EXPOSITION
And the men of the place (i.e. the inhabitants of Gerar) asked him (literally, asked, or made inquiries; probably first at each other, though ultimately the interrogations might reach Isaac himself) of his wife (being in all likelihood fascinated by her beauty); and he said,—falling into the same infirmity as Abraham (Genesis 12:13; Genesis 20:2)—She is my sister:—which was certainly an equivocation, since, although sometimes used to designate a female relative generally (vide Genesis 24:60), the term "sister" was here designed to suggest that Rebekah was his own sister, born of the same parents. In propagating this deception Isaac appears to have been actuated by a similar motive to that which impelled his father—for he feared to say, She is my wife; lest, said he (sc. to himself, the words describing the good man's secret apprehensions), the men of the place should kill me for Rebekah;—the historian adding, as the explanation of his fears—because she was fair to look upon (vide Genesis 24:16).
And it came to pass, when he had been there a long time (literally, when were prolonged to him there the days), that Abimelech king of the philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife—i.e. caressing and using playful liberties with her, which showed she was not a sister, but a wife—παίζοντα (LXX.), jocantem (Vulgate).
And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said (sc. in my heart, or to myself), Lest I die for her.
And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lain with thy wife,—literally, within a little (cf. Psalms 73:2; Psalms 119:87) one of the people might have lain with thy wife—and thou shouldest—i.e. (within a little) thou mightest—have brought (or caused to come) guiltiness upon us (cf. Genesis 20:9, where חַטָּאָה is used instead of אָשָׁם).
And Abimelech charged all his (literally, the) people, saying, He that toucheth—in the sense of injureth (cf. Joshua 9:19; Psalms 105:15)—this man or his wife shall surely be put to death. The similarity of this incident to that related in Genesis 20:1. concerning Abraham in Gerar may be explained without resorting to the hypothesis of different authors, The stereotyped character of the manners of antiquity, especially in the East, is sufficient to account for the danger to which Sarah was exposed recurring in the case of Rebekah three quarters of a century later. That Isaac should have resorted to the miserable expedient of his father may have been due simply to a lack of originality on the part of Isaac; or perhaps the recollection of the success which had attended his father's adoption of this wretched subterfuge may have blinded him to its true character. But from whatever cause resulting, the resemblance between the two narratives cannot be held as destroying the credibility of either, and all the more that a careful scrutiny will detect sufficient dissimilarity between them to establish the authenticity of the incidents which they relate.
HOMILETICS
A good man's transgression.
I. A LIE TOLD.
1. An unmitigated lie. It was scarcely entitled to claim the apology of being what Abraham's falsehood was, an equivocation, Rebekah not being Isaac's half-sister, but cousin.
2. A deliberate lie. Asked about his relations to Rebekah, he coolly replies that they are sister and brother. He had no right to suppose his interrogators had ulterior designs against Rebekah's honor.
3. A cowardly lie. All falsehoods spring from craven fear—fear of the consequences that may flow from telling the honest truth.
4. A dangerous lie. By his wicked suppression of the truth he was guilty of imperiling the chastity of her whom he sought to protect. Almost all falsehoods are perilous, and most of them are mistakes.
5. An unnecessary lie. No lie ever can be necessary; but least of all could this have been, when God had already promised to be with him in the land of the Philistines.
6. An unbelieving lie. Had Isaac's faith been active, he would hardly have deemed it needful to disown his wife.
7. A wholly worthless lie. Isaac might have remembered that twice over his father had resorted to this miserable stratagem, and that in neither instance had it sufficed to avert the danger which he dreaded. But lies generally are wretched hiding-places for endangered bodies or anxious souls.
II. A LIE DETECTED.
1. God by his providence assists in the detection of liars. By the merest accident, as it might seem, Abimelech discovered the true relationship of Isaac and Rebekah; but both the time, place, and manner of that discovery were arranged by God. So the face of God is set against them that do evil, even though they should be his own people.
2. Liars commonly assist in their own detection. Truth alone is sure-footed, and never slips; error is liable to stumble at every step. It is difficult to maintain a disguise for any lengthened period. The best fitting mask is sure in time to fall off. Actions good in themselves often lead to the detection of crimes.
III. A LIE REPROVED. The conduct of Isaac Abimelech rebukes—
1. With promptitude. Sending for Isaac, he charges him with his sin. It is the part of a true friend to expose deception whenever it is practiced, and, provided it be done in a proper spirit, the sooner it is done the better. Sin that long eludes detection is apt to harden the sinning heart and sear the guilty conscience.
2. With fidelity. Characterizing it as
(1) a surprising inconsistency on the part of a good man like Isaac;
(2) a reckless exposure of his wife's person, which was far from becoming in a kindly husband; and
(3) an unjustifiable offence against the people of the land, who, by his carelessness and cowardice, might have been led into grievous wickedness.
3. With forgiveness. That Abimelech did not intend to exact punishment from Isaac, or even cherish resentment against him in consequence of his behavior, he proved by charging his people to beware of injuring in any way either Isaac or Rebekah. It is good and beautiful when mercy seasons judgment, and the reproofs of friendship are accompanied by messages of love.