Ver. 1. Beside the first famine.] New sins bring new plagues Flagitium et flagellura, ut acus et filum. Where iniquity breakfasts, calamity will be sure to dine—to sup where it dines, and to lodge where it sups. If the Canaanites had amended by the former famine, this later had been prevented; for “God afflicts not willingly, nor grieves the children of men”. (Lamentations 3:35) Polybius wonders why man should be held the wisest of creatures, when to him he seemeth the foolishest. For other things, saith he, where they have smarted once will beware for the future. The fox will not rashly return to the snare; the wolf to the pitfall, the dog to the club, &c. Solus homo, ab aevo ad aevum peccat fere in iisdem, et in iisdem plectitur. Only man is neither weary of sinning, nor wary of smarting for it. And Isaac went to Abimelech.] As Abraham had done before to Pharaoh. (Genesis 12:10) The trials of God’s servants, in several ages, are much alike: we suffer the same things that our betters have done afore us: which both Paul and Peter press as a lenitive to our miseries, and a motive to patience. (1 Corinthians 10:13 1 Peter 5:9) The same fable is acted over again in the world, as of old; the persons only changed. “That which hath been, is now; and that which is to be, hath already been”: “and there is no new thing under the sun,” saith Solomon. (Ecclesiastes 3:15 1:9,10)
Ver. 2. And the Lord appeared unto him.] God knows our souls, and our souls him, best in adversity. See Zechariah 13:9. This famine was to the Canaanites in the nature of a curse; to Isaac, of a cure. Hinc distinctio illa poenae in conferentem et nocentem, sive in suffocantem et promoventem; item in poenam vindictae et poenam cautelae, sire in condemnantem et corrigentem.
Ver. 3. Sojourn in this land.] Though it lay under the common lash; that he might see God’s power in providing for him amidst greatest straits and difficulties. Poena duplicem habet ordinationem: unam ad culpam quae praecedit, alteram, ad gloriam Dei quam praecedit. Alex. Alesius Hayles, p. 3, q. 5, m. 1.
Ver. 4. As the stars of heaven.] [See Trapp on “Ge 13:16”]
Ver. 5. Because that Abraham.] His obedience was universal to all the wills of God; and is here alleged, not as the meritorious cause, but as an antecedent, of the blessing. Our good works do truly please God in Christ, and move him, after a sort, to do us good; yet not as merits, but as certain effects of Christ’s merits alone, and such as of his merit. Rulloc., De Vocatione, p. 25.
Ver. 7. She is my sister.] How apt are children to imitate their father’s infirmities! Πατροπαραδοτου. (1 Peter 1:18) Which yet is no excuse, (Ezekiel 18:14) but an aggravation. (Daniel 5:22,23) The orator therefore was far wide, that said, Me ex ea opinione, quam a Maioribus accepi, de cultu deorum immortalium, nullius unquam oratio aut docti aut indocti movebit. Isaac’s fault here, was greater than Abraham’s, because he was not warned by domestical examples. Seest thou another make shipwreck of a good conscience? look well to thy tacklings. Sin is worse after warning. For he feared to say, &c.] Fear and infidelity are found in the most faithful. Corruption, in the best, will have some flurts, some outbursts. As therefore Luther entreats his readers, if they find in his writings anything that smelleth of the old cask of Popery, to remember he was once a poor monk; so when we see the saints humanum aliquid pati, to play some mad pranks, we must consider they were but lately cured of a spiritual frenzy. Because she was fair to look upon.] Beauty therefore is not much to be desired, or the want of it to be bewailed; because it creates so many dangers to them that have it, and their dearest husbands. The British virgins deformed themselves, that the Danes might not deflower them. Cic., De Natur. Deor. Sabina, cum aliquando se non satis bona formia in speeulo cerneret, mori priusquam senesceret, optavit. -Dio.
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. (Proverbs 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, 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”. (Proverbs 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. D. Gouge.