And Abraham gave all that he had unto Isaac.
5. And Abraham Isaac ] See Gen 24:36. This disposition of his property seems to have been made some time before his death; and was intended to prevent disputes amongst the members of his family.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 5. Gave all that he had unto Isaac.] His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which before he purposed and promised to give, Gen 24:36, and now actually gave; except that which is excepted in Gen 25:6, and except the use and enjoyment of his estate during his own life.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5, 6. Abraham gave all that he hadunto Isaac . . . unto the sons of the concubines . . . Abraham gavegiftsWhile the chief part of the inheritance went to Isaac;the other sons (Ishmael included) migrated to “the Eastcountry,” that is, Arabia, but received each a portion of thepatrimony, perhaps in cattle and other things; and this settlement ofAbraham’s must have given satisfaction, since it is still the rulefollowed among the pastoral tribes.
Ge25:7-11. DEATH OFABRAHAM.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Abraham gave all that he had unto Isaac. By his last will and testament; not all out of his own hand, while he lived, at least he reserved somewhat for himself, and for gifts to his other children; so his servant declared to the parents and friends of Rebekah, Ge 24:35; wherefore some render the words here “had given” d; or the sense is, that he had at that time purposed and promised to give all that he had to Isaac, and now he actually did it.
d “dederat”, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
Before his death, Abraham made a final disposition of his property. Isaac, the only son of his marriage with Sarah, received all his possessions. The sons of the concubines (Hagar and Keturah) were sent away with presents from their father’s house into the east country, i.e., Arabia in the widest sense, to the east and south-east of Palestine.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 5-10:
Abraham appointed Isaac as his chief heir. This was as God had instructed. It is not clear at what point in time Abraham distributed the “gifts” to his other children and sent them away. One purpose of this separation of Abraham’s sons was to preserve Isaac and his seed as Abraham’s chief heir and the recipient of the Covenant blessings.
The sibling rivalry between Isaac and Ishmael was evidently settled before Abraham’s death. Both sons were present at the funeral and burial of their father. Abraham was buried in the same burial plot as his beloved Sarah.
Fuente: Garner-Howes Baptist Commentary
(2) Abrahams Final Disposition of His Property (Gen. 25:5-6).
5 And Abraham gave all that he had unto Isaac. 6 But unto the sons of the concubines, that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
Isaac, the child of promise, the only son of his wife, Sarah, received all his possessions. The son of the concubines (Hagar and Keturah) were sent away with gifts, into the east country, that is, Arabia in the widest sense of the term, to the east and southeast of Palestine, to what is known as the Syro-Arabian desert. The Keturean stock divided into six branches, of which only one, Midian, ever attained importance. In allocating his possessions, it is to be assumed that Abraham provided the sons of the concubines with an abundance of flocks and herds sufficient to provide for their future growth and sustenance.
REVIEW QUESTIONS
See Gen. 25:12-18.
Fuente: College Press Bible Study Textbook Series
5. Gave all unto Isaac This had been understood and settled long before . Gen 24:36.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 24
ABRAM JUSTIFIED BY FAITH
Gen 25:5-6. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness.
THE enjoyment of the divine presence is truly satisfying to the soul. In having the light of Gods countenance we have all that we can desire: we are elevated above earthly things; the possession of them cannot add to our happiness; the want of them cannot diminish it. Yet, in another sense, the soul is not satisfied: the more it has of God, the more it desires; nor will it ever be satisfied, till it shall have attained the full, uninterrupted, everlasting fruition of him. Unspeakably blessed was the state of Abram, when God, in return for his active and disinterested zeal in rescuing Lot from captivity, gave him that promise, I am thy shield, and thy exceeding great reward. This was sufficient to dissipate all fear with respect to confederacies that might be formed against him, and to confirm that contempt of lucre which he had shewn in refusing to accept even a thread of a shoe-latchet of all the spoil that he had taken. But was Abram contented with this promise? No. God had before promised that he should have a child, from whom in due time the Messiah should spring. He had waited already ten years, and had no child: and as he and his wife were far advanced in years, the prospect of issue became, daily, more dark and discouraging. He therefore could not be completely happy till he could see this great point accomplished. Hence, notwithstanding the declaration which God had just made to him, he expressed his regret at not having an offspring to inherit his substance, and to confirm his expectations of the promised Messiah; Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? Behold, to me thou hast given no seed: and lo, one born in my house is mine heir. We cannot suppose that it was merely an anxiety to have an heir to his fortune, that produced this reply to God: that, though natural enough, would have been unworthy of so eminent a saint, and especially at the very moment when he was receiving such communications from God. But, if we suppose his anxiety to have respect chiefly to the Messiah, then was it every way worthy of his high character. Indeed the answer which God gave to him in the text, clearly shews that Abrams views extended not to an immediate progeny, so much as to a remote posterity, who should be blessed through him. And in this view the conduct of Abram strongly exemplifies our introductory observation.
We do not apprehend that he doubted whether the promise formerly given him would be fulfilled; but, that he began to be impatient for its accomplishment. The repetition of the promise, however, with all its attendant circumstances, confirmed his faith; in the exercise of which he obtained renewed testimonies of his acceptance with God.
We shall endeavour to set before you,
I.
The faith he exercised
The promise which was now given him, was very extensive
[It being early in the morning before sun-rise, God brought him forth abroad, and bade him count, if he could, the stars of heaven; and then told him that his seed should be, like them, innumerable. This doubtless respected, in the first instance, his natural seed: and though he waited fifteen years longer for the birth of that child from whence that numerous progeny was to spring, yet it was accomplished, as Moses repeatedly declared, previous to their taking possession of the promised land [Note: Deu 1:10; Deu 10:22.]. But the promise, taken as it must be in connexion with that which had been before given him [Note: Gen 12:2-3.], and that which was afterwards given [Note: Gen 17:4-7; Gen 22:17-18.] (for they were all either different parts, or only repetitions of the same promise), had an ulterior, and more important view. It assured to him, that he should have a spiritual seed; that the Messiah himself should spring from his loins; and that multitudes, both of Jews and Gentiles, should, through faith in the Messiah, become his spiritual children.
That the promise had this extensive meaning, we cannot doubt: for we are told, that the seed promised to Abram, was Christ [Note: Gal 3:16.] ; and that in this promise the Gospel was preached unto him [Note: Gal 3:8.]. Now the Gospel includes every thing respecting the work and offices of Christ, and the call of the Gentiles to believe in him: and therefore these were the things to which Abram was taught to look forward when this promise was given him.]
The faith which he exercised, had respect to the promise in all its parts
[He believed that he should have a numerous progeny: yea, fifteen years afterwards, when it was more plainly declared that he should have a child by Sarah, notwithstanding he was about an hundred years old, and Sarah ninety, and both the deadness of his own body and of Sarahs womb forbade all hope that a child should be born to him in the natural way, he, against hope, believed in hope: God had said to him, so shall thy seed be; and he staggered not at the promise through unbelief, but was strong in faith, giving glory to God; being fully persuaded, that what he had promised he was able also to perform [Note: Rom 4:18-21.]. At the same time, in this progeny he beheld the promised seed, the Lord Jesus Christ. Of this we can have no doubt; for our blessed Lord himself said to the Jews, Your father Abraham rejoiced to see my day; he saw it and was glad [Note: Joh 8:56.]. What can be the meaning of this? can it mean only that he foresaw that this progeny could continue so many hundred years? In truth, he had no reason to rejoice, if that were all; for the terrible destruction that was speedily to terminate their political existence, had far more in it to make him weep, than the prolongation of it to that period had to make him rejoice. There can be no doubt but that by the day of Christ is meant, the whole scheme of Christianity as promulged by the great Founder of it, together with its establishment throughout the world by the ministry of his apostles. In this he might well rejoice, because he himself was to be saved by what Christ should do and suffer; and myriads even to the remotest corners of the earth should be made partakers of the same salvation. That his faith thus terminated on the Lord Jesus, seems intimated even in the very words of our text: for when the promise was given him, it is not said merely that he believed the Lord, but that he believed in the Lord. We do not indeed mean to lay any great stress on this; because we are aware that to believe, and to believe in, may be considered as synonymous expressions: but, as agreeing with the universal testimony of Christ and his apostles, it ought not to be overlooked. The faith of our father Abraham is constantly said to be the same with ours [Note: Rom 4:12; Rom 4:16.]: but if his had not respect to Christ, it is essentially different from ours: if it related only to the power of God, it agreed as much with the faith of those who crucified the Lord Jesus, as of those who trusted in him for salvation; and therefore we are sure that, like the faith of all his believing children, his faith terminated upon Christ.]
It is this view alone of Abrams faith that can account for,
II.
The benefit he obtained
Every exercise of faith on Gods word insures the accomplishment of that word to the believing soul: God cannot deny himself. But as the faith of Abram respected in this instance the whole of Gods promises relating to the work of redemption, it brought not merely one single benefit, but all the blessings of redemption into his soul: it was counted to him for righteousness. This expression is the foundation of much and important reasoning in the New Testament: we shall endeavour therefore to state to you what we apprehend to be its precise import.
1.
It does not mean that the act of faith constituted Abrams righteousness, or that he was in any way justified by it as an act
[Faith, considered as an act, is the same as any other act of the human mind. As hope, or love, or fear, or any other grace, is a work of man; so faith, considered as an act, is a work of man: and if Abram was justified by it in this view, he was justified by works: but the whole Scripture positively contradicts this, and affirms that he was justified by faith as opposed to works. St. Paul, referring to the words of our text, says, What saith the Scripture? Abraham believed God; and it was counted unto him for righteousness [Note: Rom 4:3.]: then explaining himself more fully, he adds, We say that faith was counted to him for righteousness [Note: Rom 4:9.] He afterwards calls it the righteousness of faith, as opposed to the works of the law [Note: Rom 4:13.]: and repeats again, respecting his faith, that it was imputed to him for righteousness [Note: Rom 4:22. See also Gal 3:6.].
Moreover if the mere act of faith constituted Abrams justifying righteousness, he had whereof he might glory before God: he could say, I performed an act which was the true and proper ground of my-salvation; so that my salvation was not altogether a gift of free grace, but, as far at least as respected that act of mine, it was a debt paid to me in consideration of the work which I had performed. But this idea also St. Paul expressly controverts; and maintains, in opposition to it, that Abram had not any thing whereof to glory before God, but that the reward given him was of grace, and not of debt: and from thence he deduces this general position, that to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness [Note: Rom 4:2-5.].]
2.
The meaning is, that his faith, as laying hold of Christ and of his righteousness, was the mean or instrument whereby he was justified
[Much has been said on the subject of imputed righteousness; and controversies have been raised about the words, while in substance the same thing has been intended. That we should contend earnestly for the faith, is certain; but strifes of words we should avoid: and if we hold fast that which we have stated to be the import of the expression, we hold that in which all good men are agreed, without relinquishing one atom of important truth.
We have before shewn, that Christ and his salvation were contained in the promises made to Abram; and that Abrams faith had respect to them. Now we say that by his faith Abram became interested in all that Christ did and suffered, precisely as we do at this day. The only difference between Abram and us is this: Abram believed in a Saviour that should come; and we believe in a Saviour that is come. As to the efficacy of Christs death, there is no difference at all between those who preceded, or those who followed him: he was the Lamb slain from the foundation of the world. The righteousness of Christ also availed as much for the justifying of believers under the Old Testament, as of those who were his more immediate followers. The parallel drawn by St. Paul between the sin of the first Adam and the righteousness of the second Adam, is equally just, whether it be referred to Abram or to us: it designates the way in which Abram was justified, as well as the way in which we are justified: By one mans offence death reigned by one: much more they which receive the gift of righteousness, shall reign in life by one, Jesus Christ. As by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of One the free gift comes upon all men to justification of life. As by one mans disobedience many were made sinners, so by the obedience of One shall many be made. righteous [Note: Rom 5:17-19.]. In a word, Christ, who had no sin of his own, became a sin-offering for Abram, just as he did for us: and Abram, by believing in Christ, became, as all other believers do, the righteousness of God in him [Note: 2Co 5:21.].]
Application
We intreat you, Brethren,
1.
To bear in mind in what way you yourselves are to be saved
[You have heard how Abrams faith was counted to him for righteousness. But was this only an historical fact; a fact in which you have no personal interest? Far from it: St. Paul assures us, that it was not recorded for Abrams sake only, but for ours also, to inform us, in what manner we are to be justified, and to assure us that righteousness shall be imputed to us also, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and raised again for our justification [Note: Rom 4:23-25]. Now in this passage there is an express parallel drawn between the manner of Abrams justification, and of ours. While therefore it proves on the one hand that Abram had respect to the death. and resurrection of Christ, it shews us, on the other hand, that we must seek for justification, not by our works, but by faith in Christ Jesus. For if so eminent a man as Abram, who had forsaken his country and kindred, and sojourned willingly in a strange land where he had not the smallest possession, and even offered up his own son, at the command of God, if he was not justified by his works, but by his faith in the promised Messiah, then it must be madness indeed for us to dream of justification by works, or to hope for acceptance in any other way than through the blood and righteousness of the Lord Jesus.
It is worthy of observation also, that as his being justified by his faith before he had performed any of the good works for which he was so eminent, proves that he was justified by faith only; so its being spoken of him after he had performed these acts, proves that he was justified by faith only from first to last. This it is of great importance to notice: for it shews us, that we also must be justified from first to last in the very same way. It is true that God will reward our works; but the reward will be of grace, and not of debt: the only meritorious ground of our acceptance from first to last must be the righteousness of the Lord Jesus. We must exercise the faith of Abram, if we would be numbered amongst his children [Note: Gal 3:7; Gal 3:9.].
It may be objected indeed that St. James says, Abram was justified by works, when he had offered Isaac his son upon the altar [Note: Jam 2:21.]. But Abram was justified by faith twenty-five years before Isaac was born [Note: See notes b and c.]: which alone is an absolute demonstration that St. James did not speak of the same justification that St. Paul did, since that mentioned by St. Paul had taken place at least fifty years before. The truth is, St. James speaks of Abrams works as manifesting the truth and excellence of his faith: for the whole scope of his argument is to shew, that we are not saved by a dead faith, but by a living and operative faith: in confirmation of which he observes, that the perfection of Abrams faith was displayed by that consummate act of his obedience: and that it was this faith, and not a dead faith, that was imputed to him for righteousness. There is therefore no real opposition between the two apostles, nor any argument to be derived from St. James that can in the smallest degree invalidate the foregoing statement.
We recur then to what we have before said, and urge you to believe in Christ for the salvation of your souls [Note: Heb 10:39.].]
2.
To be concerned about nothing so much as the manifestation of Christ to your souls
[Nothing dwelt so much upon the mind of Abram as the promise given to him relating to the Messiah: Nor could any thing that God himself could say to him allay the thirst which he had after that unspeakable gift. His longing after Christ arose, as we should think, even to impatience and ingratitude. But God approved of it; and instantly renewed his promises to him in a more plain and express manner than before. And thus will he do towards us, if we manifest the same holy ardour after the knowledge and enjoyment of Christ. He will permit us to say to him, What are all thy gifts to me, or all thy promises, if I go Christless [Note: See.], or have not assured hopes of an interest in him! Yes, he would be pleased with such apparent ingratitude; and would speedily return unto us an answer of peace. Let then every thing which you possess, appear as nothing in your eyes in comparison of Christ: let nothing comfort you while you are destitute of Christ: let it not satisfy you to have embraced the promises which relate to Christ; but endeavour to obtain brighter prospects of their approaching accomplishment. Like the holy Patriarch of old, entreat of God that you may not die till you have embraced Jesus in your arms, and can confidently say, Mine eyes have seen his salvation [Note: Luk 2:28-30.]. This is the boldness which Jacob exercised when he wrestled with the angel [Note: Gen 32:26.]: and similar importunity shall surely be crowned with similar success.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Gen 25:5 And Abraham gave all that he had unto Isaac.
Ver. 5. Abraham gave all, &c. ] So Isa 19:25 , Assyria is the work of God’s hand, and Israel his inheritance.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Chapter 27
ISAAC
“And Abraham gave all that he had unto Isaac.”
Gen 25:5
Isaac is presented to us in the Scriptures both as a type of Christ and as a type of the believer in this world. In Genesis 22, Isaac represents Christ in yielding himself up as a voluntary sacrifice unto God upon the altar. He also represents Gods elect for whom the Lord God provided a Lamb of sacrifice, even his own dear Son, the Lord Jesus Christ, as a Substitute to die in our place under the wrath of God.
In Genesis 24, Isaac is a picture of Christ for whom an appointed bride is sought. Christ is our Bridegroom. Gods elect are his bride, the church, sought out from among men by the preaching of the gospel. Isaac is also a picture of a believer waiting upon God to give him his chosen bride, the life-long companion of Gods choice, from among his own people.
Again, in Genesis 25, Isaac stands before us as a type both of Christ and the believer – And Abraham gave all that he had unto Isaac (Gen 25:5). Without question, this text speaks of Abrahams greater Son, the Lord Jesus Christ, whom God hath appointed heir of all things (Heb 1:2). Yet, the text also speaks of all who are the sons of God by electing love, adopting grace, and saving faith. Like Isaac, Gods elect are possessors of all the wealth and privileges of the Fathers house (Rom 8:17; Rom 8:21). As Isaac represents our sonship and our privileges as the heirs of God, he also represents our heavenly calling (Php 3:20).
Canaan represents both the believers life of faith in this world and the heavenly glory and rest which awaits us. Isaac is never seen anywhere except in the land of Canaan. Abraham, Jacob, and Joseph all left the land, at least for a season; but Isaac never did. Every time you see Isaac, he is in the land of Canaan. So, too, the believer is always in the grace of God, the land of rest. We often fall in the land; but the believer never leaves the land of grace and is never expelled from it. Our conversation is in heaven. Gods elect are a people who have been called with a heavenly calling; and they live accordingly.
Yet, the believers life is a life of trial, conflict, and struggle. Isaac pictures that, too. Though he lived in the land of Canaan, like us, Isaac had a warfare to wage (Eph 6:12) with the world, the flesh, and the devil. That warfare is recorded in Genesis 26. Isaac was pre-eminently the man of the well. His life revolved around five wells. These five wells are specifically named, because, typically, they represent the experiences of every believer in this world. Here are five wells from which all believers drink:
1.The well called Lahairoi (Gen 24:62) means, The living One who sees me. What joy and comfort we have in the midst of trial when we realize that he who is the living God has his eye upon us at all times.
2.Esek (Gen 26:21 means Strife. Every child of God in this world lives in unceasing strife, strife from the world without and from his own flesh within.
3.Sitnah (Gen 26:21 means Hatred. It may well represent the worlds hatred for Christ and his people.
4.Rehoboth (Gen 26:22) means Spacious and Abundance. Where sin abounded, grace did much more abound.
5.Shebah (Gen 26:33) means Good fortune. All things are ours in Christ; and all things work together for our good in him and by him.
The first thing we are told about Isaac, after the innocent ram was slain in his place upon Mt. Moriah (After he was typically redeemed), is this -Isaac came from the way of the well Lahairoi (Gen 24:62). This well, which means, Well of the Living One who sees me, is intended to draw our attention to God the Holy Spirit and his gracious operations in the hearts of men (Joh 7:37-39). In Gods works of grace, election is followed by predestination, predestination is followed by redemption, and redemption is followed by regeneration (Gal 3:13-14). Redemption was portrayed in Isaac on Mt. Moriah. The sure result of redemption is regeneration, the washing of the Holy Spirit. In the Holy Scriptures, the Holy Spirit is symbolized by a dove, by oil, and by water. As Isaacs well was a well of springing water (Gen 26:19), living water, so the Holy Spirit springs up in the hearts of Gods elect as a well of living water.
As water is necessary for all natural life, so the living water, the Spirit of God operating through the Word, is necessary for our spiritual life. Without water any plant will wither and die, even if it has the best food packed around its roots. So, too, without the operations of God the Holy Spirit in our hearts, you and I would wither and die. We must have the food of gospel doctrine; but doctrine alone is not enough. We must have the living Spirit of Christ. Like Isaac, Gods saints are people of the well, people who live and walk in the Spirit (Rom 8:5-17). Isaacs life experiences provide us with some very important lessons about ourselves, about the life of faith, and about the grace of God.
The Blessedness of Divine Worship
The first well with which Isaac was associated was Lahairoi – The Well of the Living One Who Sees Me (Gen 24:62; Gen 25:11). That well represents and speaks of the unfailing care of our ever-living, ever-present God. At the well Lahairoi, Isaac dwelt in the presence of God!
Where can you and I find such a well today? Where is the Living One who sees me to be found? The well of Lahairoi is the house of God, where his Word is opened, his ordinances are kept, his praises are sung, and his presence is promised.
The first thing we see in the life of Isaac is the blessedness of worshipping the living God. As long as Isaac dwelt at Lahairoi, all was well. His trouble did not begin until he left the place of Gods manifest presence. As soon as he left Lahairoi, Isaac began to have trouble. The same is true of us (Heb 10:25). The assembled church of God is the house and temple of God (1Co 3:16-17; 1Ti 3:15-16). God promises his presence in his house, where Christ, at the Mercy-Seat, is found (Mat 18:20; Exo 25:22). The church of God is the believers home. It is the place of refreshing, refuge, safety, and instruction (Eph 4:11-16).
Mere religious ritualists make too much of mere attendance at the house of God. They make worship idolatry. However, most people make far too little of public worship. The local church (a true, gospel church) is the place from which God sends out his Word and the place where he pours out his blessings upon his people. I am sure Isaac often wished he had never left Lahairoi, The Well of the living One Who Sees Me; but he did leave Lahairoi.
The Weakness of the Flesh
When a time of famine came, Isaac departed from Lahairoi and went down to the land of the Philistines in Gerar (Gen 26:1). Here is a sad, but common picture. When Isaac was in a pinch, instead of continuing in the presence of God at Lahairoi, instead of abiding in the worship of God, he figured out a way to improve his circumstances; but his cunning cost him dearly.
Read Gen 26:2. Obviously, Isaac was on his way down to Egypt; but God intervened and stopped him. Gods saints in this world (all of them!) are sinners still, sinners kept and preserved by the power and grace of God in Christ (1Pe 1:5). Read Gen 25:3-5 and understand this — Gods blessings of grace do not depend upon our obedience – Our obedience depends upon Gods blessings of grace.
The Consequence of Unbelief
Next, we read, And Isaac dwelt in Gerar (Gen 25:6). Gerar was the borderland, midway between Canaan and Egypt. God told Isaac to sojourn in this land; but Isaac dwelt there for a long time (Gen 25:8). In Gerar, Isaac is a believer who has lost the blessed joy of communion with God by his unbelief. This is ever the consequence of unbelief. Unbelief is the cause of disobedience to God; and disobedience breaks communion. Unbelief caused Isaac to leave Lahairoi. Unbelief caused him to dwell in Gerar. Unbelief caused him to lie to his neighbors (Cf. Gen 20:1-2; Gen 26:7)[16]. Horrible as Isaacs actions were, when we consider what he was prepared to do, we must be made to see that what Isaac was, we are. There is nothing you and I will not do if God leaves us to ourselves, even for a moment.
[16] Our sons and daughters are far more likely to imitate our vices than our virtues. Be careful how you live before them.
The Faithfulness of God
Let saved sinners ever rejoice and give thanks to God for his great faithfulness (Gen 25:12-14). Those who do not understand the character of God and the sovereignty of his grace have a very difficult time understanding these verses. They say, How could God so bless Isaac even while he was behaving in such a manner?
The blessings of God upon Isaac were unconditional, covenant blessings (Gen 22:17-18; Gen 26:3-5; Eph 1:3-7). The gifts and callings of God are without repentance (Rom 11:26). Our God rules and overrules all things, sovereignly making all things to work together for the good of his elect, even our miserable failures (Rom 8:28). God is faithful (Lam 3:26; 2Ti 2:13; Heb 10:23). Because Isaac would not leave Gerar, God arranged to have him cast out of the land (Gen 25:16). When Isaac was cast out of Gerar into a dry valley, God sweetly forced him to dig again the wells of water which he had dug with his father Abraham (Gen 25:17-19). When Gods providence appeared to turn against him, it was working for him, bringing him again to the wells of living water!
The Life of Faith
Read Gen 25:19-22. Here we are taught what it is to live by faith. Instead of standing up for his rights and contending for himself against his enemies, Isaac chose the path of peace, now trusting God to provide for him. True faith makes men and women content and peaceful in the midst of difficulty (1Pe 2:19-20). Nothing was at stake but water, and he could easily get more. Gods truth was not at stake. His glory was not at stake. The welfare of his people was not at stake. The only thing at stake here was water. It was not worth needless aggravation.
The Restoration of Grace
God brought Isaac to Beersheba, the well of good fortune (Gen 25:23-25; Gen 25:32-33). Beersheba was also the well of the oath. Look what happened when Isaac returned to the place of his oath and allegiance to God. He found good fortune indeed. On the very night that Isaac returned to Beersheba, the Lord appeared unto him (Gen 25:24). There Isaac built an altar and called upon the name of the Lord. He came back to the house of God, the place of worship, and the place of sacrifice (Gen 25:25). There, at Beersheba, he found water (life refreshing, cleansing, reviving, soul-cheering water — Gen 25:32). Isaac pitched his tent at Beersheba, to dwell in the presence of God (Gen 25:25). There God made Isaacs enemies to be at peace with him (Gen 25:26-31; Pro 16:7).
The Grief of Disobedience
In Gen 25:34-34, we see sad consequence of Isaacs disobedience. May God give us grace and wisdom to learn by his grief. It is true that the Lord God forgave Isaac for his sin, and even overruled his sin to do him good. Yet, Isaac saw and felt the grief of his own disobedience in his son Esau who married a Hittite.
God is not mocked. Whatsoever a man soweth, that shall he also reap! As Isaac went down to the world for help in time of famine, Esau, following his fathers example, went down to the world to find himself a bride; and Esau never knew God. This was a grief to Isaac. But it was, in great measure, a grief he brought upon himself by disobedience to the will of God. When he should have been careful, Isaac was careless; and it brought grief to his soul. It always does.
Fuente: Discovering Christ In Selected Books of the Bible
am cir, 2175, bc cir, 1829, Gen 21:10-12, Gen 24:36, Psa 68:18, Mat 11:27, Mat 28:18, Joh 3:35, Joh 17:2, Rom 8:17, Rom 8:32, Rom 9:7-9, 1Co 3:21-23, Gal 3:29, Gal 4:28, Col 1:19, Heb 1:2, Isaac typified the Son of God, “whom HE hath appointed Heir of all things.
Reciprocal: Deu 21:17 – by giving 2Sa 5:13 – General 1Ch 2:48 – concubine Eze 46:16 – If the prince
Fuente: The Treasury of Scripture Knowledge
Gen 25:5. And Abraham gave all that he had to Isaac As he was bound to do, not only in justice to Sarah his first wife, but also to Rebekah, who married Isaac upon the assurance of it.