Genesis 20:8-16

CRITICAL NOTES.—

Genesis 20:8. Servants.] Court officers—his counsellors. (1 Kings 1:2; 1 Kings 10:5; 2 Kings 6:8.)

Genesis 20:10. What sawest thou, that thou hast done this thing?] “What purpose hadst thou in view—what could have been thy motive?”

Genesis 20:13. God caused me to wander.] One of the rare instances in which the plural verb is used with the name God, itself in the plural form. “If the verb be plural, it is only an instance of the literal meaning of Elohim, the Eternal Supernatural Powers, coming into view.” (Murphy.)

Genesis 20:16. Behold he is unto thee for a covering of the eyes.] Heb. “Lo, it is to thee as a covering of the eyes.” “Not, as some imagine, a veil, understanding the present as money to buy one; but it is rather a peace-offering in consideration of the damage done to them. ‘To cover one’s face’ is the Heb. idiom for causing one to forget a wrong done. (Ch. Genesis 32:20.) ‘I will cover his face,’ i.e., I will appease him with a present. (Job 9:24.) So, also, to cover sin is to pardon—to see it no more.” (Jacobus.) Thus she was reproved. Heb. So thou art judged, i.e., justice has been done to thee. “The original of this is most naturally taken as a part of Abimelech’s speech, and then it is to be translated, And all this that thou mayest be righted. All this had been done or given, that the injury to Sarah may be redressed.” (Murphy.) He had now made amends for all that had happened.

MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 20:8

MORALITY OUTSIDE OF THE CHURCH

The Divine call of Abraham was the first step towards the formation of the visible Church, and the interests of that Church centre in his life. He was the home of Revelation, the expositor of the known will of God. To Abimelech no Divine communication had been made. He, therefore, represents those who are outside the Church. All that was good in him was the product of what is called “Natural Religion.” This history shows what fair and noble things of life and conduct may grow from such a soil.

I. Morality outside the Church may attain to great excellence. The conduct of Abimelech shows that men may attain to principles of virtue and righteous living who are yet beyond the pale of revelation. He represents heathen morality at its best. There is much to admire both in his thought and feeling concerning human conduct.

1. Belief in a moral standard of right and wrong. He did not regard human actions as indifferent, or to be determined by the mere will and caprice of the individual without any reference to their moral qualities and issues. They are to be referred to a standard, whose witness and counterpart is the law written in the heart. In his view there were “deeds that ought not to be done” (Genesis 20:9). Moral obligation is herein implied. This ought and ought not is the imperative of conscience. The action of conscience implies that there is a law existing somewhere. Though the man may be greatly ignorant, yet that faculty when awakened obeys the impulse from an unseen source.

2. Belief in the moral relations of human society. He knows that the welfare of nations depends upon their righteousness (Genesis 20:4). He censures the conduct of Abraham, which had nearly involved both himself and his nation in a great sin (Genesis 20:9). The members of human society are so connected together by the principle of mutual dependence, and the ties of a common interest, that the great sins of the few must affect the many. A nation cannot maintain existence without some moral bonds.

3. A sense of injured moral feeling in the presence of wrong. He not only recognised the moral character of actions, and held human responsibility as a doctrine, but also as a principle of heart and life. He felt strongly upon the subject. His moral sensibilities were wounded and outraged at the very thought of the sin which he was so near committing.

4. A readiness to make restitution for faults committed against others (Genesis 20:14). Abimelech not only restores Abraham his wife, but gives him presents by way of atonement for any wrong he may unwittingly have done him. His high sense of justice is not content with sentiment and abstractions, but contemplates practical duty.

II. Morality outside the Church may have lessons of reproof for those who are within it. Sarah stood “reproved” (Genesis 20:16), and so did Abraham; for they had agreed together to act this part. They held to a statement which, though not altogether false, was a moral untruth—a deceit and a culpable concealment. The manly and open conduct of the heathen king reproved them.

1. For their mean subterfuges. This conduct was unworthy of them as persons of wealth and position, and whose previous history entitled them to respect and honour from the surrounding people. To take the lowest ground, it lacked open sincerity and manly courage. It was a mean subterfuge unworthy of noble souls. The cunning and dissembling in their conduct towards others, too often practised by professing Christians, is reproved by the more open and manly dealing of many who have enjoyed no religious advantages.

2. Their distrust of Providence. Surely the patriarch and his wife had sufficient proof already of the power and willingness of God to protect them, and bring them out of every danger. They imperiled the truth to prevent (as they considered) worse consequences; and thus they took refuge in a human expedient instead of trusting in God. Surely the heathen have reason to reprove us when we cannot trust our God, in whom we profess to believe, in the time of peril. In so far as we act as if we had no Divine director, we belie our profession of religion. There are actions in the life of many, who are yet true members of the Church, which really show a practical disbelief in the help and guidance of Providence.

3. Their religious prejudices. Abraham excuses his conduct by saying, “Because I thought; surely, the fear of God is not in this place.” (Genesis 20:11.) He considered, that those not so favoured of God as himself were without any just ideas of duty and of the purpose of life. He took it for granted that men who had no special revelation must, of necessity, be without moral principle, and not to be trusted. How incorrectly do the best of men often judge of those who are outside their own pale! Men find it hard to believe in the goodness of those whose views on the subject of religion are essentially different from their own. Some narrow-minded Christians selfishly rest in the thought that they are the special favourites of God, and form harsh and uncharitable judgments of all the rest of mankind. We have no right to limit the grace of God by confiding its operation to the Church only. The revelation of Christianity may be the privilege of the few, but the dispensation of it is intended for the benefit of all. The hindrances to the universal sway of God’s truth and righteousness arise from man. His infinite goodness would bless all. His grace can raise the fruits of righteousness even where there is no open vision, and where religious minds think His fear does not exist. We are not to despise human goodness because it has not been nourished in the Church.

SUGGESTIVE COMMENTS ON THE VERSES

Genesis 20:8. It is wise to act promptly upon Divine warnings.

1. As they concern ourselves. Abimelech had taken a wrong step, but by the grace of God was prevented from rushing into greater evil. His was the fault, and the matter concerned himself first of all.
2. As they concern others. The king announced the fact to his household, for he could not transgress the moral law without bringing upon them also the effects of his great sin. Human interests are so related that the results of a man’s sin must spread far beyond himself.

There is hope for men who are afraid of the judgments of God. It shows their minds are fully alive to their real situation. There is a courage of open defiance which only comes of ignorance. When men begin to fear they are ready to listen to the voice of wisdom.

Nature taught infidels to take care of their own families. Socrates is said to have called philosophy down from heaven to earth; that is, to have directed men to be good at home. The malicious Pharisees could object it to our Saviour—“Thy disciples wash not,” “Thy disciples fast not,” etc.; as if He were much to blame for suffering such things. And surely, he is not a complete Christian, walks not “in a perfect way,” that is not good “at home” (Psalms 101:2.) The fifth commandment is called by Philo a mixed commandment, and made a part of the first table. It is therefore set betwixt both tables of the law, saith another, because all we get from God or men we bring it home to our houses—as Abimelech here relates his divine dream to his servants—the place of well employing it.—(Trapp.)

The prompt obedience of this heathen king reproves us who have greater privileges. God appeared to him only in a dream, but us He calls daily by Moses, by the prophets, by apostles, and by His only-begotten Son. Should all this convergence of testimony and spiritual force have less effect upon us than a single vision had upon this man?

Genesis 20:9. A heathen king reproving the Father of the Faithful! The better the man who is subjected to such reproach, the more shameful the position.

The dangers of life’s pilgrimage are so great that believers are tempted to adopt worldly policy and scheming for their own safety, but when such devices are discovered they bring shame and contempt.
Were we to judge simply from this portion of the sacred narrative we should be ready to think that Abraham had been the heathen and Abimelech the prophet of the Lord. In this offended king’s reproof we see much to admire and to commend. Considering the injury he had sustained, and the danger to which he had been exposed, it is truly wonderful that he should express himself with such mildness and moderation. The occasion would almost have justified the bitterest reproaches; and it might well have been expected that Abimelech would cast reflections upon the partriarch’s religion, condemning that as worthless or him as hypocritical. He never once complained of the punishment which he and his family had suffered, nor of the danger to which they had been exposed, but only of their seduction into sin. He considered this as the greatest injury that could have been done to him, and inquires with artless but earnest anxiety what he had done to provoke Abraham to the commission of it.—(Bush.)

There are moral properties belonging to human actions by which they are referred to an eternal law of right and wrong. The heathen have a conscience which pronounces upon the character of their actions.
The sense of moral obligation makes religion possible to man.

Genesis 20:10. Under the influence of fear Abraham could not see his own conduct in the right light. Abimelech now bids him consider it with the coolness and severity of reason.

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. The pride of our superior position renders us indisposed to believe in the virtues of those who by their providential position are ignorant of the written Word.
2. The evils of it are great.
(1) It limits the power of the grace of God. He can fulfil Himself in many ways and work by many methods. He is not confined to one mode of making Himself known.
(2) It is a sin against charity. Charity inclines to hope for the best, and is most at home with large views.
(3) It issues in committing wrong against others. Abraham greatly wronged this man. Those hasty judgments of mankind, which have their root in our own pride and self-importance, cause us to sin against others.

Could not that God who had brought him out from an idolatrous country, and preserved Lot and Melchizedek in the midst of the most abandoned people, have some “hidden ones” in Gerar also? Or, supposing that there were none who had truly feared God, must they therefore be so impious as to murder him in order to possess his wife? There can be no doubt that many who are not truly religious have well-nigh as high a sense of honour and as great an abhorrence of atrocious crimes as any converted man can feel; and therefore the reproach which he so unjustifiably cast on them returned deservedly on his own head.—(Bush.)

The doctrine of human depravity does not oblige us to believe that all men are vicious.
The fear of God may exist among those who have had no special revelation of His will.
The history of the first formation of the Church does not shut out hope of the salvability of the heathen.
The fear of God is the best foundation for the stability and the prosperity of nations.

The fear of God is the best curb to restrain from evil, and spur to incite to good. All honesty flows from this holy fear. It is a problem in Aristotle, why men are trusted in more than other creatures? The answer is, “Man only reverenceth God;” therefore you may trust in him, therefore you may commit yourself to him. He that truly feareth God is like unto Cato, of whom it is said, “He never did well that he might appear to do so, but because he could do no otherwise.” You need not fear me, said Joseph to his brethren, for I fear God, and so dare do you no hurt. Ought ye not to have feared God? said Nehemiah to those usurious Jews (Nehemiah 5:9).—(Trapp.)

“They will slay me.” The tendency of selfishness is to lead men to lean upon their own wisdom and to distrust God. The thought of our own safety may so absorb us, that we become unmindful of what is due to God’s honour.

Genesis 20:12. The slight semblance of truth by which the falsehood was upheld only testified that it was known to be a falsehood in the conscience.—(Alford.)

The root of bitterness, in this melancholy instance, was an evil heart of unbelief. The element of unbelief enters into all sins—and into none more than into this sin of concealment or disguise. To dissemble before men is to distrust God. Had Abraham been exercising his faith in God, as simply and as implicitly, in reference to the providence which watched over him, as in reference to the righteousness which justified him, he would not have thought of resorting to any carnal or crooked policy. The particular measure of precaution which he did adopt might seem the most prudent and the best, as well for his partner as for himself. If he was to do anything for himself in this matter, perhaps nothing else could be suggested than what he actually did. But the evil was that he did anything; that he did not leave the entire management of the affair to God; that he did not resolve to stand still and see the salvation of the Lord.—(Candlish.)

Abraham failed where many believers are so likely to fail.

1. Not in wrong views of their covenant relations with God. In this Abraham was correct to the revealed will of the Almighty. He had not fallen into any doctrinal error. So believers may commit serious faults while they still hold the great verities of religion.
2. Not in wrong views of the requirements of the godly life. Abraham, all the time, well knew what was required of him in the service of his God. He would have shrunk from any act of open disobedience. But,
3. Believers often fail where Abraham failed, in the practical application of principles to the duties and difficulties of common life. We may be right in our views of doctrine and duty, and yet make serious mistakes in applying them to special cases arising from the complications of human affairs.

The immense power of evil which is in the world is a strong temptation to the people of God, by leading them to resort to worldly devices in order to meet that evil.
Scripture history shows that many of the saints of God failed exactly in those graces for which they were chiefly distinguished. Thus Moses, the meekest man, spake unadvisedly with his lips. Elijah the brave showed himself a coward and was ready to give up his work in despair. Abraham was renowned for his faith. At the call of God, he went forth not knowing whither he went. When God promised him a son, against hope he believed in hope. When afterwards he offered up that son, he accounted that God was able to raise him from the dead. He lived by faith, ordering all his public and private affairs by the thought that he was immediately under the eye of God. Yet in that which was the strength of his spiritual character, he failed.

Genesis 20:13. He was sent forth to go he knew not whither, and in allusion to this he is said to have “wandered.” But what is “wandering” to us, when led by Divine guidance, is a definite course of journeying to the omniscient eye that watches over and orders our steps. The fact which Abraham here mentions of an early precautionary arrangement between him and Sarah, would go far to set him right in Abimelech’s esteem, as it would prove that he did not resort to the expedient because he thought worse of him and his people than of the other nations among whom he expected to sojourn. Neither the king nor people of Gerar were at all in his view when he proposed to adopt the artifice in question.—(Bush.)

That which may seem to be kindness, in its effects upon others, may be done at the expense of our Godward duties.
Here is a man who lives a life of faith, and in all sincerity intends it, yet employs a carnal device, which is inconsistent with the idea of such a life. What contradictions there are, even in the best of saints!
Human prudence may be disloyalty to God.

Genesis 20:14. Abimelech bestows his royal bounty, the prophet gives his prayers. Each makes such restitution as he can for his fault.

Abraham by his conduct had exposed another man to the danger of a great sin—he had made a fatal impression and exercised an evil influence. Opportunities were lost, and mischief done, as it seemed, beyond all repair. But prayer sets all right.

In restoring Sarah to her husband, Abimelech obeyed the command of God. (Genesis 20:7.)

To make restitution is one of the conditions by which we obtain the gifts which come by prayer.

Genesis 20:15. Acts of kindness towards those whom we have justly reproved show that we love them still.

Pharaoh complimented Abraham out of his land (ch. Genesis 12:20); Abimelech gives him leave to dwell where he pleases. The one was moved only by fear, the other had comfort with his fear. Abimelech felt that the presence of this good man in his land would be a blessing to him.

We should set a value on the prayers of others which have brought a blessing to us, and strive to retain the benefit of them.

Genesis 20:16. Gentle reproofs wound not when accompanied by deeds of kindness.

Abimelech’s high sense of justice:

1. In making atonement for the wrong he had done—unwittingly, indeed, on his part, but still a wrong in its effect upon others. This large gift was for “a covering of the eyes,” i.e., for a peace-offering to cover up the offence.

2. In vindicating Sarah’s character. “Unto all that are with thee, and with all other.” All her family would be interested in this act of justice towards her good name.

To render justice to others was a good preparation for enjoying the full benefits of the prophet’s prayers and intercessions.

Abimelech is afterwards greatly blessed for his kindness to Abraham. He had, indeed, received a prophet and had a prophet’s reward. (Ch. Genesis 21:22.)