Abraham said about Sarah his wife, “She is my sister.” Abimelech king of Gerar sent, and took Sarah. But God came to Abimelech in a dream of the night, and said to him, “Behold, you are a dead man, because of the woman whom you have taken; for she is a man’s wife.”
Now Abimelech had not come near her. He said, “Lord, will you kill even a righteous nation? Didn’t he tell me, ‘She is my sister’? She, even she herself, said, ‘He is my brother.’ I have done this in the integrity of my heart and the innocence of my hands.”
God said to him in the dream, “Yes, I know that in the integrity of your heart you have done this, and I also withheld you from sinning against me. Therefore I didn’t allow you to touch her. Now therefore, restore the man’s wife. For he is a prophet, and he will pray for you, and you will live. If you don’t restore her, know for sure that you will die, you, and all who are yours.”
Abimelech rose early in the morning, and called all his servants, and told all these things in their ear. The men were very scared. Then Abimelech called Abraham, and said to him, “What have you done to us? How have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done!” Abimelech said to Abraham, “What did you see, that you have done this thing?”
Abraham said, “Because I thought, ‘Surely the fear of God is not in this place. They will kill me for my wife’s sake.’ Besides, she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife.
John Calvin 1540 · Public Domain On vv2, 3, 4, 6, 7, 8, 9, 10, 11, 12 2. And Abraham said of Sarah his wife. In…
2. And Abraham said of Sarah his wife. In this history, the Holy Spirit presents to us a remarkable instance, both of the infirmity of man, and of the grace of God. It is a common proverb, that even fools become wise by suffering evil. But Abraham, forgetful of the great danger which had befallen him in Egypt, once more strikes his foot against the same stone; although the Lord had purposely chastised him, in order that the warning might be useful to him, throughout his whole life. Therefore we perceive, in the example of the holy patriarch, how easily the oblivion, both of the chastisements and the favors of God, steals over us. For it is impossible to excuse his gross negligence, in not calling to mind, that he had once tempted God; and that he would have had himself alone to blame, if his wife had become the property of another man. But if we thoroughly examine ourselves scarcely any one will be found who will not acknowledge, that he has often offended in the same way. It may be added, that Abraham was not free from the charge of ingratitude; because, if he had rejected that his wife had been wonderfully preserved to him by the Lord, he would never again, knowingly and willingly, have cast himself into similar danger. For he makes the former favor divinely offered unto him, so far as he is able, of none effect. We must, however, notice the nature of the sin, on which we have touched before. For Abraham did not, for the sake of providing for his own safety prostitute his wife, (as impious men cavil.) But, as he had before been anxious to preserve his life, till he should receive the seed divinely promised to him; so now, seeing his wife with child, in the hope of enjoying so great a blessing, he thought nothing of his wife’s danger. Therefore if we thoroughly weigh all things, he sinned through unbelief, by attributing less than he ought to the providence of God. Whence also, we are admonished, how dangerous a thing it is, to trust our own counsels. For Abraham’s disposition is right, while fixing his attention on the promise of God; but inasmuch as he does not patiently wait for God’s helps but turns aside to the use of unlawful means, he is, in this respect, worthy of censure.
And Abimelech sent. There is no doubt that the Lord purposed to punish his servant, for the counsel he had so rashly taken. And such fruits of distrust do all receive, who rely not, as they ought, on the providence of God. Some perverse men quarrel with this passage; because nothing seems to them more improbable than that a decrepit old woman should be desired by the king, and taken from the bosom of her husband. But we answer, first, that it is not known what her appearance was, except that Moses before declared her to be a person of singular beauty. And it is possible that she was not much worn with age. For we often see some women in their fortieth year more wrinkled than others in their seventieth. But here another thing is to be considered, that, by the unwonted favor of God, her comeliness was preeminent among her other endowments. It might also be, that king Abimelech was less attracted by the elegance of her form, than by the rare virtues with which he saw her, as a matron, to be endued. Lastly, we must remember, that this whole affair was directed by the hand of God, in order that Abraham might receive the due reward of his folly. And as we find that they who are exceedingly acute in discerning the natural causes of things, are yet most blind in reference to the divine judgments; let this single fact suffice us, that Abimelech, being a minister to execute the divine chastisement, acted under a secret impulse.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 11, 12 Abraham had now twice fallen into this fault: such…
Abraham had now twice fallen into this fault: such is man’s frailty.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–12 Gen 20:2 And Abraham said of Sarah his wife,…
Gen 20:2 And Abraham said of Sarah his wife, She [is] my sister: and Abimelech king of Gerar sent, and took Sarah.
Ver. 2. She is my sister.] This is the second time he thus sinned, both against piety by distrust; and charity, in exposing his wife to other men’s pleasure, and his neighbour thereby to God’s displeasure. So Jehoshaphat was twice taken tardy in Ahab’s amity; {2Ch 19:2; 2Ch 20:37} Jonah twice reproved for rebellion; and John for angel worship; Samson, twenty years after he had loved the Philistine woman, goes down to Gaza, and went into Delilah. {Jdg 15:20; Jdg 16:1} Lot committed incest two nights together. Indeed, the orifice of his lust was not yet stopped by repentance. But Jonah had surely repented of his former frowardness; and so had Samson, Jehoshaphat, and Abraham too, {a} of his former hypocrascy; which made the Lord to move Pharaoh to deal kindly with him, so that "he had sheep and oxen," &c. {Gen 12:16} But what shall we say to that example of the apostles, {Luk 22:24} among whom "there was a strife who should be accounted the greatest?" And this was not the first, but the third time they had thus offended by ambition; and even after our Saviour had discoursed unto them of his cross. But this last time, most absurdly, and unseasonably, after that he had foretold his passion to follow within two days; had taught them that he was anointed by the woman for the day of his burial; had administered to them the sacrament, that seal of mutual love; had washed their feet, to teach them humility and charity, &c. Oh, the incredible perverseness of corrupt nature! How strongly do the best still smell of the old cask, taste of the old stock, though ingrafted into Christ, and though poured from vessel to vessel. {Joh 5:14} "And this have ye done again," saith the Lord. {Mal 2:13} A great aggravation, as numbers added to numbers, are first ten times more, and then a hundred, and then a thousand. "How oft did they provoke him in the wilderness, and grieve him in the desert". {Psa 78:40} A regenerate man may fall into the same sin again that he hath truly repented of nor can we define how oft, and into how heinous but surely, not oft into the same, that is heinous and scandalous. That is a graceless person that hath "eyes full of adultery, and that cannot cease to sin". {2Pe 2:14} An enemy to God, that "goeth on still in his trespasses". {Psa 68:21} It is expressly noted of Judah, {Gen 38:26} that "he knew Tamar again no more."
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And Abimelech king of Gerar.] A fit name for a king; and a common name to the kings of this country: it signifies father king. "I was a father to the poor," saith Job. {Job 29:16} And "kings shall be nursing fathers" to the Church, saith Isaiah. {Isa 49:23} Augustus was styled Pater Patriae. And Trajan gloried most in his title Optimus. He desired more to be loved, than honoured, and counted it a greater dignity, Prodesse quam praeesse .{ b} He tare his own garment to bind up therewith the wounds of his soldiers; and professed that he would so carry himself to private persons, now that he was emperor, as he wished, when he was a private man, that the emperors should carry themselves toward him. {c} Titus, for his sweet nature and carriage, was called the world’s darling. {d} Scipio the city’s sweetheart. {e} Julian the apostate, as he came not short of the greatest philosophers for learning, so neither of Titus for lenity, of Antoninus for clemency, of Marcus Aurelius for moderation, setting aside his satanical hatred of the Christian religion. {f} Queen Elizabeth ever accounted devotion and mercy the brightest stars in the sphere of majesty. She always thought it more fit to offend a man, than to hate him, saith Master Camden. In the year 1579, a young man discharged a piece out of a boat, and shot one of the bargemen in the Queen’s barge (where she was then) through both his arms; who was soon apprehended, and led to the gallows for a terror to him. But whereas he religiously affirmed, that he did it unwittingly, and thought no harm, he was discharged: the Queen many times saying, that she could believe nothing of her people that parents would not believe of their children. {g} This made her so beloved at home and admired abroad. Queen Elizabeth was the most glorious and happy woman that ever wore a crown, said that thrice noble Princess Anna Atestina, the mother of the Dukes of Guise and Nemours, as Thuanus hath recorded it {h} Her subjects were ready to say to her, as the senate said to Severus, All is well with us, so long as thou rulest well over us. {i}
{a} Non dubium, quin Abram poenitudine ductus , &c. - Pareus in Gen 12:16.
{b} φιλουμενος μαλλον η τιμωμενος εχαιρε. - Dio.
{c} Ibid. in Vita Bucholc. in Indice Chronol.
{d} Orbis amor et deliciae .
{e} Corculum appellatus est. - Tusc. Quaest., lib. i.
{f} Parei Medul. Hist. Profan., p. 482
{g} Camd. Elis., fol. 494, 205.
{h} Thuan. Hist., lib. cxxix.
{i} παντες παντα καλως ποιουσιν επειδαν συ καλως απχεις - Dio.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–12 Abraham said this lest they should slay him for…
Abraham said this lest they should slay him for his beautiful wife’s sake, as himself tells us, Gen 20:11. For though Sarah was ninety years old, yet she retained her beauty in good measure, partly, because she had not been broken by bearing and nursing of children; partly, because in that age of the world men and women, as they lived longer, so they did not so soon begin to decay, as now they do; and partly, because of God’s especial blessing upon her.
Abimelech took Sarah, not without violence, for it is not to be thought that either Abraham or Sarah would consent to it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv3, 8 It appears by this that God revealed himself by…
It appears by this that God revealed himself by dreams (which evidenced themselves to be divine and supernatural) not only to his servants the prophets, but even to those who were out of the pale of the church and covenant; but then, usually, it was with some regard to God's own people as in Pharaoh's dream, to Joseph, in Nebuchadnezzar's, to Daniel, and here, in Abimelech's, to Abraham and Sarah, for he reproved this king for their sake, Psa 105:14, Psa 105:15.
I. God gives him notice of his danger (Gen 20:3), his danger of sin, telling him that the woman is a man's wife, so that if he take her he will wrong her husband; his danger of death for this sin: Thou art a dead man; and God's saying so of a man makes him so. Note, Every wilful sinner ought to be told that he is a dead man, as the condemned malefactor, and the patient whose disease is mortal, are said to be so. If thou art a bad man, certainly thou art a dead man.
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II. He pleads ignorance that Abraham and Sarah had agreed to impose upon him, and not to let him know that they were any more than brother and sister, Gen 20:6. See what confidence a man may have towards God when his heart condemns him not, Jo1 3:21. If our consciences witness to our integrity, and that, however we may have been cheated into a snare, we have not knowingly and wittingly sinned against God, it will be our rejoicing in the day of evil. He pleads with God as Abraham had done, Gen 18:23. Wilt thou slay a righteous nation? Gen 20:4. Not such a nation as Sodom, which was indeed justly destroyed, but a nation which, in this matter, was innocent.
III. God gives a very full answer to what he had said.
1. He allows his plea, and admits that what he did he did in the integrity of his heart: Yea, I know it, Gen 20:6. Note, It is matter of comfort to those that are honest that God knows their honesty, and will acknowledge it, though perhaps men that are prejudiced against them either cannot be convinced of it or will not own that they are.
2. He lets him know that he was kept from proceeding in the sin merely by the good hand of God upon him: I withheld thee from sinning against me. Abimelech was hereby kept from doing wrong, Abraham from suffering wrong, and Sarah from both. Note, (1.) There is a great deal of sin devised and designed that is never executed. As bad as things are in the world, they are not so bad as the devil and wicked men would have them. (2.) It is God that restrains men from doing the ill they would do. It is not from him that there is sin, but it is from him that there is not more sin, either by his influence upon men's minds, checking their inclination to sin, or by his providence, taking away the opportunity to sin. (3.) It is a great mercy to be hindered from committing sin; of this God must have the glory, whoever is the instrument, Sa1 25:32, Sa1 25:33.
3. He charges him to make restitution: Now therefore, not that thou art better informed, restore the man his wife, Gen 20:7. Note, Ignorance will excuse no longer than it continues. If we have entered upon a wrong course through ignorance this will not excuse our knowingly persisting in it, Lev 5:3-5. The reasons why he must be just and kind to Abraham are, (1.) Because he is a prophet, near and dear to God, for whom God does in a particular manner concern himself. God highly resents the injuries done to his prophets, and takes them as done to himself. (2.) Being a prophet, he shall pray for thee; this is a prophet's reward, and a good reward it is. It is intimated that there was great efficacy in the prayers of a prophet, and that good men should be ready to help those with their prayers that stand in need of them, and should make, at least, this return for the kindnesses that are done them. Abraham was accessory to Abimelech's trouble, and therefore was obliged in justice to pray for him. (3.) It is at thy peril if thou do not restore her: Know thou that thou shalt surely die. Note, He that does wrong, whoever he is, prince or peasant, shall certainly receive for the wrong which he has done, unless he repent and make restitution, Col 3:25. No injustice can be made passable with God, no, not by Caesar's image stamped upon it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–12 And Abraham said of Sarah his wife, she is…
And Abraham said of Sarah his wife, she is my sister,.... This he gave out in all conversation he came into, and said it to every one that asked who she was, which was little better than a lie; it at least was an equivocation and deception, and not at all justifiable, and tended to expose his wife's chastity, and discovered a distrust of divine Providence; the same infirmity be had given way to, and the same evil he had fallen into in Egypt, Gen 12:11, and therefore was the more inexcusable now; good men not only fall into sin, but have their relapses:
and Abimelech king of Gerar sent and took Sarah; having heard or seen what a beautiful woman. Sarah was, though ninety years of age, having never bore children; and understanding she was a single person, sent his servants to take her, and bring her to his house, in order to be his wife, which seems to be done with some kind of force; and it can hardly be thought that Abraham and Sarah would freely agree to it, at least it must be done with reluctance on their parts. Whether Abimelech was the first king of Palestine of this name, is not certain; if he was, which is not improbable, it became usual afterwards for the kings thereof to be so called, as Pharaoh was a common name to the kings of Egypt; it signifies "father" and "king", as kings should be the fathers of their people.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 4, 6, 9, 10, 11 But God came to Abimelech in a dream -…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 5, 7, 8, 11, 12 Verse 2. She is my sister] See the parallel…
Verse 2. She is my sister] See the parallel account, Ge 12:11-20, and the notes there. Sarah was now about ninety years of age, and probably pregnant with Isaac. Her beauty, therefore, must have been considerably impaired since the time she was taken in a similar manner by Pharaoh, king of Egypt; but she was probably now chosen by Abimelech more on the account of forming an alliance with Abraham, who was very rich, than on account of any personal accomplishments. A petty king, such as Abimelech, would naturally be glad to form an alliance with such a powerful chief as Abraham was: we cannot but recollect his late defeat of the four confederate Canannitish kings. See Clarke on Ge 14:14, c. This circumstance was sufficient to establish his credit, and cause his friendship to be courted and what more effectual means could Abimelech use in reference to this than the taking of Sarah, who he understood was Abraham's sister, to be his concubine or second wife, which in those times had no kind of disgrace attached to it?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 6, 7, 11 Gen 20:3. But God came to Abimelech in a…
Gen 20:3. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 5, 6, 7, 8, 9, 12 He said to the king, and to all others…
He said to the king, and to all others who made inquiry, as it was his custom, whenever he came into a strange land, ver. 13. He was encouraged to do this, by the protection which God had shewn him in Egypt. --- Took her, against her will, as Pharao had done. (Haydock) --- Though she was ninety years old, and with child, her beauty was still extraordinary, the Rabbin think miraculous. At that time people lived above 120 years; so that at the age of ninety, she would only be about as near the end of her life as our women are at forty; and we often see people sufficiently attracting at that age. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 9, 11, 12 Abraham said of Sarah his wife, She is my…
Abraham said of Sarah his wife, She is my sister--Fear of the people among whom he was, tempted him to equivocate. His conduct was highly culpable. It was deceit, deliberate and premeditated--there was no sudden pressure upon him--it was the second offense of the kind [see on Gen 12:13] --it was a distrust of God every way surprising, and it was calculated to produce injurious effects on the heathen around. Its mischievous tendency was not long in being developed.
Abimelech (father-king) . . . sent and took Sarah--to be one of his wives, in the exercise of a privilege claimed by Eastern sovereigns, already explained (see on Gen 12:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 6, 7, 8, 9, 10, 11, 12 2. She is my sister — Here Abraham repeats…
2. She is my sister — Here Abraham repeats the folly he had shown in Egypt. Comp. Gen_12:11-17. Abimelech means, my father king, or fathers of the king, and seems to have been the common title of the Philistine kings, as Pharaoh was of Egyptian kings.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 3, 4, 5, 6, 7, 9, 10, 11, 12 2. She is my sister] See notes on Gen_12:13.…
2. She is my sister] See notes on Gen_12:13. It seems almost incredible that, after the event recorded in Gen_12:13-20, Abraham should once again have displayed the same faults of cowardice and dissimulation. Sarah also is advanced in years; and, in Gen_18:10-14, had received the promise of a son. The narrative most probably is a duplicate of the tradition of Gen_12:13-20. Its present position, between the promise of a son in Gen_18:10-14, and its fulfilment in chap. 21, becomes intelligible on the supposition of its derivation from an independent source, not connected with chap. 18.
Abimelech] i.e. “my father is Melech.” This is probably a name compounded with that of a Canaanite deity, Milk (= Molech in the English Bible).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2, 3, 4, 5, 7, 10, 11, 12 (2) She is my sister.—Twenty years before, Abraham had…
(2) She is my sister.—Twenty years before, Abraham had acted in the same way in Egypt, and Pharaoh had rebuked him, but sent him away with large presents. We learn from this chapter, Gen_20:13, that the false representation which twice brought them into trouble was habitual with the two; nor does Abraham ever seem conscious that he was acting in it wrongfully. To us it seems cowardly, in one who had so many men trained to battle, thus to expose his wife to danger; and to have recourse to deceit, at the very time when such abundant revelations were being made to him, also shows an apparent want of faith in God. But Holy Scripture neither represents its heroes as perfect, nor does it raise them disproportionately above the level of their own times. Its distinguishing feature rather is that it ever insists upon a perpetual progress upwards, and urges men onward to be better and holier than those that went before. Abraham was not on the same high spiritual level as a Christian ought to be who has the perfect example of Christ as his pattern, and the gift of the Holy Ghost for his aid; and the fact that God rescued him and Sarah from all danger in Egypt may have seemed to him a warrant that in future difficulties he would have the same Divine protection. Human conduct is ever strangely chequered, but we have a wholesome lesson in the fact, that it was Abraham’s politic device which twice entangled him in actual danger.
Abimelech (called in Gen_26:1, king of the Philistines, where see Note) . . . took Sarah.—She was now ninety years of age, and naturally her beauty must have faded. Some, however, think that with the promise of a son her youth had been renewed, while others suppose that the purpose uppermost in the mind of Abimelech was political, and that what he really desired was an alliance with the powerful sheik who had entered his territories.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–12 And Abraham said of Sarah his wife, She is…
And Abraham said of Sarah his wife, She is my sister. As formerly he had done on descending into Egypt. (Gen_12:13) That Abraham should a second time have resorted to this ignoble expedient after the hazardous experience of Egypt and the richly-merited rebuke of Pharaoh, but more especially after the assurance he had lately received of his own acceptance before God, (Gen_15:6) and of Sarah"s destiny to be the mother of the promised seed, (Gen_17:16) is well nigh unaccountable, and almost irreconcilable with any degree of faith and piety. Yet the lapse of upwards of twenty years since that former mistake may have deadened the impression of sinfulness which Pharaoh"s rebuke must have left upon his conscience; while altogether the result of that experiment may, through a common misinterpretation of Divine providence, have encouraged him to think that God would watch over the purity of his house as he had done before. Thus, though in reality a tempting of God, the patriarch"s repetition of his early venture may have had a secret connection with his deeply-grounded faith in the Divine promise (cf. Kalisch in loco). And Abimelechi.e. Father-king, a title of the Philistine kings (Gen_21:22 Gen_26:1; Psa_34:1) as Pharaoh was of the Egyptian, (Gen_12:15) and Hamor of the Shechemite (Gen_34:4) monarchs; cf. Padishah (father-king), a title of the Persian kings, and Atalik (father, properly paternity), of the Khans of Bokhara (Gesenius, p. 6)king of Gerar sent, and took Sarah. Ie. into his harem, as Pharaoh previously had done, (Gen_12:15) either having been fascinated by her beauty, which, although she was twenty years older than when she entered Egypt, need not have been much faded, (Gen_12:11; Calvin) or may have been miraculously rejuvenated when she received strength to conceive seed (Kurtz); or, what is as probable, having sought through her an alliance with the rich and powerful nomad prince who had entered his dominions (Delitzsch).
HOMILIES BY J.F. MONTGOMERY Ver. 2.
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Falsehood the fruit of unbelief.
said of Sarah his wife, She is my sister." Notice how imperfectly the obligation of truth recognized in Old Testament times. Not only among heathen, or those who knew little of God (Jos_2:5; 2Ki_10:18) but godly men among God"s own people (Gen_26:7; 1Sa_27:10) Yet the excellence of truth was known, and its connection with the fear of God (Exo_18:21; Psa_15:2) Not until manifested in Christ does truth seem to be fully understood. (cf. 1Jn_3:8) This gives force to "I am the truth." Some see in text an act of faith; trust that God would make the plan (Ver. 13) successful. But faith must rest on God"s word. Trust in what God gives no warrant for believing is not faith but fancy, e.g. to attempt what we have no reason to believe we can accomplish, or to incur liabilities without reasonable prospect of meeting them. More natural and better to look on it as a breach of truth under temptation; the failure Of a godly man under trial. His words were true in letter (Ver. 12), but were spoken to deceive, and did deceive.
I ROOT OF HIS FAULT UNBELIEF; want of all-embracing trust. His faith was real and vigorous, (cf. 1Co_10:12) but partial (Gen_27:19; Mat_14:28) Shrank from trusting God fully. Turned to human devices, and thus turned out of the way. (Pro_3:5) Partial distrust may be found even where real faith. A very common instance is trusting in God for spiritual blessings only. A large part of our actions, especially in little things, springs not from conscious decision, but from habitual modes of thought and feeling. We act instinctively, according to what is the natural drift of thought. Abraham had so dwelt on the danger that he forgot the help at hand (Psa_34:7; Rom_8:28) Bold in action, his faith failed when danger threatened.
To endure is a greater trial of faith than to do. To stand firm amid secularizing influences, ridicule, misconstruction is harder than to do some great thing. St. Peter was ready to fight for his Master, but failed to endure (Mar_14:50-71; Gal_2:12) So to St. Paul"s What wilt thou have me to do?" the Lord"s word was, I will show him how great things he must suffer.
II FORM OF HIS FAULT UNTRUTH. Contrary to the mind of Christ. May be without direct statement of untruth. May be by true words so used as to convey a wrong idea; by pretences, e. g. taking credit unduly for any possession or power; by being ashamed to admit our motives; or by untruth in the spiritual life, making unreal professions in prayer, or self-deceiving. Every day brings numberless trials. These can be resisted only by the habit of truthfulness, gained by cultivating "truth in the inward parts," aiming at entire truthfulness. Nothing unpractical in this. May be said, Mast I tell all my thoughts to every one? Not so. Many things we have no right to speak; e.g. things told in confidence, or what would give unnecessary pain. Concealment when it is right is not untruth. No doubt questions of difficulty may arise. Hence rules of casuistry. But a Christian should be guided by principles rather than by rules; (Gal_5:1) and wisdom to apply these rightly is to be gained by studying the character of Christ, and prayer for the Holy Spirit"s guidance M. (Luk_11:13; Joh_16:14)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 And Abraham said, Because I thought, surely the fear…
Gen_20:11
And Abraham said, Because I thought, surely the fear of God is not in this place
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On harsh and selfish judgments
The true fear of God was at that moment in Abimelechs heart, and not in Abrahams; 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 (Act_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 Christs.
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.
(1) It limits the power of the grace of God. He is not confined to one mode of making Himself known.
(2) It is a sin against charity.
(3) It issues in committing wrong against others.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v8 Gen_20:8. Servants.] Court officers—his counsellors. (1Ki_1:2; 1Ki_10:5; 2Ki_6:8.)
CRITICAL NOTES.—
Gen_20:8. Servants.] Court officers—his counsellors. (1Ki_1:2; 1Ki_10:5; 2Ki_6:8.)
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Gen_20:10. What sawest thou, that thou hast done this thing?] “What purpose hadst thou in view—what could have been thy motive?”
Gen_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.)
Gen_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. Gen_32:20-21.) ‘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.—Gen_20:8-16
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” (Gen_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 (Gen_20:4). He censures the conduct of Abraham, which had nearly involved both himself and his nation in a great sin (Gen_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 (Gen_20:14-15). 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” (Gen_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.” (Gen_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
Gen_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” (Psa_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?
Gen_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.
Gen_20:10-11. 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 (Neh_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.
Gen_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.
Gen_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.
Gen_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. (Gen_20:7.)
To make restitution is one of the conditions by which we obtain the gifts which come by prayer.
Gen_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. Gen_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.
Gen_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. Gen_21:22-34.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v11 (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 Abimelech Reproves Abraham
Abimelech Reproves Abraham
v. 8. 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. The sincerity of Abimelech is shown by the fact that he lost no time in righting the unconscious wrong which he had committed. At the very earliest opportunity he informed his servants of the true state of affairs, to whom the effect of his own reverent fear was communicated.
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v. 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. Abimelech’s open stand in this matter, particularly in inquiring of Abraham the reason and the object of his behavior, was well taken, for the king had acted in good faith, a fact that cannot be alleged on Abraham’s side.
v. 10. And Abimelech said unto Abraham, What sawest thou that thou hast done this thing? He wanted to know what Abraham had had before his eyes, what object he had had in acting as he did.
v. 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.
v. 12. 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.
v. 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 show unto me: at every place whither we shall come say of me, He is my brother. This was an explanation, an attempted defense, but a questionable excuse at best, that he had not supposed that men feared God in the land of Abimelech, that consequently he feared for his life on account of Sarah, that he had made an agreement with his wife to have her masquerade as his sister. The Lord could very well have protected him and his wife without such questionable means. The Bible does not hide from us the weaknesses and foibles of the saints, but frankly tells them for our warning. If we are honestly engaged in the work of our calling, we need not resort to subterfuges to save our lives. Without the will of God not a hair of our heads may be touched.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 8, 10 Now ... her
Now ... her
This word is used here to mark a change from the story to information about Abimelech. (See: Background Information)
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Abimelech had not come near her
This is a polite way of saying he did not have sex with her. AT: "Abimelech had not slept with Sarah" or "Abimelech had not touched Sarah" (See: Euphemism)
even a righteous nation
Here "nation" stands for the people. Abimelech is worried that God will punish not only him, but his people also. AT: "even a people who are innocent" (See: Metonymy)
Did he not himself say to me, 'She is my sister?' Even she herself said, 'He is my brother.'
This has quotations within a quotation. They can be stated as indirect quotations. AT: "Did he himself not tell me that she is his sister? Even she herself told me that he is her brother." (See: Quotes Within Quotes and Direct and Indirect Quotations)
Did he not himself say to me, 'She is my sister?'
Abimelech used this rhetorical question to remind God of something God already knew. This can be translated as a statement. AT: "Abraham himself told me, 'She is my sister.'" or "Abraham said that she is his sister." (See: Rhetorical Question)
Did he not himself say ... Even she herself
The words "he himself" and "she herself" are used for emphasis to bring attention to Abraham and Sarah and to blame them for what happened. (See: Reflexive Pronouns)
I have done this in the integrity of my heart and the innocence of my hands
Here "heart" stands for his thoughts or intentions. Also "hands" stands for his actions. AT: "I have done this with good intentions and actions" or "I have done this with no evil thoughts or actions" (See: Metonymy)
translationWords
Abimelech
lord
righteous
nation
heart
innocent
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 4, 6, 7, 8, 11 20:2 Abraham told the same lie to Abimelech that…
20:2 Abraham told the same lie to Abimelech that he had told to Pharaoh (12:13); Isaac would later do the same (26:1-11), probably having learned this tactic from his father. • Abimelech (literally my father the king) was probably a title like “Pharaoh” (37:36; Exod 1:15), not a proper name (see study note on Gen 26:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.