This chapter answers as to Isaac, chapter 12 as to Abraham, but there is nothing answering to chapter 17, nor indeed to chapter 15, there is something of both in verses 3, 4, but the revelation of God, as all that depends on it—as the intercession for Sodom—is wanting. Jacob, returned to Bethel, has this revelation as in chapter 17.
All this must be inquired into—it is connected with the full blessing of Israel. Then what was Isaac's place, leaving aside chapter 24, or is there any connection with this?
The whole of this chapter is in connection with Jehovah, even Abimelech so speaks—it is a matter of covenant acknowledgment.
2. Here Isaac comes under Abraham, but the blessing of the nations in the seed is promised. There is no personal revelation as a source of it.
I do not see the free liberty of grace in Isaac as in Abraham (personally), nor the faith of him that left all. He is blessed, but is more tied to earth—he gives way to Abimelech—suffers from the Philistines—makes an oath with the world—has his title to the land limited. There is no Lot left to choose, nor intercession for Sodom. He is blessed, but less with God, and more with man. No sacrifice of Isaac. It has another tone altogether.
Rich in possessions as he was, he cedes Abraham's wells to the Philistine, instead of chasing the four kings and freeing Lot. How things, the effects of faith and unbelief that is, last in the world; Beersheba and the Philistines are found again in the later history of Israel.
5. Refers to chapter 22.
23. Here evidently the Lord furnishes a kind of limit to the land of promise.
24. Here he is on Jewish ground again.
25. Then he has his altar and tent. Jacob has only Jewish promises and the nation's blessing in them. The particular revelation of God's name to Abraham was in connection with the Jewish promises; chap. 17. The first was a personal calling, and establishment in promise. He reveals Himself to Jacob by His name, but there it is Jewish again. The seed stands alone with Isaac, as with Abraham, and on the same ground.
29. That is, had now taken the place of Abraham, as the one evidently blessed of Jehovah, and that is the place He had taken in verse 24.
NOTE.—In the history of Abraham and Isaac, both had the revelation of God, consequent upon a series of experiences, I mean the full revelation for communion, not that by which grace called them, and, no doubt, Abraham failed, but the experience of Jacob was away from God in failure, and confiding in the flesh, and being, in many respects, in it, i.e., walking after it, and he returns through great grace, but with struggle and conflict.
Abraham's path, in general, was in intercourse with God Himself, leaning on Him, looking to Him, in a word in the main before Him, and the result is accordingly.
The same promise is made, pretty much, to Jacob as to Abraham, as to his own blessing, and that of his family; but all the communications that follow there is nothing of in the case of Jacob—no intercession for others—no blessing of the nations in his seed—all this is wanting. He is blessed by God, and in communication with Him as to it, but not in fellowship with God in the purposes of God's own heart, beyond Jacob himself. All this is instructive.