Genesis 26:15-22 · Bible study
Genesis 26:15-22 Commentary: Isaac's Wells
Hebrew · 10 what the commentators say
Meaning in one sentence
An in-depth study of Genesis 26:15-22, exploring the conflict over wells, Isaac's peaceable response, and the faithfulness of God in providing room
Research Summary
- Meaning: Isaac’s patient refusal to fight for water leads to God granting “room” and fruitfulness at Rehoboth.
- Key words: Esek (contention), Sitnah (enmity), Rehoboth (broad places/room); well of living water (Hebrew be’er mayim chayyim).
- Main debate: Whether Abimelech’s expulsion was friendly advice or hostile command (Calvin leans hostile; Clarke sees early ostracism).
- Theological theme: Divine blessing persists through human opposition; peacemaking is not passivity but trust in God’s timing.
- Best use: Preaching on conflict resolution, God’s faithfulness in setbacks, and the value of reclaiming spiritual heritage.
Translation Comparison
BSB Berean Standard Bible 2020
15So the Philistines took dirt and stopped up all the wells that his father’s servants had dug in the days of his father Abraham.
16Then Abimelech said to Isaac, “Depart from us, for you are much too powerful for us.”
17So Isaac left that place and encamped in the Valley of Gerar and settled there.
18Isaac reopened the wells that had been dug in the days of his father Abraham, which the Philistines had stopped up after Abraham died. And he gave these wells the same names his father had given them.
19Then Isaac’s servants dug in the valley and found a well of fresh water there.
20But the herdsmen of Gerar quarreled with Isaac’s herdsmen and said, “The water is ours!” So he named the well Esek, because they contended with him.
21Then they dug another well and quarreled over that one also; so he named it Sitnah.
22He moved on from there and dug another well, and they did not quarrel over it. He named it Rehoboth and said, “At last the LORD has made room for us, and we will be fruitful in the land.”
WEB World English Bible 2000
15Now all the wells which his father’s servants had dug in the days of Abraham his father, the Philistines had stopped, and filled with earth.
16Abimelech said to Isaac, “Go away from us, for you are much mightier than we.”
17Isaac departed from there, encamped in the valley of Gerar, and lived there.
18Isaac dug again the wells of water, which they had dug in the days of Abraham his father, for the Philistines had stopped them after the death of Abraham. He called their names after the names by which his father had called them.
19Isaac’s servants dug in the valley, and found there a well of flowing water.
20The herdsmen of Gerar argued with Isaac’s herdsmen, saying, “The water is ours.” So he called the name of the well Esek, because they contended with him.
21They dug another well, and they argued over that, also. So he called its name Sitnah.
22He left that place, and dug another well. They didn’t argue over that one. So he called it Rehoboth. He said, “For now Yahweh has made room for us, and we will be fruitful in the land.”
KJV King James Version 1769
15For all the wells which his father’s servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.
16And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.
17And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there.
18And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.
19And Isaac’s servants digged in the valley, and found there a well of springing water.
20And the herdmen of Gerar did strive with Isaac’s herdmen, saying, The water is ours: and he called the name of the well Esek; because they strove with him.
21And they digged another well, and strove for that also: and he called the name of it Sitnah.
22And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the Lord hath made room for us, and we shall be fruitful in the land.
ASV American Standard Version 1901
15Now all the wells which his father’s servants had digged in the days of Abraham his father, the Philistines had stopped, and filled with earth.
16And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.
17And Isaac departed thence, and encamped in the valley of Gerar, and dwelt there.
18And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.
19And Isaac’s servants digged in the valley, and found there a well of springing water.
20And the herdsmen of Gerar strove with Isaac’s herdsmen, saying, The water is ours: and he called the name of the well Esek, because they contended with him.
21And they digged another well, and they strove for that also: and he called the name of it Sitnah.
22And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now Jehovah hath made room for us, and we shall be fruitful in the land.
YLT Young's Literal Translation 1898
15and all the wells which his father's servants digged in the days of Abraham his father, the Philistines have stopped them, and fill them with dust.
16And Abimelech saith unto Isaac, `Go from us; for thou hast become much mightier than we;'
17and Isaac goeth from thence, and encampeth in the valley of Gerar, and dwelleth there;
18and Isaac turneth back, and diggeth the wells of water which they digged in the days of Abraham his father, which the Philistines do stop after the death of Abraham, and he calleth to them names according to the names which his father called them.
19And Isaac's servants dig in the valley, and find there a well of living water,
20and shepherds of Gerar strive with shepherds of Isaac, saying, `The water is ours;' and he calleth the name of the well `Strife,' because they have striven habitually with him;
21and they dig another well, and they strive also for it, and he calleth its name `Hatred.'
22And he removeth from thence, and diggeth another well, and they have not striven for it, and he calleth its name Enlargements, and saith, `For--now hath Jehovah given enlargement to us, and we have been fruitful in the land.'
Darby Darby Bible 1890
15And all the wells that his father's servants had dug in the days of Abraham his father, the Philistines stopped them and filled them with earth.
16And Abimelech said to Isaac, Go from us; for thou art become much mightier than we.
17And Isaac departed thence, and pitched his camp in the valley of Gerar, and dwelt there.
18And Isaac dug again the wells of water that they had dug in the days of Abraham his father, and that the Philistines had stopped after the death of Abraham; and he called their names after the names by which his father had called them.
19And Isaac's servants dug in the valley, and found there a well of springing water.
20But the shepherds of Gerar strove with Isaac's shepherds, saying, The water is ours. And he called the name of the well Esek, because they had quarrelled with him.
21And they dug another well, and they strove for that also; and he called the name of it Sitnah.
22And he removed thence and dug another well; and they did not strive for that. And he called the name of it Rehoboth, and said, For now Jehovah has made room for us, and we shall be fruitful in the land.
Douay-Rheims Douay-Rheims Bible 1899
15Stopped up at that time all the wells, that the servants of his father, Abraham, had digged, filling them up with earth:
16Insomuch that Abimelech himself said to Isaac: Depart from us, for thou art become much mightier than we.
17So he departed, and came to the torrent of Gerara, to dwell there:
18And he digged again other wells, which the servants of his father, Abraham, had digged, and which, after his death, the Philistines had of old stopped up: and he called them by the same names, by which his father before had called them.
19And they digged in the torrent, and found living water:
20But there also the herdsmen of Gerara strove against the herdsmen of Isaac, saying: It is our water. Wherefore he called the name of the well, on occasion of that which had happened, Calumny.
21And they digged also another; and for that they quarrelled likewise, and he called the name of it, Enmity.
22Going forward from thence, he digged another well, for which they contended not; therefore he called the name thereof, Latitude, saying: Now hath the Lord given us room, and made us to increase upon the earth.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 26:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the Philistines stopped up Isaac’s wells out of envy over his growing wealth and power (Gill, Cambridge, Clarke). This was a calculated attempt to make continued residence in the region impossible, wells were precious in the arid Negev. Isaac’s response is consistently read as a model of forbearance: he yields rather than fights, first moving to the valley of Gerar, then surrendering Esek and Sitnah before finally reaching Rehoboth where there is no strife (Wesley, Clarke). Keil and Delitzsch note that Isaac re-opened his father Abraham’s wells and restored their original names, underscoring his connection to the covenant promises. The sequence, from blocked wells to named wells, is seen as a narrative of how patience under pressure leads to God’s provision of “room” (Rehoboth). The Hebrew phrase “well of living water” (be’er mayim chayyim) in verse 19 is identified by multiple sources as a metaphor for divine blessing and sustaining grace.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The Philistines stopped the wells out of envy, Isaac repeatedly yielded rather than fighting, and God finally gave him a place of peace where fruitfulness could flourish.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Motivation of the Philistines | They acted out of envy and malice, seeking to force Isaac out of the region. | Is this an official royal policy or popular hostility? The text says the Philistines stopped the wells; Abimelech then expels Isaac. Some see the king as pressured by his people, others as complicit. |
| Abimelech’s command: friendly or hostile? | Isaac is told to leave Gerar for being too powerful. | Calvin thinks the king’s mind had become alienated; Clarke calls it ostracism. The Geneva Bible sees it as a simple command to depart. The command itself is clear, but the tone is debated. |
| Textual variant in verse 18 | The Hebrew reads ‘in the days of Abraham his father.’ | Samaritan, Septuagint, Syriac, and Vulgate read ‘the servants of Abraham his father’ instead of ‘in the days of.’ Most modern versions follow the Masoretic, but the variant is ancient and changes the focus from time to persons. |
| Isaac’s peacemaking as model | Isaac’s non-retaliation is praised by almost all commentators as exemplary. | Some note that Isaac was also acting from relative weakness (he could not win a war with the Philistines), while others emphasize his deliberate choice to ‘resist not evil’ (Clarke cites Matthew 5:39). |
| The theological meaning of the wells | The wells represent God’s provision and the covenant heritage. | Some traditions see the “living water” as a direct type of the Holy Spirit (Clarke, Gill), while others keep the image as a general symbol of blessing and prosperity (Calvin, Keil). |
Historical & Cultural Context
In the ancient Near East, a well was often a matter of survival for semi-nomadic herders. Genesis 21:25, 31 records a covenant between Abraham and Abimelech over a well at Beersheba, establishing property rights. By the time of Isaac, the Philistines had violated that oath, stopping up wells “after the death of Abraham” (v.18). This was a common tactic in ancient warfare and feuds: blocking water sources to force an enemy to leave (Cambridge, Lange; cf. 2 Kings 3:25). The Hebrew verb sittemû (“they stopped up”) is a Piel perfect, emphasizing willful, repeated action. The site of Gerar has been identified with the Wady Jerar, a streambed used for seasonal settlement (Cambridge). Abimelech’s command “Go from us” resembles ostracism, expulsion of a person whose power threatens the community (Clarke, comparing Exodus 1:9). Isaac moves to the “valley” (naḥal), a wadi that would provide some water but was marginal land. His digging of wells there represents agriculture and a more settled lifestyle beginning among the patriarchs (Lange). The names Esek and Sitnah record the conflict, “Contention” and “Enmity”, while Rehoboth celebrates God’s provision of “room” or “broad places.” These names functioned as memorials to future generations.
Textual Notes
The Masoretic text of verse 18 reads biymei Avraham aviv (“in the days of Abraham his father”). However, the Samaritan Pentateuch, Septuagint, Syriac, and Vulgate read abdey Avraham aviv (“the servants of Abraham his father”). Clarke and the Cambridge Bible note this variant, observing that the sense changes from a temporal reference to a personal one: Isaac reopens the wells which the servants of Abraham had dug. The difference does not affect the main narrative but clarifies who did the original digging. Most English translations (WEB, KJV, BSB) follow the Masoretic reading. No other significant variants are reported in the consulted sources.
Reception History
Early Christian writers saw Isaac’s patience as a prefiguration of Christ’s meekness. In the Latin tradition, Augustine used the wells as allegories of Scripture: blocked by heresies, reopened by faithful teachers. Medieval commentators often moralized the names: Esek as worldly strife, Sitnah as diabolical enmity, Rehoboth as the spaciousness of grace. Reformation interpreters like Calvin focused on Isaac’s faith in the covenant promises despite human opposition, while Wesley praised his peaceable spirit as a guarantee of eventual peace. In modern preaching, this passage is frequently used to illustrate conflict resolution and trust in God’s timing over self-assertion. The well names have also entered hymnody as symbols of God’s deliverance from strife.
Preaching This Verse
Three-point outline
- Conflict over resources (vv.15-16): The Philistines block the wells out of envy; Abimelech expels Isaac. Envy turns blessing into threat.
- Patience under pressure (vv.17-21): Isaac reopens Abraham’s wells, names them faithfully, digs new ones, and yields when disputed. Non-retaliation is his response.
- God makes room (v.22): At Rehoboth, peace comes. Isaac confesses that Yahweh himself “made room”, the source of fruitfulness is divine, not human effort.
Five-point outline
- Blocked blessings, The Philistines sabotage Isaac’s access to water (v.15). Hostility often meets human prosperity.
- Unwanted expansion, Abimelech sends Isaac away: “you are much mightier than we” (v.16). Success can intimidate neighbors.
- Reclaiming the past, Isaac reopens Abraham’s wells and restores their names (v.18). He honors the covenant heritage.
- Repeated losses, Esek (contention) and Sitnah (enmity) mark two wells given up (vv.20-21). Peace costs.
- Divine space, Rehoboth means “room.” God’s timing, not human struggle, secures the promised fruitfulness (v.22).
Illustration hooks
- A family farm loses water rights when a corporation dams the creek upstream. The farmer chooses to drill a new well rather than sue, costly patience.
- A neighborhood conflict over parking spaces: one family parks further away to keep peace, and eventually an unused lot becomes available.
- A small business undercuts by competitors; instead of retaliating, the owner pivots to a niche market, eventually thriving.
Questions your congregation is asking
- “Why should I keep giving in when people take advantage of me?”
- “Does God really see it when I lose something for the sake of peace?”
- “How do I know when to stand my ground versus when to walk away?”
Leading a Discussion
This passage shows Isaac caught between God’s promise of blessing and the hostility of his neighbors. It challenges our instinct to fight for every right. Isaac’s pattern of digging, losing, moving, and finally finding room points to a trust in God that outlasts human conflict.
Discussion questions
- What does the Philistines’ action (stopping up wells) tell us about their view of Isaac’s prosperity?
- Read Genesis 21:25-31. How does the earlier covenant between Abraham and Abimelech make the well-blocking even worse?
- Isaac reopens Abraham’s wells and gives them the old names. What does this suggest about his connection to his father’s faith?
- Why do you think Isaac chose not to fight over Esek and Sitnah? What does that reveal about his character?
- The name Rehoboth means “room.” How does Isaac’s statement in verse 22 tie God’s action to fruitfulness? What might “room” mean in your own life right now?
- If you were in Isaac’s situation, where would you be tempted to act differently? What would that cost?
- What does this story teach about the relationship between peacemaking and trusting God’s provision?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 21:25 | Abraham complained to Abimelech because of a water well, which Abimelech’s servants had violently taken away. |
| Genesis 21:30 | He said, “You shall take these seven ewe lambs from my hand, that it may be a witness to me, that I have dug this well.” |
| Exodus 1:9 | He said to his people, “Behold, the people of the children of Israel are more and mightier than we. |
| Genesis 21:31 | Therefore he called that place Beersheba, because they both swore an oath there. |
| Numbers 32:38 | Nebo, and Baal Meon, (their names being changed), and Sibmah. They gave other names to the cities which they built. |
| Psalms 16:4 | Their sorrows shall be multiplied who give gifts to another god. Their drink offerings of blood I will not offer, nor take their names on my lips. |
| Hosea 2:17 | For I will take away the names of the Baals out of her mouth, and they will no longer be mentioned by name. |
| Zechariah 13:2 | It will come to pass in that day, says Yahweh of Armies, that I will cut off the names of the idols out of the land, and they will be remembered no more. I will also cause the prophets and the spirit of impurity to pass out of the land. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke reads Abimelech’s command as driven by envy rather than genuine fear, suggesting the Hebrew text implies Isaac had simply accumulated too much wealth to be tolerated. He highlights this parallel to Greek ostracism, where communities banish those whose success threatens the status quo. Clarke also notes that Isaac’s decision to move on demonstrates a rare commitment to non-retaliation, choosing peace over conflict whenever possible.
Calvin's Commentaries Reformed 1564
Calvin highlights that Isaac's prosperity, which was a clear blessing from God, made him the target of envy from the king and people, even though Isaac gave no cause for offense. This shows how the godly often suffer suspicion simply because of their wealth. Calvin also notes Isaac's remarkable restraint in not retaliating, despite having enough servants to fight back.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible notes that Isaac responds to Philistine hostility by quietly moving on and digging new wells, naming each to mark the conflict. His concession finally leads to Rehoboth, "room," where he can prosper. The names Esek and Sitnah preserve the memory that blessing often comes through patience under opposition.
Geneva Bible Notes Reformed 1599
The notes highlight Isaac’s strategy of naming wells to document his conflicts, labeling the first two Esek and Sitnah to reflect the strife with local herdmen. This approach turns personal disputes into a recorded history rather than mere complaints. The final well, Rehoboth, signifies God providing space for growth after persistent opposition.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes Isaac's remarkable peaceableness: he departs quietly when asked, without arguing or fighting, even at his own loss. The commentator also notes that the well names reflect the growing hostility, with Sitnah directly linked to the word "Satan," before God finally grants room and fruitfulness at Rehoboth.
Jamieson-Fausset-Brown Commentary Protestant 1871
The commentary notes that the Philistines' tactic of stopping wells by filling them with sand or stones is still practiced in the region today. Isaac's digging again of his father's wells, the renaming by enemies, and the shepherd conflicts over water are all customs that remain common among local tribes in modern times.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch note that Isaac's hundred-fold harvest was an extraordinary blessing, far exceeding typical yields. They also argue his sowing did not prove he was settling permanently, since Bedouins practice agriculture too. The name Rehoboth, meaning "broad spaces," marks the point where God gave Isaac room to multiply without further dispute.
Lange's Commentary Reformed 1857
Lange highlights that Isaac’s well-digging was more than survival: it was a claim of land ownership in a nomadic culture. The Philistines’ act of filling those wells was both an act of war and an indirect expulsion, showing how vital wells were to territorial rights.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that Isaac’s repeated retreats were not signs of weakness but deliberate strategies to avoid unnecessary conflict while trusting God for provision. By naming the wells Esek, Sitnah, and Rehoboth, Isaac recorded his patience through hostility until God finally opened a door where no strife remained. This sequence shows that divine blessing often follows quiet endurance rather than aggressive defense.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights a pattern: Isaac gave up his wells without a fight each time, and only then did God give him space. For Wesley, peace pursued, not insisted upon, eventually brings enlargement. The name Rehoboth, meaning room, proves that yielding to others, not contending, leads to God’s provision.