Genesis 26:28

Gen 26:28 And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, [even] betwixt us and thee, and let us make a covenant with thee;

Ver. 28. Let there be now an oath.] See here, saith Chrysostom, {a} how great the power of virtue is, and the might of meekness. For they that lately drove him out from among them, now come to him in courtesy, though a forlorn foreigner; and not only give him satisfaction, but seek his friendship. Thus "when a man’s ways please the Lord, he maketh his enemies to be at peace with him". {Pro 16:7}

{a} Quanta virtutis potentia, quantum mansuetudinis robur, &c. - Chrysost. Hom. quinta.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 26:28. The Lord is with thee, and thou art the blessed of the Lord — As if he had said, Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesses and favours have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us — Whatever some of his envious subjects might mean, he and his prime minister, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor, not to hurt Abraham; (Gen 20:7;) and that made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was. It appears from this verse that a strong sense still prevailed, in that part of the world, of God’s superintending providence, and of his ordering the affairs of men so that blessings might come on the righteous. These Philistines not only observe this with regard to Isaac, but desire to enter into a covenant with him on that account. Would to God there was as much faith in general in regard to thin point in our days, as there seems to have been then, even among the Philistines!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Verse 28. Let there be now an oath betwixt us] Let us make a covenant by which we shall be mutually bound, and let it be ratified in the most solemn manner.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

28. We saw certainly that the Lord was with thee. By this argument they prove that they desired a compact with Isaac, not insidiously, but in good faith, because they acknowledge the favor of God towards him. For it was necessary to purge themselves from this suspicion, seeing that they now presented themselves so courteously to one against whom they had before been unreasonably opposed. This confession of theirs, however, contains very useful instruction. Profane men in calling one, whose affairs all succeed well and prosperously, the blessed of the Lord, bear testimony that God is the author of all good things, and that from him alone flows all prosperity. Exceedingly base, therefore, is our ingratitude, if, when God acts kindly towards us, we pass by his benefits with closed eyes. Again, profane men regard the friendship of one whom God favors, as desirable for themselves; considering that there is no better or holier commendation than the love of God. Perversely blind, therefore, are they, who not only neglect those whom God declares to be dear unto him, but also iniquitously vex them. The Lord proclaims himself ready to execute vengeance on any one who may injure those whom he takes under his protection; but the greater part, unmoved by this most terrible denunciation, still wickedly afflict the good and the simple. We here, however, see that the sense of nature dictated to unbelievers, what we scarcely credit when spoken by the mouth of God himself. Still it is surprising that they should be afraid of an inoffensive man; and should require from him an oath that he would do them no injury. They ought to have concluded, from the favor which God had showed him, that he was a just man, and therefore there could be no danger from him; yet because they form their estimate of him from their own disposition and conduct, they also distrust his probity. Such perturbation commonly agitates unbelievers, so that they are inconsistent with themselves; or at least waver and are tossed between conflicting sentiments, and have nothing fixed and equable. For those principles of right judgment, which spring up in their breasts, are soon smothered by depraved affections. Hence it happens, that what is justly conceived by them vanishes; or is at least corrupted, and does not bring forth good fruit.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(28, 29) Let there be now an oath.—The word literally signifies a curse. Each side uttered an imprecation, with the prayer that it might fall upon himself if he broke the terms of the covenant.

Let us make a covenant.—Heb., cut. (See Note on Gen_15:10; Gen_15:18; where also see the explanation of this use of the word curse.)

The Lord was with thee . . . blessed of the Lord.—This use of the word “Lord,” that is, Jehovah, is very remarkable. In Gen_21:22-23 Abimelech uses the term Elohim, God, in accordance with the careful discrimination in the use of the names of the Deity often previously referred to. By the long residence, first of Abraham and then of Isaac, in their territory, the Philistines would indeed have become better acquainted with the religion of the patriarchs; but as Jehovah was not their special title for the Deity (Exo_6:3), we must conclude, with Rosenmüller, that it was Moses who wrote Jehovah in the place of the word actually employed by Abimelech. We gather, however, that the king did not use any generic or heathen names of the Deity, but that whereby the patriarchs worshipped their covenant God, and his so doing was probably intended as an act of homage to Him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. an oath] A compact sealed by an oath. Cf. Deu_29:12; Neh_10:29.

covenant] See on this word (b’rîth) the note on Gen_15:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he made them a feast,.... Made a feast like a king, for the king and his grandees; he treated them in a generous way, according to their dignity, and agreeable to his own disposition and substance:

and they did eat and drink; freely, cheerfully, and in a friendly manner; for both having spoken their minds, they agreed to bury all former things oblivion, and live in peace and friendship; though this feast was not on account of the covenant made between them, as is observed by some interpreters, but as an hospitable act, and a token of good will; for the covenant and the oath confirming it seem to be made next morning, as follows:

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

28. We saw certainly — The signal favour bestowed on Isaac, (Gen_26:12,) and the memory of his father, convinced these Philistine lords that their God Jehovah was mighty to help his worshippers. Twice in this address the name Jehovah is used, showing that Isaac’s piety had magnified that name among the heathen.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And they said, We saw certainly literally, seeing we saw, i.e. we assuredly perceived, or, we have indeed discovered (vide Ewald"s "Hebrews Synt.," Abimelech and his ministers first explain the motive which has impelled them to solicit a renewal of the old alliancethat the Lord was with thee: the use of Jehovah instead of Elohim, as Gen_21:22, does not prove that this is a Jehovistic elaboration of the earlier legend. Neither is it necessary to suppose that the term Jehovah is a Mosaic translation of the epithet employed by Abimelech (Rosenm The long-continued residence of Abraham in Gemr and Beersheba afforded ample opportunity for Abimelech becoming acquainted with the patriarch"s God. The introduction of Jehovah into the narrative may be noted as a third point of dissimilarity between this and the previous accountand we said, Let there he now an oath i.e. a treaty secured by an oath or self-imprecation on the transgressor (cf. Deu_29:11, Deu_29:13) betwixt us, even betwixt us and thee, a farther particularization of the parties to the covenant for the sake of emphasisand let us make a covenant with thee. The phrase "to cut a covenant," here used in a so-called Jehovistic portion of the history, occurs in Gen_21:27, Gen_21:32, which confessedly belongs to the fundamental document.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Lord is with thee, and thou art the blessed of the Lord, q.d. Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesseth and favours, have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us - Whatever some of his envious subjects might mean, he and his prime ministers, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor not to hurt Abraham, chap. xx, 7, and that made him stand in such awe of Isaac, who appeared to be as much the favourite of heaven as Abraham was.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

they said

This refers to Abimelech, Ahuzzath, and Phicol. One of them spoke and the other two agreed with what he said. It does not mean they all spoke at the same time. AT: "one of them said"

We have clearly seen

"We know" or "We are certain"

So let us make a covenant

"So we want to make a covenant"

and as we have treated you well

This can also be translated as the beginning of a new sentence. "We have done only good to you"

you are blessed by Yahweh

This can be stated in active form. AT: "Yahweh has blessed you" (See: Active or Passive)

translationWords

Yahweh

oath

covenant

peace

bless

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ראו ראינו WE SAW PLAINLY (literally, seeing we have seen) — We saw it in the case of your father and we see it in the case of yourself (Genesis Rabbah 64:10).

‘תהי נא אלה בינותינו וגו means LET THE OATH that has existed BETWEEN US since the days of your father CONTINUE NOW BETWEEN US AND YOU.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ראו, the letter ו at the end instead of the customary letter ה as the last letter of the root is not unique, we encounter it also in Isaiah 6,9 or as בכו לא תבכה, in Isaiah 30,19. There are other parallel verses in Scripture.

תהי נא אלה בינותינו, a reference to all the people of his country having sworn to keep this agreement with Yitzchok, to be confirmed by an oath between the two representatives of the parties concerned, i.e. Avimelech and Yitzchok.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.