Isaac: 26. Isaac at Beersheba: Genesis 26:23-35

From: Isaac

By: William Kelly

Genesis 26:23‑35 • 6 min. read • grade level: 6

Gen. 26:23-35

We cannot avoid seeing, at least when it is pointed out, how truly Isaac typifies the part of the Christian who is not of the world as Christ is not. He does not resist evil. Smitten on the right cheek, he presents the other also. He does not contend for the goods of which he was deprived, but when his cloak was taken away, he does not fight even for his coat. Neither Abraham nor Jacob was so tried, nor did their patience shine so eminently; the one fought for Lot (Gen. 14), the other for himself (Gen. 48), but never Isaac. The Christian, the church, has this call to suffer still more as a living principle, for which not only the Pagans of old taunted, but no less the skeptics who inherit their enmity.1 Christ was the perfect exemplar.

“And thence he went up to Beersheba. And Jehovah appeared to him the same night, and said, I [am] the God of Abraham thy father: fear not, for I [am] with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. And he built an altar there, and called upon the name of Jehovah, and pitched his tent there; and there Isaac's servants dug a well. And Abimelech, and Ahuzzath his friend, and Phichol the captain of his host, went to him from Gerar. And Isaac said to them, Why are ye come to me, seeing ye hate me and have sent me away from you? And they said, We saw certainly that Jehovah is with thee; and we said, Let there now be an oath between us, between us and thee, and let us make a covenant with thee; that thou wilt do us no wrong, as we have not touched thee, and as we have done to thee nothing but good, and have sent thee away in peace: thou [art] now blessed of Jehovah. And he made them a feast, and they did eat and drink. And they rose early in the morning, and swore one to another; and Isaac sent them away, and they departed from him in peace. And it came to pass the same day, that Isaac's servants came and told him concerning the well that they had dug, and said to him, We have found water. And he called it Shebah: therefore the name of the city is Beersheba to this day.

And Esau was forty years old, when he took as wife Judith daughter of Beeri the Hittite, and Basmath daughter of Elon the Hittite; and they were bitterness of spirit to Isaac and Rebecca” (vers. 23-35).

Patience had a perfect work with Isaac. If the old wells were stopped up out of spite, if the new that were found excited envy and he contended not. Enmity on his side there was none. He departed when the ruler bade him, till at last a well was found beyond for which the opposing herdmen did not strive. Yet thence, however promising it looked, he went up to Beersheba; and Jehovah again appeared to him “the same night,” and bade him “fear not;” His presence and blessing were assured for Abraham's sake. And there a fresh spring was dug, where he raised an altar and pitched his tent.

Nor was this all. The very king with his friend and chief captain seek Isaac, not he them; and on his remonstrance own that they saw plainly that Jehovah was with Isaac, and seek an oath and covenant that he would do them no hurt, though they explained away their own shabby course. “Thou art now blessed of Jehovah.” Yes, this is emphatically Isaac's position, the Philistines themselves being judges. They came and paid homage at his feet, and acknowledged that Jehovah loved him. And as a prince he treated them with a feast and the pledges they sought; for indeed he desired their blessing, as will one day be fully in the Promised Seed to all the nations of the earth. And “the same day” a new well was found, which he called Shebah, and renewed the name of the old city adjoining.

But vers. 34, 35 reveal a bitter sorrow in sad contrast. Not content with despising his birthright, profane Esau took to him at mature age two daughters of Heth, to the grief of both his parents. Was this a man to receive or value the blessing of Jehovah? It was He Who was dishonored most by such a marriage, to say nothing of the family.

1. “The Christians were not less averse to the business than to the pleasures of this world. The defense of our persons and property they knew not how to reconcile with the patient doctrine which enjoined an unlimited forgiveness of past injuries, and commanded them to invite the repetition of fresh insults. 'their simplicity was offended by the use of oaths, by the pomp of magistracy, and by the active contention of public life; nor could their humane ignorance be convinced, that it was lawful on any occasion to shed the blood of our fellow-creatures, either by the sword of justice, or by that of war; even though their criminal or hostile attempts should threaten the peace and safety of the whole community. [This is nowhere taught in the N.T., which only lays it down for the individual believer.] It was acknowledged that under a less perfect law [the Mosaic], the powers of the Jewish constitution had been exercised, with the approbation of heaven, by inspired prophets and by anointed kings. The Christians felt and confessed [in contrast with Socinians, Anabaptists and Quakers] that such institutions might be necessary for the present system of the world: and they cheerfully submitted to the authority of their pagan governors. But while they inculcated the maxims of passive obedience. they refused to take any active part in the civil administration or the military defense of the empire [Compare John 18:36]. Some indulgence might perhaps be allowed to those persons who, before their conversion, were already engaged in such violent and sanguinary occupations; but it was impossible that the Christians, without renouncing a more sacred duty, could assume the character of soldiers, of magistrates, or of princes. This indolent [I], or even criminal [H], disregard to the public welfare, exposed them to the contempt and reproaches of the Pagans, who very frequently asked, what must be the fate of the empire, attacked on every side by the barbarians, if all mankind [!!! “little flock” says Christ] should adopt the pusillanimous sentiments of the new sect? T. this insulting question the Christian apologists returned obscure and ambiguous answers, as they were unwilling to reveal the secret cause of their security: the expectation that before the conversion of mankind was accomplished, war, government, the Roman empire, and the world itself, would he no more. It may be observed, that in this instance likewise, the situation of the first Christians coincided very happily with their religious scruples, and that their aversion to an active life contributed rather to excuse them from the service, than to exclude them from the honors, of the state and army” (Gibbon's Decline and Fall of the Roman Empire, ch. 15, vol. 2 pp. 104, 105, Oxford ed., 1827). Separation to God from mere man as such or the world is proper, in differing characters and degrees, for Israel His people under law, and to the Father now for Christians His children under grace. This is the true key.