“For wrath killeth the foolish man, and envy slayeth the silly one” (Job 5:2, KJV).

ABSTRACT

This article delves into the destructive spirit of envy exemplified by ancient Philistines stopping life-giving wells out of spite, mirroring modern paradoxes in Gaza where suffering persists amid support for self-harming causes, contrasting this with Isaac’s model of perseverance, industry, and non-violence as reflections of divine love and human responsibility, urging the community to restore spiritual wells through diligence, mercy toward neighbors, emulation of pioneers’ steadfastness, and self-examination for God’s ultimate mercy and provision in Rehoboth.

THE PERILOUS PARADOX OF THE PHILISTINE PEOPLE: 

Israel recently experienced heavy thunderstorms. The arid soil drank deeply, the wadis rushed with life, and the Sea of Galilee inched upward. But the downpour made life miserable for Gazan Arabs living in tent cities. The images are stark: families huddled against the cold, fabric flapping violently in the wind, the mud rising around ankles. Christ reveals clearly that it is a scene of objective human suffering that demands empathy. Revealing His role in compassion, Christ teaches that we must show mercy to those in distress, as He did. In Scripture, we find that “Blessed are the merciful: for they shall obtain mercy” (Matthew 5:7, KJV). “Be ye therefore merciful, as your Father also is merciful” (Luke 6:36, KJV). A prophetic voice once wrote, “The Lord Jesus said, ‘Blessed are the merciful: for they shall obtain mercy.’ There never was a time when there was greater need for the exercise of mercy than today. The poor are all around us, the distressed, the afflicted, the sorrowing, and those who are ready to perish” (Welfare Ministry, 22, 1952). Through inspired counsel we are told, “This is the evidence of our connection with God, that we are merciful even as our Father in heaven is merciful” (Testimonies for the Church, vol. 6, 283, 1901). Empathy demands that we respond with compassion to such suffering, but how can a people endure misery while endorsing the very forces that perpetuate it?

Surveys show that roughly two-thirds of Gazans continue to support Hamas’s decision to launch that attack; and a majority of Gazans oppose any post-war plan that would eliminate Hamas. Scripture reveals that this presents a psychological and spiritual paradox that baffles the modern Western mind. Envy drives people to support architects of their own ruin, as seen in historical patterns. “A sound heart is the life of the flesh: but envy the rottenness of the bones” (Proverbs 14:30, KJV). “For wrath killeth the foolish man, and envy slayeth the silly one” (Job 5:2, KJV). In The Review and Herald we read, “Envy is more common than we imagine, and prejudice is encouraged and becomes strong by indulgence in the hearts of those who should discern its baleful influence and spurn it from the soul-temple. Jealousy is as cruel as the grave, but Satan makes this a masterly temptation, not only to estrange friends, but brethren” (The Ellen G. White 1888 Materials, 46, 1888). A passage from Testimonies for the Church reminds us, “It is an instance, 1. Of the vanity of the world that the more men have of it the more they are envied, and exposed to censure and injury. Who can stand before envy? Proverbs 27:4. See Ecclesiastes 4:4. 2. Of the corruption of nature; for that is a bad principle indeed which makes men grieve at the good of others, as if it must needs be ill with me because it is well with my neighbor” (Patriarchs and Prophets, 128, 1890). Such paradoxes compel examination of deeper spiritual roots, but what ancient parallels illuminate this self-destructive envy?

This presents a psychological and spiritual paradox that baffles the modern Western mind.How can one look at the rubble of their own home and cheer for the cause that ensured its collapse? The answer does not lie in modern sociology or political science alone. The answer lies in understanding the Philistines who once inhabited this same Gaza region. Starting with the action of comparison, today’s Palestinians have no genetic connection to those ancient invaders from Caphtor (Crete). In the theological landscape, geography often mirrors spirituality. The region of Gerar, the Gaza strip of antiquity, has always been a place where the spirit of envy clashes with the spirit of the covenant. To understand the news, we must open the Old Testament. We must dig into the narrative of Isaac, the son of promise, and his encounters with a culture defined by a singular, destructive impulse: the stopping of wells. “Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long” (Proverbs 23:17, KJV). “Rest in the Lord, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass” (Psalm 37:7, KJV). The inspired pen declares, “Let every soul now be divested of envy, of jealousy, of evil surmising, and bring their hearts into close connection with God. If all do this, they will have that love burning upon the altar of their hearts which Christ evidenced for them” (The Ellen G. White 1888 Materials, 46, 1888). Through inspired counsel we are told, “Envy is more common than we imagine, and prejudice is encouraged and becomes strong by indulgence in the hearts of those who should discern its baleful influence and spurn it from the soul-temple. Jealousy is as cruel as the grave, but Satan makes this a masterly temptation, not only to estrange friends, but brethren” (The Ellen G. White 1888 Materials, 46, 1888). These spiritual connections reveal enduring patterns of envy, but why did Philistines embody such cynicism and destruction?

In the book of Genesis, we encounter the Philistines dwelling near Gerar—today’s Gaza region. They are from the Mediterranean island of Caphtor who settled in southern coastal cities that weren’t theirs. The Philistines are cynics. They were a culture without boundaries or restraints, driven not by vision but by spite. Christ, as the embodiment of mercy, shows that such cynicism stems from rejecting divine boundaries. “A wise man feareth, and departeth from evil: but the fool rageth, and is confident” (Proverbs 14:16, KJV). “The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding” (Proverbs 9:10, KJV). A prophetic voice once wrote, “I must have no pride, envy, jealousy, evil surmising, hatred, or deception in my heart, for I am coming into the presence of the holy God. This is the place where God meets with and blesses His people” (Testimonies for the Church, vol. 5, 494, 1889). In Mind, Character, and Personality we read, “Those who love God cannot harbor hatred or envy. When the true principle of love is implanted in the heart, we shall find that it is the same in all hearts” (Mind, Character, and Personality, vol. 1, 209, 1977). Cynicism leads to destructive actions devoid of vision, but what specific acts revealed the Philistine mission against Isaac?

WHY STOP THE SACRED SPRINGS?

The Bible reveals the Philistine mission through their actions toward Isaac. When Isaac came to dwell among them, inheriting the legacy of his father Abraham, he did not come as a conqueror. He came as a husbandman, a keeper of flocks, and a digger of wells. In the arid Middle East, a well is not merely a utility; it is life itself. It is the difference between survival and extinction. Abraham, the father of the faithful, had dug these wells years prior. They were monuments to industry and divine blessing. Envy prompts destruction rather than creation, as Philistines chose to fill wells instead of digging their own. “Let us not be desirous of vain glory, provoking one another, envying one another” (Galatians 5:26, KJV). “But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth” (James 3:14, KJV). Ellen G. White wrote, “The Philistines were jealous of Isaac, and they filled up the wells which his father’s servants had digged…. They looked upon his prosperity with an evil eye, and thought that he had accumulated his wealth at their expense” (Patriarchs and Prophets, 128, 1890). In Patriarchs and Prophets we read, “It is an instance, 1. Of the vanity of the world that the more men have of it the more they are envied, and exposed to censure and injury. Who can stand before envy? Proverbs 27:4. See Ecclesiastes 4:4. 2. Of the corruption of nature; for that is a bad principle indeed which makes men grieve at the good of others, as if it must needs be ill with me because it is well with my neighbor” (Patriarchs and Prophets, 128, 1890). This destructive act highlights envy’s futility, but why did Philistines gain nothing from stopping the wells?

However, the Philistines did not build their own wells or develop their own resources to compete. Instead, they dedicated themselves to destruction. The Scriptures record this act of vandalism with chilling clarity: And the Philistines envied him. For 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. (Genesis 26:14-15, King James Version) Scripture reveals that notice the specific nature of this crime: they were water sources essential for life in an arid land, and the Philistines gained nothing by stopping them up. They did not seize the wells for their own use. They did not tax the water. They simply filled them with earth. This is the definition of the “dog in the manger” psychology—if I cannot have it, or if I do not have the industry to create it, I will ensure that you cannot have it either. “Be not thou envious against evil men, neither desire to be with them” (Proverbs 24:1, KJV). “Fret not thyself because of evil men, neither be thou envious at the wicked” (Proverbs 24:19, KJV). A prophetic voice once wrote, “All pride, all envy, all evil-surmisings and jealousies, must be overcome by the grace of Christ, and sobriety, humility, purity, and godliness must be encouraged and revealed in the life and character” (The Ellen G. White 1888 Materials, 46, 1888). Through inspired counsel we are told, “I must have no pride, envy, jealousy, evil surmising, hatred, or deception in my heart, for I am coming into the presence of the holy God” (Testimonies for the Church, vol. 5, 494, 1889). Such spiteful actions expose envy’s core, but how does this “evil eye” fuel conflict?

This “evil eye” is the root of the conflict. The Philistines saw Isaac’s success—his hundredfold harvest in a year of famine (Genesis 26:12)—and burned with jealousy. They essentially say: “Neither you nor us will have it.” They stopped up the wells with joy at misfortune. Starting with the action of intolerance, this reveals another Philistine characteristic: they fight, in a broader spiritual sense, the success of God’s covenant people—with particular fury. Philistines can tolerate the faithful when they are isolated, humiliated, and oppressed. But when the covenant people become a strong nation, or a prosperous community with “weapons of defense” (be they literal or spiritual arguments of truth), jealousy drives them mad. Now there was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make them swords or spears: (1 Samuel 13:19, King James Version) Scripture reveals that they cannot bear to see the “other” self-sufficient. This historical reality provides a chilling template for the events we witness in the Gaza Strip today. The spirit that stops up wells is the same spirit that tears down civilization in the name of resistance. “But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (1 Timothy 6:9, KJV). “But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day” (Deuteronomy 8:18, KJV). The inspired pen declares, “Let all who believe the truth for this time put away their differences; put away envy and evil speaking and evil thinking” (General Conference Daily Bulletin, 184, 1893). A passage from The Review and Herald reminds us, “It is the Holy Spirit, the redeeming grace of truth in the soul, that makes the followers of Christ one with one another, and one with God. He alone can expel enmity, envy, and unbelief” (The Review and Herald, 16278, 1902). This envy provokes ire against divine blessings, but how does God’s favor incite such ungodly reactions?

The blessing of God often provokes the ire of the ungodly. Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him. And the man waxed great, and went forward, and grew until he became very great: For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. (Genesis 26:12-14, King James Version) Scripture reveals that the direct correlation between Isaac “waxing great” and the Philistine envy is undeniable. It is a spiritual law that darkness hates the light, and idleness hates industry. Sr. White furthers this concept by explaining the nature of such envy in the human heart. This “corruption of nature” is what we must identify, not only in the geopolitical sphere but in the spiritual battles we face as a church. “For where envying and strife is, there is confusion and every evil work” (James 3:16, KJV). “Envy thou not the oppressor, and choose none of his ways” (Proverbs 3:31, KJV). In The Sufferings of Christ we read, “Hollow hypocrisy and pride, selfishness and gain, envy, malice and passion, have so filed the hearts of many that Christ can have no room” (The Sufferings of Christ, 15, 1869). Through inspired counsel we are told, “It is essential to live by every word of God, else our old nature will constantly reassert itself. It is the Holy Spirit, the redeeming grace of truth in the soul, that makes the followers of Christ one with one another, and one with God. He alone can expel enmity, envy, and unbelief” (The Review and Herald, 16278, 1902). Identifying this corruption calls for vigilance, but why do Palestinians echo this well-stopping in modern times?

WHY DESTROY THE GREENHOUSES?

The Palestinians of today also specialize in stopping up wells. To understand the depth of this tragedy, we must look back to 2005. This was a pivotal moment, a “test” in the eyes of history, much like the tests of character Sr. White describes in her testimonies. Starting with the action of opportunity, in 2005, when Israel unilaterally withdrew from Gaza, removing every soldier and every settler, a unique opportunity arose. Jewish donors and international organizations raised $14 million to purchase sophisticated greenhouses from the departing Jewish settlers. The plan was to hand them over to the Palestinians intact. These weren’t modest backyard gardens—they were export-quality facilities, high-tech agricultural engines producing strawberries, cherry tomatoes, peppers, and flowers for European markets. They were capable of generating jobs and foreign currency the moment Israel left. It was a turnkey economy, a “well” dug by others and gifted to the inhabitants of Gerar. “For the wicked boasteth of his heart’s desire, and blesseth the covetous, whom the Lord abhorreth” (Psalm 10:3, KJV). “Destruction and misery are in their ways” (Romans 3:16, KJV). A prophetic voice once wrote, “Satan is the destroyer, and his work is to tear down and destroy. He has no power to build up, but only to destroy. He sees the work of God prospering, and he is filled with envy and hatred” (Testimonies for the Church, vol. 5, 297, 1885). In The Review and Herald we read, “When unbelief and envy are allowed even utterance, they become agents to expel calm, living, trusting faith. Truth is misunderstood, and perverted to mean error. Evidence might be piled upon evidence, but Satan is close at hand to see that the word spoken shall be misapplied, and become a matter of suspicion and distrust” (The Review and Herald, 16278, 1902). This gift represented provision, but what tragic response followed?

What happened next is a matter of historical record, though often glossed over. Within days of Israel’s departure, Palestinians looted and vandalized these greenhouses. Glass was smashed, irrigation pipes stripped out, metal torn away. Palestinian police either couldn’t or wouldn’t stop the destruction. The images of ordinary Gazans tearing apart the very assets gifted to them became an instant symbol of wasted opportunity. They destroyed the Gerar region—Gush Katif—and turned flourishing agriculture into desolation. Revealing the motive as spiritual, why? Economic rationality cannot explain it. Just as the ancient Philistines gained no water by filling Abraham’s wells with earth, the Gazans gained no prosperity by smashing the glass of the greenhouses. The motivation was spiritual. It was the spirit of Sitnah—enmity. “The way of the wicked is an abomination unto the Lord: but he loveth him that followeth after righteousness” (Proverbs 15:9, KJV). “The wicked plotteth against the just, and gnasheth upon him with his teeth” (Psalm 37:12, KJV). The inspired pen declares, “His practical financiering ability, if exercised, enlightened, and molded by the Holy Spirit, would have been of great service to the little church; and by the sanctification of his spirit, he would have had a clear insight, a correct discernment to appreciate heavenly things. But worldly policy plans were constantly cherished by Judas. There was no outbreaking sin on his part; but his sharp scheming, the selfish, parsimonious spirit that took possession of him, finally led him to sell his Lord for a small sum of money” (The Review and Herald, 16278, 1902). A passage from The Ellen G. White 1888 Materials reminds us, “Envy is more common than we imagine, and prejudice is encouraged and becomes strong by indulgence in the hearts of those who should discern its baleful influence and spurn it from the soul-temple. Jealousy is as cruel as the grave, but Satan makes this a masterly temptation, not only to estrange friends, but brethren” (The Ellen G. White 1888 Materials, 46, 1888). This enmity reflects ancient patterns, but how does envy manifest in viewing Israel’s success?

Modern-day Palestinians look at Israel’s success—the blooming desert, the technological marvels—and turn green with envy. They cynically call their war of terror a “struggle against occupation,” but ultimately, they are channeling the same ancient Philistine spirit: destruction is preferable to a prosperity that acknowledges the success of the “other.” For where envying and strife is, there is confusion and every evil work. (James 3:16, King James Version) Scripture reveals that this spirit of confusion led directly to October 7. The polls cited earlier indicate that this was not a hijacking of a peaceful population by a radical few, but a societal embrace of the Philistine method. To support the destruction of one’s own neighbor, knowing it will bring fire upon one’s own tent, is the ultimate manifestation of the “stopped well.” It is a rejection of the Living Water in favor of the dust of the earth. “There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 16:25, KJV). “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly” (John 10:10, KJV). Through inspired counsel we are told, “Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it” (Ellen G. White Writings, 2019). A prophetic voice once wrote, “When the protection of human laws shall be withdrawn from those who honor the law of God, there will be, in different lands, a simultaneous movement for their destruction” (Last Day Events, 163, 1992). Confusion breeds evil, but how does the covenant contrast with this destruction?

Contrast this modern destruction with the biblical injunction regarding the care of the land and resources. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God. (Leviticus 19:9-10, King James Version) Scripture reveals that the covenant people were commanded to preserve the harvest for the poor, effectively building “greenhouses” of provision for the stranger. The Philistine spirit, however, destroys the vineyard rather than letting the stranger eat. Sr. White comments on the destructive nature of sin and the enemy’s desire to ruin God’s creation, which parallels the destruction of the greenhouses. This insight from Testimonies for the Church perfectly diagnoses the situation: the incapacity to build combined with the compulsion to destroy is the signature of the adversary. “The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand” (Deuteronomy 28:49, KJV). “And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee” (Deuteronomy 28:51, KJV). In Last Day Events we read, “When the protection of human laws shall be withdrawn from those who honor the law of God, there will be, in different lands, a simultaneous movement for their destruction. As the time appointed in the decree draws near, the people will conspire to root out the hated sect” (Last Day Events, 163, 1992). A passage from The Sufferings of Christ reminds us, “Through the day he labored earnestly to save men from destruction. He healed the sick, he comforted the mourning, and brought cheerfulness and hope to the despairing. He brought the dead to life” (The Sufferings of Christ, 2, 1869). This destructive signature marks the adversary, but how does Isaac exemplify God’s love in response?

HOW DOES ISAAC SHOW GOD’S LOVE?

Opposite the Philistines stands Isaac. His behavior in Genesis 26 serves as a profound model for the member today. We are often placed in environments hostile to our principles—whether regarding the Sabbath, health reform, or our stance on non-combatancy. How do we respond when the world stops up our wells? Starting with the action of response, when Isaac arrived in Gerar, the Philistines first attacked his family unit, eyeing his wife Rebecca. Then they attacked his economic livelihood, stopping the wells. Finally, Abimelech, the king, expelled him: “Go from us; for thou art much mightier than we” (Genesis 26:16). Isaac’s response was not war. He did not organize a militia. He did not retaliate. He moved. This aligns perfectly with the principles, which has historically stood for conscientious objection and non-violence. And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there. And 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. (Genesis 26:17-18, King James Version) Scripture reveals that note the persistence. He “digged again.” He restored the old landmarks. In our movement, we often speak of the “old landmarks” of truth—the pillars of the faith established by the pioneers. The world, and even apostate Christianity, has stopped up these wells with the rubbish of tradition, evolution, and lawlessness. Our job is not to fight the Philistines with swords, but to dig the wells again. “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness” (1 Timothy 6:11, KJV). “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19, KJV). The inspired pen declares, “The Lord had already promised him prosperity, and this vow was the outflow of a heart filled with gratitude for the assurance of God’s love and mercy. Jacob felt that God had claims upon him which he must acknowledge, and that the special tokens of divine favor granted him demanded a return. So does every blessing bestowed upon us call for a response to the Author of all our mercies. The Christian should often review his past life and recall with gratitude the precious deliverances that God has wrought for him, supporting him in trial, opening ways before him when all seemed dark and forbidding, and refreshing him when ready to faint” (Patriarchs and Prophets, 187, 1890). In Testimonies for the Church we read, “God acts by His own power to preserve the truth. He will not allow the enemy to stop up the wells of salvation so that His people cannot drink. He will make a way of escape, that they may be able to bear it” (Testimonies for the Church, vol. 5, 454, 1885). Persistence restores, but how does conflict arise from digging?

But restoring what cynics have destroyed is hard work. The first well Isaac digs leads to immediate conflict. And 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. (Genesis 26:20, King James Version) Starting with the action of yielding, Esek means “contention” or “strife.” Isaac yields. He digs another. And they digged another well, and strove for that also: and he called the name of it Sitnah. (Genesis 26:21, King James Version) Sitnah means “hatred” or “enmity.” It is the same root as Satan—the adversary. The opposition intensifies. From contention (dispute over property) to hatred (personal animosity). Yet, Isaac digs again. And 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. (Genesis 26:22, King James Version) Rehoboth means “broad places” or “room.” Peace is found not in conquering the Philistine, but in persistence under God’s guidance until He makes room. “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Peter 5:10, KJV). “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Galatians 6:9, KJV). A prophetic voice once wrote, “It is hard study, hard toil, persevering diligence, that obtain victories. Waste no hours, no moments. The results of work—earnest, faithful work—will be seen and appreciated” (Mind, Character, and Personality, vol. 1, 514, 1977). Through inspired counsel we are told, “Fine mental qualities and a high moral tone are not the result of accident. God gives opportunities; success depends upon the use made of them. The openings of Providence must be quickly discerned and eagerly entered upon” (Mind, Character, and Personality, vol. 1, 514, 1977). Persistence leads to peace, but how do these concepts reflect God’s love?

The narrative of Isaac and the wells is a testament to the relentless, providing nature of God’s love, even in the face of human hostility. God did not prevent the Philistines from stopping the wells, just as He does not prevent every calamity today. However, His love is demonstrated in the provision of new water and the capacity to persevere. When Isaac reopened the wells of Abraham, he was reconnecting with the covenant blessings of the past—a symbol of God’s faithfulness across generations. The water was always there, beneath the earth, waiting for the faithful servant to remove the debris. This reflects God’s mercy: He stores up provision for us, even when the enemy tries to bury it. Furthermore, God’s love is seen in the “making of room” at Rehoboth. He does not leave His people in a state of perpetual Esek (contention). He leads them through the trial to a broad place. This is not just material prosperity; it is spiritual expansion. Sr. White summarizes this concept of divine care beautifully in Patriarchs and Prophets. Just as God opened ways for the patriarchs when the wells were stopped, He opens ways for us. The stopping of the well is the opportunity for God to show His power in finding water elsewhere. Consider also this verse, reflecting the assurance of God’s presence which Abimelech eventually recognized: And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake. (Genesis 26:24, King James Version) God’s love is not a shield from trouble, but a presence within trouble, promising multiplication even when subtraction seems to be the rule of the day. Sr. White adds another dimension to this love in Testimonies for the Church. This assurance allows us to dig with confidence, knowing that the water of life is guaranteed by God’s love. “Like as a father pitieth his children, so the Lord pitieth them that fear him” (Psalm 103:13, KJV). “But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children” (Psalm 103:17, KJV). In God’s Amazing Grace we read, “Not because we first loved Him, does God love us; but ‘while we were yet sinners’ (Romans 5:8) Christ died for us, making full and abundant provision for our redemption. Although by our disobedience we have merited God’s displeasure and condemnation, He has not forsaken us; He has not left us to grapple with the power of the enemy in our own finite strength” (God’s Amazing Grace, 10, 1973). A passage from Steps to Christ reminds us, “Nature and revelation alike testify of God’s love. Our Father in heaven is the source of life, of wisdom, and of joy. Look at the wonderful and beautiful things of nature. Think of their marvelous adaptation to the needs and happiness, not only of man, but of all living creatures” (Steps to Christ, 9, 1892). Divine love provides relentlessly, but what are our responsibilities toward God in light of these concepts?

WHAT IS OUR DUTY TO GOD?

If the Philistine spirit is one of laziness and destruction, the spirit of the Remnant must be one of industry and faithfulness. Our responsibility toward God is to be “well-diggers” of truth. We cannot allow the “earth” of worldly custom, false doctrine, or personal lethargy to clog the spiritual channels God has entrusted to us. Isaac did not create the water; God provided it. But Isaac had to dig. This partnership—divine provision and human effort—is central to the Christian walk. We are responsible for maintaining the “wells” of our forefathers—the distinct truths of the Third Angel’s Message, the Sabbath, and the Sanctuary. When we see these truths “stopped up” by modern theology or apathy, we must not despair; we must dig them out again. We must call them by their original names, just as Isaac did (Gen 26:18). This requires a character of active service, not passive belief. We are accountable for the talents and truths we hold. The scripture admonishes us to be diligent in this work: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. (2 Timothy 2:15-16, King James Version) The “profane and vain babblings” are the earth that fills the well; the “rightly dividing” is the spade that clears it. Sr. White issues a stirring challenge regarding this responsibility. Our responsibility is clear: to dig, to labor, and to sacrifice, ensuring that the water of life flows freely for all who are thirsty. “Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another” (Galatians 6:4, KJV). “So then every one of us shall give account of himself to God” (Romans 14:12, KJV). In Counsels on Stewardship we read, “The obligations resting upon us hold us responsible to work for God to the utmost of our ability. He calls for undivided service, for the entire devotion of heart, soul, mind, and strength” (Counsels on Stewardship, 179, 1940). A prophetic voice once wrote, “God calls upon His people to awake to their responsibilities. A flood of light is shining from His word, and there must be a meeting of neglected obligations. When these are met, by giving to the Lord His own in tithes and offerings, the way will be opened for the world to hear the message that the Lord designs it to hear” (An Appeal for Missions, 2, 1898). Responsibility demands diligence, but what are our responsibilities toward our neighbor in light of these concepts?

HOW TO TREAT OUR NEIGHBOR?

The most difficult lesson from Gerar is how to treat the “Philistine” next door. It is easy to love the neighbor who helps you dig; it is unnatural to love the neighbor who fills your well with dirt. Yet, Isaac’s responsibility toward his neighbor was discharged through non-retaliation. He did not poison the Philistines’ water; he simply found his own. By doing so, he eventually won their respect. Abimelech later came to him seeking a covenant, acknowledging, “We saw certainly that the Lord was with you” (Gen 26:28). Our responsibility is to live such peaceable lives that even our detractors are forced to acknowledge God’s presence in us. We must not allow the envy of others to dictate our actions. If we respond to Sitnah (hatred) with hatred, we become Philistines ourselves. We are called to a higher law—the law of the Mount of Blessing. “Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.”—Matthew 5:39, R. V. Occasions of irritation to the Jews were constantly arising from their contact with the Roman soldiery. Detachments of troops were stationed at different points throughout Judea and Galilee, and their presence recalled the degradation of Israel as a subject nation. With bitterness of soul the Jews heard the loud blast of the trumpet and saw the troops forming around the standard of Rome and bowing in homage to this symbol of her power. Collisions between the people and the soldiers were frequent, and these inflamed the popular hatred. Often as some official of the government, with his guard of soldiers, hurried from place to place, he would seize upon the Jewish peasantry who were laboring in the field or by the wayside, and compel them to carry burdens or perform other menial service. This was in accordance with the Roman law and custom, and resistance to such demands only called forth taunts and cruelty. Every day deepened in the hearts of the people the longing to cast off the Roman yoke. Especially bold and aggressive were the Galileans. Capernaum being a border town, was the seat of a garrison, and even while Jesus was teaching, the sight of a company of soldiers recalled to His hearers the bitter thought of Israel’s humiliation. The people looked eagerly to Christ, hoping that He was the One who was to humble the pride of Rome. With sadness Jesus looks into the upturned faces. He… None were justified in avenging themselves, for they had the words of the Lord: “Say not thou, I will recompense evil; but wait on the Lord, and He shall save thee.” “Say not, I will do so to him as he hath done to me: I will render to the man according to his work.” “Rejoice not when thine enemy falleth.” “If he that hateth thee be hungry, give him bread to eat; and if he be thirsty, give him water to drink.” Proverbs 20:22; 24:29, 17; 25:21, 22. (Thoughts From the Mount of Blessing, Sr. White, Page 70) This quote summarizes the entire concept: we must not harbor the spirit of revenge, even when occupied or oppressed. We give water to the thirsty, even if they are Philistines. The Bible further instructs on the demeanor of the community amidst conflict: If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. (Romans 12:18-20, King James Version) Isaac lived this “peaceably with all men” commandment perfectly. When he was driven out, he went. When he was fought, he yielded. Sr. White expands on this non-retaliatory spirit in Testimonies for the Church, warning against the “Philistine” spirit creeping into our own hearts. By refusing to retaliate, we break the cycle of destruction and open the door for a Rehoboth—a broad place where even enemies can eventually find peace, as Abimelech did with Isaac. “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:44, KJV). “Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing” (1 Peter 3:9, KJV). In Thoughts From the Mount of Blessing we read, “Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven” (Thoughts From the Mount of Blessing, 73, 1896). A passage from EGW SDA Bible Commentary reminds us, “We must not consider as our enemies all those who do not receive us with a smile upon their lips and with demonstrations of love. It is much easier to play the martyr than to overcome a bad temper” (EGW SDA Bible Commentary, vol. 3, 439, 1954). Non-retaliation fosters peace, but how did pioneers embody this perseverance?

HOW DID PIONEERS PERSEVERE?

We are not the first to face the Philistine spirit. The pioneers of the Seventh-day Adventist church were men of the shovel and the pickaxe. They faced a religious world that had “stopped up” the wells of the Sabbath with the earth of Sunday sacredness. They faced a world that had filled the well of the Sanctuary with the debris of pantheism and spiritualism. Starting with the action of digging, consider J.N. Andrews and Uriah Smith. These men did not simply accept the status quo. When the “Philistines” of their day—the popular churches and the mockers—ridiculed the disappointment of 1844, they did not retaliate with anger. They dug. They went back to the Scriptures. They dug through the layers of tradition until they hit the Living Water of the Sabbath truth. J.N. Andrews, in his seminal work History of the Sabbath, describes the conflict between truth and error as a long war where the enemy constantly seeks to bury God’s law. He writes: The history of the Sabbath embraces the period of 6000 years. The seventh day is the Sabbath of the Lord. The acts which constituted it such were, first, the example of the Creator; secondly, his placing his blessing upon the day; and thirdly, the sanctification or appointment of the day to a holy use… The writer has attempted to ascertain the exact truth in the case by consulting the original authorities as far as it has been possible to gain access to them. (History of the Sabbath and First Day of the Week, J.N. Andrews, Page 5) Andrews had to dig through “original authorities” because the wells had been stopped up by centuries of papal tradition. He did not invent a new Sabbath; he “digged again the wells… which they had digged in the days of Abraham” (Gen 26:18). Similarly, Uriah Smith, in Daniel and the Revelation, speaks of the perseverance required to understand prophecy in the face of confusion. He describes the “warfare” of the Christian against the powers of darkness. The qualities which would seem to be signified by the emblems are strength, perseverance, reason, and swiftness, – strength of affection, perseverance in carrying out the requirements of duty, reason in comprehending the divine will, and swiftness in obeying. (Daniel and the Revelation, Uriah Smith, Page 276) These pioneers exemplified the spirit of Isaac. They were “men of wells.” They knew that if the water was stopped here, they must move there. If the church rejected the message in 1844, they would dig again. If the world rejected the 1888 message, the faithful must dig again. We find similar encouragement in the Scriptures regarding the perseverance of the saints: Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. (Revelation 14:12, King James Version) Patience here is hupomonē—steadfast endurance, the ability to keep digging when the world throws dirt in the hole. Sr. White comments on the necessity of this pioneer spirit in our day. Just as the Philistines filled the wells to stop Isaac, Satan fills the world with deception to stop the Remnant. We must possess the spirit of the pioneers to keep the waters flowing. “Be thou diligent to know the state of thy flocks, and look well to thy herds” (Proverbs 27:23, KJV). “The hand of the diligent shall bear rule: but the slothful shall be under tribute” (Proverbs 12:24, KJV). In Testimonies for the Church we read, “Their earnestness, perseverance, self-denial, and spirit of sacrifice should as far exceed the diligence and earnestness of those securing earthly gain as the soul is more valuable than the trash of earth and the subject more elevated than earthly enterprises” (Testimonies for the Church, vol. 2, 1456, 1871). A passage from Prayer reminds us, “Those who are unwilling to forsake every sin and to seek earnestly for God’s blessing, will not obtain it. But all who will lay hold of God’s promises as did Jacob, and be as earnest and persevering as he was, will succeed as he succeeded” (Prayer, 419, 2002). Pioneers’ perseverance inspires, but what reflects our Maker’s mercy today?

WHAT IS GOD’S MEASURELESS MERCY?

Today, Israel—the literal children of Isaac—are rebuilding the villages that modern Philistines brutally destroyed on October 7. Meanwhile, the people of Gaza sit in wet tents, many still supporting the ideology that brought them there. This is the tragedy of the “stopped well.” It is a self-inflicted drought. But we, the spiritual children of Isaac, must apply this to our own hearts. Has the well of Prayer been filled with the earth of busyness? Has the well of Bible Study been clogged with the debris of digital entertainment? Has the well of Love for the Brethren been poisoned by the Sitnah of church politics? The Philistine spirit says, “If I can’t be happy, no one can.” The Isaac spirit says, “I will dig until God makes room.” We are seeing the final movements of earth’s history. The “thunderstorms” in Israel are but a prelude to the shaking that is coming to the world. As members, we know that “very soon the strife and oppression of foreign nations will break forth with an intensity that you do not now anticipate” (General Conference Bulletin, 1909, p. 57). We must be ready. The Philistine spirit of envy and destruction is rising globally. It is in the riots in our cities, the polarization of our politics, and the wars in the Middle East. It is the spirit that seeks to tear down rather than build up. We cannot stop the Philistines from being Philistines. We cannot force Gazans to love greenhouses more than rockets. But we can control our own shovels. “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV). “For his merciful kindness is great toward us: and the truth of the Lord endureth for ever. Praise ye the Lord” (Psalm 117:2, KJV). In Prayer we read, “Keep your wants, your joys, your sorrows, your cares, and your fears before God. You cannot burden Him; you cannot weary Him. He who numbers the hairs of your head is not indifferent to the wants of His children. ‘The Lord is very pitiful, and of tender mercy’ (James 5:11)” (Prayer, 20, 2002). A prophetic voice once wrote, “Go to Him, saying, ‘Lord, my burdens are too heavy for me to carry. Wilt Thou bear them for me?’ And He will answer, ‘I will take them. With everlasting kindness will I have mercy on thee.’ I will take your sins and will give you peace” (Mind, Character, and Personality, vol. 1, 1334, 1977). Mercy sustains the faithful, but does Rehoboth await those who persevere?

DOES REHOBOTH AWAIT US?

We are Isaac’s children. They destroy, we build. We dig the wells again and again until we reach Rehoboth—until the Lord makes room for us and we are fruitful in the land He gave us. And we won’t stop digging until that land is ours for good. The lesson of Gaza is a warning: Envy is a fire that consumes the arsonist. The lesson of Gerar is a promise: Perseverance is a water that sustains the faithful. Let us leave the tents of Sitnah, with their hatred and mud, and pitch our tents by the waters of Rehoboth. And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. (Isaiah 58:11, King James Version) “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31, KJV). “Therefore seeing we have this ministry, as we have received mercy, we faint not” (2 Corinthians 4:1, KJV). In Christian Service we read, “If we injure others, we injure ourselves also. If we bless others, we also bless ourselves; for the influence of every good deed is reflected upon our own hearts” (Christian Service, 1863, 1925). A passage from Welfare Ministry reminds us, “This is the evidence of our connection with God, that we are merciful even as our Father in heaven is merciful” (Welfare Ministry, 39, 1952). Rehoboth promises fruitfulness for the persevering.

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SELF-REFLECTION

How can I delve deeper into these truths about envy and perseverance, allowing them to transform my daily walk and priorities?

How can we present these lessons on destructive envy and faithful digging to varied audiences, maintaining accuracy while making them relatable to both longtime members and newcomers?

What common misunderstandings about envy as a spiritual force exist in our community, and how can I correct them gently using Scripture and Sr. White’s insights?

In what ways can we as a community become living examples of Isaac’s perseverance, actively restoring spiritual wells and showing mercy to adversaries in our daily lives?