Genesis 20 commentary

Crooked policy will not prosper: it brings ourselves and others into danger. God gives Abimelech notice of his danger of sin, and his danger of death for his sin. Every wilful sinner is a dead man, but Abimelech pleads ignorance. If our consciences witness, that, however we may have been cheated into a snare, we have not knowingly sinned against God, it will be our rejoicing in the day of evil. It is matter of comfort to those who are honest, that God knows their honesty, and will acknowledge it. It is a great mercy to be hindered from committing sin; of this God must have the glory. But if we have ignorantly done wrong, that will not excuse us, if we knowingly persist in it. He that does wrong, whoever he is, prince or peasant, shall certainly receive for the wrong which he has done, unless he repent, and, if possible, make restitution.

See here much to blame, even in the father of the faithful. Mark his distrust of God, his undue care about life, his intent to deceive. He also threw temptation in the way of others, caused affliction to them, exposed himself and Sarah to just rebukes, and yet attempted an excuse. These things are written for our warning, not for us to imitate. Even Abraham hath not whereof to glory. He cannot be justified by his works, but must be indebted for justification, to that righteousness which is upon all and unto all them that believe. We must not condemn all as hypocrites who fall into sin, if they do not continue in it. But let the unhumbled and impenitent take heed that they do not sin on, thinking that grace may abound. Abimelech, being warned of God, takes the warning; and being truly afraid of sin and its consequences, he rose early to pursue the directions given him.

We often trouble ourselves, and even are led into temptation and sin, by groundless suspicions; and find the fear of God where we expected it not. Agreements to deceive generally end in shame and sorrow; and restraints from sin, though by suffering, should be thankfully acknowledged. Though the Lord rebuke, yet he will pardon and deliver his people, and he will give them favour in the sight of those with whom they sojourn; and overrule their infirmities, when they are humbled for them, so that they shall prove useful to themselves and others.

1. And Abraham journeyed from thence . What Moses related respecting the destruction of Sodom, was a digression. He now returns to the continuation of his history, and proceeds to show what happened to Abraham; how he conducted himself, and how the Lord protected him; till the promised seed, the future source of the Church, should be born unto him. He also says, that Abraham came into the South country; not that he traveled beyond the limits of the inheritance given to him, but left his former abode, and went towards the South. Moreover; the region which he points out fell chiefly, afterwards, to the lot of the tribe of Judah. It is, however, unknown what was his intention in removing, or what necessity impelled him to change his place: we ought, however, to be persuaded, that he had not transferred his abode to another place for any insufficient cause; especially since a son, whom he had not even dared to wish for, had been lately promised him, through Sarah. Some imagine that he fled from the sad spectacle which was continually presented before his eyes; for he saw the plain, which had lately appeared so pleasant to the view, and so replenished with varied abundance of fruits, transformed into a misshapen chaos. And certainly, it was possible that the whole neighborhood might be affected with the smell of sulphur, as well as tainted with other corruptions, in order that men might the more clearly perceive this memorable judgment of God. Therefore, there is nothing discordant with facts, in the supposition, that Abraham, seeing the place was under the curse of the Lord, was, by his detestation of it, drawn elsewhere. It is also credible, that (as it happened to him in another place) he was driven away by the malice and injuries of those among whom he dwelt. For the more abundantly the Lord had manifested his grace towards him, the more necessary was it, in return, for his patience to be exercised, in order that he might reflect upon his conditions as a pilgrim upon earth. Moses also expressly declares, that he dwelt as a stranger in the land of Gerar. Thus we see, that this holy family was driven hither and thither as refuse, while a fixed abode was granted to the wicked. But it is profitable to the pious to be thus unsettled on earth; lest, by setting their minds on a commodious and quiet habitation, they should lose the inheritance of heaven.

2. And Abraham said of Sarah his wife . In this history, the Holy Spirit presents to us a remarkable instance, both of the infirmity of man, and of the grace of God. It is a common proverb, that even fools become wise by suffering evil. But Abraham, forgetful of the great danger which had befallen him in Egypt, once more strikes his foot against the same stone; although the Lord had purposely chastised him, in order that the warning might be useful to him, throughout his whole life. Therefore we perceive, in the example of the holy patriarch, how easily the oblivion, both of the chastisements and the favors of God, steals over us. For it is impossible to excuse his gross negligence, in not calling to mind, that he had once tempted God; and that he would have had himself alone to blame, if his wife had become the property of another man. But if we thoroughly examine ourselves scarcely any one will be found who will not acknowledge, that he has often offended in the same way. It may be added, that Abraham was not free from the charge of ingratitude; because, if he had rejected that his wife had been wonderfully preserved to him by the Lord, he would never again, knowingly and willingly, have cast himself into similar danger. For he makes the former favor divinely offered unto him, so far as he is able, of none effect. We must, however, notice the nature of the sin, on which we have touched before. For Abraham did not, for the sake of providing for his own safety prostitute his wife, (as impious men cavil.) But, as he had before been anxious to preserve his life, till he should receive the seed divinely promised to him; so now, seeing his wife with child, in the hope of enjoying so great a blessing, he thought nothing of his wife’s danger. There seems too much of special pleading in the reasoning of Calvin, both on this occasion, and on that referred to, of a similar kind, in the twelfth chapter. — Ed. Therefore if we thoroughly weigh all things, he sinned through unbelief, by attributing less than he ought to the providence of God. Whence also, we are admonished, how dangerous a thing it is, to trust our own counsels. For Abraham’s disposition is right, while fixing his attention on the promise of God; but inasmuch as he does not patiently wait for God’s helps but turns aside to the use of unlawful means, he is, in this respect, worthy of censure.

And Abimelech sent . There is no doubt that the Lord purposed to punish his servant, for the counsel he had so rashly taken. And such fruits of distrust do all receive, who rely not, as they ought, on the providence of God. Some perverse men quarrel with this passage; because nothing seems to them more improbable than that a decrepit old woman should be desired by the king, and taken from the bosom of her husband. But we answer, first, that it is not known what her appearance was, except that Moses before declared her to be a person of singular beauty. And it is possible that she was not much worn with age. For we often see some women in their fortieth year more wrinkled than others in their seventieth. But here another thing is to be considered, that, by the unwonted favor of God, her comeliness was preeminent among her other endowments. It might also be, that king Abimelech was less attracted by the elegance of her form, than by the rare virtues with which he saw her, as a matron, to be endued. Lastly, we must remember, that this whole affair was directed by the hand of God, in order that Abraham might receive the due reward of his folly. And as we find that they who are exceedingly acute in discerning the natural causes of things, are yet most blind in reference to the divine judgments; let this single fact suffice us, that Abimelech, being a minister to execute the divine chastisement, acted under a secret impulse.

3. But God came to Abimelech in a dream by night . Here Moses shows that the Lord acted with such gentleness, that in punishing his servant, he yet, as a father, forgave him: just as he deals with us, so that, while chastising us with his rod, his mercy and his goodness far exceed his severity. Hence also we infer, that he takes greater care of the pious than carnal sense can understand; since he watches over them while they sleep. This also is to be carefully noticed; that however we may be despised by the worlds we are yet precious to him, since for our sake he reproves even kings, as it is written in Psalm 105:14. But as this subject was more fully discussed in the twelfth chapter, (Genesis 12:1) let the readers there seek what I now purposely omit. Whereas, God is said to have come, this is to be applied to the perception of the king, to whom undoubtedly the majesty of God was manifested; so that he might clearly perceive himself to be divinely reproved and not deluded with a vain spectre.

Behold, thou art but a dead man . Although God reproved king Abimelech, for the sake of Abraham, whom he covered with his special protection; he yet intends to show, generally, his high displeasure against adultery. And, in truth, here is no express mention of Abraham; but rather a general announcement is made, for the purpose of maintaining conjugal fidelity. ‘Thou shalt die, because thou hast seized upon a women who was joined to a husband.’ Let us therefore learn, that a precept was given in these words, to mankind, which forbids any one to touch his neighbor’s wife. And, truly, since nothing in the life of man is more sacred than marriage, it is not to be wondered at, that the Lord should require mutual fidelity to be cherished between husbands and wives and should declare that he will be the Avenger of it, as often as it is violated. He now addresses himself, indeed, only to one man; but the warning ought to sound in the ears of all, that adulterers — although they may exult with impunity for a time — shall yet feel that God, who presides over marriage, will take vengeance on them. (Hebrews 13:4.)

4. But Abimelech had not come near her . Though Abraham had deprived himself of his wife, the Lord interposed in time to preserve her uninjured. When Moses previously relates, that she was taken away by Pharaoh, he does not say whether her chastity was assailed or not; but since the Lord then also declared himself the vindicator of her whom he now saved from dishonor, we ought not to doubt that her integrity was preserved both times. For why did he now forbid the king of Gerar to touch her, if he had previously suffered her to be corrupted in Egypt? We see, however, that when the Lord so defers his aid as not to stretch out his hand to the faithful, till they are in extreme peril, he shows the more clearly how admirable is his Providence.

Wilt thou slay also a righteous nation? The explanation given by some, that Abimelech here compares himself with the men of Sodom, is perhaps too refined. The following meaning appears to me more simple; namely ‘O Lord, although thou dost severely punish adultery, shall thy wrath pour itself out on unoffending men, who have rather fallen into error, than sinned knowingly and willingly?’ Moreover, Abimelech seems so to clear himself, as if he were entirely free from blame: and yet the Lord both admits and approves his excuse. We must, however, mark in what way, and to what extent he boasts that his heart and hands are guiltless. For he does not arrogate to himself a purity which is altogether spotless; but only denies that he was led by lust, either tyrannically or purposely, to abuse another man’s wife. We know how great is the difference between a crime and a fault ; “Inter scelus et delictum.” — “Between an act of abandoned wickedness and a mere fault.” — Ed thus Abimelech does not exempt himself from every kind of charge, but only shows that he had been conscious of no such wickedness as required this severe punishment. The ‘simplicity of heart,’ of which he speaks, is nothing else than that ignorance which stands opposed to consciousness of guilt; and ‘the righteousness of his hands,’ is nothing but that selfgovernment, by which men abstain from force and acts of injustice. Besides, the interrogation which Abimelech used proceeded from a common feeling of religion. For nature itself dictates, that God preserves a just discrimination in inflicting punishments.

6. Yea, I know that thou didst this in the integrity of thy heart . We infer from this answer of God, (as I have lately remarked,) that Abimelech did not testify falsely concerning his own integrity. Yet, while God allows that his excuse is true, He nevertheless chastises him. Let us hence learn, that even they who are pure, according to human judgment, are not entirely free from blame. For no error may be deemed so excusable, as to be without some deteriorating admixture. Wherefores it is not for any one to absolve himself by his own judgment; rather let us learn to bring all our conduct to the standard of God. For Solomon does not say in vain, that

‘the ways of men seem right to themselves, but the Lord pondereth the hearts,’ (Proverbs 21:2.)

But if even they who are unconscious to themselves of any evil, do not escape censure; what will be our condition, if we are held inwardly bound by our own conscience?

I also withheld thee . This declaration implies that God had respect, not only to Abraham, but also to the king. For because he had no intention of defiling another man’s wife, God had compassion on him. And it frequently happens, that the Spirit restrains, by his bridle, those who are gliding into error; just as, on the other hand, he drives those headlong, by infatuations and a spirit of stupor, who, with depraved affections and lusts, knowingly transgress. And as God brought to the heathen king, who had not been guilty of deliberate wickedness, a timely remedy, in order that his guilt should not be increased; so He proves himself daily to be the faithful guardian of his own people, to prevent them from rushing forward, from lighter faults to desperate crimes.

7. Now therefore, restore the man his wife . God does not now speak of Abraham as of a common man, but as of one who is so peculiarly dear unto himself, that He undertakes the defense of his conjugal bed, by a kind of privilege. He calls Abraham a prophet, for the sake of honor; as if he were charging Abimelech with having injured a man of great and singular excellence; that he might not wonder at the greatness of the punishment inflicted upon him. And although the word prophet is properly the name of an office; yet I think it has here a more comprehensive import, and that it is put for a chosen man, and one who is familiar with God. For since at that time, no Scripture was in existence, God not only made himself known by dreams and visions but chose also to himself rare and excellent men, to scatter abroad the seed of piety, by which the world would become more inexcusable. But since Abraham is a prophet, he is constituted, as it were, a mediator between God and Abimelech. Christ, even then, was the only Mediator; but this was no reason why some men should not pray for others; especially they who excelled in holiness, and were accepted by God; as the Apostle teaches, that

‘the fervent prayers of a righteous man avail much.’ (James 5:16.)

And we ought not, at this day, to neglect such intercession, provided it does not obscure the grace of Christ, nor lead us away from Him. But that, under this pretext, the Papists resort to the patronage of the dead, is absurd. For as the Lord does not here send the king of Gerar to Noah, or to any one of the dead fathers, but into the presence of the living Abraham; so the only precept we have on this subject is, that, by mutually praying for each other, we should cultivate charity among ourselves.

And if thou restore her not . Hence we are to learn, the intention of those threats and denunciations with which God terrifies men; namely, forcibly to impel those to repentance, who are too backward. In the beginning of this discourse, it had been absolutely declared, ‘Thou art a dead man;’ now the condition is added, ‘Unless thou restore her.’ Yet the meaning of both expressions is the same; though at first God speaks more sharply, that he may inspire the offender with the greater terror. But now, when he is subdued, God expresses his intention more clearly, and leaves him the hope of pardon and salvation. Thus is the knot untied, with which many entangle themselves, when they perceive that God does not always, or instantly, execute the punishments which he has denounced; because they deem it a sign, either that God has changed his purpose, or that he pretends a different thing by his word, from that which he has secretly decreed. He threatens destruction to the Ninevites, by Jonah, and afterwards spared them. (Jonah 3:4.) The unskilful do not perceive how they can escape from one of two absurdities; namely, that God has retracted his sentence; or that he had feigned himself to be about to do what he really did not intend. But if we hold fast this principle, that the inculcation of repentance is included in all threats, the difficulty will be solved. For although God, in the first instance, addresses men as lost; and, therefore, penetrates them with the present fear of death, still the end is to be regarded. For if he invites them to repentance, it follows, that the hope of pardon is left them, provided they repent.

8. Therefore Abimelech rose early in the morning . Moses teaches how efficacious the oracle had been. For Abimelech, alarmed at the voice of God, arose in the morning, not only that he himself might quickly obey the command enjoined upon him but that he might also exhort his own people to do the same. An example of such ready obedience is shown us in a heathen king, that we may no more make excuses for our torpor, when we are so little profited by the Divine remonstrances. God appeared to him in a dream; but since he daily cries aloud in our ears, by Moses, by the prophets and by the apostles, and finally, by his only-begotten Son, it were absurd to suppose that so many testimonies should avail less than the vision of a single dream.

9. Then Abimelech called Abraham . There are those who suppose that the king of Gerar did not make a complaint against Abraham; but rather declared his own repentance. If, however we fairly weigh his words we find confession mixed with expostulation. Although he complains that Abraham had acted unjustly, he yet does not so transfer the blame to him, as to free himself from all fault. And he may, with justice, impute part of the blame to Abraham, as he does; provided he also acknowledges his own sin. Let we therefore know, that this king did not act as hypocrites are in the habit of doing. For, as soon as ever a pretext is furnished for inculpating others, they confidently absolve themselves: they even esteem it a lawful purgation for themselves, if they can draw others into a participation of their crime. But Abimelech, while he complains that he had been deceived, and had fallen through impudence, yet does not, meanwhile, scruple to condemn himself as guilty of a great sin, ‘It is not,’ he says, ‘through thee, that I and my whole kingdom have been prevented from falling into the greatest wickedness.’ No one therefore may exonerate himself from blame, under the pretense that he had been induced by others to sin. It is, however to be noted, that adultery is here called a great sin; because it binds not one man only, but a whole people, as in a common crime. The king of Gerar could not indeed have spoken thus, had he not acknowledged the sacred right of marriage. But, at the present time, Christians — at least they who boast of the name — are not ashamed jocularly to extenuate so great a crime, from which even a heathen shrinks with the greatest horror. Let us however know, that Abimelech was a true herald of that divine judgment, which miserable men in vain endeavor to elude by their cavils. And let that expression of Paul ever recur to our memory, ‘Be not deceived; because of those things cometh the wrath of God upon the disobedient.’ (1 Corinthians 5:9; Ephesians 5:6.) It is not without reason, that he makes this sin common to the whole nation; for when crimes are committed with impunity, a whole region is, in a certain sense, polluted. And it is especially notorious, that the anger of God is provoked against the whole body of the people, in the person of the king. Hence, with so much the greater earnestness and care, must we beseech God to govern, by his Spirit, those whom he has placed in authority over us; and then, to preserve the country, in which he has granted us a dwelling-place, exempt and pure from all iniquity.

10. What sawest thou that thou hast done this thing ? By this question the king provides against the future. He thinks that Abraham had not practiced this dissimulation inconsiderately; and, since God was grievously offended, he fears to fall again into the same danger. He therefore testifies, by an inquiry so earnest, that he wishes to remedy the evil. Now, it is no common sign of a just and meek disposition in Abimelech, that he allows Abraham a free defense. We know how sharply, and fiercely, they expostulate, who think themselves aggrieved: so much the greater praise, then, was due to the moderation of this king, towards an unknown foreigner. Meanwhile, let us learn, by his example, whenever we expostulate with our brethren, who may have done us any wrong, to permit them freely to answer us.

11. And Abraham said . There are two points contained in this answer. For, first, he confesses that he had been induced by fear to conceal his marriage. He then denies that he had lied for the purpose of excusing himself. Now, although Abraham declares with truth, that he had not concealed his marriage with any fraudulent intention, nor for the purpose of injuring any one; yet he was worthy of censure, because, through fear, he had submitted, so far as he was concerned, to the prostitution of his wife. Wherefore, much cannot be said in his excuse: since he ought to have been more courageous and resolute in fulfilling the duty of a husband, by vindicating, the honor of his wife whatever danger might threaten him. Besides, it was a sign of distrust, to resort to an unlawful subtlety. With regard to his suspicion; although he had everywhere perceived that a monstrous licentiousness prevailed; it was, nevertheless, unjust to form a judgment so unfavourable of a people whom he had not yet known; for he supposes them all to be homicides. But as I have treated, at some length, on these subjects, in the tenth chapter (Genesis 10:1); it may now suffice to have alluded to them, by the way. Meanwhile, we come to the conclusion, that Abraham does not contend for the justice of his cause before God; but only shows his earnestness to appease Abimelech. His particular form of expression is, however, to be noticed; for wherever the fear of God does not reign, men easily rush onwards to every kind of wickedness; so that they neither spare human blood, nor restrain themselves from rapine, violence, and contumelies. And doubtless it is the fear of God alone, which unites us together in the bonds of our common humanity which keeps us within the bounds of moderation, and represses cruelty; otherwise we should devour each other like wild beasts. It will, indeed, sometimes happen, that they who are destitute of the fear of God, may cultivate the appearance of equity. For God, in order that he may preserve mankind from destruction, holds in check, with his secret rein, the lusts of the ungodly. It must, however, be always taken into the account, that the door is opened to all kinds of wickedness, when piety and the fear of God have vanished. Of this, at the present day, too clear a proof is manifest, in the horrible deluge of crime, which almost covers the whole earth. For, from what other cause than this arise such a variety of deceptions and frauds, such perfidy and cruelty, that all sense of justice is extinguished by the contempt of God? Now, whenever we have a difficult contest with the corruptions of our own age, let us reflect on the times of Abraham, which, although they were filled with impiety and other crimes yet did not divert the holy man from the course of duty.

12. And yet indeed she is my sister . Some suppose Sarah to have been Abraham’s own sister, yet not by the same mothers but born from a second wife. As, however, the name sister has a wider signification among the Hebrews, I willingly adopt a different conjecture; namely, that she was his sister in the second degree; thus it will be true that they had a common father, that is, a grandfather, from whom they had descended by brothers. Moreover, Abraham extenuates his offense, and draws a distinction between his silence and a direct falsehood; and certainly he professed with truth, that he was the brother of Sarah. Indeed it appears that he feigned nothing in words which differed from the facts themselves; yet when all things have been sifted, his defense proves to be either frivolous, or, at least, too feeble. For since he had purposely used the name of sister as a pretext, lest men should have some suspicion of his marriage; he sophistically afforded them an occasion of falling into error. Wherefore, although he did not lie in words, yet with respect to the matter of fact, his dissimulation was a lie, by implication. He had, however, no other intention than to declare that he had not dealt fraudulently with Abimelech; but that, in an affair of great anxiety, he had caught at an indirect method of escape from death, by the pretext of his previous relationship to his wife.

13. When God caused me to wander “Quando circumduxerunt me angeli.” — “When the angels led me about.” Because the verb is here put in the plural number, I freely expound the passage as referring to the angels, who led Abraham through his various wanderings. Some, with too much subtlety, infer from it a Trinity of Persons: as if it had been written: The gods caused me to wander . I grant, indeed, that the noun אלהים ( Elohim ,) is frequently taken for God in the Scripture: but then the verb with which it is connected is always singular. Wherever a plural verb is added then it signifies angels or princes. The reasoning of Calvin is not conclusive. There are cases, though but few, in which Elohim, as here, when joined to a verb plural, signifies, not angels nor princes, but the true God. See Genesis 35:7. Calvin, however, in this passage also, translates the word, “angels.” Still there seems no sufficient reason for departing from our own received version. Dathe agrees with it. “Deinde cum Deus me ex patria mea migrare juberet.” It is also confirmed by the Septuagint version. — See the Commentary of Professor Bush, in loco. — Ed. There are those who think that Abraham, because he was speaking with one who was not rightly instructed, spoke thus in conformity with the common custom of the heathen; but, in my opinion, most erroneously. For to what purpose did he, by erecting altars, make it manifest that he was devoted to the service of the only true God, if it were lawful for him afterwards to deny, in words, the very God whom he had worshipped? On which subject we have before spoken, as the case required. Abraham, however, does not complain respecting, the angels, that he had been led astray by their fallacious guidance: but he points out what his own condition formerly was; namely, that having left his own country, he had not only migrated into a distant land, but had been constantly compelled to change his abode. Wherefore there is no wonder, that necessity drove him into new designs. Should any one inquire, why he makes angels the guides of his pilgrimage? the answer is ready; Although Abraham knew that he was wandering by the will and providence of God alone, he yet refers to angels, who, as he elsewhere acknowledges, were given him to be the guides of his journey. The sum of the address is of this tendency; to teach Abimelech, that Abraham was alike free from malicious cunning, and from falsehood: and then, that because he was passing a wandering and unquiet life; Sarah, by agreement, had always said the same thing which she had done in Gerar. This wretched anxiety of the holy man might so move Abimelech to compassion as to cause his anger to cease.

14. And Abimelech took sheep . Abraham had before received possessions and gifts in Egypt; but with this difference, that whereas Pharaoh had commanded him to depart elsewhere; Abimelech offers him a home in his kingdom. It therefore appears that both kings were stricken with no common degree of fear. For when they perceived that they were reproved by the Lord, because they had been troublesome to Abraham; they found no method of appeasing God, except that of compensating, by acts of kindness, for the injury they had brought on the holy man. The latter difference alluded to flowed hence; that Pharaohs being more severely censured, was so terrified, that he could scarcely bear the sight of Abraham: whereas Abimelech, although alarmed, was yet soon composed by an added word of consolation, when the Lord said to him, He is a prophet, and he shall pray for thee. For there is no other remedy for the removal of fear, than the Lord’s declaration that he will be propitious. It is indeed of little advantage for the sinner to present to God only what fear extorts. But it is a true sign of penitence, when, with a composed mind and quiet conscience, he yields himself, as obedient and docile, to God. And seeing that Abimelech allowed Abraham a habitation in his realm, a blessing of no trivial kind followed this act of humanity; because Isaac was born there, as we shall see in the next chapter (Genesis 20:1.)

16. He is to thee a covering of the eyes . Because there is, in these words, some obscurity, the passage is variously explained. The beginning of the verse is free from difficulty. For when Abimelech had given a thousand pieces of silver; in order that his liberality might not be suspected, he declare6 that he had given them to Abraham; and that since Abraham had been honorably received, his wife was not to be regarded as a harlot. But what follows is more obscure, ‘He shall be a veil to thee.’ Many interpreters refer this to the gift; in which they seem to me to be wrong. The Hebrews, having no neuter gender, use the feminine instead of it. But Moses, in this place, rather points to the husband; and this best suits the sense. For Sarah is taught that the husband to whom she is joined was as a veil, with which she ought to be covered lest she should be exposed to others. Paul says, that the veil which the woman carries on her head, is the symbol of subjection. (1 Corinthians 11:10.) This also belongs to unmarried persons, as referring to the end for which the sex is ordained; but it applies more aptly to married women; because they are veiled, as by the very ordinance of marriage. I therefore thus explain the words, ‘Thou, if thou hadst no husband, wouldst be exposed to many dangers; but now, since God has appointed for thee a guardian of thy modesty, it behoves thee to conceal thyself under that veil. Why then hast thou of thine own accords thrown off this covering?’ This was a just censure; because Sarah, pretending that she was in the power of her husband, had deprived herself of the divine protection.

Thus she was reproved . Interpreters distort this clause also. The natural exposition seems to me to be, that the Lord had suffered Sarah to be reproved by a heathen king, that he might the more deeply affect her with a sense of shame. For Moses draws especial attention to the person of the speaker; because it seemed a disgrace that the mother of the faithful should be reprehended by such a master. Others suppose that Moses speaks of the profit which she had received; seeing that she, instructed by such a lesson, would henceforth learn to act differently. But Moses seems rather to point out that kind of correction of which I have spoken; namely, that Sarah was humbled, by being delivered over to the discipline of a heathen man.

17. So Abraham prayed . In two respects the wonderful favor of God towards Abraham was apparent; firsts that, with outstretched hand, He avenged the injury done to him; and, secondly, that, through Abraham’s prayer, He became pacified towards the house of Abimelech. It was necessary to declare, that the house of Abimelech had been healed in answer to Abraham’s prayers; in order that, by such a benefit, the inhabitants might be the more closely bound to him. A question, however, may be agitated respecting the kind of punishment described in the expression, the whole house was barren. For if Abraham had gone into the land of Gerar, after Sarah had conceived, and if the whole of what Moses has here related was fulfilled before Isaac was born, how was it possible that, in so short a time, this sterility should be manifest? If we should say, that the judgment of God was then made plain, in a manner to us unknown, the answer would not be inappropriate. Yet I am not certain, that the series of the history has not been inverted. The more probable supposition may seem to be, that Abraham had already been resident in Gerar, when Isaac was promised to him; but that the part, which had before been omitted, is now inserted by Moses. Should any one object, that Abraham dwelt in Mamre till the destruction of Sodom, there would be nothing absurd in the belief, that what Moses here relates had taken place previously. Yet, since the correct notation of time does little for the confirmation of our faith, I leave both opinions undecided.

CHAPTER 21.

Genesis 21:1-34

1. And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.

1. Porro Jehova visitavit Sarah, quemadmodum dixit: et fecit Jehova ipsi Sarah, quemadmodum loquutus erat.

2. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.

2. Itaque concepit et peperit Sarah ipsi Abraham filium in senectute ejus, in tempore quod illi dixerat Deus.

3. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.

3. Et vocavit Abraham nomen filii sui, qui natus erat ei, quem peperit ei Sarah, Ishac.

4. And Abraham circumcised his son Isaac being eight days old, as God had commanded him.

4. Et circumcidit Abraham Ishac filium suum, filium octo dierum, quemadmodum praeceperat ei Deus.

5. And Abraham was an hundred years old, when his son Isaac was born unto him.

5. Abraham autem erat centum annorum, quando natus est ei Ishac filius suus.

6. And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.

6. Et dixit Sarah, Risum fecit mihi Deus: omnis qui audierit, ridebit mihi.

7. And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.

7. Et dixit, Quis nuntiasset Abrahae lactare filios Sarah? quia peperi filium in senectute ejus.

8. And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.

8. Et crevit puer, et ablactatus est: et fecit Abraham convivium magnum in die qua ablactatus est Ishac.

9. And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

9. Et vidit Sarah filium Hagar Aegyptiae, quem peperit ipsi Abraham, ridentem.

10. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.

10. Et dixit ad Abraham, Ejice ancillam hanc et filium ejus: quia non haereditabit filius ancillae hujus cum filio meo, cum Ishac.

11. And the thing was very grievous in Abraham’s sight because of his son.

11. Et displicuit res valde in oculis Abraham, propter filium suum.

12. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

12. Et dixit Deus ad Abraham, Ne displiceat in oculis tuis super puero, et super ancilla tua: in omnibus quae dixerit tibi Sarah, audi vocem ejus: quia in Ishac vocabitur tibi semen.

13. And also of the son of the bondwoman will I make a nation, because he is thy seed.

13. Et etiam filium ancillae in gentem ponam, quia semen tuum est.

14. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.

14. Diluculo igitur surrexit Abraham, et tulit panem, et utrem aquae, et dedit Hagar, et posuit super humerum ejus, et puerum: et dimisit eam, et perrexit, et erravit in deserto Beer-sebah.

15. And the water was spent in the bottle, and she cast the child under one of the shrubs.

15. Et defecerunt aquae de utre, et projecit puerum subter unam arborum.

16. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him , and lift up her voice, and wept.

16. Et abiit, et sedit e regione, elongando se quantum est jactus arcus: quia dixit, Non videbo quando morietur puer: et sedit e regione, et elevavit vocem suma, et flevit.

17. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is

17. Et audivit Deus vocem pueri, et clamavit angelus Dei ad Hagar de coelis, et dixit ei, Quid tibi Hagar? ne timeas: quia audivit Deus vocem pueri ex loco ubi est.

18. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.

18. Surge, tolle puerum, et tene manu tua eum: quia in gentem magnam ponam eum.

19. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.

19. Tunc aperuit Deus oculos ejus, et vidit puteum aquae, et perrexit et implevit utrem aqua, et potum dedit puero.

20. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

20. Et fuit Deus cum puero, et crevit, habitavitque in deserto, et fuit jaculator sagittarius.

21. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

21. Et habitavit in deserto Param, et accepit ei mater ejus uxorem de terra Aegypti.

22. And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest:

22. Deinde fuit tempore illo, dixit Abimelech et Phicol princeps exercitus ejus ad Abraham, dicendo, Deus tecum est in omnibus qu ae tu facis:

23. Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

23. Nunc itaque jura mihi per Deum hic, si mentitus fueris mihi, Vel, si fefelleris, aut infideliter egeris. et filio meo, et nepoti meo: secundum misericordiam, quam feci tecum facies mecum, et cum terra, in qua peregrinatus es.

24. And Abraham said, I will swear.

24. Et dixit Abraham, Ego jurabo.

25. And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away.

25. Et increpavit abraham ipsum Abimelech propter puteum aquae, quem rapuerant servi Abimelech.

26. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it , but to day.

26. Et dixit Abimelech, Non novi quis fecerit hoc, neque etiam tu indicasti mihi, neque etiam ego audivi praeterquam hodie.

27. And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant.

27. Et accepit Abraham pecudes et boves, et dedit ipsi Abimelech, et percusserunt ambo foedus.

28. And Abraham set seven ewe lambs of the flock by themselves.

28. Et statuit Abraham septem agnas pecorum seorsum.

29. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

29. Et dixit Abimelech ad Abraham, Quid sunt septem agnae istae, quos statuisti seorsum?

30. And he said, For these ) seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.

30. Et dixit, Quia septem agnas capies e manu mea: ut sit mihi in testimonium, quod foderim puteum hunc.

31. Wherefore he called that place Beersheba; because there they sware both of them.

31. Idcirco vocatus est locus ipse Beer-sebah: quia ibi juraverant ambo.

32. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.

32. Percusserunt ergo foedus in Beer-sebah: et surrexit Abimelech, et Phicol princeps exercitus ejus, et reversi sunt in terram Pelisthim.

33. And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.

33. Et plantavit nemus in Beer-sebah, et invocavit ibi nomen Jehovae Dei saeculi.

34. And Abraham sojourned in the Philistines’ land many days.

34. Et habitavit Abraham in terra Pelisthim dies multos.

CHAPTER 20

Ge 20:1-18. Abraham's Denial of His Wife.

1. Abraham journeyed from thence ... and dwelled between Kadesh and Shur--Leaving the encampment, he migrated to the southern border of Canaan. In the neighborhood of Gerar was a very rich and well-watered pasture land.

2. Abraham said of Sarah his wife, She is my sister--Fear of the people among whom he was, tempted him to equivocate. His conduct was highly culpable. It was deceit, deliberate and premeditated--there was no sudden pressure upon him--it was the second offense of the kind [see on Ge 12:13]--it was a distrust of God every way surprising, and it was calculated to produce injurious effects on the heathen around. Its mischievous tendency was not long in being developed.

Abimelech (father-king) ... sent and took Sarah--to be one of his wives, in the exercise of a privilege claimed by Eastern sovereigns, already explained (see on Ge 12:15).

3. But God came to Abimelech in a dream--In early times a dream was often made the medium of communicating important truths; and this method was adopted for the preservation of Sarah.

9. Then Abimelech called Abraham, and said ... What hast thou done?--In what a humiliating plight does the patriarch now appear--he, a servant of the true God, rebuked by a heathen prince. Who would not rather be in the place of Abimelech than of the honored but sadly offending patriarch! What a dignified attitude is that of the king--calmly and justly reproving the sin of the patriarch, but respecting his person and heaping coals of fire on his head by the liberal presents made to him.

11. And Abraham said ... I thought, Surely the fear of God is not in this place--From the horrible vices of Sodom he seems to have taken up the impression that all other cities of Canaan were equally corrupt. There might have been few or none who feared God, but what a sad thing when men of the world show a higher sense of honor and a greater abhorrence of crimes than a true worshipper!

12. yet indeed she is my sister--(See on Ge 11:31). What a poor defense Abraham made. The statement absolved him from the charge of direct and absolute falsehood, but he had told a moral untruth because there was an intention to deceive (compare Ge 12:11-13). "Honesty is always the best policy." Abraham's life would have been as well protected without the fraud as with it: and what shame to himself, what distrust to God, what dishonor to religion might have been prevented! "Let us speak truth every man to his neighbor" [Zec 8:16; Ep 4:25].

And Abraham journeyed - It is very likely that this holy man was so deeply affected with the melancholy prospect of the ruined cities, and not knowing what was become of his nephew Lot and his family, that he could no longer bear to dwell within sight of the place. Having, therefore, struck his tents, and sojourned for a short time at Kadesh and Shur, he fixed his habitation in Gerar, which was a city of Arabia Petraea, under a king of the Philistines called Abimelech, my father king, who appears to have been not only the father of his people, but also a righteous man.

She is my sister - See the parallel account, Genesis 12 (note), and the notes there. Sarah was now about ninety years of age, and probably pregnant with Isaac. Her beauty, therefore, must have been considerably impaired since the time she was taken in a similar manner by Pharaoh, king of Egypt; but she was probably now chosen by Abimelech more on the account of forming an alliance with Abraham, who was very rich, than on account of any personal accomplishments. A petty king, such as Abimelech, would naturally be glad to form an alliance with such a powerful chief as Abraham was: we cannot but recollect his late defeat of the four confederate Canaanitish kings. See note on Gen 14:14, etc. This circumstance was sufficient to establish his credit, and cause his friendship to be courted; and what more effectual means could Abimelech use in reference to this than the taking of Sarah, who he understood was Abraham's sister, to be his concubine or second wife, which in those times had no kind of disgrace attached to it?

But God came to Abimelech - Thus we find that persons who were not of the family of Abraham had the knowledge of the true God. Indeed, all the Gerarites are termed גוי צדיק goi tsaddik, a righteous nation, Gen 20:4.

In the integrity of my heart, etc. - Had Abimelech any other than honorable views in taking Sarah, he could not have justified himself thus to his Maker; and that these views were of the most honorable kind, God himself, to whom the appeal was made, asserts in the most direct manner, Yea, I know that thou didst this in the integrity of thy heart.

He is a prophet, and he shall pray for thee - The word prophet, which we have from the Greek προφητες, and which is compounded of προ, before, and φημι, I speak, means, in its general acceptation, one who speaks of things before they happen, i.e., one who foretells future events. But that this was not the original notion of the word, its use in this place sufficiently proves. Abraham certainly was not a prophet in the present general acceptation of the term, and for the Hebrew נביא nabi, we must seek some other meaning. I have, in a discourse entitled "The Christian Prophet and his Work," proved that the proper ideal meaning of the original word is to pray, entreat, make supplication, etc., and this meaning of it I have justified at large both from its application in this place, and from its pointed use in the case of Saul, mentioned 1 Samuel 10, and from the case of the priests of Baal, 1 Kings 18, where prophesying most undoubtedly means making prayer and supplication. As those who were in habits of intimacy with God by prayer and faith were found the most proper persons to communicate his mind to man, both with respect to the present and the future, hence, נביא nabi, the intercessor, became in process of time the public instructor or preacher, and also the predictor of future events, because to such faithful praying men God revealed the secret of his will. Hence St. Paul, 1Cor 14:3, seems to restrain the word wholly to the interpreting the mind of God to the people, and their instruction in Divine things, for, says he, he that prophesieth speaketh unto men to edification and exhortation and comfort. See the discourse on this text referred to above. The title was also given to men eminent for eloquence and for literary abilities; hence Aaron, because he was the spokesman of Moses to the Egyptian king, was termed נביא nabi, prophet; Exo 4:16; Exo 7:1. And Epimenides, a heathen poet, is expressly styled προφητης, a prophet, by St. Paul, Tit 1:12, just as poets in general were termed vates among the Romans, which properly signifies the persons who professed to interpret the will of the gods to their votaries, after prayers and sacrifices duly performed. In Arabic the word naba has nearly the same meaning as in Hebrew, but in the first conjugation it has a meaning which may cast light upon the subject in general. It signifies to itinerate, move from one place or country to another, compelled thereto either by persecution or the command of God; exivit de una regione in aliam - migrans de loco in locum - Golius. Hence Mohammed was called an nabi, because of his sudden removal from Mecca to Medina, when, pretending to a Divine commission, his townsmen sought to take away his life: e Mecca exiens Medinam, unde Muhammed suis Nabi Allah dictus fuit - Golius. If this meaning belonged originally to the Hebrew word, it will apply with great force to the case of Abraham, whose migratory, itinerant kind of life, generally under the immediate direction of God, might have given him the title nabi. However this may be, the term was a title of the highest respectability and honor, both among the He brews and Arabs, and continues so to this day. And from the Hebrews the word, in all the importance and dignity of its meaning, was introduced among the heathens in the προφητης and vates of the Greeks and Romans. See note on the word seer, Gen 15:1 (note).

Abimelech rose early, etc. - God came to Abimelech in a dream by night, and we find as the day broke he arose, assembled his servants, (what we would call his courtiers), and communicated to them what he had received from God. They were all struck with astonishment, and discerned the hand of God in this business. Abraham is then called, and in a most respectful and pious manner the king expostulates with him for bringing him and his people under the Divine displeasure, by withholding from him the information that Sarah was his wife; when, by taking her, he sought only an honorable alliance with his family.

And Abraham said - The best excuse he could make for his conduct, which in this instance is far from defensible.

She is my sister - I have not told a lie; I have suppressed only a part of the truth. In this place it may be proper to ask, What is a lie? It is any action done or word spoken, whether true or false in itself, which the doer or speaker wishes the observer or hearer to take in a contrary sense to that which he knows to be true. It is, in a word, any action done or speech delivered with the intention to deceive, though both may be absolutely true and right in themselves. See note on Gen 12:13.

The daughter of my father, but not - of my mother - Ebn Batrick, in his annals, among other ancient traditions has preserved the following: "Terah first married Yona, by whom he had Abraham; afterwards he married Tehevita, by whom he had Sarah." Thus she was the sister of Abraham, being the daughter of the same father by a different mother.

When God caused me to wander - Here the word אלהים Elohim is used with a plural verb, (התעו hithu, caused me to wander), which is not very usual in the Hebrew language, as this plural noun is generally joined with verbs in the singular number. Because there is a departure from the general mode in this instance, some have contended that the word Elohim signifies princes in this place, and suppose it to refer to those in Chaldea, who expelled Abraham because he would not worship the fire; but the best critics, and with them the Jews, allow that Elohim here signifies the true God. Abraham probably refers to his first call.

And unto Sarah he said - But what did he say? Here there is scarcely any agreement among interpreters; the Hebrew is exceedingly obscure, and every interpreter takes it in his own sense.

A thousand pieces of silver - Shekels are very probably meant here, and so the Targum understands it. The Septuagint has χιλια διδραχμα, a thousand didrachma, no doubt meaning shekels; for in Gen 23:15, Gen 23:16, this translation uses διδραχμα for the Hebrew שקל shekel. As shakal signifies literally to weigh, and the shekel was a coin of such a weight, Mr. Ainsworth and others think this to be the origin of our word scale, the instrument to weigh with.

The shekel of the sanctuary weighed twenty gerahs, Exo 30:13. And according to the Jews, the gerah weighed sixteen grains of barley. R. Maimon observes, that after the captivity the shekel was increased to three hundred and eighty-four grains or barley-corns. On the subject of ancient weights and measures, very little that is satisfactory is known.

Behold, he is to thee a covering of the eyes - It - the one thousand shekels, (not he - Abraham), is to thee for a covering - to procure thee a veil to conceal thy beauty (unto all that are with thee, and with all other) from all thy own kindred and acquaintance, and from all strangers, that none, seeing thou art another mans wife; may covet thee on account of thy comeliness.

Thus she was reproved - The original is ונכחת venochachath, but the word is probably the second person preterite, used for the imperative mood, from the root נכח nachach, to make straight, direct, right; or to speak rightly, correctly; and may, in connection with the rest of the text, be thus paraphrased: Behold, I have given thy Brother (Abraham, gently alluding to the equivocation, Gen 20:2, Gen 20:5) a thousand shekels of silver; behold, It is (that is, the silver is, or may be, or let it be) to thee a covering of the eyes (to procure a veil; see above) with regard to all those who are with thee; and to all (or and in all) speak thou the truth. Correctly translated by the Septuagint, και παντα αληθευσον, and in all things speak the truth - not only tell a part of the truth, but tell the whole; say not merely he is my brother, but say also, he is my husband too. Thus in All things speak the truth. I believe the above to be the sense of this difficult passage, and shall not puzzle my readers with criticisms. See Kennicott.

So Abraham prayed - This was the prime office of the נביא nabi; see Gen 20:7.

For the Lord had fast closed up all the wombs - Probably by means of some disease with which he had smitten them, hence it is said they were healed at Abraham's intercession; and this seems necessarily to imply that they had been afflicted by some disease that rendered it impossible for them to have children till it was removed. And possibly this disease, as Dr. Dodd conjectures, had afflicted Abimelech, and by this he was withheld, Gen 20:6, from defiling Abraham's bed.

1. On the prevarication of Abraham and Sarah, see the notes and concluding observations on Genesis 12 (note); (See note Gen 12:20) and while we pity this weakness, let us take it as a warning.

2. The cause why the patriarch did not acknowledge Sarah as his wife, was a fear lest he should lose his life on her account, for he said, Surely the fear, i.e., the true worship, of the true God is not in this place. Such is the natural bigotry and narrowness of the human heart, that we can scarcely allow that any besides ourselves possess the true religion. To indulge a disposition of this kind is highly blamable. The true religion is neither confined to one spot nor to one people; it is spread in various forms over the whole earth. He who fills immensity has left a record of himself in every nation and among every people under heaven. Beware of the spirit of intolerance! for bigotry produces uncharitableness; and uncharitableness, harsh judging; and in such a spirit a man may think he does God service when he tortures, or makes a burnt-offering of the person whom his narrow mind and hard heart have dishonored with the name of heretic. Such a spirit is not confined to any one community, though it has predominated in some more than in others. But these things are highly displeasing in the sight of God. He, as the Father of the spirits of all flesh, loves every branch of his vastly extended family; and as far as we love one another, no matter of what sect of party, so far we resemble Him. Had Abraham possessed more charity for man and confidence in God at this time, he had not fallen into that snare from which he barely escaped. A hasty judgment is generally both erroneous and harsh; and those who are the most apt to form it are generally the most difficult to be convinced of the truth.

And Abraham sojourned in Gerar - We are not told upon what occasion he removed, whether terrified by the destruction of Sodom, or, as some of the Jewish writers say, because he was grieved at Lot's incest with his daughters, and the reproach which the Canaanites cast upon him for his kinsman's sake. The king of Gerar sent and took her - To his house, in order to the taking of her to his bed.

But God came to Abimelech in a dream - It appears by this that God revealed himself by dreams, which evidenced themselves to be divine and supernatural, not only to his servants the prophets, but even to those that were out of the pale of the church; but then usually it was with some regard to God's own people.

Wilt thou slay also a righteous nation - Not such a nation as Sodom.

I withheld thee from sinning against me - It is God that restrains men from doing the ill they would do; it is not from him that there is sin, but it is from him that there is not more sin, either by his influence on mens minds checking their inclination to sin, or by his providence taking away the opportunity. It is a great mercy to be hindered from committing sin, which God must have the glory of whoever is the instrument.

Thou hast done deeds that ought not to be done - Equivocation and dissimulation, however they may be palliated, are very ill things, and by no means to be admitted in any case. He takes it as a very great injury to himself and his family, that Abraham had thus exposed them to sin, What have I offended thee? - If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be avenged on me. Note, We ought to reckon, that those do us the greatest dislikedness in the world, that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to the corrupt nature. He challenges him to assign any just cause he had to suspect them as a dangerous people for an honest man to live among.

What sawest thou that thou hast done this thing - What reason hadst thou to think, that if we had known her to be thy wife, thou wouldst have been exposed to any danger by it?

I thought surely the fear of God is not in this place, and they will slay me - There are many places and persons that have more of the fear of God in them than we think they have; perhaps they are not called by our name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts!

When God caused me to wander from my father's house - Then we settled this matter. It may be, that God denied Abraham and Sarah the blessing of children so long to punish them for this sinful compact they had made to deny one another: if they will not own their marriage, why should God own it? But we may suppose, that alter this reproof they agreed never to do so again, and then presently we read, Ge 21:1,2, that Sarah conceived.

Thy brother is to thee a covering of the eyes - Thou must look at no other, nor desire to be looked at by any other. Yoke - fellows must be to each other for a covering of the eyes. The marriage - covenant is a covenant with the eyes, like Job's, Job 31:1.

1 AND Abraham journyed from thence towards the south countrey , and dwelt between Cadesh and Shur, and sojourned in Gerar.

From the plain of Mamre, Chap. 18. 1. where he had long dwelt; and whence he removed either because of its nearness to that filthy Lake which now was in the place of that late fruitful plain: Or for other reasons and conveniences needless to be here enquired or determined.

Yet more towards the Southern part of Canaan.

2 And Abraham said of Sarah his wife, she is my sister : and Abimelech King of Gerar sent and took Sarah .

Left they should slay him for his beautiful Wifes sake, as himself tels us, ver. 11. For though Sarah was ninety years old, yet she retained her beauty in good measure, partly because she had not been broken by bearing and nursing of Children, partly because in that age of the World Men and Women as they lived longer, so they did not so soon begin to decay, as now they do: and partly because of Gods especial blessing upon her.

Not without violence, for it is not to be thought that either Abraham or Sarah would consent to it.

Marginal references: Chap. 12. 13.

3 But God came to Abimelech in a dream by night and said to him, Behold, thou art but a dead man , for the woman which chou hast taken : for she is a mans wife.

God then used to manifest his mind in dreams not onely to his People, but even to Heathens for their sakes, or in things wherein they were concerned.

Thou deservest a present and untimely Death, and if thou proceedest in thy intended wickedness, it shall be inflicted upon thee.

Both for thy injustice in taking her away by force, and for thy intentions to abuse her; though not yet executed.

Marginal references: Psal. 105. 14.; Heb. married to an Husband▪

4 But Abimelech had not come near her : and he said, LORD, wilt thou slay also a righteous nation ?

(i. e.) Had not yet lyen with her. A modest expression like that of knowing a woman, Gen. 4. 1. or going in to her, Gen. 6. 4. or touching her, Prov. 6. 29. 1 Cor. 7. 1. by which we are taught to use modesty in our speeches, and not, with the rude Cynicks, to express all things by their proper names. This clause and history was necessary to be added here for Sarahs vindication, and especially for the demonstration of Isaacs original from Abraham and Sarah, according to Gods promise.

(i. e.) Innocent as to this matter, compare 2 Sam. 4. 11.

For he knew it was just and usual for God to punish a Nation for their Kings sins, and therefore, as became a good Prince, he is solicitous and prays for the safety of his nation: Or else by Nation he may mean his Family, for some of them were not involved in the guilt of this fact.

5 Said he not unto me, she is my sister? and she, even she her self said, He is my brother; in the integrity of my heart, and innocency of my hands have I done this.

Without any adulterous design in my heart, or outward actions tending to it, being wholly ignorant of what thou now informest me.

Marginal references: Or, simplicity, or sincerity, 2 Sam. 15. 11.

6 And God said unto him in a dream, Yea I know that thou didst this in the integrity of thy heart : for I also withheld thee from sinning against me , therefore suffered I thee not to touch her.

(i. e.) That thou didst not this knowingly and maliciously, but imprudently and inconsiderately, which is indeed an extenuation of thy sin, though not a total excuse▪ Compare 1 King. 9. 4. 1 Chron. 29. 1.

Partly by my restraining grace, and partly by my powerful Providence and the plague mentioned, ver. 1[illegible: 1+ letters].

Which plainly shews that ignorance is not always an excuse for sin. See Luk. 12. 48.

Th[illegible: 1+ letters]s sin, though directly committed against Abraham and Sarah only is said to be against God as other such sins are, Gen. 39. 9. Psal. 51. 4. because it was against Gods command written in mens minds, though not yet published by express Word or Writing, and against Gods honour, and that here in a particular manner, because it would have rendred Isaacs original, and thereby Gods promi[illegible: 1+ letters]e, doubt[illegible: 1+ letters]l.

Marginal references: Chap. 39. 9. Levit. 6. 2. Psal. 51. 4.

7 Now therefore restore the man his wife: for he is a prophet , and he shall pray for thee , and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, thou, and all that are thine .

A person very dear to me and familiarly acquainted with me, and therefore the injuries done to him I take as done to my self. See Psal. 105. 15.

Which is one part of a Prophets work, Ier. 14. 11. and 15. 1.

Which was not unjust because they all had sins of their own, for which they deserved Death whensoever God thought fit to inflict it, and God might take this occasion to do it, that in punishing them he might also punish the King, whose subjects they were.

8 Therefore Abimelech rose early in the morning, and called all his servants , and told all these things in their ears: and the men were sore afraid.

His Counsellers and principal Officers, as that word is used, 1 King. 1. 2. and 10, 13.

9 Then Abimelech called Abraham and said unto him, what hast thou done unto us ? and what have I offended thee, that thou hast brought on me, and on my Kingdom a great sin ? thou hast done deeds unto me that ought not to be done.

How great a danger hast thou exposed us to?

Even the Heathens who thought Fornication harmless, judge Adultery to be a very great and hainous crime. See Gen. 38. 24. Levit. 20. 10. Deut. 22. 22. Ezek. 16. 38, and 23. 45, 47. Or, A great punishment, as this word is oft used; which seems better to answer to his offending Abraham now mentioned.

Marginal references: Chap. 26. 10.

10 And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing ?

What levity or miscarriage didst thou discern in us which moved thee to deal thus with us?

11 And Abraham said, because I thought, surely the fear of God is not in this place: and they will slay me for my wifes sake.

(i. e.) True Piety or the knowledge of the true God, which is the only effectual restraint from the grossest wickedness.

12 And yet indeed she is my sister : she is the daughter of my father, but not the daughter of my mother ; and she became my wife .

My near Kinswoman; even as Lot upon the same account is called Abrahams Brother, Gen. 13. 8.

(i. e.) The Granddaughter: For Grand-children are commonly called the Sons and Daughters of their Grand-parents, as Gen. 31. 28. Exod. 2. 18. And besides, her Father Haran dying before her Grandfather, she was left more immediately under his Care and Education, and therefore was more peculiarly reputed Terahs Daughter and Abrahams Sister. See Gen. 11. 29.

Because Haran was Abrahams Brother onely by the Fathers side, Terah who had Haran by another wife.

How could Abraham marry one so near of kin to him? Answ. There were larger allowances for Marriages in those times, as it was convenient there should be: Neither had God as yet given those prohibitions, Levit. 18. Besides among all Nations the Mothers side was more regarded than the Fathers in all prohibitions of Marriage.

13 And it came to pass, when God caused me to wander from my fathers house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.

This word he useth, because God did not direct him to any certain place, but sent him out he knew not whither Heb. 11. 8. And being to travel and sojourn amongst persons of divers tempers and manners, and all Pagans, he thought this equivocal expression convenient for his security.

Marginal references: Chap. 12. 13.

15 And Abimelech said, Behold, my land is before thee , dwell where it pleaseth thee.

(i. e.) Free for thy view and choice, as Gen. 13. 9.

Marginal references: Heb. as is good in thine eyes.

16 And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver : behold, he is to thee a covering of the eyes unto all that are with thee , and with all other h: thus she was reproved .

A sharp rebuke and irony, q. d. He whom thou didst miscal thy Brother.

To wit, shekels, which is commonly understood, when a summe of Silver or Gold is indefinitely mentioned, as Numb. 7. 13. 85. 2 Sam. 18. 12. 2 King. 6. 25.

(i. e) A protection to thee from the wanton eyes and attempts of others, whilst they know thee to be the wife of another man, and he such an one whom they reverence and fear, and therefore thou didst take a very wrong course to disown him, whereby thou didst expose thy self to great danger. Or, This is to thee, &c. i. e. This I give to thee to buy thee a veil wherewith thou mayst cover thy face, as it is fit and usual for married persons to do. Compare Gen. 24. 65. 1 Cor. 11. 3, 6, 7, 10.

Unto all that here live with thee or near thee: And with all men whomsoever.

Or, admonished, to be more circumspect for the future: Or, and be thou admonished: For they may be the words of Abimelech.

18 For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abrahams wife.

This phrase elsewhere notes barrenness, as 1 Sam. 1. 5, 6. and so many understand it here. Against which some learned men object, that that could not so soon be discovered, for all this happened between the Conception and birth of Isaac. Which objection may seem not valid, because the evidences of of Womens being with Child go so long before the birth of the Child, and those evidences not appearing in any of their Women, who before that time were generally fruitful and child-bearing, they might discern Gods hand in it, especially upon Gods admonition to their King. But because this history seems to have been done in a far less space of time, it not being probable either that God would suffer Sarah to be long with Abimelech ere he warned him, or that he being warned and so severely threatned and actually punished would delay the execution of Gods command, or that upon his obedience to God, the mercy and deliverance promised would be delayed by God. That seems more probable which others think, that this was an indisposition or plague or sore in the secret parts, by which they were hindred from cohabitation, and mutual converse, and consequently, from hopes of conception and Child-bearing, upon the removal whereof it is said that they bare Children, where, as oft-times in Scripture, the last and consummating act is put for all the proceeding acts, q. d. And they were restored to the Conjugal use, and Conception, and, in due time, to Child-bearing.

Gen 20:1-3

After the destruction of Sodom and Gomorrah, Abraham removed from the grove of Mamre at Hebron to the south country, hardly from the same fear as that which led Lot from Zoar, but probably to seek for better pasture. Here he dwelt between Kadesh (Gen 14:7) and Shur (Gen 16:7), and remained for some time in Gerar, a place the name of which has been preserved in the deep and broad Wady Jurf el Gerâr (i.e., torrent of Gerar) about eight miles S.S.E. of Gaza, near to which Rowland discovered the ruins of an ancient town bearing the name of Khirbet el Gerâr. Here Abimelech, the Philistine king of Gerar, like Pharaoh in Egypt, took Sarah, whom Abraham had again announced to be his sister, into his harem, - not indeed because he was charmed with the beauty of the woman of 90, which was either renovated, or had not yet faded (Kurtz), but in all probability “to ally himself with Abraham, the rich nomad prince” (Delitzsch). From this danger, into which the untruthful statement of both her husband and herself had brought her, she was once more rescued by the faithfulness of the covenant God. In a dream by night God appeared to Abimelech, and threatened him with death (מת הנּך en te moriturum) on account of the woman, whom he had taken, because she was married to a husband.

Gen 20:4-7

Abimelech, who had not yet come near her, because God had hindered him by illness (Gen 20:6 and Gen 20:17), excused himself on the ground that he had done no wrong, since he had supposed Sarah to be Abraham’s sister, according to both her husband’s statement and her own. This plea was admitted by God, who told him that He had kept him from sinning through touching Sarah, and commanded him to restore the woman immediately to her husband, who was a prophet, that he might pray for him and save his life, and threatened him with certain death to himself and all belonging to him in case he should refuse. That Abimelech, when taking the supposed sister of Abraham into his harem, should have thought that he was acting “in innocence of heart and purity of hands,” i.e., in perfect innocence, is to be fully accounted for, from his undeveloped moral and religious standpoint, by considering the customs of that day. But that God should have admitted that he had acted “in innocence of heart,” and yet should have proceeded at once to tell him that he could only remain alive through the intercession of Abraham, that is to say, through his obtaining forgiveness of a sin that was deserving of death, is a proof that God treated him as capable of deeper moral discernment and piety. The history itself indicates this in the very characteristic variation in the names of God. First of all (Gen 20:3), Elohim (without the article, i.e., Deity generally) appears to him in a dream; but Abimelech recognises the Lord, Adonai, i.e., God (Gen 20:4); whereupon the historian represents האלהים (Elohim with the article), the personal and true God, as speaking to him. The address of God, too, also shows his susceptibility of divine truth. Without further pointing out to him the wrong which he had done in simplicity of heart, in taking the sister of the stranger who had come into his land, for the purpose of increasing his own harem, since he must have been conscious of this himself, God described Abraham as a prophet, whose intercession alone could remove his guilt, to show him the way of salvation. A prophet: lit., the God-addressed or inspired, since the “inward speaking” (Ein-sprache) or inspiration of God constitutes the essence of prophecy. Abraham was προφήτης as the recipient of divine revelation, and was thereby placed in so confidential a relation to God, that he could intercede for sinners, and atone for sins of infirmity through his intercession.

Gen 20:8-9

Abimelech carried out the divine instructions. The next morning he collected his servants together and related what had occurred, at which the men were greatly alarmed. He then sent for Abraham, and complained most bitterly of his conduct, by which he had brought a great sin upon him and his kingdom.

Gen 20:10-13

“What sawest thou,” i.e., what hadst thou in thine eye, with thine act (thy false statement)? Abimelech did this publicly in the presence of his servants, partly for his own justification in the sight of his dependents, and partly to put Abraham to shame. The latter had but two weak excuses: (1) that he supposed there was no fear of God at all in the land, and trembled for his life because of his wife; and (2) that when he left his father’s house, he had arranged with his wife that in every foreign place she was to call herself his sister, as she really was his half-sister. On the subject of his emigration, he expressed himself indefinitely and with reserve, accommodating himself to the polytheistic standpoint of the Philistine king: “when God (or the gods, Elohim) caused me to wander,” i.e., led me to commence an unsettled life in a foreign land; and saying nothing about Jehovah, and the object of his wandering as revealed by Him.

Gen 20:14-16

Abimelech then gave him back his wife with a liberal present of cattle and slaves, and gave him leave to dwell wherever he pleased in his land. To Sarah he said, “Behold, I have given a thousand shekele of silver to thy brother; behold, it is to thee a covering of the eyes (i.e., an expiatory gift) with regard to all that are with thee (“because in a mistress the whole family is disgraced,” Del.), and with all - so art thou justified.” The thousand shekels (about £131) were not a special present made to Sarah, but indicate the value of the present made to Abraham, the amount of which may be estimated by this standard, that at a later date (Exo 21:32) a slave was reckoned at 30 shekels. By the “covering of the eyes” we are not to understand a veil, which Sarah was to procure for 1000 shekels; but it is a figurative expression for an atoning gift, and is to be explained by the analogy of the phrase פּני פ כּפּר “to cover any one’s face,” so that he may forget a wrong done (cf. Gen 32:21; and Job 9:24, “he covereth the faces of the judges,” i.e., he bribes them). ונוכחת can only be the 2 pers. fem. sing. perf. Niphal, although the Dagesh lene is wanting in the ת; for the rules of syntax will hardly allow us to regard this form as a participle, unless we imagine the extremely harsh ellipsis of נוכחת for אתּ נוכחת. The literal meaning is “so thou art judged,” i.e., justice has been done thee.

Gen 20:17-18

After this reparation, God healed Abimelech at Abraham’s intercession; also his wife and maids, so that they could bear again, for Jehovah had closed up every womb in Abimelech’s house on Sarah’s account. אמהות, maids whom the king kept as concubines, are to be distinguished from שׁפחות female slaves (Gen 20:14). That there was a material difference between them, is proved by 1Sa 25:41. כּל־רחם עצר כּל does not mean, as is frequently supposed, to prevent actual childbirth, but to prevent conception, i.e., to produce barrenness (1Sa 1:5-6). This is evident from the expression “He hath restrained me from bearing” in Gen 16:2 (cf. Isa 66:9, and 1Sa 21:6), and from the opposite phrase, “open the womb,” so as to facilitate conception (Gen 29:31, and Gen 30:22). The plague brought upon Abimelech’s house, therefore, consisted of some disease which rendered the begetting of children (the coitus) impossible. This might have occurred as soon as Sarah was taken into the royal harem, and therefore need not presuppose any lengthened stay there. There is no necessity, therefore, to restrict ויּלדוּ to the women and regard it as equivalent to ותּלדנה, which would be grammatically inadmissible; for it may refer to Abimelech also, since ילד signifies to beget as well as to bear. We may adopt Knobel's explanation, therefore, though without approving of the inference that Gen 20:18 was an appendix of the Jehovist, and arose from a misunderstanding of the word ויּלדוּ in Gen 20:17. A later addition Gen 20:18 cannot be; for the simple reason, that without the explanation give there, the previous verse would be unintelligible, so that it cannot have been wanting in any of the accounts. The name Jehovah, in contrast with Elohim and Ha-Elohim in Gen 20:17, is obviously significant. The cure of Abimelech and his wives belonged to the Deity (Elohim). Abraham directed his intercession not to Elohim, an indefinite and unknown God, but to האלהים; for the God, whose prophet he was, was the personal and true God. It was He too who had brought the disease upon Abimelech and his house, not as Elohim or Ha-Elohim, but as Jehovah, the God of salvation; for His design therein was to prevent the disturbance of frustration of His saving design, and the birth of the promised son from Sarah.

But if the divine names Elohim and Ha-Elohim indicate the true relation of God to Abimelech, and here also it was Jehovah who interposed for Abraham and preserved the mother of the promised seed, our narrative cannot be merely an Elohistic side-piece appended to the Jehovistic account in Gen 12:14., and founded upon a fictitious legend. The thoroughly distinctive character of this event is a decisive proof of the fallacy of any such critical conjecture. Apart from the one point of agreement-the taking of Abraham’s wife into the royal harem, because he said she was his sister in the hope of thereby saving his own life (an event, the repetition of which in the space of 24 years is by no means startling, when we consider the customs of the age) - all the more minute details are entirely different in the two cases. In king Abimelech we meet with a totally different character from that of Pharaoh. We see in him a heathen imbued with a moral consciousness of right, and open to receive divine revelation, of which there is not the slightest trace in the king of Egypt. And Abraham, in spite of his natural weakness, and the consequent confusion which he manifested in the presence of the pious heathen, was exalted by the compassionate grace of God to the position of His own friend, so that even the heathen king, who seems to have been in the right in this instance, was compelled to bend before him and to seek the removal of the divine punishment, which had fallen upon him and his house, through the medium of his intercession. In this way God proved to the Philistine king, on the one hand, that He suffers no harm to befall His prophets (Psa 105:15), and to Abraham, on the other, that He can maintain His covenant and secure the realization of His promise against all opposition from the sinful desires of earthly potentates. It was in this respect that the event possessed a typical significance in relation to the future attitude of Israel towards surrounding nations.

Abraham's Denial of His Wife. (b. c. 1898.)

1 And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar. 2 And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.

Here is, 1. Abraham's removal from Mamre, where he had lived nearly twenty years, into the country of the Philistines: He sojourned in Gerar, v. 1. We are not told upon what occasion he removed, whether terrified by the destruction of Sodom, or because the country round was for the present prejudiced by it, or, as some of the Jewish writers say, because he was grieved at Lot's incest with his daughters, and the reproach which the Canaanites cast upon him and his religion, for his kinsman's sake: doubtless there was some good cause for his removal. Note, In a world where we are strangers and pilgrims we cannot expect to be always in the same place. Again, Wherever we are, we must look upon ourselves but as sojourners. 2. His sin in denying his wife, as before (ch. xii. 13), which was not only in itself such an equivocation as bordered upon a lie, and which, if admitted as lawful, would be the ruin of human converse and an inlet to all falsehood, but was also an exposing of the chastity and honour of his wife, of which he ought to have been the protector. But, besides this, it had here a two-fold aggravation:— (1.) He had been guilty of this same sin before, and had been reproved for it, and convinced of the folly of the suggestion which induced him to it; yet he returns to it. Note, It is possible that a good man may, not only fall into sin, but relapse into the same sin, through the surprise and strength of temptation and the infirmity of the flesh. Let backsliders repent then, but not despair, Jer. iii. 22. (2.) Sarah, as it should seem, was now with child of the promised seed, or, at least, in expectation of being so quickly, according to the word of God; he ought therefore to have taken particular care of her now, as Judg. xiii. 4. 3. The peril that Sarah was brought into by this means: The king of Gerar sent, and took her to his house, in order to the taking of her to his bed. Note, The sin of one often occasions the sin of others; he that breaks the hedge of God's commandments opens a gap to he knows not how many; the beginning of sin is as the letting forth of water.

3 But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man's wife. 4 But Abimelech had not come near her: and he said, Lord , wilt thou slay also a righteous nation? 5 Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this. 6 And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her. 7 Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.

It appears by this that God revealed himself by dreams (which evidenced themselves to be divine and supernatural) not only to his servants the prophets, but even to those who were out of the pale of the church and covenant; but then, usually, it was with some regard to God's own people as in Pharaoh's dream, to Joseph, in Nebuchadnezzar's, to Daniel, and here, in Abimelech's, to Abraham and Sarah, for he reproved this king for their sake, Ps. cv. 14, 15.

I. God gives him notice of his danger (v. 3), his danger of sin, telling him that the woman is a man's wife, so that if he take her he will wrong her husband; his danger of death for this sin: Thou art a dead man; and God's saying so of a man makes him so. Note, Every wilful sinner ought to be told that he is a dead man, as the condemned malefactor, and the patient whose disease is mortal, are said to be so. If thou art a bad man, certainly thou art a dead man.

II. He pleads ignorance that Abraham and Sarah had agreed to impose upon him, and not to let him know that they were any more than brother and sister, v. 6. See what confidence a man may have towards God when his heart condemns him not, 1 John iii. 21. If our consciences witness to our integrity, and that, however we may have been cheated into a snare, we have not knowingly and wittingly sinned against God, it will be our rejoicing in the day of evil. He pleads with God as Abraham had done, ch. xviii. 23. Wilt thou slay a righteous nation? v. 4. Not such a nation as Sodom, which was indeed justly destroyed, but a nation which, in this matter, was innocent.

III. God gives a very full answer to what he had said.

1. He allows his plea, and admits that what he did he did in the integrity of his heart: Yea, I know it, v. 6. Note, It is matter of comfort to those that are honest that God knows their honesty, and will acknowledge it, though perhaps men that are prejudiced against them either cannot be convinced of it or will not own that they are.

2. He lets him know that he was kept from proceeding in the sin merely by the good hand of God upon him: I withheld thee from sinning against me. Abimelech was hereby kept from doing wrong, Abraham from suffering wrong, and Sarah from both. Note, (1.) There is a great deal of sin devised and designed that is never executed. As bad as things are in the world, they are not so bad as the devil and wicked men would have them. (2.) It is God that restrains men from doing the ill they would do. It is not from him that there is sin, but it is from him that there is not more sin, either by his influence upon men's minds, checking their inclination to sin, or by his providence, taking away the opportunity to sin. (3.) It is a great mercy to be hindered from committing sin; of this God must have the glory, whoever is the instrument, 1 Sam. xxv. 32, 33.

3. He charges him to make restitution: Now therefore, not that thou art better informed, restore the man his wife, v. 7. Note, Ignorance will excuse no longer than it continues. If we have entered upon a wrong course through ignorance this will not excuse our knowingly persisting in it, Lev. v. 3-5. The reasons why he must be just and kind to Abraham are, (1.) Because he is a prophet, near and dear to God, for whom God does in a particular manner concern himself. God highly resents the injuries done to his prophets, and takes them as done to himself. (2.) Being a prophet, he shall pray for thee; this is a prophet's reward, and a good reward it is. It is intimated that there was great efficacy in the prayers of a prophet, and that good men should be ready to help those with their prayers that stand in need of them, and should make, at least, this return for the kindnesses that are done them. Abraham was accessory to Abimelech's trouble, and therefore was obliged in justice to pray for him. (3.) It is at thy peril if thou do not restore her: Know thou that thou shalt surely die. Note, He that does wrong, whoever he is, prince or peasant, shall certainly receive for the wrong which he has done, unless he repent and make restitution, Col. iii. 25. No injustice can be made passable with God, no, not by Caesar's image stamped upon it.

Abimelech's Conduct Towards Abraham. (b. c. 1898.)

8 Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid. 9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done. 10 And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing? 11 And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife's sake. 12 And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife. 13 And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me, He is my brother.

Abimelech, being thus warned of God in a dream, takes the warning, and, as one truly afraid of sin and its consequences, he rises early to obey the directions given him.

I. He has a caution for his servants, v. 8. Abraham himself could not be more careful than he was to command his household in this matter. Note, Those whom God has convinced of sin and danger ought to tell others what God has done for their souls, that they also may be awakened and brought to a like holy fear.

II. He has a chiding for Abraham. Observe,

1. The serious reproof which Abimelech gave to Abraham, v. 9, 10. His reasoning with Abraham upon this occasion was very strong, and yet very mild. Nothing could be said better; he does not reproach him, nor insult over him, does not say, "Is this your profession? I see, though you will not swear, you will lie. If these be prophets, I will beg to be freed from the sight of them:" but he fairly represents the injury Abraham had done him, and calmly signifies his resentment of it. (1.) He calls that sin which he now found he had been in danger of a great sin. Note, Even the light of nature teaches men that the sin of adultery is a very great sin: be it observed, to the shame of many who call themselves Christians, and yet make a light matter of it. (2.) He looks upon it that both himself and his kingdom would have been exposed to the wrath of God if he had been guilty of this sin, though ignorantly. Note, The sins of kings often prove the plagues of kingdoms; rulers should therefore, for their people's sake, dread sin. (3.) He charges Abraham with doing that which was not justifiable, in disowning his marriage. This he speaks of justly, and yet tenderly; he does not call him a liar and cheat, but tells him he had done deeds that ought not to be done. Note, Equivocation and dissimulation, however they may be palliated, are very bad things, and by no means to be admitted in any case. (4.) He takes it as a very great injury to himself and his family that Abraham had thus exposed them to sin: "What have I offended thee? If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be revenged on me." Note, We ought to reckon that those do us the greatest unkindness in the world that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to corrupt nature. (5.) He challenges him to assign a cause for his suspecting them as a dangerous people for an honest man to live among: "What sawest thou, that thou hast done this thing? v. 10. What reason hadst thou to think that if we had known her to be thy wife thou wouldst have been exposed to any danger by it?" Note, A suspicion of our goodness is justly reckoned a greater affront than a slight upon our greatness.

2. The poor excuse that Abraham made for himself.

(1.) He pleaded the bad opinion he had of the place, v. 11. He thought within himself (though he could not give any good reason for his thinking so), "Surely the fear of God is not in this place, and then they will slay me." [1.] Little good is to be expected where no fear of God is. See Ps. xxxvi. 1. [2.] There are many places and persons that have more of the fear of God in them than we think they have: perhaps they are not called by our dividing name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts, which is very injurious both of Christ and Christians, and makes us obnoxious to God's judgment, Matt. vii. 1. [3.] Uncharitableness and censoriousness are sins that are the cause of many other sins. When men have once persuaded themselves concerning such and such that they have not the fear of God, they think this will justify them in the most unjust and unchristian practices towards them. Men would not do ill if they did not first think ill.

(2.) He excused it from the guilt of a downright lie by making it out that, in a sense, she was his sister, v. 12. Some think she was own sister to Lot, who is called his brother Lot (ch. xiv. 16), though he was his nephew; so Sarah is called his sister. But those to whom he said, She is my sister, understood that she was so his sister as not to be capable of being his wife; so that it was an equivocation, with an intent to deceive.

(3.) He clears himself from the imputation of an affront designed to Abimelech in it by alleging that it had been his practice before, according to an agreement between him and his wife, when they first became sojourners (v. 13): "When God caused me to wander from my father's house, then we settled this matter." Note, [1.] God is to be acknowledged in all our wanderings. [2.] Those that travel abroad, and converse much with strangers, as they have need of the wisdom of the serpent, so it is requisite that that wisdom be ever tempered with the innocence of the dove. It may, for aught I know, be suggested that God denied to Abraham and Sarah the blessing of children so long to punish them for this sinful compact if they will not own their marriage, why should God own it? But we may suppose that, after this reproof which Abimelech gave them, they agreed never to do so again, and then presently we read (ch. xxi. 1, 2) that Sarah conceived.

14 And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife. 15 And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee. 16 And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved. 17 So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children. 18 For the Lord had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.

Here is, I. The kindness of a prince which Abimelech showed to Abraham. See how unjust Abraham's jealousies were. He fancied that if they knew that Sarah was his wife they would kill him; but, when they did know it, instead of killing him they were kind to him, frightened at least to be so by the divine rebukes they were under. 1. He gives him his royal licence to dwell where he pleased in his country, courting his stay because he gives him his royal gifts (v. 14), sheep and oxen, and (v. 16) a thousand pieces of silver. This he gave when he restored Sarah, either, [1.] By way of satisfaction for the wrong he had offered to do, in taking her to his house: when the Philistines restored the ark, being plagued for detaining it, they sent a present with it. The law appointed that when restitution was made something should be added to it, Lev. vi. 5. Or, [2.] To engage Abraham's prayers for him; not as if prayers should be bought and sold, but we should endeavour to be kind to those of whose spiritual things we reap, 1 Cor. ix. 11. Note, It is our wisdom to get and keep an interest with those that have an interest in heaven, and to make those our friends who are the friends of God. [3.] He gives to Sarah good instruction, tells her that her husband (her brother he calls him, to upbraid her with calling him so) must be to her for a covering of the eyes, that is, she must look at no other, nor desire to be looked at by any other. Note, Yoke-fellows must be to each other for a covering of the eyes. The marriage-covenant is a covenant with the eyes, like Job's, ch. xxxi. 1.

II. The kindness of a prophet which Abraham showed to Abimelech: he prayed for him, v. 17, 18. This honour God would put upon Abraham that, though Abimelech had restored Sarah, yet the judgment he was under should be removed upon the prayer of Abraham, and not before. Thus God healed Miriam, when Moses, whom she had most affronted, prayed for her (Num. xii. 13), and was reconciled to Job's friends when Job, whom they had grieved, prayed for them (Job xlii. 8-10), and so did, as it were, give it under his hand that he was reconciled to them. Note, The prayers of good men may be a kindness to great men, and ought to be valued.

CHAP. XX.

ANd Abraham journeyed from thence to the South country; and dwelled betweene Kadesh and Shur: and sojourned in Gerar. And Abraham said, of Sarah his wife, she is my sister: and Abimelech, King of Gerar, sent; and tooke Sarah. And God came unto Abimelech, in a dreame by night: and he said to him; Behold thou art a dead man, for the woman which thou hast taken; for she is maried to an husband. And Abimelech had not come-neere unto her: and he said, Lord, wilt thou slay also a just nation? Said not hee unto me, she is my sister? and shee even shee also said, he is my brother: in the perfection of my heart, and in innocency of my hands, have I done this. And God said unto him, in a dreame; I also doe know, that in the perfection of thy hart, thou hast done this: and I also withheld thee from sinning against mee: therefore I gave thee not, to touch her. And now, restore thou the wife of the man, for he is a Prophet; and hee shall pray for thee, and live thou: and if thou restore her not; know thou, that dying thou shalt dye, thou, and all that are thine. And Abimelech rose-early in the morning, and called all his servants, & spake all these words in their eares: and the men were sore afraid. And Abimelech called Abraham, & said to him, what hast thou done unto us, and what have I sinned against thee, that thou hast brought on mee, and on my kingdome a great sinne? Thou hast done unto mee, deeds that should not bee done. And Abimelech said unto Abraham: what sawest thou, that thou hast done this thing? And Abraham sayd; because I sayd, Surely there is no foare of God in this place: and they will kill me for my wives sake. And yet truly, shee is my sister, the daughter of my father, but not the daughter of my mother: and she became my wife. And it was when they, even God, caused me to wander from my fathers house; then I said unto her, this is thy kindnesse which thou shalt doe unto me: at every place whither wee shall come, say thou of mee, hee is my brother. And Abimelech tooke sheepe and oxen, and men servants, and women servants; and gave unto Abraham: and restored to him Sarah his wife. And Abimelech said, Behold my land is before thee: dwell thou in that which is good in thine eyes. And unto Sarah hee said, Behold I have given a thousand shekels of silver to thy brother; behold he is to thee a covering of the eyes; unto all which are with thee: and all that (thou maist be) rebuked. And Abraham prayed unto God: and God healed Abimelech, and his wife, and his women-servants, and they bare-children. For Iehovah had closing closed-up, every wombs, in the house of Abimelech: because of Sarah, Abrahams wife.

Annotations. I Ourneyed] or removed, to weet, from the okes of Mamre, Gen. 18. 1. country] or, land of the south; that is, the south part of the land of Canaan: see Gen. 12. 9. Kadesh] see Gen. 16. 14. 7. Gerar] a country of the Philistines, in the southern parts of the Land of Canaan, Gen. 10. 19. Hither Isaak came afterward to so journe, for famine, Gen. 26. 1. Vers. 2. of Sarah] the Hebrew el which properly signifieth unto, is used for of, or concerning and is so translated by the Greeke, here and Ier. 27. 19. and so the Greeke pros, in like manner, Heb. 1. 7. and 4. 13. Or if we reade it, unto Sarah, the meaning is, that together with her, both he and she said it: as after in vers. 5. is manifested. See the like done before, in Gen. 12. 11. 12. 13. Vers. 2. Abimelech] by interpretation, Father-King: a common title of the Kings of Palestina, as Phar[illegible: 1 span] was of the Kings of Aegypt: see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries: so rulers are casled fathers, 2 King. 5. 13. Iob [illegible: 1 word]. 16. and 1 Sam. 1[illegible: 1 letter]. 15. where your fathers, is translated in Greeke, your King: see Gen. 4. 20. Vers. 3, God came] the Chaldee saith, word came from the face of God. This serteth forth Gods care for his. he suffered [illegible: 1 letter]o man to doe them wrong, but reproved Kings for then sakes, Psal. 165. 14. a dream] which is [illegible: 2 words] [illegible: 1 letter]on that the mind of man conce[illegible: 1 span] [illegible: 1 word] isle [illegible: 2 words] natural arising from the [illegible: 2 words] of the body; or affections of the mind, are many, and have their vanities and deceits, Eccles. 5. 7. Esay 29. 7. 8. But dreames supernaturall sent of God, as here, or by his Angels, as Mat. 2. 13. are to bee regarded: for God by them signifieth what he would, or what men should doe, Gen. 41. 25. Iob 33. 14. 15. 16. &c. Dreames also are sometimes by the lying spirit of Satan: which are not to bee beleeved or regarded, Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man] that is, shalt surely dye. But under such threats, conditions often are implyed: as here, if thou deliver not the woman. See Ezek. 33. 14. 15. Vers. 4. come-neere] that is lyen with her: being stayed by sicknesse, as it seemeth by verse 17. the Greeke saith, touched her not, the Hebrew also, in verse 6. So Paul useth the phrase of touching a woman, 1 Cor. 7. 1. and Solomon, Prov. 6. 29. just nation] fearing, as it seemeth, wrath upon his people also, vers. 9. as often commeth to passe for the Princes sinnes. So for Davids sinne, a plague came on his people, 1 Chron. 21. 14. 17. Or hee calleth his family a nation: which was now visited of God, vers. 17. 18. Vers. 5. perfection] or, integrity, simplicy, sincerity. The Chaldee interprets it truth; the Greeke, a pure heart. It is opposed to hypocrisie. innocence of my hands] or, cleannesse of my palmes: the palmes of the hands are named, as wherein filthinesse might be hidden: so purging himselfe even from secret crime. Vers. 6. with-held] the Greeke translateth, spared thee It seemeth Gods chastisement restiained him, vers. 17. and so hee was not able to doe the evill, which otherwise naturally hee could, and was proneunto. from sinning] the Greeke saith, that thou shouldst not sinne. As God, for Abrahams sake, with held Abimelech from the fact; so respecting the integrity of the Kings hearr, hee kept him also from the sinne. gave thee not] that is, let or suffered thee not; as the Greeke translateth. Giving is often used for suffering, as Gen. 31. 7. Exod. 3. 19. Psal. 16. 10. but it is more then bare sufferance, as implying an action also on Gods part, who giveth meanes to stay from evill, or sendeth delusions, when so it pleaseth him, as 2 Thess. 2. 7. Vers. 7. a Prophet] therefore doe him no harme, Psal. 105. 15. A Prophet in Hebrew Nabi, in Greek Prophetes, from which we have the word Prophet, so named of speaking, interpreting or uttering words and oracles that come from God, Deut. 18. 15. 16. 18. as of seeing or receiving them by visions, such were named Seers, 1 Sam. 9. 9. So Moses interpreter is called his Prophet, Exod. 7. 1. and all interpreters of the Scriptures, 1 Cor. 14. 29. In speciall, a Prophet was one indued with the Spirit of God, and could foretell things to come, Deut. 18. 22. Psalm. 74. 9. Ier. 29. 15. Such are called holy men of God, which spake as they were moved by the holy Ghost, 2 Pet. 1. 20. The Hebrew Doctors say; It is one of the foundations of the Law, to know that God maketh the sonnes of men to prophesie: and prophesie resideth not, but in a man that is great in wisedome, mighty in his vertuous qualities, so that his affections overcome him not, in any worldly thing; but by his knowledge he overcommeth his affections continually; and he is a man expert in knowledge, and of a very large vnderstanding: &c. On such a man, the holy spirit commeth downe; and when the spirit resteth upon him, his soule is associated unto the Angels, and he is changed to another man; and perceiveth in his owne knowledge, that hee is not so as he was, but that hee is advanced above the degrees of other wise men: even as it is said of Saul (in 1 Sam. 10. 6.) and thou shalt prophesie with them, and shalt be turned into another man. Maimony in Iesudei hatorah, ch. 7. S. 1. shall pray] This was a speciall worke of the Prophets, to pray for the people, Ier. 14. 11. and 15. 1. whereupon it is said; If they bee Prophets, and if the word of the Lord be with them, let them intreat the Lord, &c. Ier. 27. 18. Praying or interpellation, hath the first signification of judging, and so meaneth the presenting of the person and cause of any unto God as the judge; and the judging of ones selfe. live thou] that is, thou shalt live: but it is a powerfull manner of speech: (wherupon God is said to command his mercy, and the salvation and blessing of his people, Psal. 42. 9. and 44. 5. and 133. 3.) The like is often used, as Amos 5. 4. seeke me and live: that is, yee shall live, and dwell for ever, Psal. 37. 27. dying] that is, shalt surely die: see Gen. 2. 17. Vers. 9. that should not] the Chaldee translateth, that are not meet to be done; the Greeke saith, which none should doe. Vers. 11. Surely or, Onely. The Greeke translateth, Lest there be not the feare of God: so making it an unperfect speech, implying doubt, as in Mat. 25. 9. By the feare of the Lord men depart from evill: Prov. 16. 6. Vers. 12. of my father] The Iewes opinion from hence is, that Sarah was the same that Iseah, mentioned in Gen. 11. 29. and had two names: and that she being the grandchild of Thara, by another woman then Abrahams mother, is so spoken of here. became] Hebr. was to me, for a wife. Vers. 13. they euen God] Aelohim the name of God, in forme plurall, is usually joyned with a word singular, as hee created, Gen. 1. 1. here and in some few other places, it is coupled with a word plurall [illegible: 1 letter]no without mystery of the Trinity: which the Gentiles not understanding, they fell to hold many gods, contrary to the truth, Deut. 6. 4. A like speech of God is after used, in Gen. 35. 7. and in 2 Sam 7. 23. they even God went: which an other Prophet relating saith singularly, God hee went, I Chron. 17. 21. so that though words of the plurall number be joyned, yet the plurality of gods is no way intended; one Scripture clearing another: yea sometime the very same text, explaining it selfe, as Ios. 24. 19. Aelohim holies (or holy ones) he. The Greek translateth here singularly, when God brought mee out from my father house: the Chaldee otherwise thus, And it was when the peoples wandered, (that is, committed idolarry,) after the workes of their hands, the Lord applyed mee unto his feare, out of my fathers house. is thy kindnesse] or shall be thy mercy, that is, thy worke of mercy: so love, (1 Iohn 3. 1.) is put for the benefits proceeding from love; and wrath, (Mic. 7. 9. Rom. 13.) is for punishment proceeding from wrath. Vers. 15. before thee] exposed to thy choice: See Gen. 13. 9. good in thine eyes] that is, as the Greek translateth, where it pleaseth thee. Vers. 16. a 1000 shekels] or shistings. The word shekels understood in the Hebrew, is expressed by the Chaldee interpreter: so in 2 Sam. 18. 12. and 2 King. 6. 25. and the Greeke also hath a 1000 didrachmes, meaning shekels, for so in Gen. 23. 15, 16. and in many other places, the Hebrew shekels are turned in Greeke didrachmes, (or double drams:) and usually where silver is set downe, and not the summe, shekels are understood, as appeareth by Num. 7. 13. 85. where the shekell of the sanctuary named after, sheweth the same to bee meant before. Also where shekels are set downe, and the mettall not expressed, silver is understood, not gold or any other: as is manifest by Exod. 30 13, 15. compared with Exod. 38. 25, 26. A shekel (comming of Shakal, he weighed, from whence our English skole and skale to weigh with, is derived,) is by interpretation a weight, as being the most common in payments, in which they used to weigh their money, Gen. 23. 16. Ier. 32. 9. And the shekel of the sanctuary, weighed twenty gerahs, Exod. 30. 13. and a Gerah by the Iewes records, weighed sixteen graines of barley: so the holy shekell weighed 320 graines: as Maimony sheweth in treat. of Valuations, &c. ch. 1. S. 4. But the common shekel weighed they say, halfe so much, viz. 160. graines; which make two drammes and 16. graines. The Chaldee calleth a shekel Silghna, and Selang, (from whence our English shilling, seemeth to be borrowed:) and the quantity of the common shekel differed not much from our shilling, as the shekel of the sanctuary was about two shillings. This Chaldee name came in use among the Iewes after their captivity in Babylon, and was somewhat more in weight, then the shekell of Moses, which weighed 320 graines of barley: but now our wise men have added thereto, (saith Maimony in treat. of shekels, ch. 1. S. 2.) and made the weight of it equall to the coine called Selangh, in the time of the second Temple: and that Selangh weighted 384. common graines of barley. to thy brother] that is, to Abraham, thy husband, whom thou calledst thy brother: to him rather then to her, was it given, lest suspition should arise that she was defiled. he is to thee, &c.] that is, he is, (and shall be) thy husband to defend thee from injury, and to whom thou must professe subjection. For the covering of the eies and face with a vaile, was a signe of the womans subjection to the man, and of his power over her. Gen. 24. 65. 1 Cor. 113, 6, 7, 10. Or thus, it shall be to thee: that is, this gift of mine to thy brother, shall bee a recompence of the injury done in taking thee from thy husband. The Hebrew is ambiguous, and may indifferently bee read, he or it; and so the Chaldee; though it favoureth most this latter, saying, behold it is to thee a covering of honour, for that I did send to take thee, and have seene thee and all that are with thee. The Greek more plainly thus, these (1000 didrachmes) shall be to thee, for an honour of thy face, and to all the (women) that are with thee. and all that, &c.] that is, and all (this is) that (thou maist be) rebuked, and warned to cary thy selfe otherwise: and so they are the words of Abimelech. Or, if they be the words of Moses, wee may read, and all (this was) that (shee might bee) rebuked. The Chaldee translateth, and for all that thou hast said, and be thou rebuked: the Greeke thus, and all things speake thou truely. Vers. 18. closing closed] that is, fast closed. See the like phrase, in Gen. 2. 17.