Abraham said of Sarah his wife, She is my sister— It appears from Genesis 20:13 that it was mutually agreed between Abraham and Sarah to pass for brother and sister, in the strange places and courts whither they should happen to come; so that it is no wonder to find the same incident repeated. See ch. Genesis 12:13. And it also appears from Genesis 12:12 that they thought this device justifiable, as they were indeed brother and sister by the father's side; so that they told the truth, but not the whole truth, as they were more than brother and sister, namely, husband and wife: and it appears from Genesis 12:11 as well as from ch. Genesis 12:12. that Abraham's reason for concealing his marriage was the fear of being murdered on account of his wife, who was remarkably handsome. Now this conduct of the patriarch's has been variously represented, some severely condemning, others, in a great measure, justifying it. That Abraham was a truly good man there can be no doubt; but that the best of men are not without their defects, is equally certain; nor does it at all affect the credit of the sacred writings, that the faults of the best men are recorded in them; nay, rather it affords an argument for their authenticity; nor does it at all concern us to vindicate the actions of good men, which appear culpable.
Men certainly have a right to conceal their sentiments, upon several occasions, by a prudent silence; but whenever they make use of words, and pretend thereby to discover their thoughts, they impose upon their hearers, if they do not really express what they pretend: and in this the very formality of lying consists; namely, "in a settled intention to deceive." For whatever is said, (to use Bishop Smalridge's words,) whether in itself it be true or false, whether it agrees with the thoughts of the speaker or not, yet if it plainly tends to deceive the hearer, if he who says it perceives the tendency, and accordingly uses it to this end, however disguised it is, under whatever form it is expressed, it is, to all intents and purposes, a lie.
Abimblech—sent and took— Not by force and violence, as appears from Genesis 12:5-6. It is evident that the beauty of Sarah had been preserved in an extraordinary manner: and possibly as her fruitfulness was now miraculously restored, with that her native beauty might be increased; and possibly it might not be her beauty only which might induce Abimelech to take her. Let it be observed, there is not the least mention of this: motives of interest might have their weight, and the king might be inclined to take to his wife on that account, the sister of a man so powerful, and so regarded of heaven, as Abraham was known to be: it is plain, that he did not scruple to enter into covenant with him, which shews a regard for his alliance. See ch. Genesis 21:22, &c.
Abimelech signifies, my father is king, or a king my father; a proper name for king; and it appears to have been common to the kings of Palestine, as Pharaoh was to those of AEgypt.
REFLECTIONS.—Abraham's removal is here mentioned, and his sojourning among the Philistines. Note; Where-ever we are in this world, we must remember we are but sojourners, as all our fathers were. We have here,
1. A repetition of his former equivocation. Observe, It is a sad thing to be overtaken by sin; it is worse to relapse into it; but still the backslider may return. Let none presume they cannot fall; let none fallen, who have any desire to return, sink into despair.
2. The danger to which Sarah is again exposed. When unbelieving fear comes upon us, the evils we should otherwise avoid frequently come upon us also.
Alas! how frail and weak is man! especially in that which most nearly concerns him, TRUST IN GOD. Though Abraham had before experienced, in the case of Pharaoh, how able God was to protect the chastity of his wife from all violence, and from all power whatsoever, yet he cannot rest in trusting to it on a like occasion, but must have recourse again to his own wisdom. In truth, this distrust of God's power and help was not only Abraham's frailty in the present instance, but is indeed the deplorable weakness of human nature. The nation of the Jews are a sufficient evidence of this: though they saw so many wonderful and astonishing exertions of God's power, and how able he was to do every thing, yet in every fresh difficulty they were doubting or distrusting his ability to save them: though they had seen him divide the sea to let them go through, making the waters to stand on a heap; though they had seen him cleave the hard rocks in the wilderness, to give them water to drink, so that it gushed out like rivers; yet soon after, when, they were distressed for provision, they could think lightly of the power of God, and say, Shall God prepare a table in the wilderness? He smote the stony rock indeed that the water gushed out, and the streams flowed withal; but can he give bread also, or provide flesh for his people? And this is too much the disposition of Christians in general; for there are few but in the course of their lives have seen such extraordinary instances of God's power and providential interposition, as might convince them that he can do every thing, and is a sure help to all who put their trust in him; and yet in the next difficulty or trouble their hearts have failed them, they have been cast down as if there was no help in their God, and as if his hand was shortened that it could not save.