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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 21.) And they dug another well, and they quarreled over it. And he called its name Enmity. Concerning enmity, because Aquila and Symmachus translated it as τὴν ἀντικειμένην, and ἐναντίωσιν, which means opposing and contrary, in Hebrew it is Satana (). From which we understand Satana to be interpreted as the opposite.
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Summary
records Isaac's continued struggle for essential water resources amidst persistent Philistine opposition. Following previous disputes over wells, Isaac's servants dug another well, only to face renewed contention. Isaac named this well Sitnah, a Hebrew term profoundly signifying "enmity," "accusation," or "opposition," thereby acknowledging the deep-seated, adversarial nature of the challenges he encountered during his sojourn in Gerar.
Context
Literary Context
This verse is deeply embedded within the narrative of Isaac's sojourn in Gerar, following a famine that led him to the land of the Philistines. The preceding verses (e.g., Genesis 26:12-17) establish Isaac's extraordinary prosperity, which incited the envy of the Philistines, leading them to stop up the wells dug by his father Abraham. Isaac's subsequent departure from Gerar at the command of Abimelech, and his re-digging of Abraham's wells, set the stage for the recurring conflicts over water. Genesis 26:20 describes the first new well Isaac's servants dug, named Esek ("contention"), due to the strife. Genesis 26:21 then details the digging of a third well, indicating Isaac's persistent efforts to find peace and provision, even as the opposition followed him. This sequence highlights a pattern of conflict and Isaac's non-confrontational response.
Historical & Cultural Context
Water was the most critical resource in the arid and semi-arid regions of the ancient Near East, making wells central to survival, livestock, and agricultural prosperity. Control over water sources often determined settlement viability and economic power. Disputes over wells were common and could escalate into significant conflicts, as evidenced by various biblical and extra-biblical accounts. The Philistines' actions of stopping up wells (as in Genesis 26:15) were not merely acts of vandalism but economic warfare, designed to hinder Isaac's prosperity and force his departure. Isaac's repeated digging and moving, rather than fighting, reflects a strategic choice in a context where armed conflict over resources was a real and dangerous possibility.
Key Themes
The narrative of Isaac's wells contributes to several overarching themes in Genesis and the broader biblical narrative. Firstly, it underscores the theme of Divine Faithfulness and Provision, as God consistently blesses Isaac and provides water despite human opposition, fulfilling promises made to Abraham and reiterated to Isaac in Genesis 26:3-5. Secondly, it exemplifies Isaac's Peacemaking Character; unlike his father Abraham who sometimes engaged in conflict, Isaac consistently chooses to yield ground and avoid confrontation, embodying a spirit of patient endurance and reliance on God's ultimate vindication, which foreshadows the principles of peace found in the New Testament. Finally, the naming of Sitnah introduces the theme of Adversarial Opposition, hinting at a deeper, spiritual dimension to the conflicts faced by God's people, suggesting that some struggles are not merely human but have an underlying "adversary" at work, a concept developed further in passages like 1 Peter 5:8.
Exposition and Analysis
Key Word Analysis
This primitive root means "to pry into," "to delve," or "to explore." In this context, it literally refers to the physical act of digging a well, but it also carries a sense of persistent effort and investigation to find a hidden or difficult-to-access resource. Isaac's men were not merely scratching the surface but actively delving deep to secure water.
This root means "to toss," or "to grapple," and figuratively "to wrangle" or "hold a controversy." It indicates a heated dispute, a legal or physical contention over rights or possessions. The repetition of this action ("strove for that also") emphasizes the relentless and aggressive nature of the Philistines' opposition, suggesting a deep-seated animosity rather than isolated incidents.
This is the name of the well, meaning "enmity" or "opposition." It is directly related to the Hebrew root for "Satan" (שָׂṭָן, śāṭān), meaning "adversary" or "accuser." By naming the well Sitnah, Isaac was not just describing a physical conflict over water; he was acknowledging a deeper, pervasive level of adversarial opposition that seemed to dog his steps. This choice of name reflects a profound insight into the nature of the opposition he faced, recognizing it as a form of "adversary" or "enmity."
Verse Breakdown
"And they digged another well"
This phrase indicates Isaac's continued efforts to secure vital water resources. Despite the previous conflict over Esek, Isaac's servants, under his direction, persevered in seeking a new source of water. The word "another" (H312, ʼachêr) emphasizes that this was a distinct, third attempt to establish a well, demonstrating Isaac's resilience and determination to provide for his large household and flocks.
"and strove for that also"
This clause highlights the relentless and pervasive nature of the Philistine opposition. The phrase "for that also" underscores that the contention was not an isolated incident but a recurring pattern, suggesting that the animosity was directed at Isaac himself, irrespective of the specific location. The Philistines' envy and hostility followed him, leading to disputes even over this newly discovered water source.
"and he called the name of it Sitnah"
Isaac's act of naming the well is highly significant. Names in the ancient world often conveyed the character or circumstances of a person or place. By calling it "Sitnah," meaning "enmity" or "opposition," Isaac formally recognized the adversarial nature of the conflict. This name, related to the Hebrew word for "adversary" or "accuser" (Satan), suggests that Isaac perceived the opposition as more than mere human squabbling over resources; it was a deep-seated, persistent hostility, almost as if an "adversary" was at work against him.
Literary Devices
The verse employs Repetition and Symbolism. The repetition of conflict over wells ("strove for that also") emphasizes the persistent and pervasive nature of the Philistine opposition, highlighting Isaac's enduring patience and the deep-seated envy he faced. The well itself serves as potent Symbolism for life, prosperity, and God's provision in an arid land. The act of naming the well "Sitnah" transforms it from a mere physical location into a Symbol of the adversarial forces at play. This Symbolism extends beyond a simple dispute over water, suggesting a deeper, perhaps spiritual, "enmity" or "opposition" (related to the root of "Satan") that Isaac encountered. This naming acts as a Metonymy, where the name of the well stands in for the entire experience of relentless hostility.
Theological and Thematic Connections
Genesis 26:21 powerfully illustrates the reality of persistent opposition faced by God's people, even when walking in His blessing. Isaac's experience reveals that divine favor can often provoke human envy and hostility, yet God's faithfulness remains steadfast. Isaac's patient response—choosing to move and re-dig rather than fight—demonstrates a profound trust in God's ultimate provision and vindication, rather than relying on human strength or retaliation. The naming of "Sitnah" also introduces a crucial theological insight: some forms of conflict are not merely human disagreements but manifest deeper, adversarial forces of "enmity" or "accusation," reminding believers of the spiritual dimension of their struggles.
Reflection and Application
Isaac's journey through the land of Gerar, marked by repeated conflict over wells, offers a profound lesson in navigating adversity with faith and patience. His consistent choice to yield ground and move on, rather than escalate disputes, is a powerful model of peacemaking and reliance on God's sovereignty. In a world often characterized by contention and the pursuit of rights, Isaac's example challenges us to consider whether our response to opposition truly reflects a trust in God's ultimate provision and justice. The naming of "Sitnah" also serves as a potent reminder that not all conflict is purely human; some struggles may stem from deeper, spiritual forces of enmity and accusation. This calls for spiritual discernment, prayer, and a reliance on God's strength to overcome, rather than engaging in battles on purely human terms. Ultimately, Isaac's story encourages us to persevere in faith, knowing that even in the face of persistent "Sitnah," God will ultimately lead us to "Rehoboth"—a place of spaciousness, peace, and abundant provision, where there is room for us to flourish without strife.
Questions for Reflection
FAQ
What is the significance of Isaac naming the well Sitnah?
Isaac named the well Sitnah (Hebrew: שִׂטְנָה, śiṭnāh) because it became a place of intense strife and opposition, even after he had moved away from previous conflicts. The name itself means "enmity" or "accusation." Crucially, it is derived from the same Hebrew root as "Satan" (שָׂטָן, śāṭān), which means "adversary" or "accuser." By choosing this name, Isaac was not just describing a physical conflict over water; he was acknowledging a deeper, more pervasive level of adversarial opposition that seemed to follow him. It suggests that he perceived the conflict as stemming from a hostile, persistent force, perhaps even recognizing a spiritual dimension to the ongoing human disputes, indicating that the "adversary" was at work. This naming highlights the profound and relentless nature of the opposition Isaac faced, which went beyond mere resource squabbles to a more fundamental "enmity."
Christ-Centered Fulfillment
Isaac's patient endurance in the face of relentless "Sitnah" (enmity and opposition) and his ultimate reliance on God's provision profoundly foreshadow the perfect example of Christ. Isaac, by repeatedly yielding ground and seeking peace rather than escalating conflict, prefigures the One who would not strive or cry out, but would humbly submit to the ultimate "Sitnah"—the adversarial forces of sin and Satan that sought to thwart God's redemptive plan. Jesus faced the true Adversary in the wilderness temptations (Matthew 4:1-11) and endured the ultimate "accusation" and "enmity" on the cross, where He triumphed decisively over all spiritual opposition and the powers of darkness (Colossians 2:15). While Isaac found temporary "Rehoboth" (spaciousness) through God's provision of physical water, Christ offers the "living water" (John 4:10) that satisfies eternal thirst and provides true spiritual rest and spaciousness for all who believe. In Him, there is no more strife or accusation, only the abundance of His grace and eternal peace, as He has overcome the world and its "adversary" (John 16:33).