that you will not harm us, just as we have not harmed you but have done only good to you, sending you on your way in peace. And now you are blessed by the LORD." that you will not harm usThis phrase reflects a plea for mutual non-aggression. The Hebrew root for "harm" is "ra'a," which means to do evil or cause distress. In the context of ancient Near Eastern treaties, this request for non-harm was a common diplomatic practice. It underscores the importance of peaceful coexistence and the avoidance of conflict, which is a recurring theme in the Bible. The plea is for a covenant of peace, reflecting the biblical principle of loving one's neighbor and living in harmony. just as we have not harmed you
Here, the speaker appeals to past behavior as a basis for future peace. The historical context suggests a relationship of mutual respect and non-aggression. The phrase implies a moral obligation to reciprocate kindness and fairness, which is a foundational principle in biblical ethics. It highlights the importance of integrity and the golden rule, "Do unto others as you would have them do unto you." and we have done nothing but good to you
The Hebrew word for "good" is "tov," which encompasses well-being, prosperity, and moral goodness. This phrase emphasizes the positive actions taken by one party towards another, reinforcing the idea of benevolence and goodwill. In the biblical narrative, doing good is often associated with divine favor and blessing, suggesting that righteous actions lead to peace and prosperity. sending you away in peace
The concept of "peace," or "shalom" in Hebrew, is central to this phrase. Shalom signifies completeness, welfare, and harmony. It is not merely the absence of conflict but the presence of positive relationships and wholeness. The act of sending someone away in peace indicates a desire for ongoing goodwill and the maintenance of harmonious relations. This reflects the biblical ideal of living in peace with all people, as much as it depends on us. And now you are blessed by the LORD
The word "blessed" comes from the Hebrew "barak," which means to kneel, to praise, or to endow with favor. Being "blessed by the LORD" signifies receiving divine favor and approval. This phrase acknowledges that true blessing comes from God and is a recognition of His sovereignty and grace. It serves as a reminder that all good things come from the LORD, and His blessing is the ultimate source of peace and prosperity. The acknowledgment of divine blessing reinforces the idea that living righteously and in peace with others aligns with God's will and results in His favor. Persons / Places / Events 1. IsaacThe son of Abraham and Sarah, Isaac is the central figure in this chapter. He is living in the land of the Philistines and is experiencing God's blessings. 2. AbimelechThe king of the Philistines who interacts with Isaac. He seeks a peace treaty with Isaac after recognizing God's favor upon him. 3. PhilistinesThe people living in the region where Isaac sojourns. They initially show hostility by stopping up the wells Isaac's father had dug. 4. GerarThe place where Isaac settles and experiences both conflict and eventual peace with the Philistines. 5. Peace TreatyThe event where Abimelech seeks a covenant of peace with Isaac, acknowledging God's blessing on Isaac. Teaching Points The Importance of Peaceful RelationsIsaac's account emphasizes the value of living peacefully with others, even when there is potential for conflict. As Christians, we are called to be peacemakers in our communities. Recognizing God's BlessingsAbimelech's acknowledgment of God's blessing on Isaac serves as a reminder to recognize and give credit to God for the blessings in our lives. Responding to Hostility with GoodnessDespite the Philistines' initial hostility, Isaac responds with integrity and goodness, which eventually leads to peace. This teaches us to respond to adversity with Christ-like character. The Power of God's PresenceThe presence of God in Isaac's life is evident to those around him, leading to respect and peace. Our lives should similarly reflect God's presence to others. Bible Study Questions 1. How does Isaac's response to the Philistines' hostility reflect the teachings of Jesus in the New Testament about loving our enemies? 2. In what ways can we seek to live at peace with those around us, especially in situations of conflict or misunderstanding? 3. How can we ensure that others see God's blessings in our lives, and how should we respond when they do? 4. What are some practical steps we can take to be peacemakers in our families, workplaces, and communities? 5. How does the account of Isaac and Abimelech encourage us to trust in God's provision and protection, even when facing opposition? Connections to Other Scriptures Genesis 21The earlier covenant between Abraham and Abimelech, showing a pattern of seeking peace and recognizing God's blessing on Abraham's family. Matthew 5:9Jesus' teaching on peacemakers being blessed, which aligns with the peaceful resolution between Isaac and Abimelech. Romans 12:18Paul's exhortation to live at peace with everyone, reflecting Isaac's peaceful dealings with the Philistines. | Lessons | G. Hughes, B. D. | Genesis 26:29 | | Lessons | G. Hughes, B. D | Genesis 26:29 | | The Favoured One | Benson Bailey. | Genesis 26:29 | | Thou Art Now the Blessed of the Lord | Charles Haddon Spurgeon | Genesis 26:29 | | Contrasts in Character | J. Parker, D. D. | Genesis 26:17-33 | | Generations United by Common Labour and Joy | Homilist | Genesis 26:17-33 | | Isaac's Peace-Loving Nature | A. G. Mercer, D. D. | Genesis 26:17-33 | | Isaac's Wells | J. Parker, D. D. | Genesis 26:17-33 | | Lessons | G. Hughes, B. D. | Genesis 26:17-33 | | Lessons | G. Hughes, B. D. | Genesis 26:17-33 | | Lessons | G. Hughes, B. D. | Genesis 26:17-33 | | Malice Overcome by Zeal | W. Hardman, LL. D. | Genesis 26:17-33 | | Old and New Wells to be Dug | A. Fuller. | Genesis 26:17-33 | | Old Wells Dug Out | Dr. Talmage. | Genesis 26:17-33 | | The Permanence of the Helpful | | Genesis 26:17-33 | | Line Upon Line, in God's Teaching | R.A. Redford | Genesis 26 |
People Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, RebekahPlaces Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of GerarTopics Always, Blessed, Blessing, Damage, Evil, Harm, Hurt, Molest, Nothing, Peace, Touched, Treated, Wilt, WrongDictionary 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
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 26:29 NIVGenesis 26:29 NLTGenesis 26:29 ESVGenesis 26:29 NASBGenesis 26:29 KJV
Genesis 26:29 Commentaries
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