So Isaac built an altar there and called on the name of the LORD, and he pitched his tent there. His servants also dug a well there. So Isaac built an altar thereThe act of building an altar is deeply rooted in the Hebrew tradition as a means of worship and dedication to God. The Hebrew word for altar, "mizbeach," signifies a place of sacrifice and communion with God. In the patriarchal narratives, altars are often erected to commemorate divine encounters or covenants. Isaac's construction of an altar signifies his acknowledgment of God's presence and his commitment to worship and obedience. This act connects him to his father Abraham, who also built altars as a testament to his faith and relationship with God. and called on the name of the LORD
To "call on the name of the LORD" is a phrase that denotes worship, prayer, and invocation of God's presence and power. The Hebrew word "qara" implies a vocal proclamation or declaration. This action by Isaac is a public affirmation of his faith and reliance on Yahweh, the covenant God of his father Abraham. It reflects a personal relationship with God, emphasizing the continuity of faith across generations. In the broader biblical context, calling on God's name is an act of trust and dependence, seeking His guidance and blessing. and he pitched his tent there
The phrase "pitched his tent" indicates a decision to dwell or settle in a particular location. In the nomadic lifestyle of the patriarchs, pitching a tent was a significant act, symbolizing a temporary yet intentional habitation. The Hebrew word "natah" suggests an act of spreading out or extending. By choosing to pitch his tent, Isaac demonstrates his intention to reside in the land God has provided, showing trust in God's promise of land and provision. This act also signifies a commitment to establish his household in a place marked by God's presence. His servants also dug a well
Wells were vital for survival in the arid regions of the ancient Near East, providing essential water for people, livestock, and agriculture. The act of digging a well, "karah" in Hebrew, represents not only a practical necessity but also a claim to the land and its resources. In the context of Genesis, wells often symbolize God's provision and blessing. Isaac's servants digging a well signifies the establishment of his presence and prosperity in the land. It also reflects the continuation of God's promise to bless Isaac as He did Abraham, ensuring sustenance and growth for his family and flocks. Persons / Places / Events 1. IsaacThe son of Abraham and Sarah, Isaac is a patriarch of the Israelite nation. In this passage, he demonstrates his faith and obedience to God by building an altar and calling on the name of the LORD. 2. AltarA structure built for worship and sacrifice to God. In the Old Testament, altars were significant as places of communion with God and expressions of faith. 3. TentRepresents Isaac's temporary dwelling, signifying his status as a sojourner in the land promised to his descendants. 4. ServantsThe individuals who assist Isaac, reflecting his wealth and status. They play a role in establishing Isaac's presence in the land by digging a well. 5. WellA source of water, essential for survival and prosperity in the arid regions of the Near East. The well signifies God's provision and blessing upon Isaac. Teaching Points Faith in ActionIsaac's building of an altar and calling on the name of the LORD demonstrates his active faith. Believers are encouraged to express their faith through tangible acts of worship and obedience. God's ProvisionThe digging of the well signifies God's provision. Trusting in God's provision is essential, even when circumstances seem uncertain. Legacy of FaithIsaac's actions reflect the faith of his father, Abraham. Believers are called to pass on a legacy of faith to future generations. Worship as a PriorityIsaac prioritizes worship by building an altar before settling in the land. Worship should be central in the life of a believer, guiding decisions and actions. Community and CooperationIsaac's servants play a crucial role in establishing his household. The Christian life involves community and cooperation with others in fulfilling God's purposes. Bible Study Questions 1. How does Isaac's building of an altar reflect his relationship with God, and how can we apply this in our daily lives? 2. In what ways does the well symbolize God's provision, and how can we trust in God's provision in our own circumstances? 3. How does Isaac's faith connect to the promises made to Abraham, and what does this teach us about the importance of generational faith? 4. What can we learn from Isaac's prioritization of worship, and how can we ensure that worship remains central in our lives? 5. How do the actions of Isaac's servants illustrate the importance of community, and how can we foster a spirit of cooperation in our faith communities? Connections to Other Scriptures Genesis 12:7Connects to the promise God made to Abraham, Isaac's father, about giving the land to his descendants. Isaac's actions in Genesis 26:25 reflect the continuation of this covenant promise. Exodus 17:15Moses builds an altar and names it, showing a pattern of worship and remembrance of God's faithfulness, similar to Isaac's actions. Hebrews 11:9Highlights the faith of the patriarchs, including Isaac, who lived in tents as strangers in the promised land, trusting in God's promises. People Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, RebekahPlaces Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of GerarTopics Altar, Builded, Buildeth, Built, Dig, Digged, Dug, Isaac's, Pitched, Preacheth, Servants, Stretcheth, Tent, Tents, Water-hole, WorshipDictionary of Bible Themes Genesis 26:25 5427 nomads
5578 tents
7302 altar
8640 calling upon God Genesis 26:23-25 8626 worship, places Library The First Apostle of Peace at any Price
'Then Isaac sowed in that land, and received in the same year an hundredfold, and the Lord blessed him. And the man waxed great, and went forward, and grew until he became very great: For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. 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. And Abimelech said unto Isaac, Go from us; for …
Alexander Maclaren—Expositions of Holy Scripture"Thou Art Now the Blessed of the Lord. "
"Thou art now the blessed of the Lord."--Genesis 26:29. THESE words truly describe the position of many whom I address at this time. There are hundreds here upon whom my eye can rest, and to any one of whom I might point with this finger, or rather, to whom I might extend this hand, to give a hearty shake, and say, "Thou art now the blessed of the Lord." I need not say it in the same spirit, nor for the same reason, that the Philistines did. They had behaved basely towards Isaac, and now that he …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892 Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be …
Arthur W. Pink—Tithing Whether Every Lie is a Sin?
Objection 1: It seems that not every lie is a sin. For it is evident that the evangelists did not sin in the writing of the Gospel. Yet they seem to have told something false: since their accounts of the words of Christ and of others often differ from one another: wherefore seemingly one of them must have given an untrue account. Therefore not every lie is a sin. Objection 2: Further, no one is rewarded by God for sin. But the midwives of Egypt were rewarded by God for a lie, for it is stated that …
Saint Thomas Aquinas—Summa Theologica Elucidation.
The conduct of Father Abraham, although not approved of by Inspiration, but simply recorded (Gen. xxvi. 7), gave early Christians an opinion that the wicked may be justly foiled, by equivocation and deception, for the preservation of innocence or the life of the innocent. In such case the person deceived, they might argue, is not injured, but benefited (Gen. xxvi. 10), being saved from committing violence and murder. The Corinthian maiden was accustomed to be veiled (as Tertullian intimates), and …
Hippolytus—The Extant Works and Fragments of Hippolytus An Obscured vision
(Preached at the opening of the Winona Lake Bible Conference.) TEXT: "Where there is no vision, the people perish."--Proverbs 29:18. It is not altogether an easy matter to secure a text for such an occasion as this; not because the texts are so few in number but rather because they are so many, for one has only to turn over the pages of the Bible in the most casual way to find them facing him at every reading. Feeling the need of advice for such a time as this, I asked a number of my friends who …
J. Wilbur Chapman—And Judas Iscariot The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob, …
S. D. Gordon—Quiet Talks about Jesus And to Holy David Indeed it Might More Justly be Said...
22. And to holy David indeed it might more justly be said, that he ought not to have been angry; no, not with one however ungrateful and rendering evil for good; yet if, as man, anger did steal over him, he ought not to have let it so prevail, that he should swear to do a thing which either by giving way to his rage he should do, or by breaking his oath leave undone. But to the other, set as he was amid the libidinous frenzy of the Sodomites, who would dare to say, "Although thy guests in thine own …
St. Augustine—Against Lying Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called …
J. W. McGarvey—The Four-Fold Gospel Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 26:25 NIVGenesis 26:25 NLTGenesis 26:25 ESVGenesis 26:25 NASBGenesis 26:25 KJV
Genesis 26:25 Commentaries
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