Latest / Sacred Texts Archive / 23 - Commentary on The Book of Genesis
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- Chapter twenty Genesis, Chapter twenty. We are here returning to the story of Abraham. Yet that part of it which is here recorded is not to his honor. The fairest marbles have their flaws, and while there are spots in the sun, we must not expect anything spotless under it. The Scripture, it should be remarked, is impartial in relating the blemishes even of its most celebrated characters. We have here numeral one Abraham's sin in denying his wife, and Abimelech's sin thereupon in taking her verse one and two. Numeral two. God's discourse with Abimelech in a dream upon this occasion, wherein he shows him his error verse three, and accepts his plea verse four through six, and directs him to make restitution verse seven. Numeral three. Abimelek's discourse with Abraham, wherein he chides him for the cheat he had put upon him verse eight through ten, and Abraham excuses it as well as he can Verses eleven through thirteen. Numeral four. The good issue of the story, in which Abimelek restores Abraham his wife Verses fourteen through sixteen, and Abraham by prayer prevails with God for the removal of the judgment. Abimelech was under verse seventeen and eighteen Abraham's denial of his wife v. C. Eighteen ninety eight, Verse one. And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourn in Gerar verse two. And Abraham said of Sarah his wife, she is my sister. An Abimelech, king of Jurar, sent and took Sarah. Here is number one Abraham's removal from mam Ray, where he lived nearly twenty years, into the country of the Philistines. He sojourned in Jurrar verse one. 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 were 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 number two, his sin is denying his wife as before Chapter twelve, verse thirteen, which was not only in itself such an equivocation, as bordered upon a lie, and which if admitted was lawful, would be the ruin of human converse and an inlet to all falsehood, but was also an exposing of the chastity and honor of his wife, of which he ought to have been the protector. But besides this, it had here a twofold aggravation. One. 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. Jeremiah chapter three, verse twenty two, Number two. 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 for her. Now as Judges, Chapter thirteen, Verse four, number three, the peril that Sarah was brought into by this means the King of Jurar 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 gath to he knows not how many. The beginning of sin is as the letting forth of water verse three. 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. Verse four. But a Bimelek had not come near her, and he said, Lord, wilt thou slay also a righteous nation? Verse five? Said he not unto me? She is my sister. And she even she herself, said he is my brother. In the integrity of my heart and inency of my hands have I done this? Verse six? 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 from THEE sinning against me. Therefore suffered I THEE not to touch her verse seven. Now therefore restore the man his wife, for he is a prophet, and he shall pray for THEE, and thou shalt live. And if thou restore her, not, know thou that thou shalt surely die Thou and all that are thine. It appears by this that God revealed himself by dreams, which evidence 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. Then usually it was with some regard to God's own people, as in Pharaoh's dream to Joseph, in Nebekinezer's to Daniel, and here in the bimelechs to Abraham and Sarah, for he reproved this king for their sake. Psalms, chapter fifty five, verse fourteen and fifteen numeral one. God gives him notice of his danger verse three, 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 is for sin. Thou art a dead man, and God saying so all the man makes him so. Note every wilful sinner ought to be told that he is a dead man, as the condemned male factor and the patient whose disease is mortal are said to be so. If thou art a bad man, certainly thou art a dead man. Numeral two. 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 verse six. See what confidence a man may have towards God when his heart condemns him not verse John chapter three, verse twenty one. 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. Chapter eighteen, verse twenty three, wilt thou slay a righteous nation verse four. Not such an nation as Sodom, which was indeed justly destroyed, but a nation which, in this matter was innocent Numeral three. God gives a very full answer to what he had said. Number One, He allows his plea and admits that what he did he did in the integrity of his heart. Yea, I know it. Verse six. 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. Number two, 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 A Bimelek was thereby kept from doing, and Abraham from suffering wrong, and Sarah from both. Note one, 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. Two. 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. Number three. It is a great mercy to be hindered from committing sin. Of this God must have the glory whoever is the instrument. Samuel chapter twenty five, verses thirty two and thirty three. Number three, he charges him to make restitution. Now, therefore, not that thou art better informed, restore the man his wife. Verse seven. 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. Leviticus chapter five, verses three through five. The reason why he must be just and kind to Abraham are one because he is a prophet near and dear to God, for whom God does in particular manner concern himself. God highly resents the injuries done to his prophets and takes them as done to himself. Two, being a pro it, 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 man 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 a Bimelech's trouble, and therefore was obliged in justice to pray for him. Number three. 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. Collosians, Chapter three, verst. Five. No injustice can be made passable with God, No, not by Caesar's image stamped upon it. A Bimelech's conduct towards Abraham b. C. Eighteen ninety eight, Verse eight. Therefore Abimelech rose early in the morning and called all his servants and told all these things in their ears, and the men were sore afraid. Verse nine. 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 verse ten, And Abimelek said, unto Abraham, what sawest thou that thou hast done this thing? Verse eleven. 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 verse twelve. And yet indeed she is my sister. She is the daughter of my father, but not the daughter of my mother. And she became my wife verse thirteen. And it came to pass when God caused me to wander from my father's house, that I said, unto her, this is thy kindness which thou shalt show unto me at every place, whether we shall go, say of me, he is my brother a Bimelek, 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 Numeral one. He has a caution for his servants verse eight. Abraham m 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 Numeral two. He has a chiding for Abraham. Observe number one the serious reproof which Abimelech gave to Abraham Verses nine and ten. 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 he say, is this your profession? I see, though you will not swear, you will lie. If this 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. One 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. Number two. 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. Number three, he charged urges Abraham with doing that which was not justifiable in disowning his marriage. This he speaks of justly and yet tenderly. He has not called him a liar and a cheat, but tells him he had done deeds that ought not to be done. Note equivocation is dissimulation. However, they may be palliated and very bad things, and by no means to me admitted in any case. Number four, he takes it as a very great injury to himself and to 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 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. Five 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? Verse ten? What reason haddest 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. Number two. The poor excuse that Abraham made for himself. Number one, He pleaded the bad opinion he had of the place. Verse eleven. Thought that 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. One little good is to be expected where no fear of God is see Psalms, chapter thirty six, Verse one two. There are many places and persons that have more of a 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. Matthew Chapter seven, verse one. Three. Uncharitableness and sinceeriousness 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 un Christian practices toward them. Men would not do ill if they did not first think ill. Two He excused it from the guilt of a downright lie by making it out that in a sense she was his sister verse twelve. Some think she was own sister de Lot, who is called his brother Lot chapter fourteen, verse sixteen, though he was his nephew. So Sarah is called his sister. But to those 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. Three. 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 verse thirteen, when God caused me to wander from my father's house, then we settle this matter. Note one, God is to be acknowledged in all our wanderings. Two. 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 ested that God denied to Abraham and Sarah the blessing of children so long to punish them for this sinful compact. If they will not own their marriage, why should God own it. But we may suppose that after this reproof which Abimelech gave them, they agreed never to do so again. And then presently we read Chapter twenty one, verse one and two, that Sarah conceived verse fourteen, And Abimelech took sheep and oxen, and men servants and women servants, and gave them unto Abraham and restored him Sarah his wife verse fifteen. And Abimelech said, behold, my land is before thee dwell where it pleaseth THEE verse sixteen. And unto Sarah he said, behold, I have given thy brother a thousand pieces of silvere Behold, he is to THEE a covering of the eyes, unto all that are with THEE and with all other. Thus she was reproved verse seventeen. So Abraham prayed unto God, and God healed Abimelek and his wife and his maid servants, and they bear children verse eighteen. For the Lord had fast closed up all the wounds of the house of the Bimelek because of Sarah, Abraham's wife. Here is numeral one, 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 rebus dukes. They were under number one. He gives them his royal license to dwell where he pleased in his country, courting his stay, because he gives him his royal gifts Verse fourteen. Sheep and oxen, and verse sixteen a thousand pieces of silver. This he gave when he restored Sarah, either one 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. Leviticus chapter six, verse five or two to engage Abraham's prayer for him. Not as if prayers should be bought and sold, but we should endeavor to be kind those of whose spiritual things we reap. First Corinthians chapter nine, verse eleven. 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. Three 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 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 Jobs. Chapter thirty one, verse one, numeral two. The kindness of a prophet, which Abraham shade to Ebimelech, he prayed for him, verse seventeen and eighteen. This honor 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 numbers chapter twelve, verse thirteen, and was reconciled to Job's friends when Job, whom they had grieved, prayed for them Job chapter forty two, verse eight through ten. And so did, as it were, give it under his hand that he was reconciled to them. Note the prayers of good man may be a kindness to great men, and ought to be valued and of Chapter twenty