So Abraham returned to his young men, and they rose up and went together to Beersheba; and Abraham dwelled at Beersheba.
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EXPOSITORY (ENGLISH BIBLE)Genesis 26:5. The reflexive form of the verb signifying to bless is here employed, not to denote emphasis, but to intimate that the nations, in being blessed of God, are made willing to be so, and therefore bless themselves in Abraham's seed. In hearing this transcendent blessing repeated on this momentous occasion, Abraham truly saw the day of the seed of the woman, the seed of Abraham, the Son of man. We contemplate him now with wonder as the man of God, manifested by the self-denying obedience of a regenerate nature, intrusted with the dignity of the patriarchate over a holy seed, and competent to the worthy discharge of all its spiritual functions.
With the nineteenth verse of this chapter may be said to close the main revelation of the third Bible given to mankind, to which the remainder of this book is only a needful appendix. It includes the two former Bibles or revelations - that of Adam and that of Noah; and it adds the special revelation of Abraham. The two former applied directly to the whole race; the latter directly to Abraham and his seed as the medium of an ultimate blessing to the whole race. The former revealed the mercy of God offered to all, which was the truth immediately necessary to be known; the latter reveals more definitely the seed through whom the blessings of mercy are to be conveyed to all, and delineates the leading stage in the spiritual life of a man of God. In the person of Abraham is unfolded that spiritual process by which the soul is drawn to God. He hears the call of God and comes to the decisive act of trusting in the revealed God of mercy and truth; on the ground of which act he is accounted as righteous. He then rises to the successive acts of walking with God, covenanting with him, communing and interceding with him, and at length withholding nothing that he has or holds dear from him. In all this we discern certain primary and essential characteristics of the man who is saved through acceptance of the mercy of God proclaimed to him in a primeval gospel. Faith in God Genesis 15, repentance toward him Genesis 16, and fellowship with him Genesis 18, are the three great turning-points of the soul's returning life. They are built upon the effectual call of God Genesis 12, and culminate in unreserved resignation to him Genesis 22. With wonderful facility has the sacred record descended in this pattern of spiritual biography from the rational and accountable race to the individual and immortal soul, and traced the footsteps of its path to God.
The seed that was threatened to bruise the serpent's head is here the seed that is promised to bless all the families of the earth. The threefold individuality in the essence of the one eternal Spirit, is adumbrated in the three men who visited the patriarch, and their personal and practical interest in the salvation of man is manifested, though the part appropriated to each in the work of grace be not yet apparent.
Meanwhile, contemporaneous with Abraham are to be seen men (Melkizedec, Abimelek) who live under the covenant of Noah, which was not abrogated by that of Abraham, but only helped forward by the specialities of the latter over the legal and moral difficulties in the way to its final and full accomplishment. That covenant, which was simply the expansion and continuation of the Adamic covenant, is still in force, and contains within its bosom the Abrahamic covenant in its culminating grandeur, as the soul that gives life and motion to its otherwise inanimate body.Genesis 22:5; no mention is made of Isaac, but there is no doubt that he returned with Abraham, since we hear of him afterwards in his house; for as to what the Targum of Jonathan says, it cannot be depended on, that the angels took Isaac and brought him to the school of Shem the great, and there he was three years:
and they rose up, and went together to Beersheba; that is, when Abraham and Isaac came to the place where the young men were, they got up and proceeded on in their journey along with them to Beersheba, from whence Abraham came, and where he had for some time lived:
and Abraham dwelt at Beersheba; there he continued for some time afterwards, and but for a time, for in the next chapter we hear of him at Hebron, Genesis 23:2.So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.
EXEGETICAL (ORIGINAL LANGUAGES)19. returned unto his young men] See Genesis 22:5. It is characteristic of the reserve of the writer, that no mention is made of joy or congratulation or relief.
Beer-sheba] See Genesis 21:31. Abraham was dwelling at Beer-sheba at the time when these things happened.Verse 19. - So Abraham returned unto his young men, and they role up and went together to Beer-sheba; and Abraham dwelt at Beer-sheba.
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