◄ Genesis 26:27 ►
"Why have you come to me?" Isaac asked them. "You hated me and sent me away."
Study Bible
“Why have you come to me?”
Isaac's question reflects a moment of confrontation and surprise. This encounter occurs after Isaac has settled in the region of Gerar, where he experienced conflict over water wells with the Philistines. The question highlights the tension between Isaac and the Philistines, who had previously shown hostility towards him. This mirrors earlier biblical narratives where patriarchs face opposition from surrounding peoples, such as Abraham's interactions with Abimelech in Genesis 21. The question also underscores the theme of divine providence and reconciliation, as God often uses such encounters to fulfill His promises to the patriarchs.

“Isaac asked them.”
Isaac's direct engagement with the Philistines demonstrates his leadership and willingness to address conflict. This reflects the patriarchal role of mediating disputes and maintaining peace, a responsibility seen throughout the narratives of the patriarchs. Isaac's approach can be compared to Abraham's negotiation with God over Sodom (Genesis 18) and Jacob's later reconciliation with Esau (Genesis 33). It also foreshadows the role of Christ as a mediator, who addresses humanity's estrangement from God.

“You hated me”
The accusation of hatred points to the deep-seated animosity and jealousy the Philistines had towards Isaac, primarily due to his prosperity and God's blessing upon him. This enmity is reminiscent of Cain's hatred for Abel (Genesis 4) and foreshadows the persecution of God's people throughout biblical history. It also prefigures the world's hatred towards Christ and His followers, as Jesus warned in John 15:18-19. The theme of divine favor provoking human jealousy is a recurring motif in Scripture.

“and sent me away.”
Isaac's expulsion from Gerar by the Philistines is a significant event that echoes the experiences of other biblical figures who faced rejection. This parallels Abraham's earlier expulsion from Egypt (Genesis 12) and foreshadows Israel's future exodus from Egypt. It also prefigures Christ's rejection by His own people, as noted in John 1:11. The act of being sent away often serves as a catalyst for God's greater purposes, leading to the fulfillment of His promises and the expansion of His covenant blessings.

Persons / Places / Events
1. Isaac
The son of Abraham and Sarah, Isaac is a patriarch of Israel. In this chapter, he is dealing with conflict and reconciliation with the Philistines.

2. Abimelech
The king of the Philistines in Gerar, who initially shows hostility towards Isaac by sending him away but later seeks peace.

3. Philistines
A group of people living in the region of Gerar, who initially oppose Isaac but later recognize God's blessing upon him.

4. Gerar
A region in the land of the Philistines where Isaac temporarily settles and experiences both conflict and eventual peace.

5. Conflict and Reconciliation
The event where Isaac confronts Abimelech and his men about their previous hostility, leading to a covenant of peace.
Teaching Points
The Importance of Reconciliation
Isaac's willingness to confront past hostility and seek peace demonstrates the biblical principle of reconciliation. Christians are called to pursue peace and resolve conflicts in a godly manner.

God's Blessing Recognized by Others
The Philistines' change of heart towards Isaac shows how God's blessing can be evident to others, even those who may initially oppose us. Believers should live in such a way that God's favor is visible to all.

Responding to Hostility with Grace
Isaac's response to the Philistines' hostility is marked by grace and a desire for peace. Christians are encouraged to respond to opposition with grace and seek peaceful resolutions.

Trusting God's Provision
Despite being sent away, Isaac continued to prosper because of God's provision. This teaches believers to trust in God's faithfulness even when facing rejection or adversity.
Bible Study Questions
1. How does Isaac's approach to conflict with Abimelech and the Philistines reflect biblical principles of reconciliation and peace-making?

2. In what ways can we, like Isaac, demonstrate God's blessing in our lives so that others may recognize it?

3. How can the account of Isaac and the Philistines encourage us to respond to hostility or opposition in our own lives?

4. What parallels can you draw between Isaac's experience in Genesis 26 and Jesus' teachings in the New Testament about dealing with enemies and seeking peace?

5. How does trusting in God's provision, as Isaac did, help us navigate situations where we feel rejected or sent away by others?
Connections to Other Scriptures
Genesis 21
The account of Abraham and Abimelech, which parallels Isaac's experience, showing a recurring theme of conflict and covenant between God's people and the Philistines.

Matthew 5:9
Jesus' teaching on peacemakers, which can be related to Isaac's role in seeking peace despite previous hostility.

Romans 12:18
Paul's exhortation to live at peace with everyone, reflecting Isaac's actions in seeking reconciliation.
Sermons
Contrasts in CharacterJ. Parker, D. D.Genesis 26:17-33
Generations United by Common Labour and JoyHomilistGenesis 26:17-33
Isaac's Peace-Loving NatureA. G. Mercer, D. D.Genesis 26:17-33
Isaac's WellsJ. Parker, D. D.Genesis 26:17-33
LessonsG. Hughes, B. D.Genesis 26:17-33
LessonsG. Hughes, B. D.Genesis 26:17-33
LessonsG. Hughes, B. D.Genesis 26:17-33
Malice Overcome by ZealW. Hardman, LL. D.Genesis 26:17-33
Old and New Wells to be DugA. Fuller.Genesis 26:17-33
Old Wells Dug OutDr. Talmage.Genesis 26:17-33
The Permanence of the HelpfulGenesis 26:17-33
Line Upon Line, in God's TeachingR.A. Redford Genesis 26
People
Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, Rebekah
Places
Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of Gerar
Topics
Driven, Hate, Hated, Hostile, Isaac, Seeing, Wherefore
Dictionary of Bible Themes
Genesis 26:26-31

     5430   oaths, human
     5922   prudence

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

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