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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.
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Summary
Genesis 26:18 powerfully narrates Isaac's resolute act of redigging the wells that his father Abraham had originally established, which the Philistines had maliciously stopped after Abraham's death. This pivotal moment underscores Isaac's profound commitment to his ancestral heritage, his peaceful yet persistent resolve in the face of deliberate opposition, and God's unwavering faithfulness in providing for His covenant people even amidst hostile circumstances.
Context
Literary Context
This verse is situated within a significant narrative arc in Genesis 26, detailing Isaac's experiences in Gerar. Following a famine, Isaac had journeyed to the land of the Philistines, where God reiterated the Abrahamic covenant promises to him (Genesis 26:2-5). Isaac's prosperity, a direct result of God's blessing, provoked intense envy among the Philistines (Genesis 26:12-14). Their jealousy manifested in a deliberate act of aggression: stopping up the wells Abraham had dug, a vital resource in an arid land (Genesis 26:15). King Abimelech's subsequent demand for Isaac to depart (Genesis 26:16) led Isaac to move to the Valley of Gerar, where the actions of redigging and renaming the wells, as described in Genesis 26:18, become a central act of reclaiming his heritage and demonstrating peaceful perseverance. The narrative continues with further disputes over wells, highlighting Isaac's character and God's continued blessing (Genesis 26:19-22).
Historical & Cultural Context
In the ancient Near East, water sources like wells were not merely conveniences but absolute necessities for survival, especially in semi-arid regions like Canaan. Control over wells equated to control over life, livestock, and settlement. Digging a well was a significant investment of labor and resources, often signifying a claim to the land. Conversely, stopping up a well was an act of economic warfare and extreme hostility, designed to cripple an opponent or force their relocation. The Philistines, a powerful group inhabiting the coastal plain, viewed Isaac's growing wealth and presence as a threat, leading to their aggressive actions. The act of naming or renaming wells was also culturally significant, asserting ownership, commemorating events, or honoring ancestral claims. Isaac's decision to call the wells by the names his father had given them was a powerful statement of continuity and legitimate inheritance in a land where his family were still sojourners.
Key Themes
Genesis 26:18 richly contributes to several overarching themes within Genesis and the broader biblical narrative. Firstly, it underscores the theme of Covenant Continuity and Inheritance, demonstrating Isaac's faithfulness to the legacy and promises passed down from Abraham. His actions affirm his claim to the land and God's enduring commitment to His chosen lineage. Secondly, the verse highlights Divine Provision and Blessing, as Isaac's ability to consistently find water in a hostile environment, despite human obstruction, testifies to God's unwavering care and power to sustain His people. Thirdly, Isaac's approach exemplifies Peaceful Perseverance in the Face of Adversity. Rather than retaliating with violence against the Philistines' aggression, Isaac consistently chose a path of diligent, non-confrontational restoration, a recurring motif in his life as seen in his later interactions over wells like Esek and Sitnah (Genesis 26:20-21). This showcases a reliance on God's vindication rather than human strength. Finally, the narrative emphasizes Stewardship of Heritage, as Isaac diligently maintains and reclaims the resources and markers of his family's past, ensuring their availability for future generations and preserving the memory of God's faithfulness.
Exposition and Analysis
Key Word Analysis
This primitive root means "to pry into; by implication, to delve, to explore." When combined with "again" (H7725, shûwb), it emphasizes the repeated, diligent effort Isaac expended. It speaks not merely of excavation, but of a persistent, investigative search for what was hidden or obstructed, reflecting Isaac's determined character in restoring what was rightfully his family's.
This root means "to stop up; by implication, to repair; figuratively, to keep secret." In this context, it denotes a deliberate, malicious act of obstruction. The Philistines' action was not accidental but a calculated effort to deny Isaac access to essential resources and to erase the evidence of Abraham's presence and claims in the land, highlighting the adversarial nature of the environment Isaac faced.
This primitive root means "to call out to (i.e., properly, address by name, but used in a wide variety of applications)." Combined with "names" (H8034, shêm), it signifies Isaac's intentional act of restoring the original identity and significance of the wells. This was more than just assigning labels; it was an act of remembrance, an assertion of ancestral claim, and a public declaration of continuity with Abraham's legacy.
Verse Breakdown
"And Isaac digged again the wells of water, which they had digged in the days of Abraham his father;"
This clause establishes Isaac's primary action: the restoration of existing, yet obstructed, water sources. The phrase "digged again" highlights the repeated effort and perseverance required. The reference to "Abraham his father" immediately connects Isaac's actions to his ancestral heritage, emphasizing continuity and a reclaiming of what was lost or taken. These wells were not new creations but a restoration of an established, vital infrastructure.
"for the Philistines had stopped them after the death of Abraham:"
This parenthetical explanation provides the crucial context for Isaac's actions. It reveals the hostile and deliberate nature of the Philistines' interference. Their act of "stopping" the wells was an aggressive move, likely intended to deny access to resources, undermine the prosperity of Abraham's descendants, and symbolically erase their presence and claim to the land after the patriarch's passing. This highlights the adversity Isaac faced and the spiritual warfare underlying the physical conflict.
"and he called their names after the names by which his father had called them."
This final clause underscores the profound symbolic significance of Isaac's actions. By restoring the original names, Isaac was not merely providing labels; he was reaffirming his family's historical claim, honoring his father's legacy, and asserting continuity with the covenant promises tied to the land. This act of naming was a public declaration of inheritance and a testament to the enduring nature of God's promises, despite human attempts to thwart them.
Literary Devices
The passage employs several significant literary devices. Repetition is evident in the repeated mention of "digged," "wells," "Abraham his father," and "names," reinforcing the central actions and themes of restoration and continuity. This repetition emphasizes Isaac's persistent effort and his deep connection to his patriarchal lineage. Symbolism is profoundly at play, as the physical wells of water symbolize not only life-sustaining provision but also the spiritual heritage, covenant promises, and the very presence of God's people in the land. The act of "stopping" the wells by the Philistines symbolizes the attempts of hostile forces to hinder God's people and deny them their inheritance, while Isaac's "redigging" symbolizes faithful perseverance and the reclaiming of spiritual ground. There is also a strong element of Contrast between the Philistines' destructive act of stopping the wells and Isaac's constructive act of reopening them, highlighting the difference between worldly animosity and faithful endurance.
Theological and Thematic Connections
Isaac's diligent act of redigging the wells of his father Abraham resonates deeply with core biblical truths, illustrating the enduring nature of God's covenant, the importance of spiritual inheritance, and the appropriate response to adversity. This narrative highlights that God's promises are not contingent on human circumstances or opposition, but are faithfully sustained through generations. Isaac's patient perseverance in reclaiming these vital resources, rather than engaging in conflict, serves as a powerful model of faith and reliance on divine provision. It underscores the responsibility of believers to preserve and transmit the spiritual legacy received from those who have gone before, ensuring that the "wells" of truth, worship, and God's provision remain open and accessible. This story ultimately points to the steadfastness of God's character and His commitment to His people, even when human adversaries seek to undermine their flourishing.
Reflection and Application
Genesis 26:18 offers profound lessons for contemporary believers. Just as Isaac diligently redigged the physical wells of his father, we are called to actively reclaim, restore, and uphold the spiritual truths and heritage passed down through generations of faith. This often means returning to foundational biblical principles, practices of prayer, communal worship, and diligent study of God's Word that may have been neglected or "stopped up" by cultural shifts, apathy, or spiritual opposition. Isaac's unwavering perseverance in the face of Philistine hostility teaches us not to yield to discouragement or envy, but to continue seeking God's provision and pursuing peace, even when faced with deliberate obstruction. Our "wells"—our sources of spiritual refreshment, truth, and vibrant community—are absolutely vital for our spiritual vitality and growth. We must be vigilant and diligent in maintaining them, ensuring they remain unblocked and accessible, providing life-giving water for ourselves and for those around us.
Questions for Reflection
FAQ
Why did the Philistines stop up Abraham's wells, and what was the significance of this act?
The Philistines stopped Abraham's wells as a deliberate act of hostility, economic warfare, and a symbolic gesture of territorial claim. Water was an indispensable, life-sustaining resource in the arid regions of Canaan, and controlling water sources meant controlling the ability to live, graze livestock, and settle in an area. By stopping the wells, the Philistines aimed to cripple Isaac's livelihood, force him to abandon the territory, and erase the legacy of Abraham's presence and his family's claim to the land, which was implicitly tied to God's covenant promises. It was an act of both practical malice, designed to drive Isaac out, and symbolic rejection of the Abrahamic covenant's implications for land possession and divine blessing. This aggressive act highlights the ongoing tension between the descendants of Abraham and the surrounding nations, a theme woven throughout the book of Genesis.
Christ-Centered Fulfillment
Isaac's patient and persistent act of restoring the wells, which provided essential, life-sustaining water in a desolate and hostile land, powerfully prefigures Christ's ultimate work of spiritual restoration and provision. Just as Isaac reopened physical sources of life that had been blocked by human enmity and jealousy, Jesus Christ came to unblock the spiritual wells of salvation and eternal life, which had been stopped up by humanity's sin and rebellion against God (Romans 3:23). He is the living water (John 4:10), the ultimate source of all spiritual refreshment and cleansing, freely offered to all who believe (John 7:37-38). Through His sacrificial death and glorious resurrection, Christ has restored humanity's access to God's abundant provision and the inheritance promised to Abraham (Galatians 3:29). His patient endurance in the face of opposition, culminating in His perfect obedience and sacrifice on the cross, mirrors Isaac's peaceful perseverance, ultimately securing for us an eternal inheritance that cannot be stopped up, taken away, or defiled by any earthly adversary (1 Peter 1:3-5). In Christ, the true and everlasting well of salvation is eternally open.