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Genesis Chapter
Twenty
Genesis 20
Chapter Contents
Abraham's sojourn at Gerar
Sarah is taken by Abimelech.
(1-8) Abimelech's rebuke to Abraham. (9-13) Abimelech restores Sarah. (14-18)
Commentary on Genesis 20:1-8
Crooked policy will not prosper: it brings ourselves and
others into danger. God gives Abimelech notice of his danger of sin
and his
danger of death for his sin. Every wilful sinner is a dead man
but Abimelech
pleads ignorance. If our consciences witness
that
however we may have been
cheated into a snare
we have not knowingly sinned against God
it will be our
rejoicing in the day of evil. It is matter of comfort to those who are honest
that God knows their honesty
and will acknowledge it. It is a great mercy to
be hindered from committing sin; of this God must have the glory. But if we
have ignorantly done wrong
that will not excuse us
if we knowingly persist in
it. He that does wrong
whoever he is
prince or peasant
shall certainly
receive for the wrong which he has done
unless he repent
and
if possible
make restitution.
Commentary on Genesis 20:9-13
See here much to blame
even in the father of the
faithful. Mark his distrust of God
his undue care about life
his intent to
deceive. He also threw temptation in the way of others
caused affliction to
them
exposed himself and Sarah to just rebukes
and yet attempted an excuse.
These things are written for our warning
not for us to imitate. Even Abraham
hath not whereof to glory. He cannot be justified by his works
but must be
indebted for justification
to that righteousness which is upon all and unto
all them that believe. We must not condemn all as hypocrites who fall into sin
if they do not continue in it. But let the unhumbled and impenitent take heed
that they do not sin on
thinking that grace may abound. Abimelech
being
warned of God
takes the warning; and being truly afraid of sin and its
consequences
he rose early to pursue the directions given him.
Commentary on Genesis 20:14-18
We often trouble ourselves
and even are led into
temptation and sin
by groundless suspicions; and find the fear of God where we
expected it not. Agreements to deceive generally end in shame and sorrow; and
restraints from sin
though by suffering
should be thankfully acknowledged.
Though the Lord rebuke
yet he will pardon and deliver his people
and he will
give them favour in the sight of those with whom they sojourn; and overrule their
infirmities
when they are humbled for them
so that they shall prove useful to
themselves and others.
── Matthew Henry《Concise Commentary on Genesis》
Genesis 20
Verse 1
[1] And
Abraham journeyed from thence toward the south country
and dwelled between Kadesh
and Shur
and sojourned in Gerar.
And Abraham sojourned in Gerar — We are not told upon what occasion he removed
whether terrified by the
destruction of Sodom
or
as some of the Jewish writers say
because he was
grieved at Lot's incest with his daughters
and the reproach which the
Canaanites cast upon him for his kinsman's sake.
The king of Gerar sent and took her — To his house
in order to the taking of her to his bed.
Verse 3
[3] But God came to Abimelech in a dream by night
and said to him
Behold
thou art but a dead man
for the woman which thou hast taken; for she is a
man's wife.
But God came to Abimelech in a dream — It appears by this that God revealed himself by dreams
which evidenced
themselves to be divine and supernatural
not only to his servants the
prophets
but even to those that were out of the pale of the church; but then
usually it was with some regard to God's own people.
Verse 4
[4] But
Abimelech had not come near her: and he said
Lord
wilt thou slay also a
righteous nation?
Wilt thou slay also a righteous nation — Not such a nation as Sodom.
Verse 6
[6] And
God said unto him in a dream
Yea
I know that thou didst this in the integrity
of thy heart; for I also withheld thee from sinning against me: therefore
suffered I thee not to touch her.
I withheld thee from sinning against me — It is God that restrains men from doing the ill they would do; it is not
from him that there is sin
but it is from him that there is not more sin
either by his influence on mens minds checking their inclination to sin
or by
his providence taking away the opportunity. It is a great mercy to be hindered
from committing sin
which God must have the glory of whoever is the
instrument.
Verse 9
[9] Then Abimelech called Abraham
and said unto him
What hast thou done unto
us? and what have I offended thee
that thou hast brought on me and on my
kingdom a great sin? thou hast done deeds unto me that ought not to be done.
Thou hast done deeds that ought not to be
done — Equivocation and dissimulation
however
they may be palliated
are very ill things
and by no means to be admitted in
any case. He takes it as a very great injury to himself and his family
that
Abraham had thus exposed them to sin
What have I offended thee? - If I had
been thy worst enemy
thou couldst not have done me a worse turn
nor taken a
more effectual course to be avenged on me. Note
We ought to reckon
that those
do us the greatest dislikedness in the world
that any way tempt us or expose
us to sin
though they may pretend friendship
and offer that which is grateful
enough to the corrupt nature. He challenges him to assign any just cause he had
to suspect them as a dangerous people for an honest man to live among.
Verse 10
[10] And
Abimelech said unto Abraham
What sawest thou
that thou hast done this thing?
What sawest thou that thou hast done this
thing — What reason hadst thou to think
that if
we had known her to be thy wife
thou wouldst have been exposed to any danger
by it?
Verse 11
[11] And
Abraham said
Because I thought
Surely the fear of God is not in this place;
and they will slay me for my wife's sake.
I thought surely the fear of God is not in
this place
and they will slay me — There are many places
and persons that have more of the fear of God in them than we think they have;
perhaps they are not called by our name
they do not wear our badges
they do
not tie themselves to that which we have an opinion of; and therefore we
conclude they have not the fear of God in their hearts!
Verse 13
[13] And
it came to pass
when God caused me to wander from my father's house
that I
said unto her
This is thy kindness which thou shalt shew unto me; at every
place whither we shall come
say of me
He is my brother.
When God caused me to wander from my father's
house — Then we settled this matter. It may be
that God denied Abraham and Sarah the blessing of children so long to punish
them for this sinful compact they had made to deny one another: if they will
not own their marriage
why should God own it? But we may suppose
that alter
this reproof they agreed never to do so again
and then presently we read
Genesis 21:1
2
that Sarah conceived.
Verse 16
[16] And
unto Sarah he said
Behold
I have given thy brother a thousand pieces of
silver: behold
he is to thee a covering of the eyes
unto all that are with
thee
and with all other: thus she was reproved.
Thy brother is to thee a covering of the eyes — Thou must look at no other
nor desire to be looked at by any other.
Yoke-fellows must be to each other for a covering of the eyes. The
marriage-covenant is a covenant with the eyes
like Job's
Job 31:1.
── John Wesley《Explanatory Notes on
Genesis》
20 Chapter 20
Verses 1-7
And Abraham said of Sarah his wife
She is my sister
Abraham’s repetition of his old fault; the power of former
temptations
I.
THEIR
POWER MAY SLUMBER LONG. In this instance
twenty-four years. Never safe from
invasion of temptations once yielded to.
II. CIRCUMSTANCES
MAY ARISE WHICH WILL REVIVE THEIR STRENGTH.
1. Reaction after great spiritual excitement.
2. Experience of social corruption.
III. THE RESULTS OF
YIELDING AGAIN ARE MOST DISASTROUS.
1. The distress of anxiety.
2. Possible loss to ourselves.
3. The shame of reproof from worldly men.
IV. THOSE WHO FALL
UNDER THEM ARE ONLY DELIVERED BY THE SPECIAL INTERFERENCE OF GOD.
1. The infirmities of believers appeal to the Divine compassion.
2. GOD is concerned to maintain the promises made to faith. (T.
H.Leale.)
A bit of the old nature
I. His CONDUCT
WAS VERY COWARDLY. He risked Sarah’s virtue
and the purity of the promised
seed.
II. IT WAS ALSO
VERY DISHONOURING TO GOD.
III. IT ALSO STOOD
OUT IN POOR RELIEF AGAINST THE BEHAVIOUR OF ABIMELECH. Lessons:
1. We are never safe
so long as we are in this world.
2. We have no right to throw ourselves into the way of temptation
which has often mastered us.
3. We may be encouraged by God’s treatment of Abraham’s sin. (F.
B.Meyer
B. A.)
Abraham’s artifice with Abimelech
I. THE ATROCIOUS
NATURE OF THE SIN OF ADULTERY
WHICH CONSISTS IN VIOLATING CONNUBIAL RIGHTS
IS
HERE REPRESENTED IN A VERY STRIKING MANNER. Though Abraham supposed that there
was no sense of GOD and religion among the people of Gerar
yet he seems not to
have entertained the least suspicion that they would insult the honour of his
family
either by rape or seduction. His apprehension was that they would kill
him for his wife’s sake. His whole conduct
in this and the former instance
is
grounded on the supposition that a ruffian
who is bloody enough to assassinate
an innocent man
yet may not be so brutal as to violate a married woman. This
crime has been held in detestation by almost all nations
in all ages of the
world. By the ancient laws of Draco and Solon
the husband of an adulteress
if
he detected her in her guilt
might immediately kill both the criminals
or
stigmatise them
or put out their eyes
or might exact of the adulterer a heavy
fine. But
by the law of Moses
they were both to be put to death with public
infamy; and
in ordinary cases
there was no dispensation.
II. THAT A SENSE
OF VIRTUE AND RELIGION IS SOMETIMES FOUND WHERE WE LEAST EXPECT IT. How
different was the true character of the people in Gerar
from that which
Abraham’s jealousy had drawn for them! There was much of the fear of God among
them
though he had imagined there was none at all.
III. THAT THE
INDULGENCE OF TOO BAD AN OPINION OF MANKIND IS OF DANGEROUS CONSEQUENCE TO
OURSELVES AND OTHERS. Had Abraham entertained a just opinion of the prince and
people of Gerar
or taken pains to become acquainted with them
before he
listened to the secret whispers of jealousy
he would have shunned so dangerous
an artifice as to disguise his relation to his wife
and would have prevented
the mischiefs which ensued
and the still greater mischiefs which threatened
his own family and the house of Abimelech. It was a special Divine
interposition which averted consequences of the most serious nature.
IV. THAT IN THE
BEST MEN THERE MAY BE GREAT INFIRMITIES AND FAILINGS. Even they whose faith is
strong must guard against the prevailing influence of fear
and call into
exercise that confidence in God which is the best security against the terrors
of the world. In times of apparent danger
and threatening temptation
they
have need to be peculiarly watchful. We are never so safe as when we invariably
follow the path of virtue and integrity. He who walks uprightly
walks surely;
but he who perverts his way
shall fall. Duplicity and artifice
to avoid an
evil
will but embarrass us the more. (J. Lathrop
D. D.)
Abraham’s sin repeated
His sin in so speaking seems to be much greater than it was
before. For--
1. He had narrowly escaped the first time. The repetition of the
same fault looked like presuming upon Providence.
2. Sarah was now with child
and that of a son of promise; he might
therefore
surely have trusted God to preserve their lives in the
straight-forward path of duty. (A. Fuller.)
Abimelech’s plea accepted
The answer of God admits his plea of ignorance
and suggests that
he was not charged with having yet sinned
but threatened with death in case he
persisted now that he was informed of the truth. It is intimated
however
that
if he had come near her he should in so doing have sinned against God
whether
he had signed against Abraham or not; and this perhaps owing to her being in a
state of pregnancy
of which
in that case
he could not have been ignorant. We
see in this account--
1. That absolute ignorance excuses from guilt; but this does not
prove that all ignorance does so
or that it is in itself excusable. Where the
powers and means of knowledge are possessed
and ignorance arises from
neglecting to make use of them
or from aversion to the truth
it so far from
excusing that it is in itself sinful.
2. That great as the wickedness of men is upon the face of the
earth
it would be much greater
were it not that God by His providence in
innumerable instances “withholds “ them from it. The conduct of intelligent
beings is influenced by motives; and all motives which are presented to the
mind are subject to His disposal. (A. Fuller.)
Abraham’s reaction after his high spiritual experiences
Consider this repetition of his old fault with regard to--
I. Its causes.
1. Recent experience of the corruption of the world.
2. False prudence.
3. Exaggerated confidence.
4. The brotherly relation to Sarah.
5. The probable issue of the case in Egypt.
II. Its natural
results.
1. Anxiety and danger.
2. Shame before a heathen’s princely court.
III. Its gracious
issue through the interference of God. (Lange.)
Abraham reproved for denying his wife
Consider--
I. The offence
which he committed. A very grievous sin. Look at--
1. The principle from which it sprang--loss of faith.
2. Its natural and necessary tendencies.
3. The fact of its having been before practised by him
and
reproved.
II. The rebuke
given him on account of it. In this we observe much that was--
1. Disgraceful to Abraham.
2. Honourable to Abimelech:
(a) Shun every species of deception.
(b) Guard against relapses into sin.
(c) Be thankful to God for His protecting grace.
(d) Strive to the uttermost to cancel the effects of your
transgressions. (C. Simeon
M. A.)
Abraham and Abimelech
The thing that is most remarkable in the whole story is that God
should apparently have taken Abraham’s part instead of humbling and punishing
him in the sight of the heathen.
1. Observe
first of all
that if the Divine purpose was to be
turned aside by the fault or blemish found in individual character
the Divine
government of man is at an end
and human progress is an impossibility. Adam
failed
so did Noah
so Abraham
so did Lot. It was not Adam that sinned
or
Noah
or Abraham
it was human nature that sinned. Pharaoh seemed to be a
better man than Abraham
but he was not so in reality. You say that Abimelech
was better than Abraham; now let me ask you what you know about Abimelech?
Nothing but what is stated in this chapter. Very well Yea are so far right. You
have seen Abimelech at his best and you have seen Abraham at his worst
and
then you have rushed to a conclusion! This is not the right way to read
history; certainly it is not the right way to read the Bible. We are not to set
act against act
but life against life. This
then
is the point at which I
find rest when I am disturbed by the evident painful immortality of illustrious
Bible characters
viz.
human nature has never been perfect in all its
qualities
energies
and services; the perfection of human nature can be
wrought out only by longcontinued and severe probation; in choosing instruments
for the representation of His will and the execution of His purposes
God has
always chosen men who were best fitted on the whole for such ministry
though
in some particulars they have disastrously and pitiably failed. When I think I
could have improved God’s plan
the mistake is mine
because my vision is dim
and I never can see more than a very limited section of any human character.
2. In the next place consider
knowing human nature as we do
how
beneficial a thing it was to the great men themselves to be shown now and again
that they were imperfect
and that they were only great and strong as they were
good--as they were true to God. (J. Parker
D. D.)
The exact truth
Two young masons were building a brick wall--the front wall of a
high house. One of them
in placing a brick
discovered that it was a little
thicker on one side than the other. “It will make your wall untrue
Ben
” the
other said. “Pooh!” answered Ben; “what difference will such a trifle as that
make? you’re too particular.” “My mother
” replied he
“taught me that ‘truth
is truth
’ and ever so little an untruth is a lie
and a lie is no trifle.”
“Oh
” said Ben
“:hat’s all very well; but I’m not lying
and have no intention
of lying.” “Very true; but you make your wall tell a lie
and I have read that
a lie in one’s work is like a lie in his character--it will show itself sooner
or later
and bring harm
if not ruin.” “I’ll risk it in this case
” answered
Ben
and he worked away
laying more brick
carrying the wall up higher
till
the close of the day
when they gave up work and went home. The next morning
they went to resume their work
when
behold
the lie had wrought out the
result of all lies. The wall
getting a little slant from the untrue brick
had
got more and more untrue as it got higher
and at last
in the night
had
toppled over. Just so with ever so little an untruth in your character; it
grows more and more untrue if you permit it to remain
till it brings sorrow
and ruin. Tell
act
and live the truth.
God orders our journeys
A stage coach was passing through the interior of Massachusetts
on the way to Boston. It was a warm summer day
and the coach was filled with
passengers
all impatient to arrive at the city at an early hour in the
evening. The excessive heat rendered it necessary for the driver to spare his
horses more than usual. Most of the passengers were fretting and complaining
that he did not urge his horses along faster. But one gentleman sat in the
corner of the stage calm and quiet. The irritation
which was destroying the
happiness of all the others
seemed not to disturb his feelings in the least.
At last the coach broke down as they were ascending a long steep hill
and the
passengers were compelled to alight
and travel some distance on foot under the
rays of the burning sun. This new interruption caused a general burst of
vexatious feelings. All the party
with the exception of the gentleman alluded
to
toiled up the hill
irritated and complaining. He walked along
good-humoured and happy
and endeavouring by occasional pleasantry of remark to
restore good humour to the party. It was known that this gentleman
who was
extensively engaged in mercantile concerns
had business which rendered it
necessary that he should be in the city at an early hour. The delay was
consequently to him a serious inconvenience. Yet
while all the rest of the
party were ill-humoured and vexed
he alone was untroubled. At last one asked
how it was that he retained his composure under such vexatious circumstances?
The gentleman replied that he could have no control over the circumstances in
which he was then placed; that he had commended himself and his business to the
protection of the Lord
and that if it were the Lord’s will that he should not
enter Boston at as early an hour as he desired
it was his duty patiently and
pleasantly to submit. With these feelings he was patient and submissive
and
cheerful. The day
which to the rest of the party was rendered disagreeable by
vexation and complaint
was by him passed in gratitude and enjoyment. And when
late in the evening
he arrived in the city with a serene mind
he was prepared
to engage in his duties.
Verse 11
And Abraham said
Because I thought
surely the fear of God is not
in this place
On harsh and selfish judgments
The true fear of God was at that moment in Abimelech’s heart
and
not in Abraham’s; it was Abimelech who was playing the Christian part
that of
the child of the light and of the day; Abraham was for the moment the child of
fear
darkness
night.
I. CONSIDER THE
ORIGIN OF THE HABIT OF HARSH JUDGMENT. TWO main sources.
1. The first a heathen Roman can illustrate for us (Acts 22:27-28). The thing has cost us
much; we feel it is hard to believe that it can be widely shared. Abraham had
made a terrible sacrifice to assure his calling. As for those easy
jovial
prosperous heathen
surely the fear of God was not there.
2. A second source of this harshness of judgment is the predominance
in all of us of the natural aristocratic principle over the Christian principle
of communion. Men naturally believe in election. But
with tale exceptions
they naturally believe themselves to he the elect. It is hard indeed to believe
that a private possession gains instead of loses by being shared by all
mankind.
II. THE HISTORIES
OF SCRIPTURE ARE A PERPETUAL WARNING AGAINST NARROW AND SELFISH JUDGMENTS OF
MEN. It is as if the Spirit had resolved that the virtues of those outside the
pale should be kept clearly before the eyes of men. God is no respecter of
persons
and He keeps hold in ways
of which we little dream
of the most
unlikely human hearts.
III. THE TRUE
CHRISTIAN POLICY IN JUDGING MANKIND.
1. Let your personal fellowship be based on the clear explicit
manifestation of that which is in tune with your higher life and Christ’s.
2. As for those who are without
believe that God is nearer to them
than you wot of
and has more to do with them than you dream. (J. B. Brown
B. A.)
Morality outside the Church
I. MORALITY
OUTSIDE THE CHURCH MAY ATTAIN TO GREAT EXCELLENCE.
1. Belief in a moral standard of right and wrong.
2. Belief in the moral relations of human society.
3. A sense of injured moral feeling in the presence of wrong.
4. A readiness to make restitution for faults committed against
others.
II. MORALITY
OUTSIDE THE CHURCH MAY HAVE LESSONS OF REPROOF FOR THOSE WHO ARE WITHIN IT.
1. For their mean subterfuges.
2. Their distrust of Providence.
3. Their religious prejudices. (T. H. Leale.)
Prejudice
1. It is often strong in
those who enjoy high religious privileges. Abraham thought himself so highly
favoured of God that he was unwilling to admit that any goodness could be found
among those who were less favoured.
2. The evils of it are great.
Verse 17-18
So Abraham prayed unto God: and God healed Abimelech
An efficacious interesting prayer
Abraham’s prayer for the doomed cities was not granted
but his
prayer for Abimelech was answered in full.
“God healed Abimelech and his wife and his maid-servants.” But in the present
instance we can see some reasons why it was likely that this prayer should be
answered.
I. BECAUSE FAITH
WAS MAINTAINED NOTWITHSTANDING PAST FAILURES. Persevering faith
which is
superior to all discouragements
must be rewarded.
II. BECAUSE THE
OBJECTS OF IT WERE DISPOSED TO RECEIVE THE BLESSING. The hindrances to the
gracious effects of prayer lie in man’s rebellious heart. There must be a
Godward direction imparted to souls which are to be blest. God meets those who
are looking towards Him. Abimelech and his household had this receptivity.
III. BECAUSE GOD
DELIGHTS TO PUT HONOUR UPON HIS SERVANTS. God had entered into covenant with
Abraham. He was God’s prophet and faithful friend. God will set His visible
marks of approval upon His own appointed means of blessing. Learn the
importance of the prophet to mankind.
1. He makes known the will of God. He is a messenger who has
received instructions from the Supreme Ruler of all mankind.
2. He is the human channel of spiritual blessings. He teaches men
the way of righteousness
how they may find the chief good and reach true
blessedness. (T. H. Leate.)
──《The Biblical Illustrator》