Genesis · Chapter 20

V. 1. And Abraham sojourned in Gerar-We are not told upon what occasion he removed, whether terrified by the destruction of Sodom, or, as some of the Jewish writers say, because he was grieved at Lot’s incest with his daughters, and the reproach which the Canaanites cast upon him for his kinsman’s sake.

The king of Gerar sent and took her-To his house, in order to the taking of her to his bed.

Verse 1. And Abraham journeyed] It is very likely that this holy man was so deeply affected with the melancholy prospect of the ruined cities, and not knowing what was become of his nephew Lot and his family, that he could no longer bear to dwell within sight of the place. Having, therefore, struck his tents, and sojourned for a short time at Kadesh and Shur, he fixed his habitation in Gerar, which was a city of Arabia Petræa, under a king of the Philistines called Abimelech, my father king, who appears to have been not only the father of his people, but also a righteous man.

Verses 1, 2. And Abraham sojourned in Gerar — Which belonged to the Philistines. We are not told upon what occasion he removed; whether terrified by the destruction of Sodom, or, as some of the Jewish writers say, because he was grieved at Lot’s incest with his daughters, and the reproach which the Canaanites cast upon him for his kinsman’s sake. The king of Gerar sent and took her — To his house, in order to the taking of her to his bed.

Verse 1, Gerar, in the tribe of Simeon, then a royal residence. Abimelech was the common name of the kings that reigned there.

ABRAHAM AND ABIMELECH, 1-18.

1. Abraham journeyed from thence — Not impelled by fear, as Lot (Genesis 19:30) when he went up out of Zoar, but probably impressed by the destruction of Sodom that he must not sojourn too long with any one heathen people. The south country — Hebrews, the Negeb. See on Genesis 13:1. Kadesh — On Trumbull’s identification of this place, see on Genesis 14:7. Shur — See on Genesis 16:7. The name Shur means a wall, and was, perhaps, first given to the high ridge or wall of rock extending north and south through the western portion of the desert et-Tih. This whole north-western part of the peninsula of Sinai thus came to be called the wilderness of Shur. See on Exodus 15:22. Gerar — Rowlands discovered a valley and ruins, some three hours journey south of Gaza, bearing the name of Gerar, but the identification has not been sufficiently confirmed. He merely sojourned in Gerar as a stranger and pilgrim, while his more permanent dwelling (the abode of his great household and the place where his vast herds remained) was the open pasture lands between Kadesh and Shur.

Verse 2. She is my sister] See the parallel account, Genesis 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’s note on “Genesis 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?

Verses 1, 2. And Abraham sojourned in Gerar — Which belonged to the Philistines. We are not told upon what occasion he removed; whether terrified by the destruction of Sodom, or, as some of the Jewish writers say, because he was grieved at Lot’s incest with his daughters, and the reproach which the Canaanites cast upon him for his kinsman’s sake. The king of Gerar sent and took her — To his house, in order to the taking of her to his bed.

Ver. 2. She is my sister. It is not said whether Sarah was daughter of Terah, Abraham’s father, by a second wife, or whether she was daughter of Haran, and sister of Lot. The Jews are divided here, for brevity in the text seems to occasion obscurity. Yet being called daughter-in-law of Terah, 11:31, she must, it would seem, have been the daughter of Haran. How then could she be the daughter of Abraham’s father? Because grandchildren are often called children in the holy scriptures, and the cousins of our Saviour are called his brethren. The scriptures having thus marked the weakness of Abraham’s faith, his fault needs no further comment.

2. She is my sister — Here Abraham repeats the folly he had shown in Egypt. Comp. Genesis 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.

V. 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.

Verse 3. But God came to Abimelech] Thus we find that persons who were not of the family of Abraham had the knowledge of the true God. Indeed, all the Gerarites are termed qydx ywg goi tsaddik, a righteous nation, Genesis 20:4.

Verse 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.

Ver. 3. A dead man. Sarah was pregnant with Isaac when Abimelech took her, which he probably did with some design of forming an alliance with Abraham: add to this, that she was ninety years of age. The crime of taking a man’s wife from his bosom by wily seduction, we here learn merits the punishment of death. Ten thousand deaths did not excuse it when Helen was carried away from Greece to Troy. No doubt, Sarah was a fine person, bearing the bloom of youth beyond meridian days.

3. God came to Abimelech in a dream — It is interesting to note the use in this chapter of the divine names. Here it is God (Elohim without the article) who comes to him in a dream, and in verse 4 he calls him Lord (Adonai.) Then in verse 6, it is the God (Elohim with the article) who continues to speak with the Philistine king. In verse 11 Abraham speaks timidly of the fear of God, (Elohim without the article,) and uses the same indefinite name again in verse 13, as if accommodating himself to the notions of a heathen king. But in verse 17 it is said that Abraham prayed unto the God, (Elohim with the article,) and God (Elohim without the article) healed Abimelech, etc.; and then, in verse 18, it is finally declared that it was Jehovah, the covenant God of Abraham, who had interposed to preserve and honour the mother of the promised seed. Behold, thou art but a dead man — Hebrews, behold thee dead! Probably first of all an allusion to the deadness of the “wombs of the house of Abimelech,” (verse 18, note,) and also prospective of the certain death before him if he restored not the wife of Abraham, verse 7. For she is a man’s wife — Hebrews, and she mistress of a lord. Kalisch calls it “a pleonastic expression, the wife of a husband.”

V. 4. Wilt thou slay also a righteous nation-Not such a nation as Sodom.

Verse 4. Wilt thou also slay a righteous nation? — He probably referred to the late destruction of Sodom and the cities of the plain, which, no doubt, must have caused great consternation, if not also some degree of reformation, in that neighbourhood. As Abimelech’s plea was not rejected by the Lord, there is reason to hope that both he and his subjects were not only free from the abominations of Sodom, and from the reigning idolatries of Canaan, but that the fear of God, and some remains of true religion, were found among them.

4. Had not come near her — He and his house had apparently been smitten with some judgment (verses 6, 18) which restrained him from Sarah, and hindered his wife and maidservants from conception. From which it would seem that Sarah was removed some time from Abraham. Also a righteous nation — There seems to be in these words an allusion to the destruction of the Sodomites. The fame of that fearful judgment had probably spread through all the adjacent lands, and made a profound impression; and now, when God speaks in a dream to this king, Abimelech asks, in amazement, if his people are in danger of a judgment like those wicked sinners. In his emotion his language rises almost to a poetic strain: O Lord, a nation also righteous wilt thou slay?

Did not he say to me,

My sister is she?

And she, she also, said,

My brother is he.

In the integrity of my heart,

And in the innocency of my hands,

Have I done this.

In this king we may recognise an exceptional example of heathen uprightness. His ideas of righteousness, integrity, and innocence do not forbid polygamy, so that he has no compunction in adding Sarah to his harem. But he pleads sincerity and personal honour. Though lamentably low, he is far above the moral level of the Sodomites; and yet he needs the prayers and help of Abraham, who himself is far from the highest idea of innocence. Behold here the necessity of divine revelation. Without the word of the Lord, how could simple man come to know righteousness, or integrity, or purity?

Verse 5. In the integrity of my heart, &c.] Had Abimelech any other than honourable views in taking Sarah, he could not have justified himself thus to his Maker; and that these views were of the most honourable kind, God himself, to whom the appeal was made, asserts in the most direct manner, Yea, I know that thou didst this in the integrity of thy heart.

ABRAHAM AND ABIMELECH, 1-18.

1. Abraham journeyed from thence — Not impelled by fear, as Lot (Genesis 19:30) when he went up out of Zoar, but probably impressed by the destruction of Sodom that he must not sojourn too long with any one heathen people. The south country — Hebrews, the Negeb. See on Genesis 13:1. Kadesh — On Trumbull’s identification of this place, see on Genesis 14:7. Shur — See on Genesis 16:7. The name Shur means a wall, and was, perhaps, first given to the high ridge or wall of rock extending north and south through the western portion of the desert et-Tih. This whole north-western part of the peninsula of Sinai thus came to be called the wilderness of Shur. See on Exodus 15:22. Gerar — Rowlands discovered a valley and ruins, some three hours journey south of Gaza, bearing the name of Gerar, but the identification has not been sufficiently confirmed. He merely sojourned in Gerar as a stranger and pilgrim, while his more permanent dwelling (the abode of his great household and the place where his vast herds remained) was the open pasture lands between Kadesh and Shur.

V. 6. I withheld thee from sinning against me-It is God that restrains men from doing the ill they would do; it is not from him that there is sin, but it is from him that there is not more sin, either by his influence on mens minds checking their inclination to sin, or by his providence taking away the opportunity. It is a great mercy to be hindered from committing sin, which God must have the glory of whoever is the instrument.

Verse 6. I withheld thee, &c. — It is God that restrains men from doing the ill they would do; it is not from him that there is sin, but it is from him that there is not more sin, either by his influence on men’s minds, checking their inclination to sin, or by his providence, taking away the opportunity of committing it. It is a great mercy to be hindered from sinning, which God must have the glory of, whoever is the instrument.

6. In a dream — Repeated again from verse 3. It would seem as if the dream had been broken by the emotion of Abimelech, and after a period of wakefulness he dreamed again, and God again revealed himself. “The prophetic dream of the night is generally closely connected with the moral reflections and longings of the day. It is in full agreement with the nature of dreams that the communication should be made in several acts, not in a single one. See chaps. 37 and 41, and Matthew 2.” — Lange. Yea, I know — Or, I have known. Abimelech has not been without the knowledge and care of the true God, (µyhlah, the Elohim,) who now accepts his plea, and adds: I also withheld thee from sinning against me — God had overruled the whole matter. Comp. verses 3, 4, 17, 18, notes.

Verse 7. He is a prophet, and he shall pray for thee] The word prophet, which we have from the Greek profhtev, and which is compounded of pro, before, and fhmi, I speak, means, in its general acceptation, one who speaks of things before they happen, i.e., one who foretells future events. But that this was not the original notion of the word, its use in this place sufficiently proves. Abraham certainly was not a prophet in the present general acceptation of the term, and for the Hebrew aybn nabi, we must seek some other meaning. I have, in a discourse entitled “The Christian Prophet and his Work,” proved that the proper ideal meaning of the original word is to pray, entreat, make supplication, &c., and this meaning of it I have justified at large both from its application in this place, and from its pointed use in the case of Saul, mentioned 1 Samuel 10:9-13, and from the case of the priests of Baal, 1 Kings 18:29, where prophesying most undoubtedly means making prayer and supplication. As those who were in habits of intimacy with God by prayer and faith were found the most proper persons to communicate his mind to man, both with respect to the present and the future, hence, aybn nabi, the intercessor, became in process of time the public instructer or preacher, and also the predicter of future events, because to such faithful praying men God revealed the secret of his will. Hence St. Paul, 1 Corinthians 14:3, seems to restrain the word wholly to the interpreting the mind of God to the people, and their instruction in Divine things, for, says he, he that prophesieth speaketh unto men to edification and exhortation and comfort. See the discourse on this text referred to above. The title was also given to men eminent for eloquence and for literary abilities; hence Aaron, because he was the spokesman of Moses to the Egyptian king, was termed aybn nabi, prophet; Exodus 4:16; 7:1. And Epimenides, a heathen poet, is expressly styled profhthv, a prophet, by St. Paul, Titus 1:12, just as poets in general were termed vates among the Romans, which properly signifies the persons who professed to interpret the will of the gods to their votaries, after prayers and sacrifices duly performed. In Arabic the word [Arabic] naba has nearly the same meaning as in Hebrew, but in the first conjugation it has a meaning which may cast light upon the subject in general. It signifies to itinerate, move from one place or country to another, compelled thereto either by persecution or the command of God; exivit de una regione in aliam.-[Arabic] migrans de loco in locum.-GOLIUS. Hence Mohammed was called [Arabic] an nabi, because of his sudden removeal from Mecca to Medina, when, pretending to a Divine commission, his townsmen sought to take away his life: e Mecca exiens Medinam, unde Muhammed suis [Arabic] Nabi Allah dictus fuit.-GOLIUS. If this meaning belonged originally to the Hebrew word, it will apply with great force to the case of Abraham, whose migratory, itinerant kind of life, generally under the immediate direction of God, might have given him the title nabi. However this may be, the term was a title of the highest respectability and honour, both among the He brews and Arabs, and continues so to this day. And from the Hebrews the word, in all the importance and dignity of its meaning, was introduced among the heathens in the profhthv and vates of the Greeks and Romans. See Clarke’s note on the word seer, “Genesis 15:1”.

Verse 7. He is a prophet — A person favoured with peculiar intercourse with God, who is made acquainted with his will and purposes in an extraordinary way, and is the interpreter of that will, and the revealer of those purposes to others. This seems to be the meaning of the appellation prophet, first, as we here see, given to Abraham in the Scriptures.

7. He is a prophet — Here the word prophet first occurs, but the spirit of prophecy had been abroad long before, speaking though Enoch and Noah. A prophet, aybn, is one who announces a divine message. The message itself may refer to things past, present, or future, so that prediction, or foretelling of events, is only incidental to prophecy, not its leading idea. On the distinction between the names prophet and seer, see note on 1 Samuel 9:9. Abraham was a prophet to Abimelech, and sent to pray for him; for prayer and praise were elements of prophesying. In the offering of sacrifices and in his intercession for Sodom, he appeared as priest. In his battles with the eastern kings, and in his disposal of the spoil, he appeared as king; so that in the father of the faithful we may see these several offices combined.

Verse 8. Abimelech rose early, &c.] God came to Abimelech in a dream by night, and we find as the day broke he arose, assembled his servants, (what we would call his courtiers,) and communicated to them what he had received from God. They were all struck with astonishment, and discerned the hand of God in this business. Abraham is then called, and in a most respectful and pious manner the king expostulates with him for bringing him and his people under the Divine displeasure, by withholding from him the information that Sarah was his wife; when, by taking her, he sought only an honourable alliance with his family.

8. Rose early — The visions of the night had made a profound impression, stirring the depths of his soul, and he hastened with the dawn to inquire into the matter. Compare Daniel 6:19. Called all his servants — His courtiers and counsellors. Told all these things — This procedure is another evidence of the integrity and uprightness of this king. He has nothing to conceal, though much to excite and trouble him. The men were sore afraid — Their king had also become a prophet, and revealed to them the word of God, and the revelation filled them with deepest reverence and awe.

V. 9. Thou hast done deeds that ought not to be done-Equivocation and dissimulation, however they may be palliated, are very ill things, and by no means to be admitted in any case. He takes it as a very great injury to himself and his family, that Abraham had thus exposed them to sin, What have I offended thee?-If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be avenged on me. Note, We ought to reckon, that those do us the greatest dislikedness in the world, that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to the corrupt nature. He challenges him to assign any just cause he had to suspect them as a dangerous people for an honest man to live among.

Verses 9, 10. Thou hast done deeds that ought not to be done — Equivocation and dissimulation, however they may be palliated, are very ill things, and by no means to be admitted in any case. He takes it as a very great injury to himself and his family, that Abraham had thus exposed them to temptation and sin. What have I offended thee? — If I had been thy worst enemy thou couldest not have done me a worse turn, nor taken a more effectual course to be revenged on me. He challenges him to assign any just cause he had to suspect them as a dangerous people for an honest man to live among. What sawest thou that thou hast done this thing? — What reason hadst thou to think, that if we had known her to be thy wife, thou wouldest have been exposed to any danger by it?

9. Abimelech called Abraham — The king remonstrated with Abraham “publicly, in the presence of his servants, partly for his own justification in the sight of his dependents, and partly to put Abraham to shame.” — Keil. Mark again the poetic fervour of his words:

What hast thou done to us?

And what have I sinned against thee?

That thou bringest upon me and upon my kingdom

A great sin?

Deeds which should not be done

Hast thou done with me.

Abraham seems to have been stunned and confused by this sharp rebuke, and after some silence Abimelech asks again:

V. 10. What sawest thou that thou hast done this thing-What reason hadst thou to think, that if we had known her to be thy wife, thou wouldst have been exposed to any danger by it?

Verses 9, 10. Thou hast done deeds that ought not to be done — Equivocation and dissimulation, however they may be palliated, are very ill things, and by no means to be admitted in any case. He takes it as a very great injury to himself and his family, that Abraham had thus exposed them to temptation and sin. What have I offended thee? — If I had been thy worst enemy thou couldest not have done me a worse turn, nor taken a more effectual course to be revenged on me. He challenges him to assign any just cause he had to suspect them as a dangerous people for an honest man to live among. What sawest thou that thou hast done this thing? — What reason hadst thou to think, that if we had known her to be thy wife, thou wouldest have been exposed to any danger by it?

10. What sawest thou — What didst thou observe in us or among us to lead thee to do this thing? What didst thou take us to be? Others take the question to mean, “What hadst thou in thine eye; or what object hadst thou in view?”

V. 11. I thought surely the fear of God is not in this place, and they will slay me-There are many places and persons that have more of the fear of God in them than we think they have; perhaps they are not called by our name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts!

Verse 11. And Abraham said] The best excuse he could make for his conduct, which in this instance is far from defensible.

Verse 11. I thought, Surely the fear of God is not in this place, and they will slay me — There are many places and persons that have more of the fear of God in them than we think they have; perhaps they are not called by our name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts!

11. Abraham said — Abraham’s answer has four points: 1) He thought the people of Gerar to be without the fear of God. 2) That they would therefore be likely to slay him, in order to obtain his wife. 3) She was, indeed, his sister. 4) They had both entered into an agreement at the beginning of their wanderings, that, for mutual safety, they would, among strange peoples, call each other brother and sister. Fear of God — The reverence and piety due before the Holy One. Abraham had, very probably, seen things in Gerar which were contrary to his ideas of uprightness, and he was prompted to his duplicity by the same motive of fear that actuated him in Egypt. Compare Genesis 12:12.

Verse 12. She is my sister] I have not told a lie; I have suppressed only a part of the truth. In this place it may be proper to ask, What is a lie? It is any action done or word spoken, whether true or false in itself, which the doer or speaker wishes the observer or hearer to take in a contrary sense to that which he knows to be true. It is, in a word, any action done or speech delivered with the intention to deceive, though both may be absolutely true and right in themselves. See Clarke’s note on “Genesis 12:13”.

The daughter of my father, but not-of my mother] Ebn Batrick, in his annals, among other ancient traditions has preserved the following: “Terah first married Yona, by whom he had Abraham; afterwards he married Tehevita, by whom he had Sarah.” Thus she was the sister of Abraham, being the daughter of the same father by a different mother.

12. Daughter of my father — “Sarah’s name does not occur in the genealogies, and we do not know anything of her birth but that which is here stated. Such marriages, though forbidden afterwards, (Leviticus 18:9, 11; 20:17; Deuteronomy 27:22,) may not have been esteemed unlawful in patriarchal times, and they were common among the heathen nations of antiquity. Many Jewish and Christian interpreters, however, think that daughter here means granddaughter, and that Sarah was the same as Iscah, the sister of Lot, (Genesis 11:29,) who is called the brother of Abraham in Genesis 14:16.” — Speaker’s Commentary.

V. 13. When God caused me to wander from my father’s house-Then we settled this matter. It may be, that God denied Abraham and Sarah the blessing of children so long to punish them for this sinful compact they had made to deny one another: if they will not own their marriage, why should God own it? But we may suppose, that alter this reproof they agreed never to do so again, and then presently we read, Genesis 21:1,2, that Sarah conceived.

Verse 13. When God caused me to wander] Here the word אלהים Elohim is used with a plural verb, (התעו hithu, caused me to wander,) which is not very usual in the Hebrew language, as this plural noun is generally joined with verbs in the singular number. Because there is a departure from the general mode in this instance, some have contended that the word Elohim signifies princes in this place, and suppose it to refer to those in Chaldea, who expelled Abraham because he would not worship the fire; but the best critics, and with them the Jews, allow that Elohim here signifies the true God. Abraham probably refers to his first call.

Verse 13. When God caused me to wander from my father’s house — Then we settled this matter. It may be, that God denied Abraham and Sarah the blessing of children so long, to punish them for this sinful compact they had made to deny one another: if they will not own their marriage, why should God own it? But we may suppose that, after this reproof, they agreed never to do so again, and then presently we read, (Genesis 21:1, 2.) that Sarah conceived.

Ver. 13. God caused me to wander. The God of glory had appeared to him in Mesopotamia, and said, “Get thee out of thy country.”

ABRAHAM AND ABIMELECH, 1-18.

1. Abraham journeyed from thence — Not impelled by fear, as Lot (Genesis 19:30) when he went up out of Zoar, but probably impressed by the destruction of Sodom that he must not sojourn too long with any one heathen people. The south country — Hebrews, the Negeb. See on Genesis 13:1. Kadesh — On Trumbull’s identification of this place, see on Genesis 14:7. Shur — See on Genesis 16:7. The name Shur means a wall, and was, perhaps, first given to the high ridge or wall of rock extending north and south through the western portion of the desert et-Tih. This whole north-western part of the peninsula of Sinai thus came to be called the wilderness of Shur. See on Exodus 15:22. Gerar — Rowlands discovered a valley and ruins, some three hours journey south of Gaza, bearing the name of Gerar, but the identification has not been sufficiently confirmed. He merely sojourned in Gerar as a stranger and pilgrim, while his more permanent dwelling (the abode of his great household and the place where his vast herds remained) was the open pasture lands between Kadesh and Shur.

14. Took sheep and oxen — Compare the similar present of the king of Egypt, Genesis 12:16.

ABRAHAM AND ABIMELECH, 1-18.

1. Abraham journeyed from thence — Not impelled by fear, as Lot (Genesis 19:30) when he went up out of Zoar, but probably impressed by the destruction of Sodom that he must not sojourn too long with any one heathen people. The south country — Hebrews, the Negeb. See on Genesis 13:1. Kadesh — On Trumbull’s identification of this place, see on Genesis 14:7. Shur — See on Genesis 16:7. The name Shur means a wall, and was, perhaps, first given to the high ridge or wall of rock extending north and south through the western portion of the desert et-Tih. This whole north-western part of the peninsula of Sinai thus came to be called the wilderness of Shur. See on Exodus 15:22. Gerar — Rowlands discovered a valley and ruins, some three hours journey south of Gaza, bearing the name of Gerar, but the identification has not been sufficiently confirmed. He merely sojourned in Gerar as a stranger and pilgrim, while his more permanent dwelling (the abode of his great household and the place where his vast herds remained) was the open pasture lands between Kadesh and Shur.

V. 16. Thy brother is to thee a covering of the eyes-Thou must look at no other, nor desire to be looked at by any other. Yoke-fellows must be to each other for a covering of the eyes. The marriage-covenant is a covenant with the eyes, like Job’s, Job 31:1.

Verse 16. And unto Sarah he said] But what did he say? Here there is scarcely any agreement among interpreters; the Hebrew is exceedingly obscure, and every interpreter takes it in his own sense. A thousand pieces of silver] SHEKELS are very probably meant here, and so the Targum understands it. The Septuagint has cilia didracma, a thousand didrachma, no doubt meaning shekels; for in Genesis 23:15, 16, this translation uses didracma for the Hebrew lqv shekel. As shakal signifies literally to weigh, and the shekel was a coin of such a weight, Mr. Ainsworth and others think this to be the origin of our word scale, the instrument to weigh with.

The shekel of the sanctuary weighed twenty gerahs, Exodus 30:13. And according to the Jews, the gerah weighed sixteen grains of barley. R. Maimon observes, that after the captivity the shekel was increased to three hundred and eighty-four grains or barley-corns. On the subject of ancient weights and measures, very little that is satisfactory is known. Behold, he is to thee a covering of the eyes] It-the one thousand shekels, (not he-Abraham,) is to thee for a covering-to procure thee a veil to conceal thy beauty (unto all that are with thee, and with all other) from all thy own kindred and acquaintance, and from all strangers, that none, seeing thou art another mans wife; may covet thee on account of thy comeliness.

Thus she was reproved] The original is tjknw venochachath, but the word is probably the second person preterite, used for the imperative mood, from the root jkn nachach, to make straight, direct, right; or to speak rightly, correctly; and may, in connection with the rest of the text, be thus paraphrased: Behold, I have given thy BROTHER (Abraham, gently alluding to the equivocation, Genesis 20:2, 5) a thousand shekels of silver; behold, IT is (that is, the silver is, or may be, or let it be) to thee a covering of the eyes (to procure a veil; see above) with regard to all those who are with thee; and to all (or and in all) speak thou the truth. Correctly translated by the Septuagint, kai panta alhqeuson, and in all things speak the truth-not only tell a part of the truth, but tell the whole; say not merely he is my brother, but say also, he is my husband too. Thus in ALL things speak the truth. I believe the above to be the sense of this difficult passage, and shall not puzzle my readers with criticisms. See Kennicott.

Verse 16. He, or this, is to thee a covering of the eyes — For the words may be expounded either of the money given to Abraham to buy a veil for the covering of her face, and to be worn in token of her subjection to her husband; or of Abraham, that he must be a covering of her eyes, that she should look at no other, nor desire to be looked at by any other. Yoke-fellows must be to each other for a covering of the eyes. The marriage covenant is a covenant with the eyes, like Job’s; Job 31:1. Thus she was reproved — Or instructed. The Septuagint is kai panta alhqeuson, speak thou the truth in all things, referring, no doubt, to the equivocation she and Abraham had used.

Ver. 16. A thousand shekels of silver, as the Chaldaic reads. These gifts were acceptable fruits of repentance, and grounds of future friendship. A heart which generously recovers from an error, shows a fortitude against a future relapse. It is a consolation to find these traces of the religion of Noah. But alas, idolatry was daily gaining the ascendency, and truth and worth very much expired with those who had revered and worshipped the true God. Religion and its doctrines should never be left to the caprice of men.

16. I have given thy brother — The use of the word brother, in this connexion, must have had for Sarah a pungent significance. A thousand pieces of silver — Hebrews, a thousand of silver. Whether they were shekels, or other coin, is a matter of mere conjecture, and the exact value of “a thousand of silver” is, therefore, unknown. It is also uncertain whether the silver here spoken of was an additional gift, or merely a round estimate of the value of the gifts specified in verse 14. Behold, he is to thee a covering of the eyes — These words have been understood in three different ways: 1) The pronoun he should be translated it, or this, (so Sept. and Vulg.,) referring to the gift of silver, which was presented to Abraham to purchase a veil to cover Sarah’s face. It is alleged that in the ancient East it was a custom for married women to go veiled, and unmarried women to go unveiled — a custom which Sarah seems to have disregarded. 2) The silver was given as an expiation or atonement to make satisfaction for the wrong done to Sarah and all others connected with Abraham. The expression cover the eyes, is thus supposed to be equivalent with cover the face, in the Hebrews of Genesis 32:20, and there translated “appease.” 3) Abraham himself is declared to be a veil unto Sarah; that is, an all-sufficient covering and protection from the eyes and hands of other men. For he was a prophet, and she a prophet’s wife, and God would not suffer them to come to harm. We believe this last to be the true interpretation. For the first would seem too much like trifling, and a thousand of silver would be an extravagant sum to name as the price of a veil. The second involves a notion too theological to be expressed by a heathen king; and the word for covering is twsk, (which is always used of a garment,) not rpk, which is used in Genesis 32:20, and is the common word for cover, in the sense of making atonement. The third follows the simple and natural meaning of the words, and gives a suitable turn to the narrative by reminding Sarah and all connected with her that her lord, whom she had called her brother, and whom God so signally honoured, was a sufficient covering and defence. With all other — As distinguished from all that are with thee. Happy all who may thus be covered with the garment of Abraham. Some critics construe the words lk taw, and with all, with what follows, tjknw, translated in our version, thus she was reproved, Keil renders: And with all — so art thou justified; and observes: “tjknw can only be the second person, fem. sing. perf. Niphal, although the Daghesh lene is wanting in the t; for the rules of syntax will hardly allow us to regard this form as a participle. The literal meaning is, so thou art judged; that is, justice has been done thee.” Murphy renders: “And all this that thou mayest be righted.” But such a construction is contrary to the Masoretic pointing and accents, and is exceedingly awkward. It certainly has as much against it as for it, and we prefer the interpretation expressed in the common version. “thus she was reproved.” The words of Abimelech convicted her, set her right, (jkwn,) and thereafter we read no more of her resorting to such duplicity.

Verse 17. So Abraham prayed] This was the prime office of the aybn nabi; see Genesis 20:7.

17. Prayed unto God — He prayed unto µyhlah, the true God; as one who felt the responsibility of being a prophet. Healed Abimelech — From this it is clear that Abimelech and his wife and concubines had been plagued with some malady, as a curse for his taking Sarah. They bare — wdly in pause for wdly. The grammatical reference being to the three nouns of the preceding sentence, in which Abimelech stands first, the verb is put in the masculine plural.

Verse 18. For the Lord had fast closed up all the wombs] Probably by means of some disease with which he had smitten them, hence it is said they were healed at Abraham’s intercession; and this seems necessarily to imply that they had been afflicted by some disease that rendered it impossible for them to have children till it was removed. And possibly this disease, as Dr. Dodd conjectures, had afflicted Abimelech, and by this he was withheld, Genesis 20:6, from defiling Abraham’s bed.

1. ON the prevarication of Abraham and Sarah, see the notes and concluding observations on chap. xii.; See Clarke’s note “Genesis 12:20”; and while we pity this weakness, let us take it as a warning.

2. The cause why the patriarch did not acknowledge Sarah as his wife, was a fear lest he should lose his life on her account, for he said, Surely the fear, i.e., the true worship, of the true God is not in this place. Such is the natural bigotry and narrowness of the human heart, that we can scarcely allow that any besides ourselves possess the true religion. To indulge a disposition of this kind is highly blamable. The true religion is neither confined to one spot nor to one people; it is spread in various forms over the whole earth. He who fills immensity has left a record of himself in every nation and among every people under heaven. Beware of the spirit of intolerance! for bigotry produces uncharitableness; and uncharitableness, harsh judging; and in such a spirit a man may think he does God service when he tortures, or makes a burnt-offering of the person whom his narrow mind and hard heart have dishonoured with the name of heretic. Such a spirit is not confined to any one community, though it has predominated in some more than in others. But these things are highly displeasing in the sight of God. HE, as the Father of the spirits of all flesh, loves every branch of his vastly extended family; and as far as we love one another, no matter of what sect of party, so far we resemble HIM. Had Abraham possessed more charity for man and confidence in God at this time, he had not fallen into that snare from which he barely escaped. A hasty judgment is generally both erroneous and harsh; and those who are the most apt to form it are generally the most difficult to be convinced of the truth.

GENESIS

18. The Lord — It was JEHOVAH, the covenant God, who had thus interposed. Fast closed up all the wombs — So as to prevent conception. Compare 1 Samuel 1:5, 6. Because of Sarah — The malady, which is said to have been healed, verse 17, was sent for Sarah’s sake, and, therefore, we naturally suppose that Sarah was kept apart from Abraham some months at least. Compare verses 3, 4, notes.