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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 26:12–25. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.The tokens of God's good-will to Isaac.
He blessed him, and prospered him, and made all that he had to thrive under his hands.
1.His corn multiplied strangely, Gen 26:12. He had no land of his own, but took land of the Philistines, and sowed it; and (be it observed for the encouragement of poor tenants, that occupy other people's lands, and are honest and industrious) God blessed him with a great increase. He reaped a hundred fold; and there seems to be an emphasis laid upon the time: it was that same year when there was a famine in the land; while others scarcely reaped at all, he reaped thus plentifully. See Isa 65:13, My servants shall eat, but you shall be hungry, Psa 37:19, In the days of famine they shall be satisfied.
2.His cattle also increased, Gen 26:14. And then,
3.He had great store of servants, whom he employed and maintained. Note, As goods are increased those are increased that eat them, Ecc 5:11.
II.The tokens of the Philistines' ill-will to him. They envied him, Gen 26:14. It is an instance,
1.Of the vanity of the world that the more men have of it the more they are envied, and exposed to censure and injury. Who can stand before envy? Pro 27:4. See Ecc 4:4.
2.Of the corruption of nature; for that is a bad principle indeed which makes men grieve at the good of others, as if it must needs be ill with me because it is well with my neighbor.
(1.)They had already shown their ill-will to his family, by stopping up the wells which his father had digged, Gen 26:15. This was spitefully done. Because they had not flocks of their own to water at these wells, they would not leave them for the use of others; so absurd a thing is malice. And it was perfidiously done, contrary to the covenant of friendship they had made with Abraham, Gen 21:31, Gen 21:32. No bonds will hold ill-nature.
(2.)They expelled him out of their country, Gen 26:16, Gen 26:17. The king of Gerar began to look upon him with a jealous eye. Isaac's house was like a court, and his riches and retinue eclipsed Abimelech's; and therefore he must go further off. They were weary of his neighborhood, because they saw that the Lord blessed him; whereas, for that reason, they should the rather have courted his stay, that they also might be blessed for his sake. Isaac does not insist upon the bargain he had made with them for the lands he held, nor upon his occupying and improving them, nor does he offer to contest with them by force, though he had become very great, but very peaceably departs thence further from the royal city, and perhaps to a part of the country less fruitful. Note, We should deny ourselves both in our rights and in our conveniences, rather than quarrel: a wise and a good man will rather retire into obscurity, like Isaac here into a valley, than sit high to be the butt of envy and ill-will.
III.His constancy and continuance in his business still.
1.He kept up his husbandry, and continued industrious to find wells of water, and to fit them for his use, Gen 26:18, etc. Though he had grown very rich, yet he was as solicitous as ever about the state of his flocks, and still looked well to his herds; when men grow great, they must take heed of thinking themselves too big and too high for their business. Though he was driven from the conveniences he had had, and could not follow his husbandry with the same ease and advantage as before, yet he set himself to make the best of the country he had come into, which it is every man's prudence to do. Observe,
(1.)He opened the wells that his father had digged (Gen 26:18), and out of respect to his father called them by the same names that he had given them. Note, In our searches after truth, that fountain of living water, it is good to make use of the discoveries of former ages, which have been clouded by the corruptions of later times. Enquire for the old way, the wells which our fathers digged, which the adversaries of truth have stopped up: Ask thy elders, and they shall teach thee.
(2.)His servants dug new wells, Gen 26:19. Note, Though we must use the light of former ages, it does not therefore follow that we must rest in it, and make no advances. We must still be building upon their foundation, running to and fro, that knowledge may be increased, Dan 12:4.
(3.)In digging his wells he met with much opposition, Gen 26:20, Gen 26:21. Those that open the fountains of truth must expect contradiction. The first two wells which they dug were called Esek and Sitnah, contention and hatred. See here,
[1.]What is the nature of worldly things; they are make-bates and occasions of strife.
[2.]What is often the lot even of the most quiet and peaceable men in this world; those that avoid striving yet cannot avoid being striven with, Psa 120:7. In this sense, Jeremiah was a man of contention (Jer 15:10), and Christ himself, though he is the prince of peace.
[3.]What a mercy it is to have plenty of water, to have it without striving for it. The more common this mercy is the more reason we have to be thankful for it.
(4.)At length he removed to a quiet settlement, cleaving to his peaceable principle, rather to fly than fight, and unwilling to dwell with those that hated peace, Psa 120:6. He preferred quietness to victory. He dug a well, and for this they strove not, Gen 26:22. Note, Those that follow peace, sooner or later, shall find peace; those that study to be quiet seldom fail of being so. How unlike was Isaac to his brother Ishmael, who, right or wrong, would hold what he had, against all the world! Gen 16:12. And which of these would we be found the followers of? This well they called Rehoboth, enlargements, room enough: in the two former wells we may see what the earth is, straitness and strife; men cannot thrive, for the throng of their neighbours. This well shows us what heaven is; it is enlargement and peace, room enough there, for there are many mansions.
2.He continued firm to his religion, and kept up his communion with God.
(1.)God graciously appeared to him, Gen 26:24. When the Philistines expelled him, forced him to remove from place to place, and gave him continual molestation, then God visited him, and gave him fresh assurances of his favour. Note, When men are found false and unkind, we may comfort ourselves that God is faithful and gracious; and his time to show himself so is when we are most disappointed in our expectations from men. When Isaac had come to Beer-sheba (Gen 26:23) it is probable that it troubled him to think of his unsettled condition, and that he could not be suffered to stay long in a place; and, in the multitude of these thoughts within him, that same night that he came weary and uneasy to Beer-sheba God brought him his comforts to delight his soul. Probably he was apprehensive that the Philistines would not let him rest there: Fear not, says God to him, I am with thee, and will bless thee. Those may remove with comfort that are sure of God's presence with them wherever they go.
(2.)He was not wanting in his returns of duty to God; for there he built an altar, and called upon the name of the Lord, Gen 26:25. Note,
[1.]Wherever we go, we must take our religion along with us. Probably Isaac's altars and his religious worship gave offence to the Philistines, and provoked them to be the more troublesome to him; yet he kept up his duty, whatever ill-will he might be exposed to by it.
[2.]The comforts and encouragements God gives us by his word should excite and quicken us to every exercise of devotion by which God may be honoured and our intercourse with heaven maintained.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And after these things the text says, “Isaac sowed barley and found a hundredfold. And the Lord blessed him, and the man was magnified, and by his progress he became greater until he became very great.”Why is it that Isaac “sowed barley” and not wheat, and [why] is [he] blessed because he sows “barley,” and [why] is [he] magnified “until he becomes great”? It appears, therefore, that he was not yet great until after “he sowed barley” and gathered “a hundredfold.” Then he became “very great.”
Barley is the food especially of beasts or of peasants. For it is a harsher species and would seem to prick one who touches it as if with some kind of barbs. Isaac is likened to the Word of God. This Word sows barley in the law but wheat in the Gospels. He provides the one food for the perfect and spiritual, the other for the inexperienced and natural, because it is written, “Men and beasts you will preserve, O Lord.” Isaac, therefore, the Word of the law, sows barley, and yet in that very barley he finds “fruit a hundredfold.” For even in the law you find martyrs, whose “fruit” is “a hundredfold.”
But also our Lord, the Isaac of the Gospels, said certain things that were more perfect to the apostles, but to the crowds he said things which were plain and common. But do you wish to see that even he presents barley to beginners? It is written in the Gospels that he fed the crowds a second time. But those whom he feeds the first time, that is, the beginners, he feeds “with barley loaves.” But later, when they had progressed by this time in the word and teaching, he presents them loaves of wheat.
(Chapter 26, verse 12) And Isaac sowed in that land, and in that year he reaped a hundredfold. Although Isaac sowed in a foreign land, I do not think that such fertility of barley would have been to him. Therefore, I think the Hebrew version is better, and even Aquila translated it: And he reaped in that year a hundredfold estimated, that is, ἑκατὸν εἰκασμένον. Although the same letters are used for both estimation and barley, the estimations are read as Saarim (), and the barleys as Sorim. But Scripture, however, seems to me to have shown in it the multiplication of all virtues, in that it has increased a hundredfold the type of fruits.
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Summary
In a time of severe famine in Gerar, Isaac faithfully sowed crops in the land as commanded by God. Despite the challenging conditions, the Lord supernaturally intervened, granting him an extraordinary hundredfold harvest within the same year, a powerful demonstration of divine provision, faithfulness to His covenant promises, and the transformative power of obedience.
Context
Literary Context
Genesis 26 begins with a famine in the land, echoing the earlier famine in Abraham's time. This narrative immediately follows Isaac's interaction with Abimelech and precedes his conflict with the Philistines over wells. God's explicit command to Isaac in Genesis 26:2-5—not to go to Egypt but to remain in the land He would show him, promising to bless him and multiply his offspring—sets the stage for Isaac's obedience. His decision to sow in Gerar, despite the famine, is a direct response to this divine directive, highlighting his faith in God's word over prevailing circumstances. The subsequent blessing in Genesis 26:12 then serves as the immediate and tangible evidence of God's faithfulness to His promises.
Historical & Cultural Context
The ancient Near East was highly dependent on agriculture, making famines devastating events that often led to migration, as seen with Abraham and Jacob. Gerar, located in the Negev, was a semi-arid region where agriculture would have been challenging even in good years, let alone during a famine. The mention of "sowing in that land" implies a reliance on seasonal rains, which would have been scarce. The concept of a "hundredfold" return was virtually unheard of in ancient agriculture, where a tenfold return was considered excellent. This context underscores the miraculous nature of Isaac's harvest, distinguishing it from ordinary agricultural success and pointing to a supernatural intervention by Yahweh.
Key Themes
This verse powerfully contributes to several overarching themes in Genesis and the broader biblical narrative. It exemplifies the theme of Divine Provision, demonstrating God's ability to sustain His people even in the most adverse conditions, transcending natural limitations. It also reinforces Covenant Faithfulness, as God's blessing on Isaac is a direct fulfillment of the promises made to Abraham and reiterated to Isaac in Genesis 26:3-4. Furthermore, the narrative highlights the theme of Obedience and Blessing, showing that Isaac's active trust and adherence to God's command directly preceded and enabled the extraordinary blessing. This episode also serves as an early illustration of the Sovereignty of God over all creation, including the natural processes of the earth, as He orchestrates events to bless His chosen ones.
Exposition and Analysis
Key Word Analysis
This primitive root means "to sow," "to disseminate," "to plant," or "to fructify." In this context, it signifies Isaac's active, diligent effort in planting seeds in the ground. Despite the famine, Isaac did not passively wait but engaged in the labor of agriculture, demonstrating his faith through action, expecting a return where human logic might have dictated otherwise.
This root means "to come forth to," "to appear or exist," and transitively, "to attain," "to find," or "to acquire." Here, it describes Isaac's experience of finding or acquiring the harvest. It implies that the yield was not merely a result of his labor but something he "found" or "came upon," emphasizing the unexpected and abundant nature of the return, a gift rather than a mere outcome of effort.
A primitive root meaning "to kneel," and by implication, "to bless God" (adoration) or "man" (benefit). In this verse, it refers to God's act of bestowing favor, enablement, and prosperity upon Isaac. This blessing is the ultimate cause of the extraordinary harvest, transforming Isaac's ordinary labor into supernatural fruitfulness and signifying divine empowerment and favor.
Verse Breakdown
"Then Isaac sowed in that land,"
This clause establishes Isaac's obedient action. Despite the severe famine in Gerar, Isaac did not flee to Egypt as was common practice, but remained and actively engaged in agricultural labor. This act of sowing reflects his faith in God's command to stay in the land and trust in His provision, even when circumstances seemed dire.
"and received in the same year an hundredfold:"
This phrase describes the astonishing outcome of Isaac's labor. The "hundredfold" yield is an exceptionally high, supernaturally abundant harvest, far exceeding any normal agricultural return (which was typically 7-10 fold). The emphasis on "in the same year" highlights the immediate and miraculous nature of the blessing, defying the natural limitations imposed by the famine.
"and the LORD blessed him."
This concluding clause identifies the ultimate source of Isaac's extraordinary prosperity. The phenomenal harvest was not a stroke of luck or the result of superior farming techniques, but a direct, intentional act of divine favor and empowerment from Yahweh. This blessing encompasses not only the material yield but also the overall prosperity and protection Isaac experienced in Gerar.
Literary Devices
The verse employs several significant literary devices. Hyperbole is evident in the "hundredfold" yield, a deliberate exaggeration to emphasize the extraordinary, supernatural nature of the blessing, far beyond normal agricultural expectations. This hyperbole underscores God's immense power and generosity. The narrative also utilizes Cause and Effect, where Isaac's act of sowing (cause) leads to the miraculous harvest (effect), explicitly attributed to the Lord's blessing. This highlights the theological principle that obedience often precedes divine favor. Furthermore, the verse functions as a form of Divine Confirmation, serving as tangible proof of God's faithfulness to His covenant promises to Isaac, validating His earlier command to remain in the land.
Theological and Thematic Connections
Genesis 26:12 stands as a profound testament to God's sovereignty and His unwavering commitment to His covenant people. It illustrates that divine provision is not limited by natural circumstances or human limitations, but rather transcends them. God's blessing on Isaac in the midst of famine demonstrates His ability to bring abundance out of scarcity, reinforcing His role as the ultimate Sustainer and Provider. This event serves as a practical fulfillment of the covenant promises made to Abraham and reiterated to Isaac, confirming that God is faithful to multiply and prosper those who walk in obedience and trust.
Reflection and Application
Genesis 26:12 offers profound encouragement for believers today, reminding us that God's capacity to bless is not constrained by our external circumstances, economic climate, or societal challenges. Isaac's experience teaches us that even in "famine" conditions—whether financial, relational, or spiritual—God can bring abundance when we trust and obey Him, often in ways that defy human logic and expectations. Our diligent effort and active participation ("Isaac sowed") remain crucial, as God often partners with our faithfulness. Yet, it is God who ultimately provides the increase and supernaturally multiplies our labor ("the LORD blessed him"). This narrative underscores the enduring truth of God's unwavering faithfulness to His covenant promises, assuring us that He remains a reliable provider who can exceed our expectations when we walk in obedience and rely on His sovereign power. It calls us to sow seeds of faith, diligence, and obedience even when the outlook seems bleak, trusting that God's blessing can transform our ordinary efforts into extraordinary fruitfulness.
Questions for Reflection
FAQ
Why did Isaac sow in a famine-stricken land?
Isaac's decision to sow in Gerar, despite the severe famine, was a direct act of faith and obedience to God's explicit command. In Genesis 26:2, God told Isaac not to go to Egypt (a common refuge during famine) but to remain in the land He would show him, promising to bless him there. Isaac's action demonstrates his trust in God's word over the prevailing natural conditions, illustrating that divine provision often manifests within the context of obedience, even when it seems counterintuitive or illogical.
Does this verse guarantee a "hundredfold" financial return for all believers today?
While Genesis 26:12 powerfully illustrates God's ability to bless supernaturally and abundantly, it is not a universal guarantee of a literal hundredfold financial return for every act of sowing or obedience for all believers today. Instead, it serves as a historical account demonstrating God's faithfulness to His covenant people and His capacity to provide abundantly, often exceeding natural expectations, in various forms—spiritual, material, relational, and vocational—according to His will and purpose. The core principle is that God honors faith, diligence, and obedience, transforming human effort into extraordinary fruitfulness, though the specific manifestation of that blessing will vary.
Christ-Centered Fulfillment
The extraordinary blessing upon Isaac in Genesis 26:12, where God transforms barrenness into overflowing abundance, serves as a powerful foreshadowing of the ultimate spiritual fruitfulness found in Christ. While Isaac's harvest was material, Jesus Christ is the true "seed" (Galatians 3:16) through whom the covenant blessings of Abraham are extended to all nations, yielding an eternal spiritual harvest. In a world spiritually famished by sin and death, Christ offers not merely a hundredfold, but life abundant (John 10:10) and an inheritance that is imperishable, undefiled, and unfading, kept in heaven for those who are born again (1 Peter 1:3-4). His sacrificial death and resurrection enable believers, who are united with Him, to bear much spiritual fruit (John 15:5) even amidst spiritual drought and worldly opposition, demonstrating God's ultimate provision and blessing poured out through His beloved Son. He is the ultimate fulfillment of God's promise to bless and multiply, bringing forth an immeasurable harvest of righteousness and eternal life from the "sowing" of His own life.