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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
4 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.
But now, as much as possible, let us either eat of the bread or draw water from the wells. Let us attempt to do also that which wisdom admonishes, saying, “Drink the waters of your own springs and wells, and let your spring be your own.”Therefore you also attempt, O hearer, to have your own well and your own spring, so that you too, when you take up a book of the Scriptures, may begin even from your own understanding to bring forth some meaning, and in accordance with those things which you have learned in the church, you too attempt to drink from the fountain of your own abilities. You have the nature of “living water” within you. There are within you perennial veins and streams flowing with rational understanding, if only they have not been filled with earth and rubbish. But get busy to dig out your earth and to clean out the filth, that is, to remove the idleness of your natural ability and to cast out the inactivity of your heart. For hear what the Scripture says: “Prick the eye, and it will bring forth a tear; prick the heart, and it brings forth understanding.”
Isaac was insignificant in the law, but with the passing of time he becomes great. He becomes great, with the passing of time, in the prophets. For while he is in the law alone he is not yet great, since indeed it too is covered with a veil. He grows, therefore, now in the prophets; but when he has arrived at this point that also he may cast aside the veil, then he will be “very great.” When the letter of the law has begun to be separated like the chaff of its barley and it has appeared that “the law is spiritual,” then Isaac will be magnified and will become “very great.”For notice that also the Lord in the Gospels breaks a few loaves, and notice how many thousand people he refreshes “and how many baskets” of leftovers remain. While the loaves are whole, no one is filled, no one is refreshed, nor do the loaves themselves appear to be increased. Now consider, therefore, how we break a few loaves: we take up a few words from the divine Scriptures and how many thousand men are filled. But unless those loaves have been broken, unless they have been crumbled into pieces by the disciples, that is, unless the letter has been discussed and broken in little pieces, its meaning cannot reach everyone. But when we have begun to investigate and discuss each single matter, then the crowds indeed will assimilate as much as they shall be able. But what they haven’t been able to digest should be gathered and preserved, “lest anything be lost.”9
We also, therefore, preserve whatever the “crowds” cannot receive and gather it into baskets and hampers.… Let us see what fragments we have diligently collected lest they be lost, and what we are preserving in baskets until the Lord command what also should become of them.
Do you want to know how “grow” should be understood? Listen to what Isaac did. Scripture says of him, “Isaac progressed and became greater, until he became great, and very much so.” His will always tended toward the better and kept making progress. His mind kept contemplating something more divine, and he kept exercising his memory, to store up more in his treasure house and retain it more securely. So this is the way it came about. Isaac cultivated all his virtues in the field of his soul, and thus he fulfilled the command that ordered him to “grow.”
(Verse 13.) And the Lord blessed him, and he became a great man, and he walked, going forth, and he was greatly magnified, until he became exceedingly great. But the abundance of barley, I do not know if it can make anyone glorious.
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Summary
Isaac, the son of Abraham, during a severe regional famine. This verse serves as a powerful testament to God's unwavering faithfulness and continuous blessing upon Isaac, portraying his escalating growth in wealth, possessions, and societal influence to an unprecedented degree. It marks a pivotal moment in the narrative, highlighting the divine hand behind Isaac's success despite challenging circumstances and human opposition.
Context
Literary Context
Genesis 26:13 is the culminating statement in a series of verses detailing Isaac's residence in Gerar and God's remarkable provision for him. The narrative begins with a severe famine, prompting Isaac to consider going to Egypt, much like his father Abraham had done. However, God intervenes, commanding Isaac to remain in the land He would show him, promising His presence, blessing, and the multiplication of his offspring, reiterating the Abrahamic covenant (Genesis 26:1-5). Isaac obeys, settling in Gerar among the Philistines (Genesis 26:6). Despite the famine, Isaac sows in that land and miraculously reaps a hundredfold in the same year, a clear sign of divine favor (Genesis 26:12). Genesis 26:13 then describes the continuous, exponential nature of this blessing, emphasizing that his prosperity was not a one-time event but an ongoing, ever-increasing phenomenon. This escalating wealth ultimately leads to envy from the Philistines and their king, Abimelech, setting the stage for subsequent conflicts over wells and Isaac's eventual departure from Gerar (Genesis 26:14-17).
Historical & Cultural Context
The setting of Genesis 26 is a period of severe famine, a common and devastating occurrence in the ancient Near East due to unpredictable rainfall. Such conditions made agricultural success exceptionally difficult and often led to migration, as seen with Abraham and Jacob. Gerar, a Philistine city-state, was likely a more fertile region or had access to water sources, making it a temporary refuge. For a nomadic patriarch like Isaac, wealth was measured not just in land, but in livestock, servants, and the ability to sustain a large household. The concept of "greatness" or "waxing great" in this context implies not only material accumulation but also social standing, power, and influence within the region. Such rapid and extensive prosperity, especially for a foreigner during a famine, would naturally elicit envy and suspicion from the indigenous population, who would perceive it as a threat to their own resources and authority. The Philistines' reaction in Genesis 26:14-16 underscores the socio-political implications of Isaac's immense wealth.
Key Themes
Genesis 26:13 powerfully illustrates several foundational themes within the book of Genesis and the broader biblical narrative. Firstly, it highlights God's Covenant Faithfulness, demonstrating His unwavering commitment to the promises made to Abraham and now extended to Isaac (Genesis 26:3-4). Even in adverse circumstances like famine, God proves His ability to provide and prosper His chosen ones. Secondly, the verse underscores the theme of Divine Blessing and Prosperity, showing that true wealth and success are ultimately gifts from God, not merely products of human effort or favorable conditions. Isaac's hundredfold harvest in a famine (Genesis 26:12) and his continuous growth are direct manifestations of divine favor. Thirdly, it subtly reinforces the theme of Obedience and its Rewards, as Isaac's initial decision to obey God's command not to go to Egypt (Genesis 26:6) sets the stage for the blessings that follow. Finally, the verse contributes to the overarching theme of God's Preservation of the Seed, ensuring the continuity of the covenant line through Isaac, despite external challenges and internal human failings, paving the way for the future nation of Israel.
Exposition and Analysis
Key Word Analysis
This term (H376) refers to Isaac as an individual or a male person. In this context, it emphasizes Isaac as the specific recipient of God's blessing, highlighting his personal journey and the direct fulfillment of the covenant promises through him. It sets him apart as the singular focus of this divine favor.
This primitive root (H1431) signifies to be or to make large, to advance, grow up, or increase. It encompasses growth in body, mind, estate, or honor. Here, it denotes Isaac's initial and continuous increase in wealth, possessions, and influence, implying a significant expansion of his resources and standing. The repetition of this root throughout the verse emphasizes the extraordinary nature of his prosperity.
Akin to yâlak (H3212), this primitive root (H1980) means to walk, go, or advance. When combined with "went" (from yâlak), it creates an idiomatic expression signifying continuous progress, advancement, or moving steadily onward. It portrays Isaac's prosperity not as static but as dynamic and ever-increasing, a relentless forward momentum of blessing.
This word (H3966) denotes vehemence or intensity. Often used as an intensive or superlative, especially when repeated, it amplifies the preceding word. In "very great," it underscores the extreme magnitude and unparalleled extent of Isaac's final state of prosperity, far exceeding typical or expected growth.
Verse Breakdown
"And the man waxed great"
This opening clause introduces the initial phase of Isaac's burgeoning prosperity. The Hebrew verb gâdal (H1431) here suggests a significant increase in his wealth, possessions, and overall stature. It points to the commencement of God's promised blessing taking tangible form in Isaac's life, moving him from a state of mere sustenance to one of noticeable abundance. This "greatness" encompasses not just material wealth but also the growing influence and respect he commanded.
"and went forward"
This phrase, using the Hebrew verb yâlak (H3212) followed by the adverbial form of hâlak (H1980), describes a continuous, progressive advancement. It indicates that Isaac's prosperity was not a static condition but an ongoing, dynamic process of growth. He was not merely accumulating wealth but was actively expanding his operations, influence, and reach. This implies a steady, relentless upward trajectory in his fortunes, suggesting divine momentum behind his endeavors.
"and grew until he became very great"
This final clause provides the climax and ultimate extent of Isaac's prosperity, employing a powerful repetition and intensification of the root gâdal (H1431) with the emphatic adverb mᵉʼôd (H3966, "very"). The first "grew" (H1432, gâdêl) is an adjective meaning "large," while "became very great" reiterates and amplifies the initial "waxed great." This emphatic repetition underscores the overwhelming and unprecedented magnitude of Isaac's wealth and influence. It signifies a level of prosperity that was far beyond ordinary, reaching an extraordinary and undeniable peak, making him a figure of immense power and envy in the land.
Literary Devices
The verse primarily employs Repetition and Climax to emphasize the extraordinary nature of Isaac's prosperity. The Hebrew root gâdal ("waxed great," "grew," "very great") is repeated multiple times, creating a sense of continuous and escalating increase. This repetition is not redundant but rather builds a Crescendo, moving from an initial state of "greatness" to a final, overwhelming state of "very great." The use of the intensive adverb mᵉʼôd ("very") further amplifies this climax, signifying a prosperity that surpassed all expectations and became undeniably immense. This literary technique powerfully conveys the divine, supernatural quality of Isaac's blessing, highlighting its magnitude and the unwavering faithfulness of God's covenant promises.
Theological and Thematic Connections
Genesis 26:13 serves as a profound theological statement about God's sovereign power and unwavering faithfulness to His covenant promises. It demonstrates that divine blessing is not contingent upon favorable human circumstances but flows from God's character and His word. Even in a time of severe famine, God supernaturally provides and multiplies Isaac's resources, illustrating His ability to transcend natural limitations. This passage underscores the continuity of the Abrahamic covenant, showing that God's promises to bless Abraham's descendants are being actively fulfilled in Isaac's life. It teaches that true prosperity, in the biblical sense, is ultimately a gift from God, intended not just for personal gain but also to demonstrate His glory and faithfulness to a watching world. Isaac's "greatness" was a visible sign of an invisible God at work, fulfilling His redemptive plan.
Reflection and Application
Genesis 26:13 offers enduring encouragement and practical wisdom for believers today. It reminds us that our ultimate source of provision and prosperity is God Himself, not our circumstances or even our diligent efforts alone. While Isaac's obedience and hard work (sowing in famine) were present, it was God's supernatural multiplication that led to his extraordinary "greatness." This calls us to cultivate a deep trust in God's faithfulness, especially when faced with challenging or seemingly barren seasons of life. It challenges us to be diligent stewards of whatever resources and opportunities God provides, recognizing that our efforts, when surrendered to His will, can be supernaturally blessed. Furthermore, Isaac's prosperity, which eventually drew envy, reminds us that God's blessings often come with responsibilities and challenges, requiring grace to navigate them with humility and integrity. Our "greatness" in God's eyes is measured not just by what we accumulate, but by how we live out His covenant in a watching world.
Questions for Reflection
FAQ
Why is Isaac's growth described with such repetition and emphasis?
The Hebrew text of Genesis 26:13 employs emphatic repetition of the root gâdal ("waxed great," "grew," "very great") along with the progressive sense of hâlak ("went forward") to stress the continuous, accelerating, and overwhelming nature of God's blessing upon Isaac. This literary device, known as climax or crescendo, highlights the extraordinary extent of Isaac's prosperity, far beyond normal growth. It underscores the divine origin and magnitude of his wealth and influence, making it clear that this was not merely good fortune but a supernatural manifestation of God's covenant faithfulness and power, intended to be a visible testimony to those around him.
Does Isaac's prosperity imply a "prosperity gospel"?
Isaac's prosperity, as depicted in Genesis 26:13, is presented as a direct fulfillment of God's covenant promises to Abraham and a reward for Isaac's specific obedience, particularly his decision to stay in the land rather than flee to Egypt during the famine (Genesis 26:2-6). While God does bless His people, this passage emphasizes divine faithfulness and covenantal blessing within a specific historical and theological context, rather than a universal, formulaic guarantee of material wealth for all obedience. It underscores God's ability to provide abundantly for His chosen, even in adverse conditions, and to demonstrate His power through their lives. It is distinct from the modern "prosperity gospel," which often suggests that material wealth is a guaranteed outcome of faith or a direct measure of one's spiritual standing, often overlooking the biblical emphasis on spiritual riches, suffering for Christ, and God's sovereign purposes that may not always include material abundance.
Christ-Centered Fulfillment
Isaac, as the son of promise through whom the Abrahamic covenant continued, and who received immeasurable blessing in a time of famine, powerfully foreshadows the ultimate spiritual abundance found in Christ. Just as Isaac was the designated heir through whom God's promises to Abraham would be realized, Christ is the true "seed" of Abraham, the ultimate heir of all things, through whom all the nations of the earth are truly blessed (Galatians 3:16). Isaac's "waxing great" in material wealth points to the infinitely greater spiritual riches and inexhaustible grace that are ours in Christ Jesus (Ephesians 1:7-8). While Isaac experienced earthly prosperity, Christ offers a kingdom not of this world, providing true sustenance, eternal life, and spiritual "greatness" that transcends all earthly limitations (John 6:35). The "very great" blessing upon Isaac ultimately finds its most profound and enduring fulfillment in the "immeasurable riches of His grace" toward us in Christ Jesus (Ephesians 2:7), who is the true and ultimate inheritor of all God's promises, in whom all God's promises are "Yes" and "Amen" (2 Corinthians 1:20).