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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
6 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.
After these things, then, Isaac dug a third well and “called the name of that place ‘Room-Enough,’ saying, ‘Now the Lord has given us room and has increased us on the earth.’ ” For truly now Isaac is given room and his name is increased on all the earth since he has fulfilled for us the knowledge of the Trinity. For then “God was known” only “in Judea” and his name was named in Israel, but now “their sound has gone forth into all the earth and their words into the ends of the world.” For the servants of Isaac going throughout the whole world have dug wells and have shown “the living water” to all, “baptizing all the nations in the name of the Father and of the Son and of the Holy Spirit.” For “the earth is the Lord’s and the fullness thereof.”
So therefore the wells that Abraham dug, that is, the Scriptures of the Old Testament, have been filled with earth by the Philistines, or evil teachers, scribes and Pharisees, or even hostile powers; and their veins have been stopped up lest they provide a drink for these who are of Abraham. For that people cannot drink from the Scriptures but suffer a “thirst for the word of God” until Isaac should come and open them that his servants may drink. Thanks therefore to Christ, the son of Abraham—of whom it is written, “The book of the generation of Jesus Christ, the son of David, the son of Abraham”57—who has come and opened the wells for us. For he opened them for those men who said, “Was not our heart burning in us when he opened to us the Scriptures?” He opened therefore these wells and “called them,” the text says, “as his father Abraham had called them.” For he did not change the names of the wells.And it is astonishing that Moses is called Moses even among us, and each of the prophets is addressed by his own name. For Christ did not change the names in the Scriptures but the understanding. And he changes it there that now later we might not pay attention “to Jewish fables” and “endless genealogies,” because “they turn their hearing away from the truth indeed but are turned to fables.”
Christ opened therefore the wells and taught us, that we might not seek God in some one place but might know that “sacrifice is offered to his name in every land.” For it is now that time “when the true worshipers worship the Father” neither in Jerusalem nor on Mt. Gerazim “but in spirit and truth.” God therefore dwells neither in a place nor in a land, but he dwells in the heart. And if you are seeking the place of God, a pure heart is his place. For he says that he will dwell in this place when he says through the prophet, “I will dwell in them and walk in them; and they shall be my people, and I will be their God,” says the Lord.
But also each of us who serves the Word of God digs wells and seeks “living water,” from which he may renew his hearers. If, therefore, I too shall begin to discuss the words of the ancients and to seek in them a spiritual meaning, if I shall have attempted to remove the veil of the law and to show that the things which have been written are “allegorical,” I am indeed digging wells. But immediately the friends of the letter will stir up malicious charges against me and will lie in ambush for me. They will contrive immediately hostilities and persecutions, denying that the truth can stand except upon earth.But if we are servants of Isaac, let us love “wells of living water” and springs. Let us withdraw from those who are contentious and contrive malicious charges and leave them in the earth, which they love. But let us never cease digging “wells of living water.” And by discussing now indeed things that are old and again things that are new, let us become like that scribe in the Gospel, of whom the Lord said, “He brings forth from his treasures new things and old.”
Consider therefore that perhaps even in the soul of each of us there is “a well of living water,” there is a kind of heavenly perception and latent image of God, and the Philistines, that is, hostile powers, have filled this well with earth. With what kind of earth? With carnal perceptions and earthly thoughts, and for that reason “we have borne the image of the earthly.” At that time, therefore, when we were bearing “the image of the earthly,” the Philistines filled our wells. But now, since our Isaac has come, let us receive his advent and dig our wells. Let us cast the earth from them. Let us purge them from all filth and from all muddy and earthly thoughts, and let us discover in them that “living water” that the Lord mentions: “He who believes in me, from within him shall flow rivers of living water.” Behold how great the Lord’s liberality is: the Philistines filled our wells and hindered our small and trifling veins of water, and in place of these, springs and rivers are restored to us.If therefore you also hearing these words today should faithfully perceive what is said, Isaac would work also in you; he would cleanse your hearts from earthly perceptions. And seeing these mysteries that are so great to be lying hidden in the divine Scriptures, you progress in understanding, you progress in spiritual perceptions. You yourselves will also begin to be teachers, and “rivers of living water” will proceed from you. For the Word of God is present, and this now is his work, that he might remove the earth from the soul of each of you and open your spring. For he is within you and does not come from without, just as “also the kingdom of God is within you.”
Now Isaac reopened many wells that his father had dug, but strangers had filled them after the death of his father Abraham. Beyond the others he dug the following wells: one in the valley of Gerar, and he found there a well of living water; and the shepherds of Gerar disputed with Isaac’s shepherds, because they claimed the water of this well as their own, and he called its name “Injustice.” And he dug another well over which a quarrel arose, and he called it “Enmity.” And he dug a third well, over which no dispute began among the shepherds, and he called it “Room Enough.” He also dug a well and did not find water in it and called that well “Well of the Oath.” Would anyone reading of these things consider that those works were earthly rather than spiritual?
(Verse 22.) And they dug another well, and they did not quarrel over it: so he called its name Broad Places; or, in Hebrew, Rehoboth, to prove what we have said above, that he himself built the city of Nineveh and its broad places (Genesis 10).
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Summary
Genesis 26:22 marks a pivotal moment in Isaac's journey, illustrating God's faithful provision and the breakthrough of peace after a prolonged period of contention over essential resources. This verse encapsulates Isaac's patient endurance and trust in divine leading, culminating in a profound declaration of God's sovereign favor and the promise of future fruitfulness in the land, signifying a transition from scarcity and conflict to abundance and tranquility.
Context
Literary Context
This verse is situated within a narrative arc in Genesis 26 that highlights Isaac's experiences in the land of the Philistines. Following a famine, Isaac is instructed by God to remain in the land (Genesis 26:1-6), where he prospers greatly, inciting the envy of the Philistines (Genesis 26:12-16). The immediate preceding verses detail Isaac's repeated efforts to secure water sources: he reopens wells dug by his father Abraham that the Philistines had stopped up (Genesis 26:18), then digs new wells, Esek ("Contention") and Sitnah ("Opposition"), both of which lead to disputes with local herdsmen (Genesis 26:20-21). Genesis 26:22 thus represents the culmination of Isaac's persistent, peace-seeking actions, where divine intervention finally grants him uncontested access to a vital resource.
Historical & Cultural Context
In the ancient Near East, particularly in semi-arid regions like Canaan, water was an indispensable commodity, directly tied to survival, prosperity, and the ability to sustain livestock. Control over wells often signified control over territory and resources, making well-digging and ownership a frequent source of conflict between nomadic or semi-nomadic groups and settled populations. The Philistines, as an established people in Gerar, viewed Isaac's success and his access to water as a threat to their own resources and sovereignty. Isaac's repeated relocation rather than engaging in armed conflict reflects a cultural practice of seeking peace and avoiding unnecessary bloodshed, while also highlighting the immense effort and investment required to dig and maintain wells in such an environment.
Key Themes
Genesis 26:22 contributes significantly to several overarching themes in Genesis. It powerfully illustrates Divine Provision and Faithfulness, demonstrating God's unwavering commitment to bless and protect His covenant people, even in the face of human opposition. Isaac's journey also underscores the theme of Perseverance in Faith, as he consistently trusts God's guidance and continues to seek provision despite repeated setbacks. The naming of Rehoboth highlights God's "Making Room", a concept that extends beyond physical space to spiritual liberation and flourishing. Furthermore, the verse reinforces the Covenant Promises made to Abraham and now passed to Isaac, particularly the promise of numerous descendants and flourishing in the land, as seen in Isaac's declaration of future fruitfulness, echoing promises found in Genesis 17:6.
Exposition and Analysis
After enduring persistent disputes over water sources, Isaac once again demonstrates remarkable patience and a commitment to peace by removing himself from the contentious area. He diligently digs yet another well, and significantly, this time "they strove not," marking a clear cessation of opposition. This peaceful acquisition allows Isaac to name the well Rehoboth, a name rich in meaning, and to declare God's active hand in their newfound prosperity and future fruitfulness.
Key Word Analysis
This primitive root signifies "to remove (intransitive or transitive) figuratively, to grow old; specifically, to transcribe." In this context, it emphasizes Isaac's deliberate act of moving away from the area of conflict, a physical and strategic withdrawal from contention. His repeated removal highlights his non-confrontational approach and reliance on God's guidance rather than human might.
This name, meaning "broad places," "wide-open spaces," or "room," is derived from the plural of the Hebrew word for "streets" or "open spaces." It perfectly encapsulates Isaac's experience, signifying a transition from constricted, contentious environments (Esek, Sitnah) to an expansive, peaceful one where he and his household could flourish unhindered. It symbolizes relief, liberation, and the blessing of God making ample room for His people.
This primitive root means "to broaden (intransitive or transitive, literal or figurative); be an en-(make) large(-ing), make room, make (open) wide." Isaac's declaration, "the LORD hath made room for us," directly connects the name Rehoboth to divine action. It is not merely that Isaac found an open space, but that the LORD actively created or provided that space, removing obstacles and enabling expansion. This highlights God's sovereign intervention and active providence in the lives of His faithful.
Verse Breakdown
"And he removed from thence, and digged another well"
This clause describes Isaac's persistent and peaceable action. Despite two previous wells leading to strife, Isaac does not give up. His act of "removing from thence" signifies his commitment to avoiding conflict, choosing to seek new ground rather than engage in endless disputes over the previously dug wells. The phrase "digged another well" underscores his perseverance and reliance on God's provision through his own diligent labor.
"and for that they strove not"
This is a pivotal statement, marking a distinct turning point. Unlike Esek and Sitnah, this well is acquired without contention. This cessation of strife is presented as a direct result of Isaac's patient withdrawal and, implicitly, as a divine intervention. It signifies that God has finally cleared the way, allowing Isaac to find peace and security in his endeavors.
"and he called the name of it Rehoboth"
The naming of the well is an act of commemoration and theological declaration. "Rehoboth," meaning "broad places" or "room," perfectly encapsulates the experience of liberation from constriction and conflict. This name serves as a tangible memorial of God's faithfulness in providing an unhindered space for Isaac to thrive.
"and he said, For now the LORD hath made room for us"
Isaac's spoken declaration immediately attributes the breakthrough to the LORD (Yahweh). This is a profound act of worship and acknowledgment of God's sovereignty. He understands that this peaceful acquisition is not mere chance or the result of human strategy, but a direct, active intervention of divine favor. It underscores his recognition of God as the ultimate provider and protector.
"and we shall be fruitful in the land"
This concluding phrase connects the immediate provision of space and peace with the broader covenant promises made to Abraham and his descendants. The "making room" is not an end in itself but a means to an end: the fulfillment of the promise of prosperity, numerous descendants, and flourishing in the land. It signifies that God's blessing at Rehoboth will enable Isaac's household to multiply and thrive, fulfilling their destiny as a blessed nation.
Literary Devices
The narrative of Genesis 26:22 effectively employs Symbolism and Contrast. The wells themselves are potent symbols: they represent life, sustenance, and prosperity in a barren land, and their contested ownership symbolizes the ongoing struggle for existence and the challenges faced by God's covenant people. The naming of the wells—Esek ("Contention"), Sitnah ("Opposition"), and finally Rehoboth ("Broad Places" or "Room")—symbolically charts Isaac's journey from conflict to peace, from constriction to expansion, and from human opposition to divine favor. This progression highlights God's ultimate ability to provide and protect. Furthermore, the passage is built on Contrast: the repeated strife over the previous wells stands in stark contrast to the peaceful acquisition of Rehoboth. This juxtaposition emphasizes the divine breakthrough, underscoring that the cessation of conflict was not due to Isaac's changed tactics but to God's sovereign intervention, making room where there was none before.
Theological and Thematic Connections
Genesis 26:22 serves as a powerful testament to God's unwavering providence and faithfulness to His covenant people. Isaac's journey from repeated conflict to finding "room" at Rehoboth illustrates that God actively intervenes in the lives of those who trust Him, providing for their needs and clearing obstacles, even when human efforts seem to yield only strife. This narrative encourages believers to cultivate patience and perseverance in the face of adversity, reminding them that God's timing and methods of provision are perfect. It also underscores the biblical principle of pursuing peace, as Isaac's willingness to relocate rather than engage in prolonged contention ultimately led to divine breakthrough. The "making room" and "fruitfulness" at Rehoboth are direct manifestations of God's covenant promises to Abraham and his descendants, signifying that God's blessings are not merely about survival but about leading His people into expansive places of abundance and flourishing.
Reflection and Application
Genesis 26:22 offers profound lessons for contemporary believers, encouraging us to cultivate patience and perseverance when faced with life's inevitable conflicts and seasons of scarcity. Isaac's repeated efforts to dig wells, coupled with his decision to prioritize peace over protracted strife by repeatedly moving until God provided a place of unhindered flourishing, challenges us to consider our own responses to opposition. Are we willing to step back from contention, trusting that God might open new doors and provide a breakthrough in unexpected ways? His immediate and humble acknowledgment that "the LORD hath made room for us" serves as a powerful reminder to attribute our successes, periods of peace, and opportunities for growth to God's sovereign hand. This passage calls us to trust in His faithfulness to provide, to make room for us, and to enable us to be spiritually fruitful, even after enduring seasons of struggle and opposition.
Questions for Reflection
FAQ
What is the significance of the name Rehoboth in Isaac's journey?
The name Rehoboth (Hebrew for "broad places" or "room") is profoundly significant because it marks a climactic turning point in Isaac's narrative. After enduring repeated conflicts and being driven from two previous wells (Esek and Sitnah), Rehoboth symbolizes a divine breakthrough. It represents God literally "making room" for Isaac and his household to thrive without opposition, fulfilling promises of blessing and fruitfulness after a period of intense struggle and constriction. It is a testament to God's faithfulness and a tangible sign of His favor.
How does Isaac's declaration, "the LORD hath made room for us," relate to God's providence?
Isaac's declaration is a direct and powerful acknowledgment of God's providence. It signifies that he recognized God's active, sovereign, and guiding hand in his circumstances. After his own diligent efforts and patient endurance, the ultimate cessation of strife and the provision of an unhindered well were attributed not to chance, human strategy, or the absence of Philistine herdsmen, but to the direct will and faithfulness of the LORD. This declaration highlights God's active involvement in the lives of His people, orchestrating events to fulfill His promises and provide for their needs, as seen throughout the narrative of Genesis 26.
Christ-Centered Fulfillment
Isaac's experience at Rehoboth, where the LORD "made room" for him to be fruitful after a period of contention, powerfully foreshadows the ultimate "room" and abundant life found in Jesus Christ. While Isaac found physical space and peace in the land of Canaan, Christ offers spiritual "broad places" of freedom and rest from the contention of sin, the condemnation of the Law, and the opposition of spiritual adversaries. Through His atoning work on the cross, Christ has made room for humanity to enter into a new covenant of peace with God (Romans 5:1), granting true spiritual fruitfulness—the fruit of the Spirit—that no earthly opposition can ultimately hinder (Galatians 5:22-23). He is the true source of living water, providing ultimate rest and expansion for all who believe, leading them into an eternal inheritance and a life of divine abundance that transcends any earthly well or territory, fulfilling the promise of a life "more abundantly" (John 10:10).