| Gill's Exposition of the Entire Bible But Abimelech had not come near her,.... Sarah had been put into an apartment in his palace, and not yet admitted into his company, not at least to his bed; he had not lain with her, which is the design of the expression: the Septuagint version is, "had not touched her", as in Genesis 20:6; which is another phrase expressive of the same thing: and he said, Lord, wilt thou slay also a righteous nation? meaning either his family, the greater part of which were not accessory to this affair; or rather his kingdom, as Aben Ezra, see Genesis 20:9; which though not a nation of righteous men, in a strict sense, see Genesis 20:11; yet with regard to this business of Sarah were no ways criminal: either God had threatened to destroy his people, as well as himself, if he did not return Sarah to her husband, or committed iniquity with her; or he knew that this had been usual for people to suffer for the crimes of their governors, and like a true father of his country shows an affectionate concern for their welfare in the first place; for this may be the sense of the word "also", on which an emphasis is put; wilt thou not only slay me, but also a whole nation for my sake, a nation free from all fault and blame in this matter? though some think he has reference to the destruction of Sodom and Gomorrah, a recent action, and fresh in his mind; as if he should say, thou hast justly destroyed a wicked people for their sins, and wilt thou also destroy a nation that at least, in comparison of them, is a just and righteous one?
Keil and Delitzsch Biblical Commentary on the Old TestamentAbimelech, who had not yet come near her, because God had hindered him by illness (Genesis 20:6 and Genesis 20:17), excused himself on the ground that he had done no wrong, since he had supposed Sarah to be Abraham's sister, according to both her husband's statement and her own. This plea was admitted by God, who told him that He had kept him from sinning through touching Sarah, and commanded him to restore the woman immediately to her husband, who was a prophet, that he might pray for him and save his life, and threatened him with certain death to himself and all belonging to him in case he should refuse. That Abimelech, when taking the supposed sister of Abraham into his harem, should have thought that he was acting "in innocence of heart and purity of hands," i.e., in perfect innocence, is to be fully accounted for, from his undeveloped moral and religious standpoint, by considering the customs of that day. But that God should have admitted that he had acted "in innocence of heart," and yet should have proceeded at once to tell him that he could only remain alive through the intercession of Abraham, that is to say, through his obtaining forgiveness of a sin that was deserving of death, is a proof that God treated him as capable of deeper moral discernment and piety. The history itself indicates this in the very characteristic variation in the names of God. First of all (Genesis 20:3), Elohim (without the article, i.e., Deity generally) appears to him in a dream; but Abimelech recognises the Lord, Adonai, i.e., God (Genesis 20:4); whereupon the historian represents האלהים (Elohim with the article), the personal and true God, as speaking to him. The address of God, too, also shows his susceptibility of divine truth. Without further pointing out to him the wrong which he had done in simplicity of heart, in taking the sister of the stranger who had come into his land, for the purpose of increasing his own harem, since he must have been conscious of this himself, God described Abraham as a prophet, whose intercession alone could remove his guilt, to show him the way of salvation. A prophet: lit., the God-addressed or inspired, since the "inward speaking" (Ein-sprache) or inspiration of God constitutes the essence of prophecy. Abraham was προφήτης as the recipient of divine revelation, and was thereby placed in so confidential a relation to God, that he could intercede for sinners, and atone for sins of infirmity through his intercession.
Geneva Study BibleBut Abimelech had not come near her: and he said, Lord, wilt thou slay also {d} a righteous nation? (d) The infidels confessed that God would not punish but for just occasion: therefore, when he punishes, the occasion is just.
Wesley's Notes 20:4 Wilt thou slay also a righteous nation - Not such a nation as Sodom.
Matthew Henry's Concise Commentary20:1-8 Crooked policy will not prosper: it brings ourselves and others into danger. God gives Abimelech notice of his danger of sin, and his danger of death for his sin. Every wilful sinner is a dead man, but Abimelech pleads ignorance. If our consciences witness, that, however we may have been cheated into a snare, we have not knowingly sinned against God, it will be our rejoicing in the day of evil. It is matter of comfort to those who are honest, that God knows their honesty, and will acknowledge it. It is a great mercy to be hindered from committing sin; of this God must have the glory. But if we have ignorantly done wrong, that will not excuse us, if we knowingly persist in it. He that does wrong, whoever he is, prince or peasant, shall certainly receive for the wrong which he has done, unless he repent, and, if possible, make restitution.
Matthew Henry's Whole Bible CommentaryVerses 3-7 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, Ps. 105:14, 15. I. God gives him notice of his danger (v. 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. 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, v. 6. See what confidence a man may have towards God when his heart condemns him not, 1 Jn. 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, ch. 18:23. Wilt thou slay a righteous nation? v. 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, v. 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, 1 Sa. 25:32, 33. 3. He charges him to make restitution: Now therefore, not that thou art better informed, restore the man his wife, v. 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. |
