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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 26:20 records a significant moment of conflict between Isaac's herdsmen and the Philistine herdsmen of Gerar over access to a vital water source. The Philistines aggressively claimed ownership of the newly dug well, asserting "The water is ours." In response to this persistent contention, Isaac chose to name the well "Esek," a Hebrew word meaning "strife" or "contention," thereby memorializing the dispute before strategically moving on to find new pastures and dig another well.
Context
Literary Context
This verse is situated within a larger narrative in Genesis 26 that details Isaac's experiences during a famine. Following God's instruction to remain in the land of Gerar rather than go to Egypt (Genesis 26:2-3), Isaac begins to prosper immensely. His wealth, particularly in flocks and herds, provokes envy among the Philistines, leading to repeated disputes over essential resources. The immediate preceding verses recount how Isaac re-opened wells dug by his father Abraham, which the Philistines had deliberately stopped up, and how he named one Sitnah (Genesis 26:17-19). Genesis 26:20 describes the second of three named wells of contention, preceding the naming of Rehoboth (Genesis 26:22). This sequence highlights Isaac's patient and non-confrontational approach to conflict resolution.
Historical & Cultural Context
Water was the most precious commodity in the arid ancient Near East, especially for nomadic pastoralists like Isaac. Control over wells was synonymous with survival, prosperity, and territorial rights. Disputes over water sources were common and often violent. The Philistines, as settled inhabitants of Gerar, likely viewed Isaac's growing wealth and his re-digging of wells as an encroachment on their land and resources. Their act of filling Abraham's wells and then claiming Isaac's newly dug ones demonstrates a clear intent to hinder his prosperity and perhaps force him to leave. Isaac's practice of naming wells was a common cultural tradition, serving as a permanent marker of events, experiences, or claims associated with a specific location.
Key Themes
Genesis 26 contributes to several major themes within the broader book of Genesis. The theme of Divine Faithfulness and Provision is prominent, as God repeatedly blesses Isaac despite famine and Philistine opposition (Genesis 26:12-14). The narrative also emphasizes Covenant Inheritance and the Promised Land, as Isaac's struggles for water and grazing land subtly underscore the ongoing tension between the patriarchs and the inhabitants of the land God promised to Abraham's descendants (Genesis 26:3). Furthermore, Isaac's response to conflict introduces the theme of Peacemaking and Trust in God's Sovereignty, contrasting human contention with divine provision and demonstrating a model of patient endurance rather than aggressive retaliation. This chapter serves as a bridge, showing the continuation of God's covenant with Abraham through Isaac, even amidst adversity.
Exposition and Analysis
Genesis 26:20 precisely details the nature of the conflict: "And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water [is] ours." This verse captures the essence of the contention—a direct claim of ownership over a vital resource, driven by the Philistines' envy and desire to control Isaac's movements and prosperity. Isaac's response, naming the well "Esek," encapsulates his pragmatic and peace-oriented approach.
Key Word Analysis
This primitive root means "to toss, i.e. grapple; mostly figuratively, to wrangle, i.e. hold a controversy." It implies a legal dispute or a strong verbal challenge over rights, indicating a persistent and irritating opposition rather than merely physical violence. The Philistines were not just disagreeing; they were actively contending for ownership.
This noun is derived from the root H6229, meaning "to press upon, i.e. quarrel." "Esek" literally translates to "strife" or "contention." By naming the well Esek, Isaac was giving a public, permanent memorial to the dispute that occurred there, acknowledging the conflict without engaging in prolonged battle.
This noun refers to "water" in a literal sense. In the context of the ancient Near East, water was not merely a beverage but the very essence of life, sustaining flocks, herds, and human communities. The Philistines' claim, "The water is ours," was a claim to life itself, highlighting the severity and existential nature of the dispute.
Verse Breakdown
"And the herdmen of Gerar did strive with Isaac's herdmen"
This clause establishes the direct parties involved in the conflict: the local Philistine herdsmen from Gerar and Isaac's own pastoral workers. The use of "strive" (H7378, rîyb) indicates a contentious dispute, likely involving verbal arguments and legalistic claims rather than immediate physical violence. It highlights the ongoing nature of the Philistines' opposition to Isaac's presence and prosperity.
"saying, The water [is] ours"
This phrase reveals the core of the dispute—a direct and possessive claim over the newly discovered water source. The Philistines' assertion of ownership, despite Isaac's men having dug the well, underscores their territorial jealousy and their determination to impede Isaac's ability to thrive in their land. It reflects a mindset of scarcity and exclusion.
"and he called the name of the well Esek"
This details Isaac's immediate and symbolic response to the contention. Rather than fighting, Isaac names the well "Esek," meaning "strife" or "contention" (H6230, ʻêseq). This act serves as a public declaration of the dispute, marking the place with the memory of the conflict, and signaling his decision to move on rather than engage in a protracted battle over the resource.
"because they strove with him"
This final clause provides the explicit reason for the well's name. It reiterates the nature of the interaction, confirming that the Philistines' aggressive contention was the direct cause of Isaac's naming decision. It emphasizes the persistent and unwelcome opposition Isaac faced, solidifying the meaning behind "Esek."
Literary Devices
The passage employs several literary devices to convey its message. Naming is a prominent device, as Isaac names the well "Esek" to commemorate the strife. This act of naming is not merely descriptive but also performative, marking the place with its defining characteristic and serving as a mnemonic for future generations. The Repetition of the root word for "strive" (H7378, rîyb, and H6229, ʻâsaq for Esek) emphasizes the pervasive and recurring nature of the conflict Isaac faced. Furthermore, the narrative uses Symbolism, where water is not just a physical resource but a symbol of life, prosperity, and God's blessing. The Philistines' efforts to deny Isaac water symbolize their attempt to thwart God's covenant promises of fruitfulness and multiplication for Isaac. Isaac's patient withdrawal, rather than fighting, also serves as a form of Foreshadowing, hinting at a pattern of peacemaking that will characterize his and, later, Christ's approach to conflict.
Theological and Thematic Connections
The narrative of Isaac at the well of Esek profoundly illustrates God's unwavering faithfulness to His covenant promises, even when His people face human opposition and injustice. Isaac's consistent experience of finding water, despite Philistine interference, underscores the theme of divine provision that transcends earthly scarcity and human malice. His choice to withdraw from conflict rather than retaliate exemplifies a profound trust in God's sovereignty and a commitment to peace, demonstrating that true prosperity comes from God's blessing, not from human contention or material accumulation. This account serves as a powerful reminder that God can make a way in the wilderness, providing for His own even when circumstances seem dire or unfair, and that His people are called to pursue peace even at personal cost.
Reflection and Application
The account of Isaac and the well of Esek offers profound lessons for navigating conflict and trusting in divine provision in our contemporary lives. Isaac's repeated decision to yield and move on, rather than engage in prolonged and potentially violent disputes over resources, demonstrates a remarkable wisdom rooted in faith. In a world often characterized by competition, territoriality, and the assertion of rights, Isaac's example challenges us to consider the value of peace and the power of non-retaliation. His actions remind us that true blessing and abundance are not contingent on winning every earthly battle but on trusting God to provide, even when it means relinquishing what we might feel entitled to. This narrative encourages believers to cultivate a spirit of patience and perseverance, knowing that God will ultimately make room for them and fulfill His promises, just as He did for Isaac at Rehoboth (Genesis 26:22). It also serves as a cautionary tale against the destructive nature of envy and greed, which can lead to unnecessary strife and hinder flourishing.
Questions for Reflection
FAQ
Why did Isaac repeatedly yield his claim to the wells instead of fighting for them?
Isaac's repeated yielding demonstrates a profound trust in God's abundant provision and a strategic commitment to peace over worldly contention. By choosing not to fight for the wells, Isaac avoided escalating conflict with the Philistines, preserving peace and demonstrating a reliance on divine blessing rather than human strength. This approach allowed God to lead him to new, unhindered sources of water and prosperity, ultimately proving that God's favor was more valuable than any earthly possession. His actions align with a spiritual perspective that prioritizes divine guidance and the preservation of peace over asserting human rights through force, ultimately leading to greater prosperity and a clear demonstration of God's favor, as seen in the subsequent naming of Rehoboth (Genesis 26:22).
Christ-Centered Fulfillment
Isaac's patient endurance and his willingness to yield his rights rather than engage in strife profoundly foreshadow the ultimate Peacemaker, Jesus Christ. While Isaac moved from wells of contention (Esek and Sitnah) to a well of room (Rehoboth), Christ, the living water, did not merely move away from conflict but entered into the ultimate contention on the cross. He willingly yielded His divine rights and life, enduring the ultimate strife of sin and death, to reconcile humanity to God (Colossians 1:19-20). His sacrifice at Calvary resolved the deepest human strife—that between humanity and God (Ephesians 2:14-16)—providing an everlasting wellspring of life and peace that no one can contend for or take away (John 4:10-14). Isaac's trust in God's provision amidst scarcity points to Christ as the ultimate provider and sustainer, who offers water that truly quenches spiritual thirst forever, inviting all who are thirsty to come and drink freely (Revelation 22:17).