Genesis 20:1–18

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, Gen 20:1. 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 (Gen 12:13), 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 3:22. (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 Jdg 13:4. 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.

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.

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, Psa 105:14, Psa 105:15. I. God gives him notice of his danger (Gen 20:3), 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, Gen 20:6. See what confidence a man may have towards God when his heart condemns him not, Jo1 3:21. 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, Gen 18:23. Wilt thou slay a righteous nation? Gen 20:4. 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, Gen 20:6. 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, Sa1 25:32, Sa1 25:33. 3. He charges him to make restitution: Now therefore, not that thou art better informed, restore the man his wife, Gen 20:7. 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 5:3-5. 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 3:25. No injustice can be made passable with God, no, not by Caesar's image stamped upon it.

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, Gen 20:8. 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, Gen 20:9, Gen 20:10. 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? Gen 20:10. 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, Gen 20:11. 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 Psa 36:1. [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, Mat 7:1. [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, Gen 20:12. Some think she was own sister to Lot, who is called his brother Lot (Gen 14:16), 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 (Gen 20:13): "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 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 (Gen 21:1, Gen 21:2) that Sarah conceived.

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 (Gen 20:14), sheep and oxen, and (Gen 20:16) 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 6:5. 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, Co1 9:11. 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, Job 31:1. II. The kindness of a prophet which Abraham showed to Abimelech: he prayed for him, Gen 20:17, Gen 20:18. 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 12:13), and was reconciled to Job's friends when Job, whom they had grieved, prayed for them (Job 42:8-10), 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.

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. [428] 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.

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.)

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 ; [429] 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.

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.

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.

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.

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.

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.

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.

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.

When God caused me to wander [430] 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 'lhym (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. [431] 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.

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.)

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.

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. Footnotes: [428] 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. [429] ^"Inter scelus et delictum." -- "Between an act of abandoned wickedness and a mere fault." -- Ed [430] ^"Quando circumduxerunt me angeli." -- "When the angels led me about." [431] 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.

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 Gen 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 Gen 12:15).

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.

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.

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!

yet indeed she is my sister--(See on Gen 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 Gen 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" [Zac 8:16; Eph 4:25]. Next: Genesis Chapter 21

And Abraham journeyed from thence towards the south country,.... He returned from the plains or oaks of Mamre, where he had lived fifteen or twenty years, into the more southern parts of the land of Canaan: the reason of this remove is not certain; some think, because he could not bear the stench of the sulphurous lake, the cities of Sodom and Gomorrah were become; and others, because of the scandal of Lot's incest with his daughters, which prejudiced the idolatrous people in those parts more against the true religion; neither of which are likely, by reason of the distance; but the better reason seems to be, that it was so ordered in Providence that he should remove from place to place, that it might appear that he was but a sojourner in the land: and dwelt between Kadesh and Shur; two wildernesses, as Jerom says (y), one of which joined to Egypt, to which the people of Israel went when they passed over the Red sea, and the other, Kadesh, reached to the desert of the Saracens. Onkelos and Jonathan paraphrase the words between Rekam and Chagra, or Hagra, the same place where the angel of the Lord met with Hagar at the well; see Gill on Genesis 16:7 and See Gill on Genesis 16:14, and sojourned in Gerar; or Gerara, as Jerom (z) calls it,"from whence he says the Geraritic country in his time beyond Daroma, or the south, had its name, and was twenty five miles distance from Eleutheropolis to the south, and was formerly the southern border of the Canaanites, and the metropolis of Palestine.''According to the Samaritan version, Gerar is the same with Ashkelon, which was afterwards, when aristocracy took place in this country, one of the five lordships of the Philistines; and so says Africanus (a); and that Gerar was in the country of the Philistines, and Abimelech was king of them, is clear from Genesis 21:32. This place was about six miles from Mamre (b), from whence Abraham removed. (y) De loc. Heb. fol, 91. I.((z) De loc. Heb. fol. 91. I.((a) Apud Syncell. Chronic. p. 100. (b) Bunting's Travels, p. 57.

And Abraham said of Sarah his wife, she is my sister,.... This he gave out in all conversation he came into, and said it to every one that asked who she was, which was little better than a lie; it at least was an equivocation and deception, and not at all justifiable, and tended to expose his wife's chastity, and discovered a distrust of divine Providence; the same infirmity be had given way to, and the same evil he had fallen into in Egypt, Genesis 12:11, and therefore was the more inexcusable now; good men not only fall into sin, but have their relapses: and Abimelech king of Gerar sent and took Sarah; having heard or seen what a beautiful woman. Sarah was, though ninety years of age, having never bore children; and understanding she was a single person, sent his servants to take her, and bring her to his house, in order to be his wife, which seems to be done with some kind of force; and it can hardly be thought that Abraham and Sarah would freely agree to it, at least it must be done with reluctance on their parts. Whether Abimelech was the first king of Palestine of this name, is not certain; if he was, which is not improbable, it became usual afterwards for the kings thereof to be so called, as Pharaoh was a common name to the kings of Egypt; it signifies "father" and "king", as kings should be the fathers of their people.

But God came to Abimelech in a dream by night,.... Put a dream into his mind, by which he cautioned him against taking Sarah to be his wife; so careful was the Lord that no wrong should be done to such a godly and virtuous person, to which she was exposed through the weakness of her husband. Aben Ezra wrongly interprets this of an angel, when it was God himself: and said unto him, behold, thou art but a dead man, for the woman which thou hast taken; that is, God would punish him with death, unless he restored the woman, whom he had taken, to her husband; not for any uncleanness he had committed with her, but for taking her without her free and full consent, and without inquiring more strictly into her relation to Abraham, and connection with him, and for his impure and unlawful desires after her, if persisted in: for she is a man's wife, or "married to an husband" (c); and therefore it was unlawful in him to take her to be his wife. (c) "maritata marito", Pagninus, Montanus, Piscator, Schmidt.

But Abimelech had not come near her,.... Sarah had been put into an apartment in his palace, and not yet admitted into his company, not at least to his bed; he had not lain with her, which is the design of the expression: the Septuagint version is, "had not touched her", as in Genesis 20:6; which is another phrase expressive of the same thing: and he said, Lord, wilt thou slay also a righteous nation? meaning either his family, the greater part of which were not accessory to this affair; or rather his kingdom, as Aben Ezra, see Genesis 20:9; which though not a nation of righteous men, in a strict sense, see Genesis 20:11; yet with regard to this business of Sarah were no ways criminal: either God had threatened to destroy his people, as well as himself, if he did not return Sarah to her husband, or committed iniquity with her; or he knew that this had been usual for people to suffer for the crimes of their governors, and like a true father of his country shows an affectionate concern for their welfare in the first place; for this may be the sense of the word "also", on which an emphasis is put; wilt thou not only slay me, but also a whole nation for my sake, a nation free from all fault and blame in this matter? though some think he has reference to the destruction of Sodom and Gomorrah, a recent action, and fresh in his mind; as if he should say, thou hast justly destroyed a wicked people for their sins, and wilt thou also destroy a nation that at least, in comparison of them, is a just and righteous one?

Said he not unto me, she is my sister?.... By this it appears, that Abimelech had a personal conversation with Abraham, and inquired of him about Sarah, who she was, and what relation she was to him, who told him that she was his sister; and for the truth of this he appeals to the omniscient God, who knew that Abraham had told him this: and she, even she herself said, he is my brother; when Sarah was asked what relation she stood in to Abraham, and he to her, she declared he was her brother; so that Abimelech had reason to conclude, from what both of them had said, that this was the truth of the matter, and especially from what Sarah said, who he thought might be depended on, and would speak out the whole truth on such an occasion: in the integrity of my heart, and innocency of my hands, have I done this; hereby declaring, that his design was not to defile the woman, and to gratify his lust, but to take her to be his wife; and this he thought to be no evil, though he had a wife, Genesis 20:17; polygamy not being reckoned a sin in those times; and that he had used no violence in taking her, they both seemingly agreeing to it.

And God said unto him in a dream,.... The same dream continued: yea, or "also" I know that thou didst this in the integrity of thy heart; not only thou knowest, but I, who know all things, know and acknowledge that this was so done by thee. Abimelech's plea is admitted, and a very great testimony borne to his integrity in this matter; and throughout the whole account he appears to be a man of great honour and uprightness, especially in this affair, if not a good man: for I also withheld thee from sinning against me; for had he committed adultery with her, it had been not only a sin against her, and against her husband, but against God being contrary to his will revealed in the minds of men by the law and light of nature, before the law of Moses was given: and indeed all sin against the neighbour is ultimately against God, see Psalm 51:4; and now from the commission of this sin God restrained Abimelech, either by some impulse upon his mind not to take her to be his wife as yet, or by throwing some thing or other in the way of it, in his providence, or by inflicting some disease upon him, which rendered him incapable of it, Genesis 20:17, therefore suffered I thee not to touch her; that is, to have carnal knowledge of her, see 1 Corinthians 7:1; as there is nothing done but what is done by divine permission, so many more evils would be committed than there are, were it not that men are restrained from them by the power and providence of God, not suffering them to do them; and in particular this sin was prevented, that it might not in any respect be a doubtful point whether Isaac, whom Sarah had now conceived, was a legitimate son of Abraham; and these expressions of Abimelech not coming near her, Genesis 20:4; and not touching her as here, are used for that purpose.

Now therefore restore the man his wife,.... Which will be a full proof and evidence to all of the integrity of thy heart, and the innocence of thine hands, which thou pleadest, and which I:own: for he is a prophet; familiar with God, dear unto him, a friend of his, to whom he communicates his secrets; is able to foretell things to come, as well as to interpret the mind of God, and instruct in the knowledge of divine things, all which agrees with Abraham's character; and he is the first man that is dignified in Scripture with the title of a prophet; so he is called in the Apocrypha:"Beware of all whoredom, my son, and chiefly take a wife of the seed of thy fathers, and take not a strange woman to wife, which is not of thy father's tribe: for we are the children of the prophets, Noe, Abraham, Isaac, and Jacob: remember, my son, that our fathers from the beginning, even that they all married wives of their own kindred, and were blessed in their children, and their seed shall inherit the land.'' (Tobit 4:12)Jarchi thinks this is observed to encourage Abimelech to return his wife to him, because being a prophet he knew he had not touched her, and therefore would receive her more readily, and entertain no ill opinion of her; but rather it is mentioned for the reason following: and he shall pray for thee, and thou shalt live; it being one part of the business of a prophet to pray for others, and make intercession for them, especially in any distress or trouble, see Jeremiah 27:18. Prophets were praying persons, had usually a great gift in prayer, and great power with God, and prevailed with him for the good of others; and such an one was Abraham; and it is here intimated, that upon the restoration of his wife to him, as he was familiar with God, and had an interest with him, he would make use of it, and pray for Abimelech, that whatsoever offence he had been guilty of to God or men, it might be forgiven, and that he might be healed of the disease with which he was smitten, and so recover of it, and live in health and happiness: and if thou restore her not, know thou, that thou shalt surely die, thou, and all that are thine: if he proceeded to take her to be his wife, and defile her, he is strongly assured that he should die, death being the punishment for adultery before the law of Moses, see Genesis 38:24; and not only he, but all his family, especially such who had been, or would be accessory to this affair, and even all who might he justly punished of God for other sins they had committed; and Abimelech being punished, both in his own person, and in his servants and subjects, the greater his punishment was, the greater abhorrence and detestation was shown to the sin he would be guilty of, to deter him from which this threatening is given out.

Therefore Abimelech rose early in the morning,.... Awaking upon the dream, could sleep no more, his thoughts running upon what had been said to him by the Lord in it: wherefore as soon as it was light he rose from his bed: and called all his servants; his household servants, and particularly his courtiers and counsellors, who had advised him to take Sarah for his wife, and had been assisting in it: and told all those things in their ears: how that God appeared to him in a dream, and told him that Sarah, whom he had taken into his house, was another man's wife, and that if he did not immediately return her to her husband, he would die, and all that belonged to him: and the men were sore afraid; lest they should be struck with death; and perhaps they might call to mind the burning of Sodom and Gomorrah for their sins, they had lately heard of, and might fear that some such calamity would befall them.

Then Abimelech called Abraham,.... Who might be in the king's palace, being taken into it caressed by the king for the sake of Sarah: and said unto him; not in a passion, as might have been expected, but in a mild and gentle manner, yet with great strength of reasoning, and making very just expostulations with him: what hast thou done unto us? what evil to him, his family, and his subjects? this was very probably said in the presence of his servants he had called, and therefore the plural number is used: and what have I offended thee, that thou hast brought on me, and on my kingdom, a great sin? the sin of adultery, he had been in danger of committing, which by the light of nature was known and acknowledged to be a great sin, and therefore was avoided by Heathens, and prohibited and punished by them; or else a "great punishment" (d), as death to him, and all his subjects: and now Abimelech expostulates with him, and desires to know what he had done to incur his displeasure, that he should take such a method as this to avenge himself of him; he plainly intimates that he was not conscious to himself that he had done any thing to offend him; he had suffered him to come into his kingdom, and sojourn in it, and used him well, and in no instance, as he knew of, had done anything to affront him: thou hast done deeds unto me that ought not to be done; in saying Sarah was his sister, and persuading her to say the same, and so virtually disowning his marriage with her, equivocating in this affair, and dissembling truth, and thereby exposing the chastity of his wife, and the king to the commission of sin with her; things that ought not to be done by any man, and much less by a man professing religion and godliness. (d) "noxam magnam", Junius & Tremellius; "poenam peccati", Menochius; so Abendana.

And Abimelech said unto Abraham,.... Continuing his discourse with him: what sawest thou, that thou hast done this thing? he desires to know what he had observed, either in him or his people, that gave him any reason to conclude that they were a lustful people, and would stick at nothing to gratify their lusts, which put him upon taking such a method to secure his life, lest they should kill him for his wife's sake.

And Abraham said,.... In defence of himself, as well as he could: because I thought; within himself, concluding from the general depravity of the Canaanites, that this was the case of the inhabitants of Gerar: surely the fear of God is not in this place; this is a certain truth, which he thought might be depended upon, and taken for granted, since so it was everywhere: or "only" (e), as the word used signifies; this was the only thing he had to plead, that he verily thought with himself that there was no true religion and godliness in Gerar: that the inhabitants of it were without any fear of God before their eyes, or in their hearts; and he knew, where this is the case, there is nothing to restrain from the commission of the grossest sins: and they will slay me for my wife's sake; that they might marry her, see Genesis 12:12. (e) "tantum", Montanus; so Vatablus, Junius & Tremellius, Piscator, Drusius; so the Targums of Onkelos and Jonathan, and Ben Melech.

And yet indeed she is my sister,.... In the same sense as Lot was his brother; for she was sister to Lot, and both were the children of Haran, the brother of Abraham: she is the daughter of my father, but not the daughter of my mother; she was the daughter of his father, being his granddaughter, grandchildren are sometimes called children, but not the daughter or granddaughter of Abraham's mother; Terah having had two wives, by the one he had Haran, the father of Sarah, and by the other Abraham. According to the Arabic writers (f), Abraham and Sarah were the immediate children of Terah, but by two mothers:"the mother of Abraham (they say) died, whose name was Juna, and Terah married another wife, whose name was Lahazib, some say Tahuitha, who bore him Sarah, afterwards married to Abraham; hence Abraham said, she is my sister on my father's side, but not on my mother's side:" and she became my wife; as in those times it was judged lawful, and so it has been accounted lawful in many nations to marry sisters on the father's side, when those on the mother's were prohibited (g). (f) Elmacinus, p. 51. Patricides, p. 17. apud Hottinger. Smegma Oriental. p. 281. (g) Vid. Philo. de Special. Leg. p. 779. Clement. Alex. Stromat. l. 2. p. 421.

And it came to pass, when God caused me to wander from my father's house,.... In Ur of the Chaldees, from whence God called him to go forth; which laid him under an obligation to depart from thence, and move from place to place, and go he knew not where, as in Hebrews 11:8; or "the Gods", as it is in the plural number, and so the verb in construction with it; not the idol gods, the gods of the Gentiles, as the Targum of Jonathan, who interprets the words thus,"and it was when the worshippers of idols sought to cause men to err, and I went from my father's house;''but the true God, as Jarchi, Aben Ezra, and Ben Melech acknowledge, and is by many Christian interpreters understood of the three Persons in the Godhead: that I said unto her, this is thy kindness which thou shalt show unto me; this I shall take as a favour done me, as an instance of tender affection unto me: at every place whither we shall come, say of me; or for the sake of me, as Aben Ezra and Kimchi, in order to save me from the hands of wicked men, whom he feared would slay him for her sake: he is my brother; and so he hoped, instead of being ill used, he should meet with favour and friendship on her account, being thus nearly related to her: this he observes to Abimelech, to show that this was an old agreement, near thirty years ago, when they first set out on their travels, and was no new device and scheme which they pursued on account of him and his people in particular; but what they had formerly agreed upon should be said in all places wherever they came, and therefore there was no intention to affront Abimelech; only it supposed they might come into places where wicked men dwelt.

And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham,.... In a good measure satisfied with what Abraham had said to excuse himself; and these gifts he gave unto him, that he might, as Jarchi observes, pray and intercede for him, that he and his family might be healed, having understood by the divine oracle that he was a prophet, and if he prayed for him he would be restored to health: and these were not given to bribe him to give his consent that Sarah might be continued with him, since it follows: and restored him Sarah his wife; untouched by him, as he was directed by God to do.

And Abimelech said, behold, my whole land is before thee,.... Instead of bidding him be gone, and sending him away in haste out of his country, as the king of Egypt did in a like case, he solicits his stay in it; and to encourage him to it, makes an offer of his whole kingdom to him, to choose which part of it he would to dwell in: dwell where it pleaseth thee; if there was anyone part of it better than another, or more convenient for him, his family and his flocks, he was welcome to it.

And unto Sarah he said, behold, I have given thy brother a thousand pieces of silver,.... Or shekels of silver, as the Targums of Jonathan and Jerusalem, which, if two shillings and sixpence of our money, amount to one hundred and twenty five pounds; though perhaps little pieces of silver, current in this country, may be meant, that were not worth so much. Some think that the sheep, oxen, &c. Abimelech had given to Abraham, were worth so many pieces of silver: but it rather seems that he gave these over and above them, and chiefly for Sarah's use, as will be observed hereafter; since the words are directed to her, and in which there is a sharp cutting expression, calling Abraham her brother, and not her husband, thereby putting her in mind and upbraiding her with her equivocation and dissimulation: behold, he is to thee a covering of the eyes, unto all that are with thee; a protection of her person and chastity: so an husband, in our language, is said to be a cover to his wife, and she under a cover: thus Abraham being now known to be the husband of Sarah, would for the future be a covering to her, that no one should look upon her, and desire her, and take her to be his wife; and he would also be a protection to her maidens that were with her, the wives of his servants, that these also might not be taken from him: but it seems best to refer this to the gift of the thousand pieces of silver, and read the words, "behold, this is to thee (h) a covering of the eyes"; so the Targums of Jonathan and Jerusalem; for the words are a continued biting sarcasm on Sarah; as Abimelech twits her with calling Abraham her brother in the preceding clause, so in this he tells her that he had given him so much money to buy her a veil with, and to supply her with veils from time to time to cover her eyes, that nobody might be tempted to lust after her, and that it might be known she was a married woman; for in these countries married women wore veils for distinction, Genesis 24:65; and so not to be had by another, nor would any be deceived by her; and not only was this money given to buy veils for her, but for her female servants also that were married, that they might be knows to be another's property; though this latter phrase "unto", or "with all that are with thee" (i), may be understood, not of persons, but of things, even of all the girls which Abimelech had given her while in his house; these he did not, take back again, but continued them with her, either for the above use, or whatever she pleased; and the following phrase: and with all other, as we render it, making a considerable stop, should, according to the accents, be read with what follows thus, "and with all this was she reproved" (k); so Aben Ezra; and so they are the words of Moses, observing, that by and with all this that Abimelech had said and done: thus she was reproved; Sarah was reproved for saying that Abraham was her brother: or the words may be rendered thus, "and so before all she was reproved" (l); before her husband, and before Abimelech's courtiers, and perhaps before her own servants; though Ainsworth, and others, take them to be the words of Abimelech, and render them, "and all that", or "all this is that thou mayest be rebuked" (m), or instructed; all that I have said and done is for this end, that thou mayest be warned and be careful for the future to speak out truth, without any equivocation, and not call Abraham thy brother, when he is thy husband. (h) , Sept. "hoe erit tibi", V. L. Schmidt; so Tigurine version, Montanus, Jarchi & Ben Melech. (i) "cum omni quod tecum est", Schmidt. (k) "et sic cum omnibus reprehensa est", Munster. (l) "Atque ita coram omnibus increpata fuit", Noldii Concord. Ebr. Part. p. 314. No. 1219. (m) "Atque haec omnia, ut erudita sis", Junius & Tremellius; "reprehensa es", De Dieu.

So Abraham prayed unto God,.... As the Lord had told Abimelech be would, Genesis 20:7; he might pray for the forgiveness of him and his wife, and might give thanks that Sarah had been restored to him; but chiefly it was on account of Abimelech and his family: and God healed Abimelech, and his wife, and his maidservants: who by reason of some disease were rendered unfit for and incapable of cohabitation with their husbands, and they with them; but upon Abraham's prayer for them, who was heard, they were healed, and the disorder removed; the Targum of Jonathan is,"his wife and concubines;" and they bare children; cohabited and conceived, and bare and brought forth children, all which are comprehended in this expression.

For the Lord had fast closed up all the wombs of the house of Abimelech,.... With large tumours probably, so that they could not cohabit with their husbands and conceive; nor could those that had conceived bring forth: and this disorder they were smitten with: because of Sarah Abraham's wife; who was taken into the house of Abimelech, in order to be his; to rebuke and punish for which, and to convince of the evil of it, and cause to abstain from it, this disorder was inflicted on them.