EXPOSITION
And there was a famine in the land (of Canaan), beside the first (i.e. first recorded) famine that was in the days of Abraham—at least a century previous (vide Genesis 12:10). And Isaac—who, since his father's death, had been residing at Hagar's well in the wilderness of Beersheba (Genesis 25:11)—went unto Abimelech king of the Philistines unto Gerar (cf. Genesis 20:1, Genesis 20:2; Genesis 21:22). Seventy or eighty years having elapsed since Abraham's sojourn in Gerar, it is scarcely probable that this was the monarch who then reigned.
And the Lord (Jehovah, i.e. the God of the covenant and of the promise) appeared unto him,—only two Divine manifestations are mentioned as having been granted to the patriarch. Either the peaceful tenor of Isaac's life rendered more theophanies in his case unnecessary; or, if others were enjoyed by him, the brief space allotted by the historian to the record of his life may account for their omission from the narrative. Though commonly understood as having occurred in Gerar (Keil, Lange, Murphy), this appearance, is perhaps better regarded as having taken place at Lahai-roi, and as having been the cause of Isaac's turning aside into the land of the Philistines (Calvin)—and said, Go not down into Egypt—whither manifestly he had been purposing to migrate, as his father had done on the occasion of the earlier dearth (Genesis 12:10). Jacob in the later famine was instructed to go down to Egypt (Genesis 46:3, Genesis 46:4); Abraham in the first scarcity was left at liberty to think and act for himself. Dwell in the land which I will tell thee of (i.e. Philistia, as appears from the preceding verse).
Sojourn in this land,—viz; Philistia (Murphy, Alford), though otherwise regarded as Canaan (Lange, Keil, Calvin)—and I will be with thee, and will bless thee. Of this comprehensive promise, the first part was enjoyed by, while the second was distinctly stated to, Abraham (of. Genesis 12:2). God's presence with Isaac of higher significance than his presence with Ishmael (Genesis 21:20). For unto thee, and unto thy seed, will I give all these—הָאֶל, an archaism for הָאֵלֶּה (cf. Genesis 19:8, Genesis 19:25)—countries (i.e. Canaan and the surrounding lands), and I will perform the oath (vide Genesis 22:16) which I aware unto Abraham thy father.
And I will make thy seed to multiply as the stars of heaven (vide Genesis 15:1), and will give unto thy seed all these countries (i.e. the territories occupied by the Canaanitish tribes); and in thy seed shall all the nations of the earth be blessed (cf. Genesis 12:3; Genesis 22:18).
Because that Abraham obeyed (literally, hearkened to) my voice (a general description of the patriarch's obedience, which the next clause further particularizes), and kept my charge, custodierit custodiam (Calvin); observed my observances (Kalisch); the charge being that which is intended to be kept—my commandments,—i.e. particular injunctions, specific enactments, express or occasional orders (cf. 2 Chronicles 35:16)—my statutes,—or permanent ordinances, such as the Passover; literally, that which is graven on tables or monuments (compare Exodus 12:14)—and my laws—which refer to the great doctrines of moral obligation. The three terms express the contents of the Divine observances which Abraham observed.
And Isaac dwelt in Gerar—as God had shown and enjoined him.
HOMILETICS
A good man's perplexity.
I. THE CONTEMPLATED JOURNEY.
1. Its projected destinations. Egypt. Renowned for fertility, the land of the Pharaohs was yet no proper resort for the son of Abraham, the heir of Canaan, and the friend of God. It was outside the land of promise; it had been to Abraham a scene of peril, and it was not a place to which he was directed to turn. Considerations such as these should have operated to deter Isaac from even entertaining the idea of a pilgrimage to Egypt. But the behavior of this Hebrew patriarch is sometimes outdone by that of modern saints, who not simply project, but actually perform, journeys, of pleasure or of business, across the boundary line which separates the Church from the world, into places where their spiritual interests are endangered, and that too not only without the Divine sanction, but sometimes in express violation of that authority.
2. Its ostensible occasion. The famine. A severe trial, especially to a flock-master. It was yet by no means an exceptional trial, but one which had occurred before in the experience of the inhabitants of Canaan, and in particular of his father, and might possibly recur to himself, just as life's afflictions generally bear a singular resemblance to one another (1 Corinthians 10:13; 1 Peter 4:12). It was not an accidental trial, but had been appointed and permitted by that Divine wisdom without whose sanction no calamity can fall on either nation or individual, saint or sinner (Deuteronomy 32:39; Psalms 66:11; Amos 3:6). And just as little was it purposeless, being designed to initiate Isaac in that life discipline from which no child of God can escape (Acts 14:22; Hebrews 12:11; James 1:2, James 1:3).
3. Its secret inspiration. Unbelief. Jehovah, who had given the land to Isaac, could easily have maintained him in it notwithstanding the dearth, had it been his pleasure not to provide a way of escape. Had Isaac not at this time been walking somewhat by sight, it is probable his thoughts would not have turned to Egypt. Most of the saint's doubtful transactions and dangerous projects have a secret connection with the spirit of unbelief which causes to err.
II. THE DIVINE INTERPOSITION.
1. Prohibiting. "Go not down into Egypt." That Jacob subsequently went down to Egypt in obedience to Divine instructions is no proof that Isaac would have been blameless had he gone down without them. Abraham did so, but it is not certain that God approved of his conduct in that matter. Besides, though it could be shown that Abraham incurred no guilt and contracted no hurt by residence in Egypt, it would not follow that his son might venture thither with impunity and without sin. Hence the proposed journey was interdicted. So God in his word debars saints from going down to the unspiritual and unbelieving world to endamage or imperil their souls' higher interests.
2. Prescribing. "Dwell in the land which I shall tell thee of: sojourn in this land." It is always safest for the saint in seasons of perplexity to wait for and to follow the light from heaven. Sufficient guidance God has promised, through his Spirit, by his word, and in his providence, to enable gracious ones who wait upon his teaching to detect the path of duty and the place of safety.
3. Promising. For Isaac's encouragement the various promises of the Abrahamic covenant are repeated, renewed, and confirmed to himself for his father's sake; embracing promises of the Divine presence—"I will be with thee"—and the Divine blessing—"and will bless thee;" in which latter are comprehended the inheritance,—"all these countries,"—the seed.—"I will make thy seed to multiply,"—and the universal salvation—"in thy seed shall all the nations of the earth be blessed," which had been promised and guaranteed to Abraham by oath. So has God given to believers "exceeding great and precious promises" for Christ's sake, because of the covenant made with him, on the ground of the obedience rendered, and for the merit of the sacrifice presented, by him.
III. THE FILIAL OBEDIENCE. "Isaac dwelt in Gerar," having removed thither in compliance with the Divine instructions. Like Abraham's, Isaac's obedience was—
1. Minute, exactly following the Divine prescription.
2. Prompt, putting into immediate execution the Divine commandment.
3. Patient, remaining in the land of the Philistines till God in his providence indicated it was time to remove. So should Christ's followers obey.
HOMILIES BY R.A. REDFORD
Line upon line, in God's teaching.
Isaac, like his father, has his time of sojourn among the Philistines. The events of his intercourse with the Abimelech of his day resemble those of the former patriarch, though there are differences which show that the recurrence is historical.
I. GOD REPEATS HIS LESSONS that they may make the deeper impression. The intention of the record is to preserve a certain line of Divine guidance. Isaac trod in the footsteps of Abraham. We have Isaac's wells, oaths, feast, Shebah—all following close upon those of the preceding generation.
II. The SAME PRESERVATION OF THE COVENANT RACE in the midst of heathens confirms that covenant. The same lesson of special providential protection and blessing is thus repeated and enforced. Again the same contrast of man's infirmity with God's unchangeableness. The perversity of the fleshly-minded man forming a marriage connection with heathen people, and bringing grief of mind to his parents, reveals the distinctness of the world from the kingdom of God.—R.