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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
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 17.) And Isaac departed from there and came to the valley of Gerar, and he dwelt there. The valley has a stream in Hebrew. For Isaac could not dwell in the valley after he became great. However, he dwelt by the stream, of which it is written: He shall drink from the brook by the way (Psalm 110:7). Also, during the time of famine, Elijah drank from that stream. But because Elijah was not perfect like Christ, therefore that stream dried up for him (1 Kings 17:7). Our Lord, indeed, was also handed over in the river: consecrating our regeneration and the sacrament of Baptism.
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Summary
Genesis 26:17 narrates Isaac's strategic and peaceful withdrawal from Gerar to its valley, a move necessitated by Philistine envy of his prosperity. This act exemplifies Isaac's wisdom, humility, and unwavering trust in God's provision amidst forced displacement. It underscores his identity as a sojourner, prioritizing peace and divine guidance over conflict, and continually seeking God's blessing and a suitable dwelling place for his burgeoning household and flocks.
Context
Literary Context
Genesis 26:17 follows a period of significant tension and prosperity for Isaac in the land of Gerar. Having sojourned there during a famine, Isaac received a divine promise of blessing and land from God, echoing the covenant made with Abraham (Genesis 26:2-5). Isaac's agricultural endeavors flourished, and his flocks and herds multiplied, making him "very great" (Genesis 26:13). This immense wealth, particularly his success in reopening wells that Abraham had dug, provoked the envy of the Philistines, who filled his wells with earth (Genesis 26:15). Ultimately, King Abimelech, recognizing Isaac's overwhelming strength, explicitly commanded him to depart from their territory. Isaac's departure in verse 17 is thus a direct response to this expulsion, demonstrating his commitment to peace and his nomadic lifestyle in search of unhindered access to water and pasture.
Historical & Cultural Context
The setting is the patriarchal period in Canaan, a time characterized by semi-nomadic pastoralism. Water sources were paramount for survival, making wells and valleys with seasonal streams (wadis) highly contested resources. The Philistines, a settled people, viewed Isaac's growing wealth and population as a threat to their sovereignty and resources. The act of filling wells was a hostile gesture, designed to force a nomadic group to move. Isaac's response, rather than engaging in warfare, reflects a common strategy for nomadic peoples to avoid large-scale conflict with more established powers, relying on mobility and divine guidance. The "valley of Gerar" would have been a known area, likely a wadi that provided seasonal water and grazing, making it a logical, albeit temporary, destination for a large pastoral family seeking sustenance.
Key Themes
This verse contributes significantly to several overarching themes in Genesis and the broader biblical narrative. It highlights the theme of Divine Blessing and Prosperity, showing God's faithfulness to His covenant promises to Isaac, even in hostile foreign lands. Isaac's immense wealth, though a source of conflict, is a testament to God's hand upon him. Furthermore, it exemplifies the theme of Conflict Resolution and Peacemaking, as Isaac consistently chooses to de-escalate tensions and move rather than fight, demonstrating a wisdom rooted in trust in God's ultimate vindication. Finally, it reinforces the pervasive theme of the Sojourner's Identity. Like Abraham before him, Isaac lives as a tent-dweller, a pilgrim in a land not yet fully possessed, constantly relying on God's guidance for his next dwelling place, a motif that resonates throughout the patriarchal narratives and finds its ultimate theological expression in the New Testament concept of believers as aliens and strangers on earth (1 Peter 2:11).
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to walk" (literally or figuratively); causatively, "to carry." In this context, it signifies Isaac's physical movement away from Gerar, but also carries the nuance of a purposeful, divinely guided journey. It implies a continuation of his nomadic lifestyle, always moving according to circumstances or God's leading.
A primitive root meaning "to incline," or "to decline (of the slanting rays of evening)"; specifically, "to pitch a tent." This word vividly portrays the establishment of a temporary dwelling. The act of "pitching a tent" is emblematic of the patriarchal lifestyle, emphasizing their transient status and their reliance on portable shelters, symbolizing their identity as sojourners rather than permanent settlers.
Refers to a stream, especially a winter torrent, and by implication, a narrow valley in which a brook runs. This term describes a geographical feature crucial for nomadic herders. A "nachal" or wadi would provide essential water during the rainy season and often retained subterranean moisture in the dry season, making it a strategic location for grazing and accessing water, even if it meant digging new wells.
A primitive root meaning "to sit down," and by implication, "to dwell" or "to remain." While "pitched his tent" describes the action of setting up camp, "dwelt" signifies the act of residing there for a period. It suggests a temporary settlement, a place where Isaac and his household established themselves, even if not permanently, before moving on again.
Verse Breakdown
"And Isaac departed thence"
This clause highlights Isaac's immediate and compliant response to King Abimelech's command to leave Gerar. His departure is not presented as an act of weakness, but as a strategic decision to avoid escalation and trust in God's provision elsewhere. It underscores his willingness to relinquish a place of prosperity to maintain peace.
"and pitched his tent in the valley of Gerar"
This phrase describes the specific action of setting up his nomadic camp and the chosen location. The "valley of Gerar" suggests a move to a less populated, perhaps more remote, but still viable area within the broader region, indicating a search for unhindered access to resources like water and pasture, which were vital for his large household and flocks. The act of "pitching his tent" emphasizes his transient, sojourning identity.
"and dwelt there."
This final clause indicates that Isaac established a residence in this new location for a period. It implies a degree of stability, albeit temporary, where he and his people would live, graze their animals, and continue their daily lives, demonstrating their perseverance and adaptability in the face of displacement.
Literary Devices
The verse employs several significant literary devices. Symbolism is prominent, particularly with the "tent" which symbolizes the nomadic, temporary nature of the patriarchs' existence on earth, pointing to a spiritual reality of being sojourners and pilgrims. The "valley of Gerar" itself can be seen as Symbolic of a place of refuge and resource, yet still within the contested territory, representing the ongoing challenges and God's provision even in difficult circumstances. There is also an element of Contrast between Isaac's immense prosperity and power (as noted in the preceding verses) and his humble act of departing and pitching a tent in a valley, rather than asserting his strength. This contrast highlights his peaceful disposition and reliance on divine guidance over human might. The narrative also uses Foreshadowing, as Isaac's repeated need to move and dig wells in the face of opposition foreshadows the later struggles of Israel to possess the promised land and maintain their identity amidst hostile neighbors.
Theological and Thematic Connections
Isaac's peaceful relocation in Genesis 26:17 powerfully illustrates God's sovereign care for His people, even when they are displaced or face adversity. It underscores the biblical truth that God's presence and blessing are not confined to specific geographical locations, but accompany His faithful servants wherever they go. Isaac's response to conflict, choosing humility and withdrawal over confrontation, serves as a model of godly wisdom, demonstrating a reliance on divine vindication rather than human strength. This act reinforces the theme of the believer as a sojourner, whose ultimate security and inheritance are found in God's promises, not in earthly stability or possessions.
Reflection and Application
Isaac's peaceful departure and tent-dwelling in the valley of Gerar offer profound lessons for contemporary believers. His willingness to withdraw from conflict, even when holding a position of strength, underscores the wisdom of prioritizing peace and humility over asserting one's rights or engaging in power struggles. This act also reminds us to trust implicitly in God's unfailing guidance and provision, even when circumstances force us out of our comfort zones or familiar territories. Like Isaac, we are often on a spiritual journey, called to live with a sense of stewardship over temporary blessings while keeping our ultimate hope fixed on eternal realities and God's faithfulness in every season of life. His example challenges us to consider how we respond when our comfort is disturbed or our rights are challenged, inviting us to choose a path of peace and reliance on God's sovereignty.
Questions for Reflection
FAQ
Why did Isaac depart from Gerar if he was "much mightier" than Abimelech?
Isaac's departure was not a sign of weakness but a deliberate act of wisdom and humility. Despite his superior strength and prosperity, he chose to avoid conflict and maintain peace, trusting God for his provision and vindication rather than engaging in a power struggle. This decision aligns with biblical principles of seeking peace and relying on divine guidance rather than human might, demonstrating a mature faith that prioritizes God's way over self-assertion, echoing the wisdom found in Proverbs 16:7.
What is the significance of Isaac "pitching his tent" in the valley of Gerar?
The act of "pitching his tent" (Hebrew: vayyet 'oholo) emphasizes Isaac's nomadic lifestyle and his identity as a sojourner. Tents were temporary dwellings, symbolizing that the patriarchs, and by extension believers, are pilgrims on earth, not permanently settled. This highlights a spiritual perspective that looks beyond immediate earthly circumstances to a greater, eternal hope and inheritance promised by God. It reinforces the theme of living by faith rather than by sight, as seen in 2 Corinthians 5:1-2, where our earthly bodies are described as temporary tents awaiting a permanent dwelling from God.
Christ-Centered Fulfillment
Isaac's peaceful departure, his willingness to yield his immediate rights for the sake of peace, and his identity as a sojourner profoundly foreshadow aspects of Christ's character and mission. Christ, though infinitely mighty and the rightful King of all creation, willingly "emptied himself, by taking the form of a servant" (Philippians 2:7), becoming a sojourner on earth with "nowhere to lay His head" (Matthew 8:20). His ultimate act of peace was not avoiding conflict, but willingly submitting to the cross, enduring immense suffering, to reconcile humanity to God (Colossians 1:20). Through His sacrifice, Christ establishes an eternal dwelling place for His followers, a "city that has foundations" (Hebrews 11:10) that Abraham, Isaac, and Jacob longed for. Isaac's trust in God's provision in an unpromised land points to Christ as the ultimate provider and the one who secures the true promised land—eternal life and an everlasting inheritance—for all who believe, thereby fulfilling the covenant promises made to Abraham and his descendants in a spiritual and eternal sense (Galatians 3:29).