Matthew Poole and continuators on Genesis 20

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.