, Fearing, Kill, Lest, Questioned, Rebecca, Rebekah, Sake, Saying, Sister, Slay, Thinking, WifeDictionary of Bible Themes Genesis 26:7 4040 beauty
6146 deceit, and God
8722 doubt, nature of
8726 doubters
8754 fear Genesis 26:1-10 5737 sisters Genesis 26:1-11 8800 prejudice Genesis 26:1-14 5503 rich, the Genesis 26:6-7 8776 lies Genesis 26:7-9 5714 men
5811 compromise 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 26:7 NIVGenesis 26:7 NLTGenesis 26:7 ESVGenesis 26:7 NASBGenesis 26:7 KJV
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