Genesis 26:8

Gen 26:8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac [was] sporting with Rebekah his wife.

Ver. 8. Sporting with Rebekah his wife.] Or, laughing and rejoicing; according to that of Solomon, "Rejoice with the wife of thy youth: let her be as the loving hind, and pleasant roe," &c. {Pro 5:18} The hind and roe are the females of the hart and roebuck. Now of the hart and roebuck, it is noted, saith a grave divine, {a} that of all other beasts they are most enamoured, as I may so speak, with their mates, and even mad again with heat and desire after them. Which, being taken in a good sense, doth set forth the lawful vehement affection that an Isaac may bear to his Rebekah; which may be such, as that others may think he even dotes on her. And so much is imported in that which follows: "Let her breasts satisfy thee at all times, and err thou always in her love". {Pro 5:19, marg.} Not but that a man may be out in this lawful error too, and exceed in love to his wife; as he in Seneca did, who, whenever he went abroad, wore his wife’s fillet on his bosom for a favour, would never willingly be without her company, nor drink, but when she drank to him; with many the like fooleries, in quae improvida vis affectus erumpebat, saith he. The beginning of this love was honest; but the nimiety was not without deformity. Est modus in rebus.

{a} D. Gouge.

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 26:8. This Abimelech was not the same that was in Abraham’s days, (chapter 20.,) for this was near a hundred years after; but that was the common name of the Philistine kings, as Cesar of the Roman emperors.

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

26:8 Abimelech . . . saw Isaac caressing Rebekah: The word for “caressing” (Hebrew metsakheq) is the same as the word used for Ishmael’s “making fun of” Isaac (21:9); the word is related to the name “Isaac” (Hebrew yitskhaq). It is as though Isaac’s lapse of faith made fun of Abimelech and made a mockery of Rebekah and the great promise embodied in Isaac’s name.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or showing some familiar sign of love, whereby it might be known that she was his wife.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 8. Isaac was sporting with Rebekah his wife.] Whatever may be the precise meaning of the word, it evidently implies that there were liberties taken and freedom used on the occasion, which were not lawful but between man and wife.

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

8. Abimelech, king of the Philistines, looked out at a window. Truly admirable is the kind forbearance of God, in not only condescending to pardon the twofold fault of his servant, but in stretching forth his hand, and in wonderfully averting, by the application of a speedy remedy, the evil which he would have brought upon himself. God did not suffer — what twice had occurred to Abraham — that his wife should be torn from his bosom; but stirred up a heathen king, mildly, and without occasioning him any trouble, to correct his folly. But although God sets before us such an example of his kindness, that the faithful, if at any time they may have fallen, may confidently hope to find him gentle and propitious; yet we must beware of self-security, when we observe, that the holy woman who was, at that time, the only mother of the Church on earth, was exempted from dishonor, by a special privilege. Meanwhile, we may conjecture, from the judgment of Abimelech, how holy and pure had been the conduct of Isaac, on whom not even a suspicion of evil could fall; and further, how much greater integrity flourished in that age than in our own. For why does he not condemn Isaac as one guilty of fornication, since it was probable that some crime was concealed, when he disingenuously obtruded the name of sister, and tacitly denied her to be his wife? And therefore I have no doubt that his religion, and the integrity of his life, availed to defend his character. By this example we are taught so to cultivate righteousness in our whole life, that men may not be able to suspect anything wicked or dishonorable respecting us; for there is nothing which will more completely vindicate us from every mark of infamy than a life passed in modesty and temperance. We must, however, add, what I have also before alluded to, that lusts were not, at that time, so commonly and so profusely indulged, as to cause an unfavourable suspicion to enter into the mind of the king concerning a sojourner of honest character. Wherefore, he easily persuades himself that Rebekah was a wife and not a harlot. The chastity of that age is further proved from this, that Abimelech takes the familiar sporting of Isaac with Rebekah as an evidence of their marriage. For Moses does not speak about marital intercourse, but about some too free movement, which was a proof of either dissolute exuberance or conjugal love. But now licentiousness has so broken through all bounds, that husbands are compelled to hear in silence of the dissolute conduct of their wives with strangers.

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.

(8) Abimelech.—Upon this title of the Philistine monarchs see Note on Gen_21:22. As eighty years had elapsed since Abraham’s sojourn in Gerar, it is highly improbable that the same king was still reigning; but both king and people maintain on this occasion the good character previously deserved. The Philistines, however, at this period, were a feeble colony of strangers, and were kept in restraint by a sense of their weakness. They had received a vast accession of strength from abroad before they became formidable enemies of the Israelites at the end of the period of the Judges. (See Gen_10:14.)

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

8. at a window] The account suggests that Isaac and Rebekah were in the courtyard overlooked by the king’s residence. Cf. 2Sa_11:2.

sporting] See Gen_21:9 marg., “playing.” The word in the original is the same as that from which the name “Isaac” was popularly derived; cf. Gen_17:17; Gen_17:19, Gen_21:6. Here the meaning seems to be that of “fondling,” the caress of husband and wife, rather than of brother and sister. LXX παίζοντα, Lat. jocantem.

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 Abimelech called Isaac,.... Sent a messenger to desire him to come to him:

and said, behold, of a surety she is thy wife: and then perhaps told him of what he had observed that passed between them; which was a clear proof that they must be man and wife, or he would never have took such liberties with her:

and how saidst thou, she is my sister? what reason hadst thou for it? what could induce thee to say so?

and Isaac said unto him; not alleging, as Abraham did, any relation that was between them before marriage:

because I said; that is, within himself, for, he did not speak it out to others:

lest I die for her; for her sake, that another might have and enjoy her; it was fear of losing his life that led him to take such a step, and give out that she was his sister.

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

His wife; using greater familiarity that a grave and virtuous man, like Isaac, would offer to do with his sister, or with another person’s wife. --- Sin, or punishment, (Menochius) such as Abimelech’s father had formerly experienced. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Using more free and familiar carriage than became a brother and sister, but such as was allowable between husband and wife. See Deu 24:5; Pro 5:18,19. But that this was not the conjugal act, may easily be gathered from the circumstances of the time and place; which was open to Abimelech’s view; and therefore that was not consistent either with Isaac’s modesty or with his prudence, because he would not have her thought to be his wife.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Sporting — See note on Gen_21:8.

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

And it came to pass, when he had been there a long time (literally, when were prolonged to him there the days), that Abimelech king of the philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wifei.e. caressing and using playful liberties with her, which showed she was not a sister, but a wife paizonta (LXX), jocantem (Vulgate).

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

This Abimelech was not the same that was in Abraham's days, chap. xx, 2-18, for this was near an hundred years after, but that was the common name of the Philistine kings, as Caesar of the Roman emperors.

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

כי ארכו WHEN HE HAD BEEN THERE A LONG TIME — He thought, “From now I need have no fear since they have not molested her up to now”, and he was not sufficiently strict in guarding his actions (Genesis 20:13).

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.

ויהי...וישקף, compare our commentary on 18,16 on the word וישקיפו.

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.