An Exposition of Genesis, Genesis · Chapter 20
CHAP. XX.
THe history of Sodoms vengeance threatned and executed, and Lots deliverance, with his sin and progeny, being dispatched, as in a parenthesis. Chap. 18.16. and Chap. 19. Moses now returneth to the relation of those things which concern the Church in Abraham, to whom God assured the promised seed to arise of Sarah.
In this chapter as in one intire Paragraph is recorded, a memorable trial of Abraham, with his slip and recovery in his sejourning with the Philistines; which giveth us also an account of the place, where the promised seed was born. Unto the narration whereof he proceedeth in the following chapter. The trial here declared is a second indangering of his wife, being taken from him by Abimelech King of Gerar.
About which we have reported.
1. The rapture of her by Abimelech. v. 1.2.
2. Gods dealing with Abimelech after it. ver. 3. to 7.
3. Abmeilech's treating with Abraham and Sarah. ver. 8. to ver. 16.
4. Abraham's prayer for him and Gods healing him. ver. 17.18.
In the history of her taking away from Abraham we have these particulars. 1. The occasion of it, which was twofold. (1.) Abrahams removal of his habitation from Hebron to Palestina, or from the plaines of Mamre to Gerar, where Abimelech was King. ver. 1.Ver. 1. Herein we have to note. 1. His motion thither-ward.
And Abraham went from thence to the land of the South. — And Abraham moved thence to the South. 1. The subject of this motion, Abraham with his family. 2. The terme from whence, his tent in the plaines of Mamre in Hebron, where he entertained the Angels. Ch. 18.1. 3. The term whereunto, was the south bound of the land of Canaan. Gen. 10.19. Which was the country of the Philistines. 4. The reason of his motion now may be desired, but it is not expressed; conjectures men give, and some vain ones; as that it was for hospitalities sake, as Hebrewes; or forced away by ill neighbours, as others; or by reason of a famine, which is not likely, there being but one such eminent visitation in Abrahams time. Gen. 26.1. Others conceive the stench of Sodoms plague infected that climat also where Abraham was. None of these are expressed, but doubtless the hand of God and his advertisement was in it, without which Abraham would scarce have moved. Under his providence therefore Abraham journieth this way, after about 36 year dwelling in Hebron.
2. His pitching or setting down in the particular place, described.
And he sat down between Kadesh, and between Shur, and he sojourned in Gerar. — And he dwelt, &c. Among the Gerarits. Sept. — And he dwelt between Reca and Agara Cald. Here we have related- 1. The end of his motion, He sat down, that is, pitched his habitation, between two eminent wildernesses, Kadesh and Shur, which afterward is called Beersheba Gen. 22.19. Gen. 16.7.14. 2. The stay which he makes there, He sojourned in Gerar, that is, he spent time there and lived among them: here Isaac was born, and here Abraham lived with Isaac 25 years. This Gerar was the name both of a city which was a Metropolis and country also. It is noted to be a Kingdom by itself distinct from the five principalities of the Philistines. Jun. Here Abraham came to live, which was the occasion of that which followeth. (2.) The next occasion was Abrahams concealing of Sarah to be his wife.
And Abraham said to Sarah, Ver. 2.or of Sarah ours read, (but it seem's rather that he said to her, or added to what she said) my Sister is she, — And Abraham said of Sarah his wife, that she is my Sister. Sept. and Cald. This act however excused by some, yet doubtless was an effect of Abrahams weakness, and the greater, because he had former experience of Gods saving of him when he was in a like case afraid; and however he spake truth in part, yet he concealed that which might have brought upon his wife a great evill, especially at this time, when that very year God had assured him of the birth of the promised seed by her. This error of Abraham becommeth a stumbling block unto Abimelech, (Sept.) for he feared to say she is my wife least the men of the city should kill him for her.
2. The act indangering Sarah hereupon.
And Abimelech King of Gerar sent and took Sarah: — Sept. and Cald. same 1. His mission, he sent his messengers upon his lustful errand. 2. His rapture, he took her into his possession for his lustful use. So the poor lamb is becom a prey in the pawes of the lion, untill God deliver her. — If question be made, how Sarah was so beautiful, as to draw the hearts of men at such an age, even now being neer ninety years old. It is answered. 1. Nature might keep more than usual strength and beauty then. 2. God who made her now fruitful could preserve her outward beauty: and doubtless did so.
Learn hence.
D. 1. Motion and not rest hath God appointed to his Saints below.
D. 2. Sojourners, not citizens God makes his servants on the Earth. Ver. 1.
D. 3. Saints through temptation may fall to the same sin once and again.
D. 4. Sin, though of infirmity, alwayes brings straits even upon Gods own, & suffers them not to walk in liberty.
D. 5. Great men in the world spare not to spoil the good in it.
D. 6. Pagans own the name of Fathers in ruling, though they hate the duty. ver. 2. His name was Abimelech.
2. Gods dealing with Abimelech, and their intercourse about this rapture of Sarah, wherein note these particulars. 1. Gods menacing charge on Abimelech, ver. 3. 2. Abimelechs apologie for himself, ver. 4.5. 3. Gods acceptance of his plea and direction. ver. 6.7.
The first of these in ver. 3.Ver. 3. Hath these particulars. 1. Gods accesse unto him.
And Elohim came to Abimelech in a dream of the night, — Entred in by night. Septuagint. — And the word from the face of God came to Abimelech in a vision of the night. Cald. Wherein, 1. The subject moving, Elohim, the almighty God, he followeth Sarah into her hold, to meet with him that took her and plead with him. He that keepeth his slumbreth not. 2. The term of motion, Abimelech, he though a king, who had done the wrong, no might of kings can keep of God. 3. The motion itself, he came to him, that is, drew nigh by way of discovery and apparition to him. As a man commeth to parly or speak with man, so after the manner of men it is spoken of God. 4. The manner of his approach, In a dream of the night. This was one way of Gods appearance to creatures to make known his will at that time; which we have mentioned in several places. Gen. 31.10. Gen. 37.5. Numb. 12.6 1 Sam. 28.6. (1) The way of appearing is here noted. (2) The season, it was a dream, and it was by night. For we shal find somtimes such dreams in the day, as were trances and visions, and extasies wherein God spake. Acts. 10.10. And more frequently in the night as here to Abimelech, and in 1 Kings. 3.5. &c. But about this way of Gods discovery are some Queries to be resolved.
Quest. 1. What kind of dream was this here mentioned?
Answ. Dreams are two sorts. 1. Narural, which are apparitions of things in the phansy arising either from the temper of the body or from multitude of business running in the thoughts. 2. Supernatural, which are sent from without either by God himself, 1 Kin. 3.5. or by an angel as to Joseph, Math. 1.20. or upon Gods permission for trial, by Satan, as to Job. Ch. 7.14. Now these have bin either aenigmatical, by vision of figures and representations, as to Pharaoh, Gen. 41.1. And to Nebuchadnezzar, Dan. 2.1. or exegetical, declaring his mind plainly unto creatures, without a parable, as in this place and others, as Solomon, &c.
Quest. 2. How are supernatural from God distinguished from such dreams as are onelyonly natural?
Answ. 1. By the matter of them, those from God are good, others but vanity. 2. By the form of them, they come with Gods image and impression on them, which sheweth the will of God, so it was to Salomon, &c. But these, have no other but tthe form of flesh. 3. By the effect of them, they move the soul and trouble it, until Gods mind be effected by them, so here in Abimelech, &c. As to the subject of these dreams we see God hath vouchsafed them to wicked men somtimes for his Churches sake as Pharaoh and Nebuchadnezzar, however usually he hath thus spoken to his Saints. Num. 12.6.
Quest. 3. Are such dreams to be expected now?
Answ. 1. As to understand the mind of God unto salvation, all the various wayes of Gods appearance are now consummated in his revelation by his own son, therefore none to be expected beside the discovery of himself, and his will in Christ, either for prediction or doctrine. 2. Yet holy dreams may now be afforded, that may tend to personal comfort and confirmation of the way of truth.
2. Gods charge and sentence on him threatned.
And he said, behold thou art dead. — Thou dyest. Sept. — Thou shalt dye. Cald. 1. The judge is God, the most high, irresistable. 2. The guilty threatned, Abimelech, the king. 3. The sentence, death by sudden execution, onelyonly conditionally pronounced, unless he repent, and return what he hath taken away. Ezek. 33.14.15.
3. Gods reason of charging and sentencing Abimelech.
For the woman which thou hast taken and she married to an husband. — Yet she cohabits with an husband, Sept. — For she is the wife of an husband. Cald. — In this is the crime judged. Which was violence thus far offered to an innocent party. More punctually is it aggravated. 1. From the person, it was a woman, Sarah, who was under special Covenant with God also, for her sake God make's inquiry. 2. From her relation, she was a wife married unto another man; and therein violence done to her, was to her husband. 3. From the act of violence, he took her away, upon his owne prerogative, not regarding any wrong to others. Hereupon God telleth him, thou art a dead man, that is, thou shalt surely dye for this, except thou repent.
Learn thence.
D. 1. The almighty God soon pursueth the oppressor for the rescue of the oppressed.
D. 2. God appeareth unto, and reproveth kings for the sake of his oppressed servants.
D. 3. God teacheth men sleeping, as well as waking.
D. 4. By dreams God hath somtimes discoverd his will and purpose unto his creatures.
D. 5. Adulteries and rapes are by God himself adjudged unto death.
D. 6. Gods threatning of death unto sinners implieth an exception in case of repentance, as in this case. Ver. 3.
2. Now followeth Abimelechs apology for himself, ver. 4.5. Wherein these particulars occurr, 1. A denial of the fowler fact, which was intended in taking her away.
But Abimelech had not come neer unto her, — Had not touched her. Sept, — Came not unto her. Cald. Herein two things are denied. 1. Expressly, Abimelechs act, he proceeded not to the foul sin intended, so he was not yet guilty of actual violation of the marriage law. 2. Consequentially, Sarahs pollution is denied, that however God put her upon this trial for her folly, yet he bring's her out again chast and undefiled. If question be, how Abimelech was kept from her? It is probable not from his own disposition, who took her away to defile her, but by the hand of God upon him in some distemper, or disease suddenly inflicted on him. However he was kept from actual uncleanness and that by God himself. Ver. 6. Secondly. His defence, of what he had done, wherein, 1. He deprecat's by appeal unto God the vengeance feared to fall upon him and his, from the foregoing threat.
And he said, Lord, wilt thou also kil a righteous nation? — Lord thou wilt not kill an ignorant and righteous nation. Sept. Herein are, 1. The object of his appeal, God who threatned him, he acknowledgeth his dominion over himself, Lord. 2. The manner of his appeal, by an expostulating deprecation, wilt thou slay? Do not Lord, or thou wilt not Lord, though it be in thy hand to destroy; 3. The subject for whom he appealeth, it is a nation, himself and people, in his family and territories, for it seemeth some tokens of displeasure were gon out upon them from God. 4. The ground of this appeal, their righteousness, wilt thou kill a righteous nation?
Quest. But how could they be righteous among whom Abraham observed there was no fear of God apparent?
Ans. Doubtless this cannot be said generally, with respect unto conformity to Gods Law: but onelyonly in this particular fact concerning Sarah.
In this matter they were innocent. ver. 4.Ver. 4. — 2. He makes proof of his innocency by two witnesses, and those the same whom this evill concerned. 1. From the mouth of Abraham.
Did not he say to me, she is my sister? Ver. 5.— Sept. and Cald. same. Doubtless he did say so, and no more, but concealed her to be his wife; the occasion of this rapture. 2. From the mouth of Sarah.
And she also she said, he is my Brother. — Sept and Cald. same. So she confirmed Abrahams concealment and deceit, whereby she and others might have bin intangled in much sin. By these two witnesses he cleareth himself, that he intended not to defile another mans wife, and so transferr's the fault on them.
2. He asserts his integrity to God.
In the perfection of my heart, and cleanness of my hands, I have done this. — In a pure heart, and righteousness of hands I have done this. Sept. — In uprightness of my heart, &c. Cald. 1. He confesseth the fact, he had taken away Sarah I did it, is his own word. 2. He mitigateth it by the modification, I did it not to corrupt a mans wife with such lustful and injurious intentions, but in the persection, sincerity, and integrity of heart, and innocency of my hands as to such an end. So we have his defense made. ver. 5.
Learn from it.
D. 1. Gods threats do bound the lusts of men to keep them from greater sin, and his Saints from greater wrong and danger.
D. 2. It is some ground of appeal from men to God, that they have not proceeded to the highest of sin.
D. 3. Gods menaces bring Kings to their appeals, and humble deprecations of evill and death.
D. 4. Personal righteousness and innocency of fact may be pleaded, by such as are polluted by nature. Ver. 4.
D. 5. The slips of the Saints may be occasions unto the wicked to sin.
D. 6. The wickeds transgressions are justified in such cases by the mouthes of the godly.
D. 7. The heart and hand of men though naturally corrupt may be sincere and clean in point of fact.
D. 8. Confession of sin with this mitigation of innocency and uncorrupt intents, lessens sin somthing in the sight of God. V. 5.
3. Gods entertainment of this plea and reply unto Abimelech now followeth. ver. 6.7. Wherein are observable. 1. The manner of his reply, it was by dream — And the mighty God spake to him in a dream. — Sept. and Cald. same. The condescension of God is eminent here also, in stooping unto man to give him answere, and that in peace. The manner of his appearing by dream was opened at ver. 3. 2. The matter of his reply, whereof are these heads. 1. Gods approbation of his plea.
I also know that in the perfection of thy heart thou hast done this, — In a pure heart, Sept. — In rectitude of heart. Cald. Gods act here expressed, is knowledg, under which is carried science and indulgence; the object was Abimelechs action with the manner of it. That he did it, and that he did it, not with such a wicked intent toward a mans wife, but as to that, in ignorance and so in simplicity of heart and innocency of hands. So far God approveth it and proceeds not to vengeance. 2. Gods restriction of him upon that account from doing greater evil;
And I also with-held thee from sinning against me, therefore I gave thee not to touch her. — And I spared thee that thou shouldst not sin against me. Sept. — And I prohibited thee also, least thou shouldst sin before me, therefore I suffered thee not to come near her. Cald, — Two acts of restraint here are from God upon Abimelech. 1. He kept him back from sinning against himself, so God accounts, when any Law of his is broken that himself is abused. 2. He hindred him from sinning further against Sarah, he did not give him up to defile her, nor her to be defiled by him: That was fully in his hand to let out corruption, or to keep it in, ver. 6.Ver. 6. 3. Gods direction to Abimelech in the way to seek his peace, ver. 7. Wherein we have. 1 The counsel of direction itself.
And now make to return the wife of the man — Now restore the wife to the man. Sep. and Cald. The summe is,Ver. 7. as God had kept him from defiling Sarah, so now he chargeth him to restore her untouched and deliver her into her husbands hand. Restitution and reformation God will have in this case, without which Abimelechs confession is vain. 2. The motives unto obedience hereunto, which are two. 1. The benefit of obeying, expressed. 1. In the state of the man Abraham, to whome he was to restore,foreign — For he is a Prophet: So Sept. and Cald. that is, 1. Gods anointed. (2) Gods friend and acquaintance to whom the Lord maketh known his mind. (3) Gods officer to deal from him to men and from men to him. 2. In the work of this Prophet.
And he shall pray for thee. So Sept. and Cald. That is, powre out his soule to God by intercession for thee and thy house, to get healing and blessing from Heaven on thee and thine; by that meanes I am resolved onelyonly to grant it. 3. In the good effect of his prayer, And live thou, or thou shalt live with thine house. — Thou shalt live. Sept. and Cald. Life here carrieth the cure of present evils as afterward expressed and the continuance of life with the comforts of it unto him and his.
2. The evill of disobedience.
And if thou make her not to return know, that dying thou shalt dy, thou and all is thine, or to thee belonging. — That thou shalt die and all thine. Sept. — Cald. as Hebr. Wherein we have. 1. Disobedience supposed, If thou restore not. 2. Penalty threatned. 1. In kind; Death. 2. In certainty know that dying thou shalt die. 3. In extent, thou and all thine.
Quest. Doth God in this acceptance of Abimelechs plea, justifie his person or accept him as truly righteous?
Answ. Some think he was now converted, but that is not express in the history. It must be left to charity. 2. It is evident onelyonly in the text that God approveth his action alone in this matter, so God hath commended actions of wicked men, and yet never accepted their persons, as in Jehu, &c. It is safest keeping to the letter. ver. 7.
Several truths are here to be learned.
D. 1. God disdaine's not to answere the just plea of transgressors in a way sutable for them.
D. 2. God is the onelyonly heart-knower, as he is the heart-searcher.
D. 3. God knoweth and approveth natural sincerity in mens Spirits, much more spiritual. Pro. 21. ver. 2.
D. 4. Sinnes against our neighbour are against God. Because against Gods law.
D. 5. God restrains somtimes powerful and violent sinners from excess in sin, by intimation and correction. Pro. 21.1.
D. 6. God in whose hand it is to give up to sin, doth yet with hold transgressors from injuring his Saints. The mother of the promised seed is kept undefiled. Ver. 6.
D. 7. Restitution of right and reformation must be acted where God spareth offenders. Lev. 6.4.
D. 8. Gods friends and Saints are his Prophets, his anointed, his dea… ones. Psa 105.15.
D. 9. Such Prophets of God are notable for praying and prevailing with God. Jer. 27.18.
D. 10. The prayers of Gods Prophets or holy ones, give life to sinners. A good cure of the kings evil. 1 King. 13.6.
D. 11. As obedience hath life so disobedience brings surely death upon sinners.
D. 12. Exemplary sinnes of heads and rulers bring destruction upon them and theirs, Ver. 7.
3. The next general head is Abimelechs carriage after Gods intimation unto him, which respects three parties, 1. His owne people, ver. 8.Ver. 8. 2. Abraham, ver. 9. to 15. 3. Sarah, ver. 16. First, as for his carriage to his own, and their resentment of his narration, it is in the eigth verse; wherein we have to observe, 1. Abimelechs deportment, whereof three things are related; 1. His early rising, after Gods appearance in the dreams of the night.
And Abimelech morning'd it, or rose early, and prepared himself timely in the morning. — Sept. same. foreign. The connection of this to Gods warning theweth the efficacy of Gods manifestation, kings cannot rest in their beds, when God pleads with them; whether this early motion were from grace and the love of God, as some do judg it the fruit of true repentance, or whether it were for fear of the judgment threatned, I will not dispute; which way soever, it appeareth. 1. That Gods word made a deep impression in him. 2. His readiness and early preparation to do Gods will. Fear of judgment may make a man to do so much as to the outward act, therefore that is no such clear evidence of a sound change, yet it may shame the backwardness of many in the Church who make no haste to keep Gods commands.
2. His convocation of his people and servants, who likely had bin accessory unto this violence so far offered unto Sarah.
And he called all his servants. — Sept. and Cald. same. 1. His act of calling carrieth in it an earnestness of Spirit to publish to others, what he had received from God, and to communicate counsel and threatning which he had received also. 2. The object called on, all his servants, God was pleased to make him a messenger of his mind unto the rest, whom it seemeth he had smitten for their consent in evil, through their wives as he had done in Abimelechs family, ver. 17. Self ends might also put him upon this.
3. His report unto them.
And he spake al those words in their ears. — According to all these words, &c. Sept. — Before them. Cald. — Surely all this was moved by Gods appearance, the terror of which would not suffer him to sleep, and when he was up and had called about him his servants, he acquaints them with all passages from God to him. 1. The way of discovery was by speech, 2. The matter was all fully which God had revealed to him. 3. The evidence of his discovery. It was in their eares, or in their presence and before them. Secondly. The servants resentment of all this is here set down.
foreignAnd the men feared greatly, Sept. and Cald. to the same. 1. The subject here spoken of, is, the men, the miserable men, as the word import's, the same servants whom Abimelech called, and who were in measure guilty with him. 2. The affection here attributed is fear, that which is raised up from evil foretold to any. 3. The measure of it, it was very great and superlative. Whether it were any more then slavish, I think need not be doubted. And whether Abimelechs were of any better kind seem's very disputable.
Learn thence.
D. 1. Early stirring followeth on those soules to whom Gods terrible awakenings come in the night. Gods terror make's for mans speed.
D. 2. Soules convicted of sin and charged by God, are apt to warn all other accessories to it.
D. 3. God may make one sinner a messenger to another, to declare his will.
D. 4. Wicked men over-ruled by God give out all his discoveries fully to whom they are sent according to his will.
D. 5. Mans fear is proportioned unto Gods threatning.
D. 6. Great fear falleth on the wicked somtimes at the report of Gods judgments, when he set's it on. Ver. 8.
2. Abimelechs carriage hereupon to Abraham, wherein we have to consider. 1. Abimelechs summons and charge unto Abraham, ver. 9.10. 2. Abrahams apologie in way of answere, ver. 11.12.13. 3. Abimelechs return in kind intreaties, ver. 14.15. In the first these particulars occurr. 1. Abimelechs summons to Abraham.
And Abimelech called to Abraham, — Or called Abraham Sept. That is, he sent for him to parly with him about his concealment of his wife, &c. And with purpose to restore her to him as God commanded.
2. Abimelechs charge laid on Abraham, 1. By way of expostulation wherein he complaineth of him in two things. 1. That he had brought these Gods menaces and judgments on his house and people.
And he said, what hast thou done unto us? — Why hast thou done this unto me? Sept. Wherein, 1. The matter of the charge, Abraham thou hast bin the cause of Gods threatning, and afflicting me and mine, by thy dissembling, when I asked thee. 2. The manner sets it out more fully, it is by a passionat question, O Abraham what hast thou done unto us? As a man struck with the apprehension of evil threatned, he complaineth very bitterly and feelingly. 2. That he had done this causelesly.
And what have I sinned against thee, that thou hast made to come upon me and my Kingdom a great sin? — Because thou hast done a great sin, &c. Sept. Here, 1. The crime charged, thou hast brought a great sin, thou hast bin the cause of the rapture of thy wife, and mightest have bin of her pollution. 2. The extent of it, Thou hast brought guilt upon me and my kingdom, and not of a small but a great transgression, that might have pulled downe vengeance from God to the uttermost. So uncleanness is judged by Abimelech. 3. The causlesnesse of this, did I at all injure thee, or offend thee that thou shouldst bring all this evil upon us?
2. By positive crimination, avouching his offence.
Works which should not be done thou hast done with me, — A work which none hath done, hast thou done to me. Sept. — Works which are not fit to be done, &c. Cald. Here. 1. The crime, Things which should not be done, that is evill works against Gods law, a dissembling, exposing his wife to pollution, laying stumbling bloks in others way to make them sin. 2. The object against whom, thou hast done this to me, who have kindly intreated thee, and have not offended thee; and thou hast thus rewarded me to draw me into this great sin. ver. 9.Ver. 9. 3. Abimelechs urgency upon Abraham to shew cause of these his dealings toward them, or els to acknowledge and be ashamed.
Herein. 1. His instancy thereon.
And Abimelech said to Abraham. Again and again. 2.Ver. 10. His demand of satisfaction in the reason of his doing, which concern's every man to give.
What sawest thou, that thou hast done this thing? — What looking upon, hast thou done this? Sept. Herein. 1. He chargeth Abraham, that he had done this thing, or this word by which he dissembled and concealed Sarah to be his wife, and thereby gave him an occasion of sinning grievously. 2. He giveth him liberty to plead for himself, What sawest thou? Or what came into thy heart that thou shouldst do thus? Speak, if thou hast any thing to say. So he dealeth in moderation with him.
Learn from it.
D. 1. Gods call to the mightiest oppressors in earth make's them call to the oppressed to make their peace.
D. 2. Evil unto strangers from the Church may be occasioned by the members of it.
D. 3. God openeth the mouthes of strangers in such case to plead with, and reprove his Saints.
D. 4. It is a sad aggravation of sin in Gods own to occasion evil to any without, causelesly.
D. 5. It is a sad charge upon any, specially upon Saints to lay stumbling blocks, and be occasion of sin to any.
D. 6. Vncleanness, adultery, is a great sin in the account of natural men.
D. 7. Sin prevailing on Kings or rulers bring's guilt on all their territories.
D. 8. Vnlawful works may be charged somtimes and justly by the world upon the Saints. Even upon Abraham.
D. 9. It is natural for men to charge faults on others rather then to take them home to themselves. V. 9.
D. 10. Offenders are usually instant in requiring account from such as offend them.
D. 11. Nature will give men liberty of just defence and apology against any charge.
D. 12. Marvelous is Gods providence in awing and ordering the powers of the earth, to deliver his Saints from fear. Ver. 10.
2. Abrahams reply by way of Apology now follow's, ver. 11.12.13. Wherein we have to note. 1. The reason rendred for his concealment of his wife. ver. 11. Which was his fearful suspicion of two things concerning this place of his sojourning. 1. Their regardlesness of God.
Ver. 12.And Abraham said, because I said, onelyonly the want of fear of God is in this place. — Sure there is no worshipping of God in this place. Sept. foreign. 1. The replier here is Abraham, making use of his liberty to answere for himself as he was required. 2. The reply, which is the first apologetical reason of his fact, I have done this saith Abraham even made this concealment, from mine own jealousie, and feare, for I said within my owne reasonings, there is onelyonly the want or denial of the fear of God in this place; onelyonly not feare of God in this place; the Sept. read, no worshipping of God, or calling on his name; and hereupon I concluded, where God was not regarded, I could not be secure. This first put me up on it.
2. The next reason of his fact, is their cruelty suspected unto men, especially professing God. — And they will kill me upon this word of my wise. — For my wifes sake. Sept. and Cald. — Here he discover's his jealousie and fear of hurt to himself was the cause of his concealment, not any hurt to come upon Abimelech and his; but such jealous imaginations were within him, impiety and cruelty dwell together, and if I speak but a word of my wife, these wicked men will kill me to injoy her. It seemeth such practises had bin, otherwise Abraham needed not fear of such cruelty to be first used against him.
Learn we hence.
D. 1. It becommeth all, specially Gods servants to give an account of their suspected actions being required thereunto.
D. 2. The best of Gods servants may be too jealous of evill in and from others without cause.
D. 3. Vngodliness and unrighteousness dwell together. Where God is not worshipped, man is not regarded.
D. 4. The fear of God keepeth from doing evill or injuries unto men. Gen. 42.18. Pro. 16.6.
D. 5. Lust is cruel to injoy it's desire, and slayeth all that stands in it's way.
D. 6. God may set his fear in places and persons, where man thinks there is none. So he did here Ver. 11.
His Apology is further carried on by an explication of his concealment, that it was not altogether untrue. ver. 12.Ver. 12.
Wherein we have.
1. His assertion.
And in truth, or yet truly she is my sister, and therefore in soe calling her, I did not speak untrue. 2. His explication.
She is the Daughter of my Father, but not the Daughter of my Mother.
Quest. But how was Sarah Abrahams Sister?
Answ. 1. By his Fathers side, not the Mothers, so he saith expresly, yet this hath a special signification. 2. It is not therefore to be understood, that she was Terahs own Daughter by another wife, as some have thought, but Harans Daughter the Son of Terah who was born of Terahs second wife. So Terah was her Grandfather, and her Father dying before Terah, she is reckoned as Daughter unto Terah, and so Abraham meanes in this expression. Gen. 11.28.29. At this time such marriages were not forbidden.
Quest. Doth this excuse Abraham from all fault, though she was his Sister?
Answ. Surely no, for though the words had truth in them, yet they were used to deceive, and were an occasion of evill, both to Abimelech and Sarah: therefore not wholly excusable.
3. His confession of what was concealed.
And was to me for a wife. — Sept. and Cald. to the same. Now he acknowledgeth what he had concealed, she became my wife, and she indeed is my wife also. As there was no law then revealed against such marriages and therefore it was not condemned; now there is Gods law against it, and therefore not to be imitated or commended, ver. 12. 4. His injunction on his wife, to do thus for him to conceal him in all places, therefore not intended to bring mischief on Abimelech or Gerar. Here we have to consider.
1. The occasion of this injunction.
And it was when Elohim made me erre from my Fathers house. — And it came to pass, when God led me out my fathers house Sept. — and it came to pass, when peoples wandred after the works of their own hands, the Lord applied me unto his fear, out of my Fathers house. Cald.
The occasion in general was his pilgrimage up and down in the earth, about which are given, The author of the motion, Elohim, which is read by some, God, and by others angels, a reason whereof is given, because the verb is plural here; and when Elohim signifieth God it hath a verb singular, Cald. All may be reconciled, for God is the author principally, and angels instrumentally, being commanded by God. 2. The terms of motion, from his Fathers house in Ur of the Caldees to any strange place in his journy. 3. The motion, erring, wandring, moving from place to place. It was a pilgrims course which he took here below, accounting himself a stranger. Secondly. The injunction laid on her. Wherein. 1. The person injoyning, — And I said to her, even Abraham her husband and Lord. 2. The perswasive to inforce it.
This the goodness, kindness or mercy, which thou shalt do for me. — Righteousness for me. Sept. He layeth this charge upon his wife, as desiring it as the greatest favour and act of loyaltie to him. 3. The injunction itself.
At every place where we shall come, there say to me, or of me, he is my brother. — Sept. and Cald. to the same. 1. The extent of the injunction, all strange places which were peopled, unto which they might come, so it was no particular designe upon Gerar. 2. The injunction itself on Sarah, that she should conceal him. Say of me he is my brother, so in his own policy he provides for his own safety, without consulting with God. Yet thus he stayeth Abimelechs displeasure, informing him, that he had done no more, but what also was acted in other places. Ver. 13.Ver. 13.
Quest. Did Abraham well in this injunction laid upon his wife?
Answ. Surely no, it cannot be defended to be a lawful act to conceal any truth for deceiving another, and to give occasion unto others also to sin. It sheweth here some weakness in Abrahams saith.
Learn from it.
D. 1. Truth may be spoken in that which may be designed to deceive.
D. 2. Truth is to be spoken plainly, that it may not deceive others.
D. 3. Relation marriages have bin neerer, which are now unlawful. Ver. 12.
D. 4. God make's his choisest Saints Pilgrims here below.
D. 5. Saints pilgrimage is an occasion somtime of using carnal policy.
D. 6. Evil, under the name of kindness, may be desired of Gods own from their friends. It is their infirmity.
D. 7. Every place of the Saints sojourning may prove the place of its temptations.
D. 8. Superiour relations in Saints may somtimes miscarry, injoyning that, which the Lord commands not. Ver. 13.
3. The next thing in Abimelechs carriage unto Abraham, is his kind intreating him (after this apologie,) in three particulars.
1. His liberal donation to him,
And Abimelech took, &c. Ver. 14.— Cald. same. — A thousand didrachmes. Sept. In the terme, which contain the doner, the gift, and the receiver, there is no difficulty; onelyonly the expression of one sheep for a flock, and one oxe for an herd is figurative. Some queries may be about this giving and receiving.
Quest. 1. Was it lawful to give men-servants and maid-servaints as a man-gives sheep and oxen?
Answ. Surely no, neither is it here to be conceived, that they were given in the same manner, but with the consent of the persons, passing out of the power of one Lord unto another. However there was a judgment on nations in those times to make bondmen, to buy, and sell, and give, and receive them.
Quest. 2. Why did Abimelech give these to Abraham?
Answ. Probably it might be upon these accounts. 1. With reference to the violence formerly done, in some measure to allay the bitterness of it. 2. It might be upon intimation that he was a Prophet to honour him. 3. To express also munificence and liberality unto him. These might perswade it.
2. His restitution.
And he made to return to him Sarah his wife. — And he delivered to him, &c. Sept. and Cald. Herein he obeyeth Gods word, ver. 7. And provides for his own healing and safety. Ver. 14.
3. His commission to Abraham for liberty of habitation under his protection.
Ver. 4.And Abimelech said, behold my land is before thee, in that which is good in thine eyes, sit down. — Dwell where it please thee. Sept. and Cald. to same.
Wherein, he grant's him.
1. Liberty for choise of habitation, here is great humanity.
2. Quietness of habitation, that he should sit down with his family without disturbance and in safety, Ver. 15.
Learn.
D. 1. God over-ruling in men, violence is turned to munificence and large benevolence to his own.
D. 2. Nature itself, under Gods power, makes restitution of rapines for it's own preservation. Ver. 14.
D. 3. God can make oppressors to be protectors to his people.
D. 4. God somtimes giveth quietest habitations to his Saints among their enemies.
D. 5. The Prophets and men of God are desirable inhabitants in the land of strangers. Ver. 15.
3. The last carriage of Abimelech after Gods warning, which is here noted, is toward Sarah, ver. 16.Ver. 16.
Wherein we have to note.
1. The speciali tem which he giveth her, twofold. 1. Concerning his dealing with Abraham.
And he said to Sarah, behold I have given a thousand shekels of silver, or silverlings unto thy brother. — A thousand didrachmes. Sept. — A thousand shekels of silver. Cald.
Herein some terms are to be opened.
1. The parties concerned herein. Abimelech pagan, speak's as followeth unto Sarah a professed beleever, he that was deceived by her, who by concealment of her relation had offended him.
2. His speech unto her, wherein. 1. A term of advertisement, Behold, as calling her to special observation, Sarah takes notice of this. 2. The matter declared, which was in summe his gift to Abraham, himself was the doner, the gift, a thousand silverlings, the number is clear; but the weight and price of the silver disputed; yet by comparing Scriptures, and noting this use among the Hebrews, that where silver is expressed alone and not the price, shekels are understood. Num. 7.13.85. So when shekels are named and the mettal not expressed, silver is understood, and no other mettal. Exod. 30.13.15. Compared with Exod. 38.25.26. The Greek didrachmes is read for shekels also. Gen. 23.15.16. And the Cald. readeth shekels of silver expresly, which must be meant of the common shekel, which is conceived to be of the value of our shilling or 14. pound, but because coines were various in former and latter times, it is not punctually to be determined. It is enough to conceive it was a gift beseeming the King of Gerar to Gods Prophet. The last term here to be noted is, the subject to whom this was given, to thy Brother, that is, as thou hast stiled him to me, wherein he hinteth her fault, in her concealment of her husband; to him and not to thee have I given this. It is conceived by some to clear her from suspicion of having the hire of an harlot; but more probably it was to note Abraham her head, from whom she was to expect all her alimony.
2. Concerning her duty to Abraham.
Behold he to thee is a covering of eyes, to all which are with thee and to all, that is, strangers. — These shall be for an honour of thy face, and for all women with thee. Sept. — Behold that is to thee a vail of honor, because I sent to take thee away, and have seen thee, and all things which are with thee, and over all which thou hast spoken. Cald. — Much trouble is made about the sense of this, by reason of the relative, (foreign) Which by some is referred to Abraham, and properly, it being a masculine; others to the silver spoken of which is a feminine, and therefore improperly. Those of the latter sort, say, that the silver was to get her a vail, to note her subjection to her husband, and hide her from all else, but laying aside that, the plain sense will appear by referring it to Abraham; and then, Abimelech minds her, Behold Sarah, look upon Abraham, whom thou calledst thy brother he is thy husband, and therefore a covering or vaile to thee of thine eyes, that is, to terminate all thy sight or desire, that thou look not beside him, to any with thee in the family nor to any other: dissemble not any more, nor cast away this vaile.
Secondly. The special use unto which this item was given, and that was reproof; mild indeed, but closely applied unto her. — And she was reproved, or thus she was rebuked or checked. It must cause blushing for an holy woman to be thus justly corrected by a stranger from Gods Church. It is read by the Seaventy, And in all things deal truly — And be thou reproved. Cald. Whether this were spoken by Abimelech, or related by Moses, that it was her reproof, it altereth not the matter.
Learn from it.
D. 1. God turneth lust somtimes into increpation; or by his checks maketh lustful sinners turne reproovers.
D. 2. Sinners are somtimes made reproovers to the Saints.
D. 3. Saints should take notice of their offence to sinners, as the turning of their hearts toward them for good.
D. 4. Nature teacheth, husbands are coverings to wives eyes to terminate their desires.
D. 5. Holy women may need somtimes to be remembred of their vail or duty.
D. 6. Incitation unto duty may be a full reproof for the neglect of it. Ver. 16.
4. The last head of this chapter is Abrahams return unto Abimelech, in praying to God for him, with the success of the same, ver. 17.18. Where we have reported unto us. 1. Abrahams act to God in his behalf.
Ver. 17.And Abraham prayed unto Elohim. — Sept. same. — Before God. Cald. 1. The intercessor was Gods favorite Abraham. 2. The matter of his prayer, doubtless it was Abimelechs healing, &c. 3. The manner also is implied, which was in faith. 4. The object was the onelyonly true GOD. Afterward called the God of Abraham.
2. The effect of prayer in a gracious return from God. 1. By healing Abimelech, who doubtless was smitten in his body, which required this healing; as for the terrors on his mind he had ease before. 2. His wife and maid servants were healed also from the evill befallen them, expressed in the next verse. And the fruit of this healing, that they brought forth children; so is it said, and God healed Abimelech, & his wife, and is maid servants & they bare children. The Seventy read, beasts also. — And they were refreshed. Cald.
Thirdly, The occasion of this prayer and healing, which was Gods judgment upon Abimelech and his house, wherein. 1. The punishment itself not before related.
For Jehovah shutting shut up over every womb of the house of Abimelech. Ver. 18.— Shut outwardly. foreign. — Sept. — Every opening of the womb, &c. Cald. 1. The inflictor is here reported Jehovah himself, he that onelyonly shut's and open's. 2. The evill inflicted, shutting up of wombs, of which. 1. The nature is inquired what was it? Some conceive it; the first shutting against conception, but that is unlikely, seing it could not appear in so short a time, for which reason, some think, that this is related by way of anticipation, some time before it was acted; but that cannot be demonstrated. Others conceive it a shutting up of their wombs, who were ready to bring forth and could not, because upon Gods healing, immediately they brought forth as in the former verse, the Jewish Rabbins say that God had shut up these passages of nature both in men and women so that they were in great pain; for Abimelech was healed as well as his wife. However, it seemeth to be a present, visible, and notorious judgment, upon the house of Abimelech; which though unknown, weaken's not faith in the truth reported. 2. The cause provoking this punishment.
For the matter of Sarah Abrahams wife. — Sept. and Cald. to same. The rapture of Sarah is the sin here described. Which pulled downe present vengeance on them.
It learneth us.
D. 1. As God is author of all healing, so prayer is the way of obtaining it.
D. 2. It is an honorable thing for parties injured to pray for those who have done them wrong.
D. 3. Gods accepted ones, as Abraham, are his praying ones.
D. 4. Gods gracious answer followeth his Saints prayers.
D. 5. God somtimes punisheth sin upon the very place.
D. 6. Gods answere of love, make's fruitful. Ver. 17.
D. 7. God will regard the state of his owne, to plague the world for offences to them. V. 18.