《Expository Notes on the Whole Bible – Genesis》(Thomas Constable) Commentator

26 Chapter 26
Verses 1-6

Isaac was evidently considering going to Egypt to escape the famine. He was in Gerar when God spoke to him. This was God's first revelation to Isaac (cf. Genesis 25:23). Therefore, it appears that Isaac may have previously moved north from Beer-lahai-roi. Of course, constant relocating was common for the nomadic patriarchs, and these places were not far from one another.

The major migration of the Philistines into Canaan took place in the twelveth century B.C. However, there were some Philistines already in Canaan at this time, as is clear from this reference and others in Genesis (cf. Genesis 21:32; Genesis 21:34).

God's will for Isaac to remain in the land was definite, and He communicated it clearly to the patriarch. Perhaps God wanted Isaac to stay in the land so he would learn that God would "be with you and bless you" (Genesis 26:3). God reiterated His promise to Abraham to give Isaac a promise to believe and encouragement to obey Him. Promises of protection are also prominent in the Jacob story (cf. Genesis 26:24; Genesis 28:15; Genesis 28:20; Genesis 31:3; Genesis 31:5; Genesis 31:42; Genesis 32:10).

The promise, however, was that God would protect and bless Isaac, multiply his descendants, and give them "all these lands" (Genesis 26:4; i.e., the lands held by the various Canaanite tribes). One reason for God's blessing of Isaac was Abraham's obedience to God (Genesis 26:5; cf. Genesis 22:18). Isaac became the spiritual beneficiary of a godly parent, but he had the opportunity to increase God's blessing on him through his own obedience to God.

"The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: if they are to enjoy the full blessings, they will have to obey the word of the LORD. And so obedience is enjoined here, with the example of how well Abraham obeyed." [Note: The NET Bible note on 26:3.]

Genesis 26:5 sounds like Abraham kept the commands, statutes, and laws of the Mosaic Covenant before they were in existence. It seems to contradict Genesis 15:6 that says God justified Abraham because of his faith.

"Ultimately, we should attempt to find the meaning of this verse in the larger strategy and purpose of the Pentateuch. Did the author of the Pentateuch intend to depict Abraham as a model of faith or as a model of obedience to the law? Curiously enough, the overwhelming majority of biblical scholars have read this passage as if the verse intended to show Abraham's life as an example of obedience to the law (Gesetzesgehorsam).

"It appears reasonable to conclude ... that the importance of Genesis 26:5 lies in what it tells us about the meaning of the deuteronomic terms it uses. It is as if the author of the Pentateuch has seized on the Abrahamic narratives as a way to explain his concept of 'keeping the law.' The author uses the life of Abraham, not Moses, to illustrate that one can fulfill the righteous requirement of the law. In choosing Abraham and not Moses, the author shows that 'keeping the law' means 'believing in God,' just as Abraham believed God and was counted righteous (Genesis 15:6). In effect the author of the Pentateuch says, 'Be like Abraham. Live a life of faith and it can be said that you are keeping the law.'" [Note: John H. Sailhamer, "The Mosaic Law and the Theology of the Pentateuch," Westminster Theological Journal 53 (Fall 1991):253, 254. Cf. John 6:29.]

"Israel would immediately see Torah (Law) terminology in the record of Abraham, and would be prompted to keep the Law." [Note: Ross, "Genesis," p. 71.]

Verses 1-11

3. Isaac and Abimelech 26:1-11

God prevented Isaac from leaving the Promised Land and renewed the covenant with him, but then He had to protect Rebekah when Isaac lied about his relationship with her to Abimelech.

"In the short span of one chapter, the writer shows how the whole of the life of Isaac was a rehearsal of that which happened to Abraham. Thus the lesson that is conveyed is that God's faithfulness in the past can be counted on in the present and the future. What he has done for the fathers, he will also do for the sons." [Note: Sailhamer, "Genesis," p. 185.]

Whereas the events of Isaac's life repeated those of Abraham's on several occasions, God dealt with Isaac differently and in harmony with his individual character. The many parallels between this chapter and the story of Abraham (esp. chs. 12-14 and 20-21) show that the writer wanted the reader to compare and contrast the two men. [Note: See Garrett, p. 136, or Waltke, Genesis, p. 366, for several striking parallels.]

"The figure of even a great man may be dwarfed by comparison with that of a distinguished father or of a famous son. Thus the character of Isaac is overshadowed by the majesty of Abraham and the dramatic interest of Jacob. There was a third factor which diminished the importance of Isaac; he was the husband of a clever and masterful wife. No matter how exciting the scene in which he may appear, he is always assigned to a minor part. At least, by contrast with these other actors, his role in life was prosaic, uneventful, obscure." [Note: Charles R. Erdman, The Book of Genesis, p. 86.]

"The chapter before us is full of illustrations of how difficulties should and should not be met." [Note: Thomas, p. 238.]

Verses 7-11

For an explanation of this strange incident, see the notes on chapter 20. When endangered, Isaac, like Abraham, resorted to an ethic in which the end justified the means. "Like father, like son." Isaac and Rebekah must have been childless at this time.

A period of between 70 and 97 years had elapsed between Abraham's sojourn in Gerar and Isaac's. Abimelech could have been the same man in both cases since lifespans of 150 years were not uncommon at that time. Abimelech demonstrated pious conduct in both cases. In the first, however, Abimelech took Sarah into his harem, but in the second he wanted to protect Rebekah from his people. Abimelech is a title rather than a personal name and means "royal father." Thus this may have been another ruler than the one Abraham dealt with.

Verses 12-17

This section of verses shows God's faithfulness in blessing Isaac as He had promised (cf. Genesis 26:3; Genesis 24:1; Genesis 25:11). Isaac enjoyed a bountiful harvest (Genesis 26:12). Abimelech testified to Isaac's power (Genesis 26:16), which was another testimony to God's faithfulness.

Verses 12-33

4. Isaac's wells 26:12-33

Verses 18-22

Isaac reopened the wells that Abraham had dug but the native inhabitants had later filled with earth. He also dug three new wells. In contrast with Abraham, Isaac "was called not so much to pioneer as to consolidate." [Note: Kidner, p. 154.]

This incident shows God's blessing of Isaac, too. Water in the wilderness is a strong symbol of God's supernatural blessing in spite of nature.

The incident also reveals the peaceful character of this patriarch who did not battle his neighbors for the wells, even though he was stronger than they (Genesis 26:16). His actions expressed his trust in Yahweh. [Note: See note on 48:22.]

Isaac's decision to sojourn in Gerar and the territory of the Philistines (Genesis 26:1-22) seems to have been unwise but not sinful. Though he sinned in misrepresenting his relationship to Rebekah out of fear (Genesis 26:7), his choice to live in Gerar was not sinful. It did, however, open him to temptation and trials that he probably would have avoided if he had stayed away from Gerar.

Verses 23-25

Isaac returned to Beersheba where Abraham had lived occasionally. God appeared to him there (his second revelation) calming his fears and reviewing the promises that He had given previously (Genesis 26:2-5). Isaac's response was to build an altar, worship Yahweh, and settle down there.

Settlers could only continue to live in an area where there was a well. Wells were vital to the life of nomadic herdsmen. While there was probably at least one well at Beersheba already, Isaac dug another for his own use, or perhaps because he needed more water. His ability to dig wells indicates both his wealth and his intention to establish permanent residence in the land.

These verses seem to confirm the fact that Isaac's decision to move out of Philistine territory pleased God.

Verses 26-33

Abimelech again testified to God's blessing of Isaac and gave God glory (Genesis 26:28-29).

Isaac and Abimelech made a parity covenant of mutual non-aggression. They sealed it by eating a meal together. Eating together was often a sacred rite in the ancient Near East. This covenant renewed the older one made between Abimelech and Abraham (Genesis 21:31). The exchange of oaths and Isaac's naming the town Beersheba again (cf. Genesis 21:31) also strengthened this agreement.

". . . this account of Isaac's dealings with the Philistines portrays Isaac as very much walking in his father's footsteps. He receives similar promises, faces similar tests, fails similarly, but eventually triumphs in like fashion. Indeed, in certain respects he is given more in the promises and achieves more. He is promised 'all these lands [Genesis 26:4],' and by the end of the story he is securely settled in Beersheba and has a treaty with the Philistines in which they acknowledge his superiority." [Note: Wenham, Genesis 16-50, p. 196.]

God's people must maintain confident trust in God's promise of His presence and provision in spite of the envy and hostility of unbelievers that His blessing sometimes provokes.

Verse 34

5. Jacob's deception for Isaac's blessing 26:34-28:9

Reacting to Isaac's disobedient plan to bless Esau, Jacob and Rebekah stole the blessing by deception. Esau became so angry with Jacob over his trickery that Jacob had to flee for his life.

Two reports of Esau's marriages (Genesis 26:34-35 and Genesis 28:6-9) frame the major account (Genesis 27:1 to Genesis 28:5) providing a prologue and epilogue. Esau's marriages are significant because Rebekah used them to persuade Isaac to send Jacob away to get a wife (Genesis 27:4 b) and because they were the reason Isaac did so (Genesis 28:1).

The main account centers on Isaac giving the blessing.

"A Isaac and the son of the brkh/bkrh (=Esau) (Genesis 27:1-5).

B Rebekah sends Jacob on the stage (Genesis 27:6-17).

C Jacob appears before Isaac and receives blessing (Genesis 27:18-29).

C' Esau appears before Isaac and receives antiblessing (Genesis 27:30-40).

B' Rebekah sends Jacob from the stage (Genesis 27:41-45).

A' Isaac and the son of brkh/bkrh (=Jacob!) (Genesis 27:46 to Genesis 28:5)." [Note: Ross, Creation and . . ., p. 474. Cf. Fokkelman, p. 101.]

Verse 34-35

Esau's marriage 26:34-35

We can identify three purposes for this brief section.

1. Moses explained and justified the reason for Jacob's later departure for Paddan-aram (Genesis 27:46 to Genesis 28:2).

2. Moses identified the ancestors of the Edomites who later played a major role in Israel's history.

3. Moses revealed Esau's carnal character again.

Esau showed no interest in the special calling of his family but sought to establish himself as a great man in the world by marrying Canaanite women (cf. Genesis 11:4). These were evidently the daughters of Canaanite lords. [Note: Josephus, 1:18:4. See K. Luke, "Esau's Marriage," Indian Theological Studies 25:2 (June 1988):171-90.] The Canaanites were, of course, under God's curse (Genesis 9:25-27). Contrast Esau's method of securing wives with Abraham's plan to identify God's choice of a wife for Isaac.

"These preliminary notices [in Genesis 26:34-35] put into perspective the cunning deed of Jacob and Rebekah. They demonstrate that Esau was not fit to inherit the blessing." [Note: Sailhamer, "Genesis," p. 189.]
27 Chapter 27
Verses 1-4

Abraham's life ended with happiness, success, and a strong character. In contrast, physical and spiritual decay marked Isaac's old age. [Note: Meir Sternberg, Poetics of Biblical Narrative, p. 350. See Bruce K. Waltke, "Reflections on Retirement from the Life of Isaac," Crux 32 (December 1996):4-14.]

"In this the infirmity of his [Isaac's] flesh is evident. At the same time, it was not merely because of his partiality for Esau, but unquestionably on account of the natural rights of the firstborn, that he wished to impart the blessing to him, just as the desire to do this before his death arose from the consciousness of his patriarchal call." [Note: Keil and Delitzsch, 1:274.]

". . . Isaac's sensuality is more powerful than his theology." [Note: Wenham, Genesis 16-50, p. 206.]

Verses 1-5

Isaac's blessing 27:1-28:5

Here we have the third round of Jacob's battle with Esau. The first was at birth (Genesis 25:21-28) and the second was over the birthright (Genesis 25:29-34). [Note: See Mathews, Genesis 11:27-50:26, pp. 418-19, for clarification of the difference between a birthright and a blessing.] In all three incidents Jacob manipulated his brother-unnecessarily, in view of God's promise (Genesis 25:23).

"This chapter ⁽²⁷⁾ offers one of the most singular instances of God's overruling providence controlling the affairs of sinful men and so disposing of them that the interests of God's kingdom are safeguarded. Usually the guilt of Jacob is overemphasized, and Esau is regarded as relatively or entirely the innocent party in the transaction. This traditional view requires modification and correction." [Note: Leupold, 2:735.]

"This chapter portrays an entire family attempting to carry out their responsibilities by their physical senses, without faith....

"All the natural senses play a conspicuous part-especially the sense of taste in which Isaac prided himself, but which gave him the wrong answer. Reliance on one's senses for spiritual discernment not only proves fallible, but often fouls up life unduly.

"Most importantly, however, the story is about deception." [Note: Ross, "Genesis," pp. 72, 73.]

An oral blessing was as legally binding as a written will in the ancient Near East. [Note: See Davis, p. 239.]

"As in modern society, inheritance under Nuzi law was effected by testamentary disposition, although the [Nuzi] tablets indicate that such a testament was often made orally. One of the tablets tells of a lawsuit between brothers concerning the possession of their late father's slave girl, Sululi-Ishtar. The youngest of three brothers, Tarmiya, was defending his elder brothers' claim to Sululi-Ishtar and the tablet sets out his testimony:

'My father, Huya, was sick and lay on a couch; then my father seized my hand and spoke thus to me. "My other sons, being older, have acquired a wife; so I give herewith Sululi-Ishtar as your wife."'

"In the end result the Court found in favour of Tarmiya, upholding his father's oral testamentary disposition.

"It also appears from another Nuzi tablet that even an oral testament commenced with an opening introductory statement such as: 'Now that I am grown old ....' which was the legal phraseology to indicate that what was to follow constituted a testamentary disposition. In similar manner, Isaac indicated to his elder son Esau that he wished to bestow upon him his testamentary blessing: 'Behold now, I am old, I know not the day of my death' (Genesis 27:2)." [Note: West, p. 71. See also Ephraim Speiser, "'I Know Not the Day of My Death,'" Journal of Biblical Literature 74 (1955):252-56.]

Verses 5-17

It seems consistent with the character of Rebekah as presented elsewhere in Genesis to interpret her actions here as predictable, if not commendable. A sincere desire to make sure that Isaac's blessing went to the divinely chosen, more responsible of her sons apparently motivated her. While her motive seems to have been good, her method evidenced lack of faith in God. [Note: See Sharp, pp. 164-68.] She tried to "pull the wool" over Isaac's eyes.

"Jacob is clearly less concerned with the rightness, the morality, of his mother's suggestion than he is with what happens to him if his disguise is discovered and his impersonation revealed." [Note: Hamilton, The Book . . . Chapters 18-50, p. 216.]

People used the black, silk-like hair of the camel-goat of the East (Genesis 27:16) as a substitute for human hair as late as the Roman period. [Note: Keil and Delitzsch, 1:275, n. 1.]

Verses 18-29

The response to Isaac's blessing in Genesis 27:23 is proleptic; it refers to the blessing in Genesis 27:27-29, not another blessing that preceded that one.

Jacob's kiss recalls another deceptive show of affection, namely, Judas' kiss of Jesus (Matthew 26:48-49).

Isaac uttered his blessing (Genesis 27:27-29) in poetic language and God's Spirit doubtless inspired it since it proved to be prophetic (cf. Genesis 49:1-27; Deuteronomy 33; et al.). It was an oracle.

The writer mentioned two of the elements in the Abrahamic promises specifically here: possession of the land, and numerous descendants. He generalized the third element, the blessing of the nations, in Genesis 27:29 c.

"Since the intention to give the blessing to Esau the firstborn did not spring from proper feelings toward Jehovah and His promises, the blessing itself, as the use of the word Elohim instead of Jehovah or El Shaddai (cf. xxviii. 3) clearly shows, could not rise to the full height of the divine blessings of salvation, but referred chiefly to the relation in which the two brothers and their descendants would stand to one another, the theme with which Isaac's soul was entirely filled. It was only the painful discovery that, in blessing against his will, he had been compelled to follow the saving counsel of God, which awakened in him the consciousness of his patriarchal vocation, and gave him the spiritual power to impart the 'blessing of Abraham' to the son whom he had kept back, but whom Jehovah had chosen, when he was about to send him away to Haran (xxviii. 3, 4)." [Note: Ibid., 1:276-77.]

Verses 30-45

Isaac evidently knew that he had been resisting God's will and finally accepted defeat submissively (Genesis 27:33). Besides in that culture a paternal blessing, much more a divine oracle, such as the one Isaac had uttered, was irrevocable. [Note: See A. C. Thiselton, "The Supposed Power of Words in the Biblical Writings," Journal of Theological Studies NS25:2 (October 1972):294.]

"By showing that the blessing was irrevocable, even by the father who gave the blessing, the writer underscores an important feature of the blessing-its fulfillment is out of human hands." [Note: Sailhamer, The Pentateuch . . ., p. 191.]

Perhaps Isaac did not withdraw the blessing he had given Jacob because he realized that God had overruled his carnal preference for Esau (Genesis 27:39-40).

Isaac's prophecy to Esau was no true blessing. At best he introduced a disturbing element into the blessing he had given Jacob because Jacob had used deception to obtain it.

The mountains of Edom are some of the most desolate and barren of any on earth today. They stand to the southeast of the Dead Sea. Esau's descendants would subsist by hunting people, just as Esau had subsisted by hunting game.

The Edomites served, revolted from, and were conquered by the Israelites repeatedly during their history. Saul defeated them after they enjoyed a long period of independence (1 Samuel 14:47). Then David made them his vassals (2 Samuel 8:14). They tried to revolt under Solomon but were unsuccessful (1 Kings 9:14 ff.). The Edomites were subject to Judah until King Joram's reign when they rebelled successfully. In Amaziah's reign Judah again subjugated them (2 Kings 14:7). They finally achieved permanent freedom from Judah during Ahaz's reign (2 Kings 16:6). John Hyrcanus conquered Edom about 129 B.C., forced the Edomites to submit to circumcision, and incorporated them into the Jewish nation. Later through Antipater and Herod they established the Idumean dynasty over Judah that lasted until the destruction of Jerusalem in A.D. 70. The writing prophets sometimes used the Edomites as the epitome of Israel's enemies.

Rebekah feared the loss of both her sons as a result of her plot (Genesis 27:45). Esau might have killed Jacob, and Esau then might have fled, or the avenger of blood might have slain him (cf. Genesis 9:6).

Verse 46

Rebekah used her dislike for Esau's wives as an excuse to gain Isaac's permission for Jacob to go to Paddan-aram. Paddan-aram was the area around Haran. [Note: See the map "Abraham's Travels Outside the Promised Land" under my comments on 11:27-32 for its location.] Evidently Rebekah had kept Esau's hatred for Jacob from his aged father because she believed Isaac was near death (Genesis 27:41). Rebekah's deceit secured the blessing for Jacob, but it resulted in his having to flee from his home. As far as Genesis records, Rebekah never saw him again.

"... her broaching the subject of Jacob's marriage was a masterstroke: it played equally on Isaac's self-interest and his principles. The prospect of a third Hittite daughter-in-law and a distracted wife would have unmanned even an Abraham." [Note: Kidner, p. 157.]

"Rebekah's manipulative language to spare Jacob again displays the poverty of Isaac and Rebekah's relationship. As demonstrated by the previous deception, Isaac and Rebekah do not seem able to communicate honestly with one another on important spiritual matters." [Note: Waltke, Genesis, p. 382.]

Isaac evidently realized that his desire to give the blessing to Esau was not God's will, so having given it to Jacob (Genesis 27:27-29) he blessed him further (Genesis 28:1-4). [Note: Concerning Isaac's desire that Jacob marry someone from outside the Promised Land, see the note at 24:3-4.]

This account is another remarkable demonstration of God's ability to use the sins of men and women to accomplish His purposes and at the same time punish the sinners for their sins.

"What man intends for evil God utilizes for good." [Note: Davis, p. 238. Cf. Romans 8:28.]

Many years later the aged Jacob blessed Joseph's younger son Ephraim rather than his older brother Manasseh (Genesis 48:14-19). He must have remembered how he had deceived his father Isaac to get his blessing. Joseph's approach to Jacob on that occasion was honorable by contrast, and his life was free of the consequences of deceit. This was not true of Jacob's life.

Jacob reaped what he sowed (Galatians 6:7). Laban later deceived him, and later still his own sons (in the case of the sale of Joseph) did so even more cruelly than he deceived Isaac. [Note: For some helpful insights into Jacob's character, see R. Paul Stevens, "Family Feud," His 42:3 (December 1981):18-20.]

28 Chapter 28
Verses 6-9

Esau's further marriages 28:6-9

Esau sought to obtain his parents' approval by marrying one of Abraham's descendants.

However "he failed to consider that Ishmael had been separated from the house of Abraham and family of promise by the appointment of God; so that it only furnished another proof that he had no thought of the religious interests of the chosen family and was unfit to be the recipient of divine revelation." [Note: Keil and Delitzsch, 1:281.]

This great story teaches that when God's people know His will they should not resort to deceptive, manipulative schemes to attain spiritual success but must pursue God's will righteously. Every member of Isaac's family behaved in a self-centered and unprincipled manner, yet God graciously overcame their sins. This reminds us that His mercy is the ultimate ground of salvation.

Verses 10-17

The "ladder" (Genesis 28:12, Heb. sullam) evidently resembled a stairway or ramp. Some interpreters take it as an allusion to a ziggurat while others believe it refers to the slope or ascent of the mountain of Bethel. [Note: See C. Houtman, "What Did Jacob See In His Dream At Bethel?" Vetus Testamentum 27:3 (July 1977):337-51.]

"The ladder was a visible symbol of the real and uninterrupted fellowship between God in heaven and His people upon earth. The angels upon it carry up the wants of men to God, and bring down the assistance and protection of God to men. The ladder stood there upon the earth, just where Jacob was lying in solitude, poor, helpless, and forsaken by men. Above in heaven stood Jehovah, and explained in words the symbol which he saw. Proclaiming Himself to Jacob as the God of his fathers, He not only confirmed to him all the promises of the fathers in their fullest extent, but promised him protection on his journey and a safe return to his home (Genesis 28:13-15). But as the fulfillment of this promise to Jacob was still far off, God added the firm assurance, 'I will not leave thee till I have done (carried out) what I have told thee.'" [Note: Keil and Delitzsch, 1:281-82.]

Other visions of God's heavenly throneroom appear in 1 Kings 22:19-22; Job 1:6-8; Job 2:1-3; Isaiah 6; Ezekiel 1; Zechariah 1:10; Zechariah 6:5; Revelation 4-5; et al. This was God's first revelation to Jacob, and it came in a dream (cf. John 1:51). Other passages contain promises of the land (Genesis 12:7; Genesis 13:14-16; Genesis 15:18; Genesis 17:8; Genesis 24:7), but this one (Genesis 28:13-14) is closest in terminology to the one in chapter 13, which also features a Bethel setting.

Jacob was the second person in the Bible to hear the assurance "I am with you" (Genesis 28:15). Isaac was the first (cf. Genesis 26:3; Genesis 26:24). This was a promise that God later repeated to Moses (Exodus 3:12); Joshua (Joshua 1:5), Gideon (Judges 6:16), regarding Immanuel (Isaiah 7:14; Matthew 1:23), and to all Christians (Matthew 28:20; Hebrews 13:5).

Perhaps God's revelation surprised Jacob because he was preparing to leave the Promised Land (Genesis 28:16-17). He may have felt that God would abandon him since he was leaving the land that God had promised his forefathers.

The "house of God" (Genesis 28:17, Bethel) is the place where God dwells. The "gate of heaven" is the place where Jacob entered heaven (in his dream).

"The term 'fear' is used in the Bible to describe a mixture of terror and adoration, a worshipful fear (cf. Exodus 19:16)." [Note: Ross, Creation and . . ., p. 491.]

"As Abraham's vision anticipated narratives from the latter part of the Pentateuch, so Jacob's vision anticipated the events which were to come in the next several chapters." [Note: Sailhamer, The Pentateuch . . ., p. 193.]

Verses 10-22