Later, Abimelech came to Isaac from Gerar, with Ahuzzath his adviser and Phicol the commander of his army. MeanwhileThis word indicates a transition in the narrative, suggesting that while Isaac was experiencing God's blessings, a significant event was unfolding. It serves as a reminder that God's providence is at work even when we are unaware, orchestrating events for His purposes. Abimelech
Abimelech is a title used for Philistine kings, similar to "Pharaoh" in Egypt. This particular Abimelech is likely the same ruler who had earlier interacted with Isaac regarding Rebekah. His name means "my father is king," reflecting a royal lineage and authority. Historically, the Philistines were a significant presence in the region, often interacting with the patriarchs. came to him
This phrase indicates a deliberate action by Abimelech to seek out Isaac. It suggests a shift in the relationship dynamics, from potential hostility to a desire for dialogue or reconciliation. In the broader biblical narrative, coming to someone often implies seeking peace or resolution. from Gerar
Gerar was a Philistine city, often associated with the patriarchs Abraham and Isaac. It was a place of both conflict and covenant. Archaeologically, Gerar is identified with sites in the Negev region, highlighting its historical significance as a center of interaction between different cultures and peoples. with Ahuzzath his adviser
Ahuzzath, whose name means "possession" or "brotherly," is identified as an adviser, indicating his role in providing counsel to the king. This highlights the importance of wise counsel in leadership, a theme echoed throughout Scripture, where godly wisdom is valued. and Phicol the commander of his army
Phicol, meaning "mouth of all" or "strong," is a military leader, emphasizing the importance of strength and protection in leadership. His presence signifies the seriousness of the visit, as military leaders were often involved in treaty negotiations or ensuring peace. the commander of his army
This phrase underscores the military power and authority of Abimelech. In ancient times, the presence of a military commander in diplomatic meetings was common, symbolizing strength and the ability to enforce agreements. It also reflects the constant tension and need for security in the patriarchal narratives. Persons / Places / Events 1. AbimelechThe king of Gerar, a Philistine city. He previously interacted with Isaac regarding the wells and the deception about Rebekah being Isaac's sister. 2. AhuzzathAn adviser to Abimelech. His presence indicates the importance of the meeting with Isaac. 3. PhicolThe commander of Abimelech's army. His involvement suggests the meeting had significant political or military implications. 4. GerarA Philistine city where Isaac had settled and experienced conflict over wells. It represents a place of both conflict and resolution for Isaac. 5. IsaacThe son of Abraham, who had been living in Gerar and faced disputes over water rights, which were crucial for survival and prosperity. Teaching Points God's Faithfulness Across GenerationsJust as God was with Abraham, He is with Isaac, demonstrating His unchanging nature and faithfulness to His promises. Conflict ResolutionIsaac's interactions with Abimelech show the importance of seeking peaceful resolutions and the role of diplomacy in resolving disputes. The Importance of WitnessesThe presence of Ahuzzath and Phicol underscores the importance of having witnesses in significant agreements, a principle that can be applied in personal and business dealings today. Trusting God's ProvisionDespite conflicts over resources, Isaac's account reminds us to trust in God's provision and timing. Legacy and InfluenceIsaac's dealings with Abimelech reflect the influence and legacy of his father, Abraham, encouraging us to consider the impact of our actions on future generations. Bible Study Questions 1. How does the presence of Abimelech, Ahuzzath, and Phicol in Genesis 26:26 reflect the significance of Isaac's position and influence in the region? 2. In what ways does Isaac's experience with Abimelech mirror Abraham's earlier interactions with the same king, and what does this teach us about God's promises? 3. How can we apply the principles of conflict resolution demonstrated by Isaac in our own lives, particularly in situations involving limited resources or misunderstandings? 4. What role do witnesses play in the agreements and covenants in the Bible, and how can this principle be applied in our personal and professional relationships today? 5. Reflecting on Hebrews 11:20, how does Isaac's faith in God's promises influence his actions in Genesis 26, and how can we emulate this faith in our daily lives? Connections to Other Scriptures Genesis 21The earlier interactions between Abraham and Abimelech, including a covenant over a well, which parallels Isaac's experiences and highlights the recurring theme of God's faithfulness across generations. Genesis 26:12-25The preceding verses describe Isaac's prosperity and the conflicts over wells, setting the stage for the meeting with Abimelech and his officials. Hebrews 11:20This verse speaks to the faith of Isaac, connecting his actions and experiences to the broader account of faith in the patriarchs. People Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, RebekahPlaces Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of GerarTopics Abimelech, Abim'elech, Adviser, Ahuzzath, Ahuz'zath, Army, Captain, Chief, Commander, Forces, Friend, Friends, Gerar, Host, Personal, Phichol, PhicolDictionary of Bible Themes Genesis 26:26 5780 advisers Genesis 26:26-31 5430 oaths, human
5592 treaty
5922 prudence 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 26:26 NIVGenesis 26:26 NLTGenesis 26:26 ESVGenesis 26:26 NASBGenesis 26:26 KJV
Genesis 26:26 Commentaries
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