The LORD appeared to Isaac and said, "Do not go down to Egypt. Settle in the land where I tell you. The LORD appearedThe Hebrew word for "appeared" is "ra'ah," which means to see or to be visible. This indicates a divine revelation, a theophany where God makes His presence known to Isaac. In the context of the patriarchal narratives, such appearances are significant, underscoring God's personal relationship and covenant with the patriarchs. This divine encounter reassures Isaac of God's guidance and presence, a continuation of the promises made to Abraham. to Isaac
Isaac, the son of Abraham and Sarah, is the second patriarch in the lineage through which God promised to bless all nations. His life is marked by a continuation of the covenantal promises given to Abraham. The mention of Isaac here emphasizes the personal nature of God's covenant, as it is not just a general promise but one that is passed down through specific individuals chosen by God. and said
The act of God speaking is a profound moment in the biblical narrative. The Hebrew word "amar" is used here, which means to say or declare. This highlights the authority and intentionality of God's communication. God's words are not mere suggestions but divine commands that carry the weight of His sovereign will. Do not go down to Egypt
Egypt, in the biblical narrative, often represents a place of refuge but also a place of potential spiritual danger. Historically, Egypt was a powerful and prosperous nation, often seen as a place to turn to in times of famine or distress. However, God's command to Isaac not to go there signifies a call to trust in God's provision rather than seeking security in worldly powers. This directive echoes the broader biblical theme of reliance on God rather than human strength or wisdom. Settle in the land
The Hebrew word "shakan" means to dwell or reside. This command to settle signifies a call to stability and trust in God's promise. The land is not just a physical location but a symbol of God's covenantal promise to Abraham and his descendants. By instructing Isaac to settle, God reaffirms His commitment to the covenant and the land as a place of blessing. where I tell you
This phrase underscores the importance of obedience to God's specific guidance. The land where God directs Isaac to settle is not chosen by Isaac's own wisdom or understanding but by divine instruction. This highlights the theme of faith and obedience, trusting in God's plan even when it may not align with human logic or desire. It is a call to live by faith, trusting in God's promises and timing. Persons / Places / Events 1. The LORDThe covenant-keeping God of Abraham, Isaac, and Jacob, who guides and directs His people. 2. IsaacThe son of Abraham and Sarah, and the second patriarch in the line of God's covenant promises. 3. EgyptA powerful nation to the south of Canaan, often representing a place of refuge or temptation for the Israelites. 4. The LandRefers to the land of Canaan, the Promised Land, where God instructed Isaac to remain. Teaching Points Obedience to God's DirectionIsaac is instructed not to go to Egypt, symbolizing the importance of following God's specific guidance rather than relying on human wisdom or apparent opportunities. Trust in God's ProvisionBy staying in the land God designated, Isaac demonstrates trust in God's ability to provide, even in times of famine or difficulty. Faith in God's PromisesIsaac's decision to remain in Canaan reflects a deep faith in the promises God made to his father, Abraham, and the continuation of those promises through him. Avoiding TemptationEgypt often represents a place of temptation or compromise. Isaac's obedience serves as a reminder to avoid situations that may lead us away from God's will. God's Personal GuidanceThe LORD's appearance to Isaac underscores the personal nature of God's relationship with His people, offering guidance and reassurance in times of uncertainty. Bible Study Questions 1. What does God's instruction to Isaac reveal about the importance of obedience in our own lives? 2. How can we discern when God is directing us to stay in a difficult situation rather than seeking an easier path? 3. In what ways does Isaac's experience in Genesis 26:2 parallel the challenges we face in trusting God's provision today? 4. How can we apply the lesson of avoiding "Egypt" in our spiritual journey, and what might "Egypt" represent in our lives? 5. Reflect on a time when you felt God's personal guidance in your life. How did it impact your faith and decision-making? Connections to Other Scriptures Genesis 12God's initial call to Abraham to leave his homeland and go to the land He would show him, establishing the pattern of obedience and trust in God's promises. Genesis 46Jacob's journey to Egypt, highlighting the tension between God's promises and the allure of Egypt as a place of provision. Exodus 3God's call to Moses to lead the Israelites out of Egypt, emphasizing the theme of deliverance and reliance on God's direction. Hebrews 11The faith of the patriarchs, including Isaac, who trusted in God's promises even when circumstances seemed uncertain. People Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, RebekahPlaces Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of GerarTopics Appeared, Appeareth, Dwell, Egypt, Isaac, Speak, Stay, Tabernacle, Towards, VisionDictionary of Bible Themes Genesis 26:1-3 4823 famine, physical
7212 exile Genesis 26:1-5 7915 confirmation Genesis 26:1-10 5737 sisters Genesis 26:1-11 8800 prejudice Genesis 26:1-14 5503 rich, the Genesis 26:2-3 8125 guidance, promise Genesis 26:2-4 1245 God of the fathers
2540 Christ, genealogy Genesis 26:2-5 7258 promised land, early history 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 26:2 NIVGenesis 26:2 NLTGenesis 26:2 ESVGenesis 26:2 NASBGenesis 26:2 KJV
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