So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bore [children].
17. Abraham prayed ] See note on Gen 20:7. This verse explains Gen 20:4.
Barrenness was regarded as the sign of Divine displeasure, which might be averted by prayer and intercession: cf. Gen 25:21, Gen 30:2; Gen 30:22; 1Sa 1:10. See note on Gen 12:17.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 20:17-18
So Abraham prayed unto God: and God healed Abimelech
An efficacious interesting prayer
Abrahams prayer for the doomed cities was not granted, but his prayer for Abimelech was answered in full.
God healed Abimelech and his wife and his maid-servants. But in the present instance we can see some reasons why it was likely that this prayer should be answered.
I. BECAUSE FAITH WAS MAINTAINED NOTWITHSTANDING PAST FAILURES. Persevering faith, which is superior to all discouragements, must be rewarded.
II. BECAUSE THE OBJECTS OF IT WERE DISPOSED TO RECEIVE THE BLESSING. The hindrances to the gracious effects of prayer lie in mans rebellious heart. There must be a Godward direction imparted to souls which are to be blest. God meets those who are looking towards Him. Abimelech and his household had this receptivity.
III. BECAUSE GOD DELIGHTS TO PUT HONOUR UPON HIS SERVANTS. God had entered into covenant with Abraham. He was Gods prophet and faithful friend. God will set His visible marks of approval upon His own appointed means of blessing. Learn the importance of the prophet to mankind.
1. He makes known the will of God. He is a messenger who has received instructions from the Supreme Ruler of all mankind.
2. He is the human channel of spiritual blessings. He teaches men the way of righteousness, how they may find the chief good and reach true blessedness. (T. H. Leate.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. So Abraham prayed] This was the prime office of the nabi; see Ge 20:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
So Abraham prayed unto God,…. As the Lord had told Abimelech be would, Ge 20:7; he might pray for the forgiveness of him and his wife, and might give thanks that Sarah had been restored to him; but chiefly it was on account of Abimelech and his family:
and God healed Abimelech, and his wife, and his maidservants: who by reason of some disease were rendered unfit for and incapable of cohabitation with their husbands, and they with them; but upon Abraham’s prayer for them, who was heard, they were healed, and the disorder removed; the Targum of Jonathan is,
“his wife and concubines;”
and they bare [children]; cohabited and conceived, and bare and brought forth children, all which are comprehended in this expression.
Fuente: John Gill’s Exposition of the Entire Bible
After this reparation, God healed Abimelech at Abraham’s intercession; also his wife and maids, so that they could bear again, for Jehovah had closed up every womb in Abimelech’s house on Sarah’s account. , maids whom the king kept as concubines, are to be distinguished from female slaves (Gen 20:14). That there was a material difference between them, is proved by 1Sa 25:41. does not mean, as is frequently supposed, to prevent actual childbirth, but to prevent conception, i.e., to produce barrenness (1Sa 1:5-6). This is evident from the expression “He hath restrained me from bearing” in Gen 16:2 (cf. Isa 66:9, and 1Sa 21:6), and from the opposite phrase, “open the womb,” so as to facilitate conception (Gen 29:31, and Gen 30:22). The plague brought upon Abimelech’s house, therefore, consisted of some disease which rendered the begetting of children (the coitus) impossible. This might have occurred as soon as Sarah was taken into the royal harem, and therefore need not presuppose any lengthened stay there. There is no necessity, therefore, to restrict to the women and regard it as equivalent to , which would be grammatically inadmissible; for it may refer to Abimelech also, since signifies to beget as well as to bear. We may adopt Knobel’s explanation, therefore, though without approving of the inference that Gen 20:18 was an appendix of the Jehovist, and arose from a misunderstanding of the word in Gen 20:17. A later addition Gen 20:18 cannot be; for the simple reason, that without the explanation give there, the previous verse would be unintelligible, so that it cannot have been wanting in any of the accounts. The name Jehovah, in contrast with Elohim and Ha-Elohim in Gen 20:17, is obviously significant. The cure of Abimelech and his wives belonged to the Deity ( Elohim). Abraham directed his intercession not to Elohim, an indefinite and unknown God, but to ; for the God, whose prophet he was, was the personal and true God. It was He too who had brought the disease upon Abimelech and his house, not as Elohim or Ha-Elohim, but as Jehovah, the God of salvation; for His design therein was to prevent the disturbance of frustration of His saving design, and the birth of the promised son from Sarah.
But if the divine names Elohim and Ha-Elohim indicate the true relation of God to Abimelech, and here also it was Jehovah who interposed for Abraham and preserved the mother of the promised seed, our narrative cannot be merely an Elohistic side-piece appended to the Jehovistic account in Gen 12:14., and founded upon a fictitious legend. The thoroughly distinctive character of this event is a decisive proof of the fallacy of any such critical conjecture. Apart from the one point of agreement-the taking of Abraham’s wife into the royal harem, because he said she was his sister in the hope of thereby saving his own life (an event, the repetition of which in the space of 24 years is by no means startling, when we consider the customs of the age) – all the more minute details are entirely different in the two cases. In king Abimelech we meet with a totally different character from that of Pharaoh. We see in him a heathen imbued with a moral consciousness of right, and open to receive divine revelation, of which there is not the slightest trace in the king of Egypt. And Abraham, in spite of his natural weakness, and the consequent confusion which he manifested in the presence of the pious heathen, was exalted by the compassionate grace of God to the position of His own friend, so that even the heathen king, who seems to have been in the right in this instance, was compelled to bend before him and to seek the removal of the divine punishment, which had fallen upon him and his house, through the medium of his intercession. In this way God proved to the Philistine king, on the one hand, that He suffers no harm to befall His prophets (Psa 105:15), and to Abraham, on the other, that He can maintain His covenant and secure the realization of His promise against all opposition from the sinful desires of earthly potentates. It was in this respect that the event possessed a typical significance in relation to the future attitude of Israel towards surrounding nations.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 17, 18:
Abraham prayed unto God (the Elohim), the God to whom he belonged, and who alone could cure the malady afflicting Abimelech and his household. In some manner, God rendered barren every female in Abimelech’s household. Perhaps the reason for this was to protect the purity of the promised seed.
Fuente: Garner-Howes Baptist Commentary
17. So Abraham prayed. In two respects the wonderful favor of God towards Abraham was apparent; firsts that, with outstretched hand, He avenged the injury done to him; and, secondly, that, through Abraham’s prayer, He became pacified towards the house of Abimelech. It was necessary to declare, that the house of Abimelech had been healed in answer to Abraham’s prayers; in order that, by such a benefit, the inhabitants might be the more closely bound to him. A question, however, may be agitated respecting the kind of punishment described in the expression, the whole house was barren. For if Abraham had gone into the land of Gerar, after Sarah had conceived, and if the whole of what Moses has here related was fulfilled before Isaac was born, how was it possible that, in so short a time, this sterility should be manifest? If we should say, that the judgment of God was then made plain, in a manner to us unknown, the answer would not be inappropriate. Yet I am not certain, that the series of the history has not been inverted. The more probable supposition may seem to be, that Abraham had already been resident in Gerar, when Isaac was promised to him; but that the part, which had before been omitted, is now inserted by Moses. Should any one object, that Abraham dwelt in Mamre till the destruction of Sodom, there would be nothing absurd in the belief, that what Moses here relates had taken place previously. Yet, since the correct notation of time does little for the confirmation of our faith, I leave both opinions undecided.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 20:17. God healed Abimelech.] This may explain in what sense he was on the point of dying (Gen. 20:3), that he was to be considered dead, as regards progeny. His wife, i.e., she who was eminently suchthe queen. Maid servants. Concubines are intended, a different word being used for ordinary servants. (1Sa. 25:41.) And they bare. They were rendered capable of procreating children. The verb is masculine, for both sexes were involved in this judicial malady. It may be that this was inflicted with the design of preserving the purity of Sarah. Abimelech was not suffered to touch her. (Gen. 20:6).
Gen. 20:18. For the Lord had fast closed up all the wombs of the house of Abimelech.] To be taken with reference to both sexes. God had visited all with incapacity, which visitation was now removed. (Alford.)
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 20:17-18
AN EFFICACIOUS INTERCESSORY PRAYER
Abrahams prayer for the doomed cities was not granted, but his prayer for Abimelech was answered in full. God healed Abimelech and his wife and his maid-servants. Why was this prayer successful? God has reasons for refusing the requests of His servants, which are often hid from them; and he who prays best is most satisfied calmly to accept the good pleasure of the Divine will. But in the present instance we can see some reasons why it was likely that this prayer should be answered.
I. Because faith was maintained notwithstanding past failures. Abraham had pleaded hard for the cities of the plain, yet he had seen them swept into destruction. His prayer had failed to save that wicked people from their doom. A less hardier soul than his might have been discouraged, and have lost all faith in prayer. But no difficulties daunted this believing man. It is the nature and property of genuine faith to hold out against all discouragements, to believe still in God both when He grants and when He denies. If we have proper confidence in the Divine character we have only patiently to wait and real success will come at last. Abraham still pleaded with God, notwithstanding his failure in a great instance. Persevering faith, which is superior to all discouragements, must be rewarded.
II. Because the objects of it were disposed to receive the blessing. The hindrances to the gracious effects of prayer lie in mans rebellious heart. God willeth not the death of any sinner. Prayers for others are more likely to be answered when, on their part, there is some disposition to receive Divine blessings. There must be a Godward direction imparted to souls which are to be blest. God meets those who are looking towards Him. Abimelech and his household had this receptivity. By desire and submission they were prepared for healing and blessing. How different with the people of Sodom and Gomorrah! They maintained open defiance against God. In their rebellious souls there was nothing to answer any movement of the Divine goodness towards them. Therefore they were left to the fate of all who contend with their Maker. Thus Gods gracious purposes can be hindered by man. I would have gathered thy children together, and ye would not. (Mat. 23:37).
III. Because God delights to put honour upon His servants. God had entered into covenant with Abraham. He was Gods prophet and faithful friend. It was not for nought that he was called to interpret the Divine will, and to intercede for men. God will set His visible marks of approval upon His own appointed means of blessing. He will not cause his servants to become ashamed of their confidence, but will show the world that He is with them. Learn the importance of the prophet to mankind.
(1) He makes known the will of God. He is a messenger who has received instructions from the Supreme Ruler of all mankind. He comes to speak on behalf of God, for warning, for reproof, for the announcement of gracious purposes.
(2) He is the human channel of spiritual blessings. He teaches men the way of righteousness, how they may find the chief good and reach true blessedness. Who is such a benefactor to the race as thisso important to the dearest interests of mankind! Abimelech could bring his gold, but Abraham could put him in the way of obtaining far better gifts.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 20:17. Abraham, by his prevarication, had brought distress on Abimelech and all his household. Being now humbled by the rebuke he had received, he prayed to God for the removal of the judgments which he had been instrumental in procuring. By this means, as far as in him lay, he counteracted and reversed the mischief that he had done. It is but seldom that we can cancel in any degree the evil that we have committed; but if any way whatever present itself, we should embrace it gladly, and put forth our utmost endeavours to undo the injury we may have wrought, At all events, the course adopted by Abraham is open to us all. We may pray for those whom we have injured; we may beg of God to obliterate from their minds any bad impressions which, either by word or deed, we may have made on them. And if we find in them a kind, forgiving spirit, we should so much the more redouble our exertions to obtain for them the blessings of salvation, which will infinitely overbalance any evils that they may have suffered through our means.(Bush.)
Our prayers have power to heal the wrongs we may have done to others by our unbelief.
The effect of Abrahams prayer is an illustration of salvation, which is the healing of the soul of those diseases sin has brought upon it.
How great is the power of the intercession of the believer with God, when it can stay the hand of judgment, and even prevail notwithstanding the infirmities and lapses of the intercessor! What efficacy, then, must we ascribe to the intercessions of that Divine Advocate who was without sin!
Gen. 20:18. The name Jehovah is employed at the end of the chapter, because the relation of the Creator and Preserver to Sarah is there prominent.(Murphy.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(17) Abraham prayed . . . As Abimelech had now made very liberal compensation, it became the duty of Abraham to intercede for him. The malady seems to have been one confined to Abimelech, as its object was to protect Sarah; but in some way it so affected the whole household as to produce general barrenness.
Maidservants.Not the word rendered women-servants in Gen. 20:14, but one specially used of concubines.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Prayed unto God He prayed unto , 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 in pause for . 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 .
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 20:17. So Abraham prayed, &c. See Gen 20:7 and God accepted his prayer: and the punishment, which he had graciously inflicted on Abimelech to deter him from guilt, was removed. Hence we learn, that affliction from the hand of Heaven is often so far from an evil, that it is the greatest good. The disease inflicted on Abimelech and his house was a mean of preventing him from a defilement of the marriage-bed, see Gen 20:6 and perhaps it might serve to other good and instructive purposes.
REFLECTIONS.Abraham’s unreasonable fears are farther rebuked by Abimelech’s kindness.
1. He restores Sarah, and with her makes a noble present, as a reparation of his mistake: and he adds a warning to Sarah against the like prevarication. Note; (1.) When we find a good man, he is worth making our friend. (2.) Let Sarah’s daughters remember, their eyes and their affections should be covered to all but their own husbands.
2. We have Abraham’s return for Abimelech’s favours. He prayed for him, and God healed the family. Note; The prayers of God’s people for us, are the best returns they can make us.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 20:17 So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare [children].
Ver. 17. So Abraham prayed unto God, and God healed Abimelech. ] Here was that of St James verified, “The prayer of faith shall save the sick; and if he have committed sins, they shall be forgiven him”. Jam 5:15 So he is healed on both sides. The story of Luther is well known, how by his prayers he recovered Theodorus Virus of a consumption, after the physicians had given him up for dead. a The saints are God’s favourites; they may have anything of him. Sejanus found Tiberius so facile, that he needed only to ask, and give thanks. b He never denied him anything, and ofttimes anticipated his request. What shall we think of God’s goodwill to his faithful servants and suppliants?
a Melch. Adam. in Vita Luther.
b Life of Sejanus, by P. M., p. 5.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Gen 20:7, Gen 29:31, 1Sa 5:11, 1Sa 5:12, Ezr 6:10, Job 42:9, Job 42:10, Pro 15:8, Pro 15:29, Isa 45:11, Mat 7:7, Mat 21:22, Act 3:24, Phi 4:6, 1Th 5:25, Jam 5:16
Reciprocal: Gen 20:4 – wilt Gen 21:22 – God Rth 4:13 – the Lord 2Ch 30:18 – prayed Job 42:8 – my servant Job shall Psa 6:2 – heal Psa 30:2 – and Jer 27:18 – let them Act 8:24 – Pray 1Jo 5:16 – he shall ask