Jamieson, Fausset & Brown

On Genesis 26:26-33

Then Abimelech went to him - As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. Here is another proof of the promise (Gen 12:2) being fulfilled, in an overture of peace being made to him by the king of Gerar. By whatever motive the proposal was dictated--whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Pro 16:7). His timid and passive temper had submitted to the annoyances of his rude neighbors; but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him. Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.

John Gill

On Genesis 26:26

Then Abimelech went to him from Gerar,.... After Isaac was settled at Beersheba, and was still increasing in his family and substance, of which Abimelech very probably was informed; and fearing lest he should resent his being sent out of his country by him, and the ill treatment he met with afterwards from the herdmen of Gerar in the valley about the wells, and should employ his riches and power against him, and fall upon him, and take his kingdom from him, he took a journey from Gerar to Beersheba, to pay Isaac a visit, and make a covenant with him: and

Ahuzzath one of his friends; Jarchi and Jonathan take Ahuzzath for an appellative, and interpret it of a collection or company of his friends, which the king took along with him to attend him in his journey: but it seems rather to be the proper name of a man, who was very intimate and familiar with the king, and always kept him company, and so went along with him to Beersheba:

and Phichol the chief captain of his army; his general, as the other was his principal counsellor or prime minister. There was one of this name, and in the same office, in the days of Abraham, and who attended the then present king, who also was called Abimelech on a like account as here, Genesis 21:22; but as the one affair was at the distance of an hundred years or more from the other, it is probable, that as this Abimelech might be the son of that Abimelech that lived in the times of Abraham, so this Phichol might be the son of him that lived then, and who succeeded his father in his office; though some think that Phichol is the name of an office, and signifies "the mouth of all", by whom the addresses of the people were made to the king; but this is not likely, since he is described by his office as general of the army; which is very different from the master of the ceremonies, or anything of that kind, and plainly shows it to be the name of a man.

Keil & Delitzsch

On Genesis 26:26-33

Abimelech's Treaty with Isaac. - The conclusion of this alliance was substantially only a repetition of renewal of the alliance entered into with Abraham; but the renewal itself arose so completely out of the circumstances, that there is no ground whatever for denying that it occurred, or for the hypothesis that our account is merely another form of the earlier alliance; to say nothing of the fact, that besides the agreement in the leading event itself, the attendant circumstances are altogether peculiar, and correspond to the events which preceded. Abimelech not only brought his chief captain Phicol (supposed to be the same as in Gen 21:22, if Phicol is not also an official name), but his מרע "friend," i.e., his privy councillor, Ahuzzath. Isaac referred to the hostility they had shown; to which Abimelech replied, that they (he and his people) did not smite him (נגע), i.e., drive him away by force, but let him depart in peace, and expressed a wish that there might be an oath between them. אלה the oath, as an act of self-imprecation, was to form the basis of the covenant to be made. From this אלה came also to be used for a covenant sanctioned by an oath (Deu 29:11, Deu 29:13). תּעשׂה אם "that thou do not:" אם a particle of negation used in an oath (Gen 14:23, etc.). (On the verb with zere, see Ges. 75, Anm. 17; Ewald, 224.) - The same day Isaac's servants informed him of the well which they had dug; and Isaac gave it the name Shebah (שׁבעה, oath), in commemoration of the treaty made on oath. "Therefore the city was called Beersheba." This derivation of the name does not shut the other (Gen 21:31) out, but seems to confirm it. As the treaty made on oath between Abimelech and Isaac was only a renewal of his covenant concluded before with Abraham, so the name Beersheba was also renewed by the well Shebah. The reality of the occurrence is supported by the fact that the two wells are in existence still (vid., Gen 21:31).

Matthew Henry

On Genesis 26:26-33

We have here the contests that had been between Isaac and the Philistines issuing in a happy peace and reconciliation.

I. Abimelech pays a friendly visit to Isaac, in token of the respect he had for him, Gen 26:26. Note, When a man's ways please the Lord he makes even his enemies to be at peace with him, Pro 16:7. King's hearts are in his hands, and when he pleases he can turn them to favour his people.

II. Isaac prudently and cautiously questions his sincerity in this visit, Gen 26:27. Note, In settling friendships and correspondences, there is need of the wisdom of the serpent, as well as the innocence of the dove; nor is it any transgression of the law of meekness and love plainly to signify our strong perception of injuries received, and to stand upon our guard in dealing with those that have acted unfairly.

III. Abimelech professes his sincerity, in this address to Isaac, and earnestly courts his friendship, Gen 26:28, Gen 26:29. Some suggest that Abimelech pressed for this league with him because he feared lest Isaac, growing rich, should, some time or other, avenge himself upon them for the injuries he had received. However, he professes to do it rather from a principle of love. 1. He makes the best of their behaviour towards him. Isaac complained they had hated him, and sent him away. No, said Abimelech, we sent thee away in peace. They turned him off from the land he held of them; but they suffered him to take away his stock, and all his effects, with him. Note, The lessening of injuries is necessary to the preserving of friendship; for the aggravating of them exasperates and widens breaches. The unkindness done to us might have been worse. 2. He acknowledges the token of God's favour to him, and makes this the ground of their desire to be in league with him: The Lord is with thee, and thou art the blessed of the Lord. As if he had said, "Be persuaded to overlook and pass by the injuries offered thee; for God had abundantly made up to thee the damage thou receivedst." Note, Those whom God blesses and favours have reason enough to forgive those who hate them, since the worst enemy they have cannot do them any real hurt. Or, "For this reason we desire thy friendship, because God is with thee." Note, It is good to be in covenant and communion with those who are in covenant and communion with God, Jo1 1:3; present address to him was the result of mature deliberation: We said, Let there be an oath between us. Whatever some of his peevish envious subjects might mean otherwise, he and his prime-ministers of state, whom he had now brought with him, designed no other than a cordial friendship. Perhaps Abimelech had received, by tradition, the warning God gave to his predecessor not to hurt Abraham (Gen 20:7), and this made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was.

IV. Isaac entertains him and his company, and enters into a league of friendship with him, Gen 26:30, Gen 26:31. Here see how generous the good man was, 1. In giving: He made them a feast, and bade them welcome. (2.) In forgiving. He did not insist upon the unkindnesses they had done him, but freely entered into a covenant of friendship with them, and bound himself never to do them any injury. Note, Religion teaches us to be neighbourly, and, as much as in us lies, to live peaceably with all men.

V. Providence smiled upon what Isaac did; for the same day that he made this covenant with Abimelech his servants brought him the tidings of a well of water they had found, Gen 26:32, Gen 26:33. He did not insist upon the restitution of the wells which the Philistines had unjustly taken from him, lest this should break off the treaty, but sat down silent under the injury; and, to recompense him for this, immediately he is enriched with a new well, which, because it suited so well to the occurrence of the day, he called by an old name, Beer-sheba, The well of the oath.

Tyndale Study Notes

On Genesis 26:26-32

26:26-33 This treaty is similar to the one an earlier king had made with Abraham (cp. 21:22-31). This king acknowledged that God was blessing Isaac and realized that a treaty with Isaac would benefit him. No opposition can hinder God’s blessing-it will flourish, and other nations will see it and seek peace with God’s people to share in the blessing.

Tyndale Open Study Notes · CC BY-SA 4.0