Genesis Chapter 26

___________________

401. GENESIS - Chapter 26

"Sojourn in this land, and I will be with thee, and will bless thee" 

CHAPTER TWENTY-SIX TROUBLE WITH THE PHILISTINES

Famine drives Isaac to the Philistine territory of Gerar. There the blessing of Abraham is repeated to him, but fear of the inhabitants drives him to practise the same deceit in regard to his wife as had his father. Though rebuked for this, and oppressed by the Philistines, he is encouraged by the vision of Beersheba, and finds recognition by his enemies at the Well of the Covenant.

Isaac's Troubles In The Land — Vv. 1-5 

Famine drives Isaac into hostile territory, but he is reassured by the blessing of Yahweh.

VERSE 1

"And there was a famine in the land" — Isaac, as the seed of promise, types both the individual Christ, and the multitudinous Christ. As the former he submits to the test of Moriah and rises triumphant from it; on the death of Sarah, he submits to Abraham's direction that Eliezer should go forth to obtain a bride for him. As the latter, he gives preference to Esau because of his venison, and now, in this chapter practises deceit in regard to his wife.

Yahweh brought him under the test of famine. This points forward to the spiritual famine which is the experience of the multitudinous Christ at the present. See Amos 9:11.

"Beside the first famine that was in the days of Abraham" — This statement indicates that these famines were sent by God to try His servants. See note Gen. 12:10. The Book of Ruth describes the breaking of a famine as "Yahweh visited His people in giving them bread" (Ruth 1:6). Men would interpret the matter differently, and describe famine, or the breaking of famine, "as the laws of Nature." The Truth sees these matters in a different light, and educates those exercised thereby to appreciate the gracious benefits of Yahweh as the Giver of every good and perfect gift. The Hebrew raab rendered "famine", signifies hunger: "There was hunger in the land."

"And Isaac went unto Abimelech King of the Philistines" — Abimelech signifies Father of the King; and it was probably a title assumed by all the monarchs of Gerar. See Ch. 20:2.

"Unto Gerar" — Gerar signifies rolling country (Strong). It is near Gaza, on the ancient route to Egypt. Previously he had been dwelling by the well Lahairoi (Gen. 25:11), or The Well Of Life and Vision, but evidently the water became depleted. This Well is situated to the south of Beersheba, between Bered and Kadesh. Instead of making his way to Beersheba, Isaac moved towards Gerar with the intention of taking the coastal route to Egypt.

VERSE 2

"And Yahweh appeared unto him, and said" — In what way, whether by angelic visitation or by vision, is not revealed.

"Go not down into Egypt" — This statement suggests that it had been the intention of Isaac to do so. Egypt is the symbol of spiritual darkness and worldliness (Rev. 11:8), and so Isaac was told to avoid it. To go down to Egypt suggests deterioration. See note Gen. 12:10. 

"Dwell in the land which I shall tell thee of — He is to remain in the land of separateness. The word "dwell" is from the Hebrew shakan from whence is derived the word Shekinah, used of the light in the tabernacle and temple which was indicative of Yahweh's indwelling presence. Isaac thus was warned to avoid Egypt, to remain in the Promised Land, and the blessing would be confirmed in him. Thus encouraged, Isaac remained at Gerar, in the coastal plain of Palestine, over which Abimelech ruled. A life of isolation, as a stranger and pilgrim in the land, had made Isaac timid and retiring in the company of Gentiles. He feared Abimelech, and was uncomfortable in his presence; but the overriding care of God was with the son of Promise and shielded him from harm, so that he prospered (v. 13).

VERSE 3

"Sojourn in this land, and I will be with thee, and will bless thee" — This assurance of protection and help should have been sufficient for Isaac to maintain his integrity under all circumstances. But in the face of pressure and trial, he temporarily forgot the divine assurance, and resorted to deception which brought disunity to his camp. In this renewal of the Abrahamic covenant to Isaac, God promised present benefits (His protection) as well as future blessings.

Abraham to Remain in the Land of Promise

The land promised included that which was then in the control of Isaac's enemies. As Isaac never received that land in his lifetime, the promise obviously takes in the resurrection.

"And I will perform the oath which I sware unto Abraham thy father" — This involves the resurrection of Abraham from the dead. Isaac would have remembered the oath sworn by God, for he had heard its terms proclaimed by the angel following the ram offered upon the altar on Mt. Moriah (Ch. 22:16-18).

VERSE 4

"And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed" — Thus the Gospel was preached to Isaac (Gal. 3:8; Gen. 12:1-3).

VERSE 5

"Because that Abraham obeyed My voice" — The verb shama signifies to hear intelligently, so as to act upon, implying that he heard, believed, and acted. Thus faith brought forth its fruits (Rom. 10:17).

"And kept My charge, My commandments, My statutes, and My laws" — Rotherham adds, "and so kept My charge" etc. Abraham listened intently to the Voice of Yahweh, and so faithfully maintained the system of religion that was revealed unto him. The reference to charge, commandments, statutes, and laws suggests how complex were the things proclaimed to Abraham, but which are not recorded. They evidently included much of the teaching that was later codified in the Law of Moses.

Isaac's Deceit Regarding His Wife — Vv. 6-11

Once again, in the experience of the patriarchs, the fear of man brings a snare (Prov. 29:25). Concerned lest the attractiveness of his wife might bring him into danger, Isaac dissimulates by stating that she was his sister. This brings him into disgrace with Abimelech. On the other hand, Abimelech is sometimes justified in contrast to Isaac, as a ''good and holy man." But his statement (v. 10) which implies that a man in his kingdom would be considered guiltless if he forced an unmarried woman, does not speak well of the moral conditions of his rule. It shows that Isaac's fears were well-founded.

VERSE 6

"And Isaac dwelt in Gerar" — God had warned him against going down into Egypt, and he obeyed this instruction. Nevertheless, he had moved towards the border of Egypt, and this had a deteriorating effect upon him. He was in danger of repeating the experience of his cousin Lot, who moved towards Sodom (ch. 13:12). The site of that ruined area was a little to the east of his present abode and should have been a warning to him of following its fate.

VERSE 7

"And the men of the place asked him of his wife" — Rebekah was "fair to look upon", and this caused Isaac to view the enquiry with the greatest suspicion. Timid and retiring, he sought refuge in deception.

"And he said, She is my sister" — She was actually his cousin; but the term "sister" in Scripture (Heb. akhouth) embraces such relationships. Nevertheless, Isaac's deliberate intention was to deceive.

"for he feared to say, She is my wife; lest, said he" — This is the cause of Isaac's failing, he feared the men of the place. The Proverbs declare: "The fear of man bringeth a snare" (Prov. 29:25). Fear of man drove fear of God from his mind.

"The men of the place should kill me for Rebekah" — It is obvious that the prevailing moral conditions in Gerar were sufficiently permissive to justify Isaac's conclusion, and Abimelech's comment of v. 10 supports this. Nevertheless, whilst taking necessary precautions, Isaac should have shown greater faith in Yahweh's protective care.

"Because she was fair to look upon" — Sin in others turned this gift of God into a danger and a snare.

VERSE 8

"And it came to pass, when he had been there a long time" — The Hebrew expresses it as the days being prolonged. Whilst living this life of deception, apparently the famine continued.

"That Abimelech king of the Philistines looked out at a window" — In the ways of Providence, this apparently fortuitous act produced great benefit for Isaac, for his lie was detected.

"And saw, and, behold, Isaac was sporting with Rebekah his wife" — He chanced to see Isaac in what would have been a compromising situation with a sister. Isaac was caressing and taking playful liberties with Rebekah which caused Abimelech to suspect the truth. The term behold suggests the surprise of the King at his discovery. The verb sporting is from the Hebrew tsachaq and signifies to laugh. It is the root from whence is derived the name Isaac, and therefore constitutes a play on his name. Perhaps Abimelech observed the connection between the stranger's name and his happiness with his wife, and the more readily came to his conclusion.

VERSE 9

"And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her" — In answer to this charge, Isaac was frank and true. He feared for his life in Gerar, and explained his attitude to Abimelech.

VERSE 10

"And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife" — The Hebrew implies that this was about to take place. Literally, it reads "Almost had lain one of the people with thy wife." The seeming fortuitous circumstance of Abimelech observing Isaac caressing Rebekah, was God-directed to prevent this tragedy occurring.

"And thou shouldest have brought guiltiness upon us" — The implication of Abimelech's comment is that he would not have looked upon such conduct as guilty if Rebekah had not been married. Evidently the moral condition of the city was rather low.

VERSE 11

"And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death" — He warned that the death penalty would be the lot of any who harmed Isaac or Rebekah. The Psalmist saw this as the overriding care of Yahweh: "He suffered no man to do them wrong;

Yea, He reproved kings for their sakes; Saying, Touch not Mine anointed; And do My prophets no harm" Psa. 105:14-15.

Isaac's Prosperity — Vv. 12-16 

Previously, the occupation of the patriarchs seems to have been only pastoral. Isaac now adds agriculture to the keeping of sheep and cattle. He makes good use of wells dug by Abraham, and by irrigation secures a remarkable yield of grain. This blessing of God excites the jealousy of the Philistines who fill up all the wells, and expel Isaac.

VERSE 12

"Then Isaac sowed, in that land, and received in the same year an hundredfold: and Yahweh blessed him"— With his household restored to normal, and settled in the area, he sowed crops, which he apparently irrigated from wells dug by Abraham. The result was a remarkable yield of grain, particularly in view of the famine conditions. This was further evidence of Divine blessing in spite of the trials he had experienced. The Ecclesia can do likewise with the preaching of the Gospel (see Mark 4:14-20; 10:30). We are exhorted to "preach the word; be instant in season and out of season" (2 Tim. 4:2). Though deceit had brought Isaac to near disaster, he faithfully revealed patience under pressure.

VERSE 13

"The man waxed great, and went forward, and grew until he became very great" — He continued to enjoy the divine blessing, so that he continuously increased in prosperity.

VERSE 14

"He had possession of flocks, and possession of herds, and great store of servants" — The margin supplies husbandry instead of "servants". The Hebrew is susceptible of either, though the R.V. renders it as "a great household," which could include either servants or possessions. If Isaac inherited the servants in the household of his father Abraham, his retinue would number many hundreds (cp. Gen. 14:14). One would imagine that Abimelech would fear him rather than otherwise. But, perhaps, on the death of Abraham, most of the servants of his household were freed to pursue their own independent lives.

"And the Philistines envied him" — This is characteristic of Philistines ever since. Cp. 1 Pet. 2:12,19,23; 3:16; 4:4,14. They not only envied Isaac, they began to fear him, and this caused them to seek out means to hinder his progress.

VERSE 15

"For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth" — To stop up wells was considered an act justifying war. It was a violation of the solemn agreement that Abimelech or a predecessor had entered into with Abraham (Gen. 21:25-31). Its counterpart is the suicidal opposition to the Truth manifested by many in the world today. The transactions of this chapter were allegorical as well as literal.

It is obvious that Isaac was using these wells to irrigate his crops, and that, through jealousy at his success, the Philistines filled them up, thus endeavouring to ruin his prosperity and destroy his future.

VERSE 16

"And Abimelech said unto Isaac, Go from us; for thou art much mightier than we" — Abimelech's comment was motivated by envy and developing hatred (v. 27). It shows that Isaac's earlier fears were well founded.

Isaac Oppressed By Philistines — Vv. 17-22

Isaac receives continued opposition from the Philistines, but in the spirit of Matthew 10:23, he removes himself from one place to another. In doing so, he enacts an allegory that foreshadows the experiences of the Ecclesia. Paul treats the incidents of Genesis as both literal and allegorical (Gal. 4:30-31), and likens Isaac to the Ecclesia. In that context, Isaac, like the Ecclesia, maintains his separateness from the world about him (v. 17); though persecuted he does not retaliate but persists in his way and service before God. Finally his status is acknowledged by his adversaries.

VERSE 17

"And Isaac departed thence" — He acted as Christ advised his brethren to act: namely, when persecuted in one city to move on to the next (Matt. 10:23). 

"And pitched his tent in the valley of Gerar, and dwelt there" — The Hebrew nachal, translated valley, signifies wadi or water course. A watercourse is a most appropriate site for well-digging.

VERSE 18

"And Isaac digged again the wells of water, which they had digged in the days of Abraham" — The Gospel is likened to a well of water (John 4:14), and relates to the promises made to Abraham (Gal. 3:8). Symbolically, Isaac turned to the same water of life as did his father. He went back to the "old paths" the "pioneer" wells, for such refreshment. In digging anew these wells which the Philistines had stopped up, Isaac symbolically enacted the part of one who revives the Truth after it has been obscured by error.

"He called their names after the names by which his father had called them" — He thus claimed continuity with Abraham. The Ecclesia does the same. It denies that it is a new sect, and claims to be a modern revival of Apostolic faith, based upon the promises made to Abraham.

VERSE 19

"And Isaac's servants digged in the valley" — They digged in the dry watercourse of the famine-stricken land. This required hard laborious work; but the results were worthwhile. The antitype is the revival of the Truth in the time of spiritual famine (Amos 8:11).

"Found there a well of springing water" — The literal Hebrew (see mg.) is living water. The antitype is found in the Gospel message — John 4:14.

VERSE 20

"And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water is our's" — Strife between the rival herdmen (with their individual congregations of animals) answers to religious controversy. This repeats the principle of enmity established at the beginning (Gen. 3:15), and seen also in the experience of Abraham and Lot (Gen. 13:7).

"And he called the name of the well Esek; because they strove with him" — The word signifies strife, contention. "Because they strove with him," is a play upon words. The revival or proclamation of the Truth genders strife and contention.

VERSE 21

"And they digged another well, and strove for that also" — The process was repeated, with the same result.

"And he called the name of it Sitnah" — This word signifies hatred (see mg.). The opposition hardened into hostility.

VERSE 22

"And he removed from thence" — See note v. 17.

"And digged another well; and for that they strove not" — This well, and attendant promise of blessing, points to the future, when beyond controversy and contention, there will come a time of compatability and blessing.

"And he called the name of it Rehoboth" — This word signifies room. There was room for men who seek peace to live in peace. Patience is rewarded in peace and prosperity.

"And he said, For now Yahweh hath made room for us" — Apparently the famine was over.

"And we shall be fruitful in the land" — The divine blessing would be with him. This well has been identified with er Ruhaibeh, in the wadi of the same name, about 20 miles S.W. of Beersheba.

Isaac Encouraged By the Vision of Beersheba — Vv. 23-25

Isaac receives a further theophany from God. The covenant is reaffirmed, and he builds an altar.

VERSE 23

"And he went up from thence to Beersheba" — About twenty miles to the Well of the Oath.

VERSE 24

"And Yahweh appeared unto him the same night" — Yahweh appeared to him on his arrival at Beersheba. Isaac's obedience to the demand of God that he remain in the land; his faithful persistence in digging for wells in a time of famine; his patient endurance of opposition, revealed an attitude that pleased Yahweh.

"And said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee" — The same encouraging message had been received by Abraham at a time of stress and difficulty. See notes: Gen. 15:1. 

"And multiply thy seed for My servant Abraham's sake" — Abraham thus lived in Isaac; Isaac's faithful actions stemmed from Abraham. See Gen. 18:19. It is significant that this proclamation should be received at Beersheba — The Well of the Oath.

VERSE 25

"And he builded an altar there" — For the significance of altars, see comments on Gen. 8:20; 12:7. The altar was built in association with The Well of the Oath, dramatising the manner in which the promise, endorsed by the oath (Gen. 22:16), will be fulfilled: namely, through the antitypical altar, the Lord Jesus Christ (Heb. 13:10).

"And called upon the name of Yahweh" — Hebrew: kara beshem, he "invoked in the name of He Who will be". This is the Mediator whom Yahweh had proclaimed to provide from the beginning (Gen. 3:15), and through whom the promise will be fulfilled.

"Pitched his tent there: and there Isaac's servants digged a well" — He established himself at the Well of the Oath adjacent to the altar of worship.

The Philistines Submit To Isaac — Vv. 26-31

Isaac now learns that patience can beget peace. He is visited by Abimelech with certain of his officers. He first receives them with suspicion, accusing them of hating and persecuting him. But his visitors allay his feelings by stating that they have been impressed by his forbearance and prosperity and by the clear evidence that Yahweh is with him. They ask that Isaac enter into covenant-relationship with them, and this is confirmed at a feast prepared for the purpose.

VERSE 26

"Then Abimelech went to him from Gerar" — He came on a mission of peace, which was a great contrast to his previous hostility (cp. v. 16). The incident illustrates the Proverb: "When a man's ways please Yahweh, He maketh even his enemies to be at peace with him" (Prov. 16:7). Abimelech's attitude foreshadows that of the Gentiles in the Age to come, when they shall desire peace with those with whom they have been at enmity because of their adherence to the Truth. See Isa. 45:14-17; Zeph. 3:19-20. 

"And Ahuzzath one of his friends" — The word Ahuzzath signifies possessions. The term "the friend of the king" was the title given to the king's confidential adviser or vizier. See 2 Sam. 16:16; 1 Kings 4:5; 1 Chron. 27:33.

"And Phichol the chief captain of his army" — His name signifies Great, Strong, or Mouth of all. He represented the military authority, whilst Ahuzzath represented the civil authority. The three men thus constituted an official deputation, representing the mighty of the land. They approached Isaac submissively, as the mighty of the land will do the Lord Jesus Christ and his associates in the Age to come (Psa. 72:9-10).

VERSE 27

"And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?" — Isaac administers a well-merited rebuke to Abimelech, as he enquires the reason for the approach made to him. It is natural for the world to hate the people of God. The Lord warned of this (John 15:18-20). The hatred is foolish, sinful, and unreasonable, stemming from the mind of the flesh in its opposition to the mind of the spirit (Rom. 8:7; Gal. 5:17). It is a manifestation of the serpent-mind in its opposition to the seed of the woman.

VERSE 28

"And they said, We saw certainly that Yahweh was with thee" — They do not deny that they once hated Isaac and acted in an unreasonable way towards him; but they acknowledge that circumstances have forced them to see their mistake. The antitype will be fulfilled when the Gentile world will do likewise. Speaking of the Lord in glory, the prophet declared: "The Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit" (Jer. 16:19; Isa. 45:14; Psa. 72:10-11). 

"And we said, Let there be now an oath betwixt us" — Having been forced to recognise that Isaac was blessed and prospered by God, the Philistines were afraid of opposing Him any longer.

"And thee, and let us make a covenant with thee" — The Hebrew signifies "Let us cut a covenant." See notes on Gen. 15:10. The time will come when the Gentiles will seek to enter into covenant relationship with Christ. In a Messianic Psalm, referring to the Age to come, Christ is represented as saying: "All nations compassed me about; but in the name of Yahweh will I destroy them" (Psa. 118:10). Rotherham renders the latter phrase as "surely I will make them be circumcised," or enter into covenant relationship. Isaiah declares: "The nation and kingdom that will not serve thee shall perish" (Isa. 60:12). Zechariah speaks of them going up to Jerusalem "to keep the feast of Tabernacles" (Zech. 14:16) which involves entering into covenant- relationship with Yahweh through His Son. The Philistine deputation, therefore, foreshadowed the approach that Gentiles shall make to Christ in the future.

VERSE 29

"That thou wilt do us no hurt" — The Hebrew (see mg.) is: "If thou shalt do us evil." Having observed that Yahweh was with Isaac, and that all their opposition availed nothing, they feared lest he might turn upon them, and so bring God's curse to bear against them. To prevent that, they requested that Isaac "cut a covenant," with them. This would prevent him turning against them, for if he did so, having broken his covenant, the curse of God would reach forth to him.

"As we have not touched thee" — This was certainly not true, as they, through their servants, had robbed Isaac of at least two wells. But perhaps Abimelech had in mind Isaac's earlier sojourn among them when he had practised deception on the Philistines. Be that as it may, nations will be called into account at the return of the Lord for their attitude and actions against Yahweh's people. See Dan. 7: 10-12.

"And as we have done unto thee nothing but good" — This statement is even more extraordinary. They had filled in the wells dug by Abraham, and had driven Isaac from those which he had dug. But perhaps the opposition Isaac received from the herdmen of Gerar was not with the connivance of Abimelech. Nevertheless the king disclaimed responsibility for it. He urged that Isaac should enter into covenant-relationship with him on the basis of his attitude to him. National judgment will be administered on a similar basis in the Age to come (Matt. 25:32). Those nations that have "helped forward the affliction" of Israel will be treated accordingly (see Zech. 1:15-16; Isa. 49:26; 51:22-23). The time is coming, when the nations, like Abimelech, will recognise the Divine providence that overshadows God's people, and they will be compelled to acknowledge that "God is in thee" (Isa. 45:14). This was foreshadowed in the drama that took place so long ago at the Well of the Oath, Beersheba.

"And have sent thee away in peace" — In fact, they had driven Isaac away out of envy and hatred (cp. Vv. 16,27). But Abimelech is trying to plead his own cause, and, constantly interprets his behaviour in a manner favourable to himself. As the Proverb expresses it: "All the ways of man are clean in his own eyes; but Yahweh weigheth the spirits" (Prov. 16:2).

"Thou art now the blessed of Yahweh" — This was apparent to Abimelech, and constituted the real reason for his changed attitude towards Isaac. In stating this, he gave acknowledgement of the Truth. The time is coming when the nations will similarly acknowledge that Yahweh is with Israel, and will seek a covenant with Christ on that basis (see Ezek. 37:28; 39:23-29).

VERSE 30

"And he made them a feast, and they did eat and drink" — This was a sacrificial feast whereby they were joined in covenant. It was normal to confirm covenants in that way in ancient times. A similar act accompanied Jacob's covenant with Laban (Gen. 31:54); while in the Mosaic system the sacrificial meal formed an important part of the worship (Lev. 7:15,31). See notes on Gen. 15:9-10. Christ will invite the nations to partake of a sacrificial feast that he will provide, and whereby they will enter into covenant relationship with him. See Isa. 25:7-10. 

"They did eat and drink" — They entered into agreement with him.

VERSE 31

"And they rose up betimes in the morning, and sware one to another: and Isaac sent them away" — Here again,

there is a foreshadowing of things to come. The morning comprised a new day in their relationships, foreshadowing the "new day" when the nations shall be brought into subjection to Christ (Mal.4).

"And they departed from him in peace"  — To Abimelech, Isaac now appeared as a prince of peace! Thus the incident, which opened in an atmosphere of deceit and doubt, to move on to one of envy, hatred and opposition, finally terminated in all the parties being united in peace. Abimelech sought this because he had come to recognise the reality of Yahweh's work in Isaac, and now was afraid to oppose His servant. His attitude foreshadowed the divine purpose in the Gentiles to be fulfilled at the second advent of the Seed of Promise when the Lord Jesus appears as Prince of Peace.

The word shalom, rendered "peace," is from a root signifying to be at one. This unity was established between Isaac and the Philistines through Abimelech acknowledging the purpose of God in Isaac, testifying that the divine blessing was manifested in him, and entering into covenant-relationship between Isaac and the Philistines through the sacrificial feast, provided by the son of Abraham.

The Re-establishment Of The Well Of The Oath  Vv. 32-33

The peace established with Abimelech is climaxed by the happy discovery of a plentiful supply of water through the digging of a well adjacent to where Isaac was staying. Isaac recalls the name that his father gave to the place, and endorses it.

VERSE 32

"And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him" — The time indicated links this incident with the one recorded previous to it. On the same day that peace is established, the Well of the Oath is uncovered, and its refreshing, living water is enjoyed. The well symbolises the "water of life" that is capable of springing up into everlasting life in all those who partake of it.

"We have found water" — This is what all servants of the true Seed of promise exclaim when they are drawn to the Gospel. Cp. John 4:14.

VERSE 33

"And he called it Shebah" — Shebah signifies an oath. It is from a root, shaba, signifying to be complete, hence to give satisfaction.

"Therefore the name of the city is Beer-sheba unto this day" — It signifies the Well Of The Oath, or the Well Of The Seven, for the same Hebrew word does service for seven and oath. Hence the idea of seven in Bible numerics being related to completion.

Esau's Marriages Grieve His Parents — vv. 34-35

Esau's lack of judgment when he sold his birthright to Jacob, is now matched by his poor choice in regard to his wives. He therefore selects two pagan women for that purpose, refusing to be guided by his parents' wishes in the matter. He ignores the spiritual environment and outlook of those of his choice, and the fact that the moral standards from of the nations whence they were drawn were much lower than those of his family. He seeks to please the flesh rather than God.

VERSE 34

"And Esau was forty years old" — Forty is the number of probation. Esau's probation was climaxed by this unfortunate choice. It shows that the contempt that he had displayed for the birthright in selling it to Jacob was not mere accident, but reflected his character.

"When he took to wife Judith the daughter of Beeri the Hittite" — Judith is the feminine form of Jehudia, which has the same meaning as Judah, namely Praise. When Esau violated the Abrahamic principle which opposed marriage with an idolater (Gen. 24:3) Esau was exactly the same age as his father Isaac had been when, sixty years before, he married Rebekah. Beeri signifies Spring-man.

Apparently he was given this name because he discovered hot springs in the area. His original name appears to have been Anah (Gen. 36:24 — R.V.). 

"And Bashemath the daughter of Elon the Hittite" — Bashemath and Elon signify Fragrance and Oak or Strength respectively. Both Esau's wives came from the Hittite race, a name that signifies terror. The Hittites were among the Canaanitish tribes from whom the patriarchs were warned to keep separate.

VERSE 35

"Which were a grief of mind unto Isaac and to Rebekah" — The Hebrew is bitterness of spirit (see mg). Isaac and Rebekah experienced mingled anger and sorrow through the action of their son. Perhaps he tried to pacify them by changing the name of his first wife from Aholibamah (Ch. 36:5), to Judith which is a completely Semitic name. But if this were the case, it did not succeed. Esau's action in defying the wish of his parents in the case of these marriages, demonstrates just how profane he was.

He not only despised his birthright, but by marrying Hittite women showed that he was not worthy of it. Evidently he wanted to abandon the pilgrim life for that of the world. His wives obviously were women of the world (cp. Ch. 28:9), whilst he, himself, is described as a "fornicator" (Heb. 12:16). They drew him further and further away from the Truth, causing additional grief to his parents. Though Isaac and Rebekah were divided in their love for their two sons, Rebekah preferring Jacob, and Isaac showing greater affection for Esau, they were united in their opposition to such ungodly marriages (cp. Ch. 26:35; 27:46).

LESSONS FOR US:

• Marriage should be "only in the Lord"
• If people treat us badly simply move on to another place
• We should not seek refuge in the world
• God tries and chastens those He loves
• The ways of righteousness ultimately always triumphs over the ways of sin
• The world envies us

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Analytical Concordance - Strong

PARAGRAPH QUESTIONS:

1. What does Egypt type in scripture?
2. Who does Isaac represent in the type found in this chapter?
3. Who does Abimelech represent in the type found in this chapter?
4. Explain the bible echo found in verse 2: "dwell in the land which I will tell thee of"
5. What do wells of water represent in scripture?
6. What is famine symbolic of?

ESSAY QUESTIONS:

1. Explain the type shown in Isaacs covenant with the Abimelech
2. Had Isaac learnt from the errors  of Abraham?
3. If there is famine in our land then what should we do?
4. What is the symbology behind the feast of verse 30. When will such a feast take place in the future?
5. How do we see the worlds envy of the ecclesia presented to us on a daily basis?
6. Why would the world envy us?
7. Compare Gen. 26:24 with Isa. 35:3-4.

DISCUSSION QUESTIONS:

1. Is it right to make a covenant with the people of this world?
2. Why is it wrong to tell half truths?
3. If we have no water should we dig wells?