And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine [was] grievous in the land.
10. a famine in the land ] Cf. Gen 26:1, Gen 42:1. The failure of crops in Palestine and the adjacent countries, owing to defective rainfall, often compelled the inhabitants to “go down” into Egypt, where the crops were not dependent on rainfall. They were wont to “sojourn” (i.e. to reside temporarily) there, until the scarcity was passed.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 12:10 to Gen 13:2. Abram in Egypt. (J.)
The narrative in this section should be compared with the similar ones in 20, 26. It is repellent to our sense of honour, chivalry, and purity. It is true that Abram’s cowardice is reproved, and that the action of the Egyptian Pharaoh is represented in a more favourable light. On the other hand, Abram, though dismissed from the court, leaves Egypt enriched with great spoil. By a subterfuge he had hoped to save his own life at the cost of his wife’s honour. His cowardly deceit is detected: and his life is not imperilled. Sarai’s honour is spared; and the patriarch withdraws immensely enriched in possessions. This story, doubtless, would not have appeared so sordid to the ancient Israelite as it does to us. Perhaps the cunning, the detection, and the increase of wealth, may have commended the story to the Israelite of old times. Its popularity must account for its re-appearance in 20, 26.
It would be gratifying, if, in this story and in its variants, we were warranted in recognizing under an allegorical form the peril, to which nomad tribes of the Hebrew stock were exposed, of being absorbed among the inhabitants of a civilized community. Such a tribal misadventure might well be commemorated under the imagery of such a story. It is more probable, however, that the story illustrates the Divine protection over the patriarch amid the dangers of a foreign country. God’s goodness, not Abram’s merit, averts the peril.
In the present sequence of patriarchal narratives, this section shews how the fulfilment of the Divine promise is first imperilled through the patriarch’s own failure in courage and faith. The very qualities for which he is renowned, are lacking in the hour of temptation. God’s goodness and grace alone rescue him and his wife. A heathen king of Egypt upholds the universal law of virtue more successfully than the servant of Jehovah. The story reveals that Jehovah causes His will to be felt in Egypt no less than in Palestine. But the moral of the story does not satisfy any Christian standard in its representation either of Jehovah or of the patriarch. The knowledge of God is progressive.
Fuente: The Cambridge Bible for Schools and Colleges
– XXXVIII. Abram in Egypt
15. paroh, Paroh, ouro. Coptic for king, with the masculine article pi. or p. P-ouro, the king. If we separate the article p. from the Hebrew form, we have reoh for king, which may be compared with roeh, pastor, leader, and the Latin rex, king. This is the common title of the Egyptian sovereigns, to which we have the personal name occasionally added, as Pharaoh-Necho, Pharaoh-Hophrah.
Gen 12:10
This first visit of Abram to Mizraim, or Egypt, is occasioned by the famine in the land of promise. This land is watered by periodical rains. A season of drought arrests the progress of vegetation, and brings on a famine. But in Egypt, the fertility of the loamy soil depends not on local showers, but on the annual rise of the Nile, which is fed by the rains of a far-distant mountain range. Hence, when the land of Kenaan was wasted by drought and consequent famine, Egypt was generally so productive as to be the granary of the neighboring countries. As Kenaan was the brother of Mizraim, the contact between the two countries in which they dwelt was natural and frequent. Dry seasons and dearth of provisions seem to have been of frequent occurrence in the land of Kenaan Gen 26:1; Gen 41:56-57. Even Egypt itself was not exempt from such calamitous visitations. Famine is one of Gods rods for the punishment of the wicked and the correction of the penitent 2Sa 24:13. It visits Abram even in the land of promise. Doubtless the wickedness of the inhabitants was great even in his day. Abram himself was not out of the need of that tribulation that worketh patience, experience, and hope. He may have been left to himself under this trial, that he might find out by experience his own weakness, and at the same time the faithfulness and omnipotence of Yahweh the promiser. In the moment of his perplexity he flees for refuge to Egypt, and the Lord having a lesson for him, there permits him to enter that land of plenty.
Gen 12:11-13
It is not without misgivings, however, that Abram approaches Egypt. All the way from Ur to Haran, from Haran to the land of Kenaan, and from north to south of the land in which he was a stranger, we hear not a word of apprehension. But now he betakes himself to an expedient which had been preconcerted between him and Sarai before they set out on their earthly pilgrimage Gen 20:13. There are some obvious reasons for the change from composure to anxiety he now betrays. Abram was hitherto obeying the voice of the Lord, and walking in the path of duty, and therefore he was full of unhesirating confidence in the divine protection. Now he may be pursuing his own course, and, without waiting patiently for the divine counsel, venturing to cross the boundary of the land of promise. He may therefore be without the fortifying assurance of the divine approval. There is often a whisper of this kind heard in the soul, even when it is not fully conscious of the delinquency which occasions it.
Again, the countries through which be had already passed were inhabited by nomadic tribes, each kept in check by all the others, all unsettled in their habits, and many of them not more potent than himself. The Kenaanites spoke the same language with himself, and were probably only a dominant race among others whose language they spoke, if they did not adopt. But in Egypt all was different. Mizraim had seven sons, and, on the average, the daughters are as numerous as the sons. In eight or nine generations there might be from half a million to a million of inhabitants in Egypt, if we allow five daughters as the average of a family. The definite area of the arable ground on the two sides of the Nile, its fertilization by a natural cause without much human labor, the periodical regularity of the inundation, and the extraordinary abundance of the grain crops, combined both to multiply the population with great rapidity, and to accelerate amazingly the rise and growth of fixed institutions and a stable government. Here there were a settled country with a foreign tongue, a prosperous people, and a powerful sovereign. All this rendered it more perilous to enter Egypt than Kenaan.
If Abram is about to enter Egypt of his own accord, without any divine intimation, it is easy to understand why he resorts to a device of his own to escape the peril of assassination. In an arbitrary government, where the will of the sovereign is law, and the passions are uncontrolled, public or private resolve is sudden, and execution summary. The East still retains its character in this respect. In these circumstances, Abram proposes to Sarai to conceal their marriage, and state that she was his sister; which was perfectly true, as she was the daughter of his father, though not of his mother. At a distance of three or four thousand years, with all the development of mind which a completed Bible and an advanced philosophy can bestow, it is easy to pronounce, with dispassionate coolness, the course of conduct here proposed to be immoral and imprudent. It is not incumbent on us, indeed, to defend it; but neither does it become us to be harsh or excessive in our censure. In the state of manners and customs which then prevailed in Egypt, Abram and Sarai were not certainly bound to disclose all their private concerns to every impertinent inquirer. The seeming simplicity and experience which Abram betrays in seeking to secure his personal safety by an expedient which exposed to risk his wifes chastity and his own honor, are not to be pressed too far. The very uncertainty concerning the relation of the strangers to each other tended to abate that momentary caprice in the treatment of individuals which is the result of a despotic government. And the prime fault and folly of Abram consisted in not waiting for the divine direction in leaving the land of promise, and in not committing himself wholly to the divine protection when he did take that step.
It may seem strange that the Scripture contains no express disapprobation of the conduct of Abram. But its manner is to affirm the great principles of moral truth, on suitable occasions, with great clearness and decision; and in ordinary circumstances simply to record the actions of its characters with faithfulness, leaving it to the readers intelligence to mark their moral quality. And Gods mode of teaching the individual is to implant a moral principle in the heart, which, after many struggles with temptation, will eventually root out all lingering aberrations.
Sarai was sixty-five years of age Gen 17:17 at the time when Abram describes her as a woman fair to look upon. But we are to remember that beauty does not vanish with middle age; that Sarais age corresponds with twenty-five or thirty years in modern times, as she was at this time not half the age to which men were then accustomed to live; that she had no family or other hardship to bring on premature decay; and that the women of Egypt were far from being distinguished for regularity of feature or freshness of complexion.
Gen 12:14-16
The inadequacy of Abrams expedient appears in the issue, which is different from what he expected. Sarai is admired for her beauty, and, being professedly single, is selected as a wife for Pharaoh; while Abram, as her brother, is munificently entertained and rewarded. His property seems to be enumerated according to the time of acquirement, or the quantity, and not the quality of each kind. Sheep and oxen and he-asses he probably brought with him from Kenaan; men-servants and maid-servants were no doubt augmented in Egypt. For she-asses the Septuagint has mules. These, and the camels, may have been received in Egypt. The camel is the carrier of the desert. Abram had now become involved in perplexities, from which he had neither the wisdom nor the power to extricate himself. With what bitterness of spirit he must have kept silence, received these accessions to his wealth which he dared not to refuse, and allowed Sarai to be removed from his temporary abode! His cunning device had saved his own person for the time; but his beautiful and beloved wife is torn from his bosom.
Gen 12:17
The Lord, who had chosen him, unworthy though he was, yet not more unworthy than others, to be the agent of His gracious purpose, now interposes to effect his deliverance. And the Lord plagued Pharaoh. The mode of the divine interference is suited to have the desired effect on the parties concerned. As Pharaoh is punished, we conclude he was guilty in the eye of heaven in this matter. He committed a breach of hospitality by invading the private abode of the stranger. He further infringed the law of equity between man and man in the most tender point, by abstracting, if not with violence, at least with a show of arbitrary power which could not be resisted, a female, whether sister or wife, from the home of her natural guardian without the consent of either. A deed of ruthless self-will, also, is often rendered more heinous by a blamable inattention to the character or position of him who is wronged. So it was with Pharaoh. Abram was a man of blameless life and inoffensive manners. He was, moreover, the chosen and special servant of the Most High God. Pharaoh, however, does not condescend to inquire who the stranger is whom he is about to wrong; and is thus unwittingly involved in an aggravated crime. But the hand of the Almighty brings even tyrants to their senses. And his house. The princes of Pharaoh were accomplices in his crime Gen 12:15, and his domestics were concurring with him in carrying it into effect. But even apart from any positive consent or connivance in a particular act, men, otherwise culpable, are brought into trouble in this world by the faults of those with whom they are associated. On account of Sarai. Pharoah was made aware of the cause of the plagues or strokes with which he was now visited.
Gen 12:18-20
Pharaoh upbraids Abram for his deception, and doubtless not without reason. He then commands his men to dismiss him and his, unharmed, from the country. These men were probably an escort for his safe conduct out of Egypt. Abram was thus reproved through the mouth of Pharaoh, and will be less hasty in abandoning the land of promise, and betaking himself to carnal resources.
Fuente: Albert Barnes’ Notes on the Bible
Gen 12:10-20
Abram went down into Egypt
Abram in Egypt: the temptations and trials of a life of faith
The life of faith has many temptations and trials.
I. THEY MAY ARISE FROM TEMPORAL CALAMITIES. Famine.
1. They direct the whole care and attention of the mind to themselves.
2. They may suggest doubt in the Divine providence.
3. They serve to give us an exaggerated estimate of past trials.
II. THEY MAY ARISE FROM THE DIFFICULTY OF APPLYING THE PRINCIPLES OF RELIGION TO THE MORAL PROBLEMS OF LIFE.
1. We may be tempted to have recourse to false prudence and expediency.
2. We are exposed to the sin of tempting Providence.
3. We may be tempted to preserve one good at the expense of another.
4. They may tempt us to hesitate concerning what is right.
III. THEY ARE MADE THE MEANS OF IMPRESSING VALUABLE MORAL LESSONS. Abram would learn many lessons from his bitter experience in Egypt.
1. That man cannot by his own strength and wisdom maintain and direct his own life.
2. That adverse circumstances may be made to work for good.
3. That a good man may fail in his chief virtue.
IV. GOD IS ABLE TO DELIVER FROM THEM ALL. When a man has the habitual intention of pleasing God, and when his faith is real and heart sincere, the lapses of his infirmity are graciously pardoned. God makes for him a way of escape, and grants the comfort of fresh blessings and an improved faith. But–
1. God often delivers His people in a manner humiliating to themselves.
2. God delivers them by a way by which His own name is glorified in the sight of men. (T. H. Leale.)
Abraham in Egypt
This is our first introduction to Egypt in the Bible. Let us ask what religious lessons it is intended to teach us; what was the relation of Egypt to the chosen people and the religious history of mankind? It is, in one word, the introduction of the chosen people to the world–to the world, not in the bad sense in which we often use the word, but in its most general sense, both good and bad. Egypt was to Abraham–to the Jewish people–to the whole course of the Old Testament, what the world, with all its interests, and pursuits, and enjoyments, is to us. It was the parent of civilization, of art, of learning, of royal power, of vast armies. The very names which we still use for the paper on which we write, for the sciences of medicine and chemistry, are derived from the natural products and from the old religion of Egypt. Hither came Abraham, as the extremest goal of his long travels, from Chaldea southwards; here Joseph ruled, as viceroy; hero Jacob and his descendants settled, as in their second home, for several generations; here Moses became learned in all the wisdom of the Egyptians. From the customs, the laws, and arts of the Egyptians, many of the customs, laws, and arts of the Israelites were borrowed. Here, in the last days of the Bible history, the Holy Family found a refuge. On these scenes for a moment, even though in unconscious infancy, alone of any Gentile country, the eyes of our Redeemer rested. From the philosophy which flourished at Alexandria came the first philosophy of the Christian Church. This, then, is one main lesson which the Bible teaches us by the stress laid on Egypt. It tells us that we may lawfully use the world and its enjoyments; that the world is acknowledged by true religion, as well as by our own natural instincts, to be a beautiful, a glorious, and, in this respect, a good and useful world. Power, and learning, and civilization, and art, may all minister now, as they did then, to the advancement of the welfare of man and the glory of God.
2. But, secondly, the meeting of Abraham and Pharaoh–the contact of Egypt with the Bible–remind us forcibly that there is something better and higher even than the most glorious, or the most luxurious, or the most powerful, or the most interesting sights and scenes of the world, even at its highest pitch, here or elsewhere. Whose name or history is now best remembered? Is it that of Pharaoh, or of the old Egyptian nation? No. It is the name of the shepherd, as he must have seemed, who came to seek his fortunes here as a stranger and sojourner. Much or little as we, or our friends at home, rich or poor, may know or care about Egypt, we all know and care about Abraham. It is his visit, and the visit of his descendants, that gives to Egypt its most universal interest. So it is with the world at large, of which, as I have said, in these old days Egypt was the likeness. Who is it that, when years are gone by, we remember with the purest gratitude and pleasure? Not the learned, or the clever, or the rich, or the powerful, that we may have known in our passage through life; but those who, like Abraham, have had the force of character to prefer the future to the present–the good of others to their own pleasure. (Dean Stanley.)
Abram in Egypt
I. THAT LIFE CAN BE TOO DEARLY PURCHASED.
1. When truth is sacrificed for its safety.
2. When the purity of others is exposed to danger.
3. When injustice is done to others.
4. When every ether thought becomes subordinate to this.
II. THAT THE DIVINE IS THE ONLY STANDARD WHICH DETERMINES THE VALUE OF LIFE.
1. We shall then realize that its existence depends on God.
2. That the strength of life is in God.
3. That its true prosperity is from God.
4. That through God it can be restored to Canaan. (Homilist.)
Carnal policy
I. THE NATURE OF THE CARNAL POLICY OF ABRAHAM. A lie which is part a truth is ever the worst of lies; so a truth which is part a lie is a very dangerous one.
II. THE FAILURE OF ABRAHAMS CARNAL POLICY. (F. Hastings.)
Faith in weakness and conflict
1. Here is faith in conflict with natural disappointment. There was a famine in the land, and Abram went down into Egypt to sojourn there.
2. Faith is here in conflict with, and is overcome by, fear and affection. He said unto Sarai his wife, Behold, I know that thou art a fair woman, etc.
3. Faith is here seen in conflict with a false expediency. Say, I pray thee, thou art my sister, etc. (The Preachers Monthly.)
Abraham in Egypt
I. ABRAHAMS CONDUCT.
1. His trouble. Famine.
2. He has recourse to Egypt. The granary of the world at that time.
3. His danger and device.
4. His dishonour.
II. LESSONS.
1. What a lesson on the weakness and treachery of the human heart!
2. We are taught to expect trouble in our Christian life.
3. We see here the temptation to a false and worldly policy.
4. We see the evils of trimming and temporizing. (The Congregational Pulpit.)
The blessed life illustrated in the history of Abraham
I. HERE IS A MYSTERY. The famine was grievous in the land–so it begins. And yet Abraham was in the land to which God had called him, and where God had promised to bless him. What does it mean–the famine was grievous in the land? That it should be counted a mystery shows how blind we are, and how shallow and selfish are our thoughts of Gods holy religion. Hardship, difficulty, even famine is accepted readily enough by many men whose aims are to be reached by such endurance. The athlete in his training, the soldier in his calling, the man of science in his search for truth, the student in his work, all accept such sturdy self-denial as the condition of success. What science, and art, and love of travel can stimulate other men to endure, cannot our holy religion and the vision of God inspire us to accept and rejoice in? Or the benefactor sends the boy to sea, forth to wild storms, the boy that his mother screened, and for whom she made endless sacrifices–now amidst this rough set, tossed on angry waves, exposed to dangers on every hand. Shall they not pity him? But what shall they say now, as the surgeon bends in some work of mercy which the angels might envy–brave, skilful, unerring? Or what now, as the captain takes his place, alert and wise, rendering splendid service to a host of people? There was a famine in the land–why? Because God hath forgotten Abraham? No. Because God hath said, I will bless thee;. . .and thou shalt be a blessing; and because here, as everywhere else, hardship and stern discipline have their place and their work to do. God hath spoken it, and He knows full well how to keep His own promise. Think of the captain to whom we should say, Sir, do you know what to do in a storm? No, says the captain, I do not; I am thankful to say that I have been always kept in the harbour in very smooth water. What think you of a doctor to whom one should say, Do you know what to do in case of fever, or in a serious accident? No, he replies, I do not; I have happily never been permitted to deal with anything worse than an occasional chilblain, or a sick headache! I should prefer another captain, another doctor, and should wonder how they got their names. O soul! dost thou know what God can be to one in trouble? Ah! thou sayest, until then I never knew what God was; how tender and gracious, how mighty to uphold, how good to deliver!
II. HERE IS A GREAT COMPENSATION. And the Canaanite was then in the land; And there was a famine in the land; And the Lord appeared unto Abram. Did visions of a goodly land flowing with milk and honey fill the mind of Abraham? a land where annoyance should cease, and life should be a leisurely enjoyment; where everything should fit exactly into ones desires? If so, his was a bitter disappointment. What was the use of parting with a pleasant place like Haran for a land like this? And as for leaving a respectable set of people like our friends there, to live amidst the Canaanites–it was really a great mistake. Even faithful Sarai, thinking of the fertile slopes of Haran and the kindred, might sometimes sigh and say in her heart, Was it worth while to come so far and to give up so much for this? If land, and cattle and flocks and gain be all, he has made a bad bargain. But had not the God of Glory appeared to him, saying, I will bless thee;. . .thou shalt be a blessing? It was because God was more to him than flocks and herds that Abraham is here; and because God is more to him than all else he will dwell here still. The sweet promise rang in his soul. That satisfied him and silenced his doubts. If thus God is going to keep His promise, by Canaanite and famine, it is all right. Abraham has not to teach God how to be as good as His word; and with Him he has all things. And the Lord appeared unto Abram, and said, Unto thy seed will I give this land; and there builded he an altar unto the Lord, who appeared unto him. Lot saw the Canaanite and the famine, and thought it was a poor place. Abraham saw God. O blessed land, thrice blessed, where my God doth appear to me and speak so comfortably! By this everything was settled and determined. Which was counted best and dearest–the gift, or the Giver? God, or the land? Life will always be a mystery and a distraction if God be not ever first and only first. My sure possession is in God. That is the Blessed Life.
III. HERE IS A FALL. And Abram went down into Egypt to sojourn there. Certainly Abraham had no business to be in Egypt. Egypt is ever the type of the world that knows not God, out of which God calls His Son. And the one incident which is recorded of Abraham there, as well as that which is not recorded, makes us feel that he is out of his place. Alas! here there is no room for an altar; and no opportunity for communion with God. Here is wanting the record that Abraham pitched his tent and builded his altar. Here it is not written that Abraham called upon the name of the Lord. He could scarcely be alone! This silence is full of meaning. Abraham without his altar is Abraham shorn of his strength, weak as are others. Learn that many a man loses the blessed life in seeking to better his position. Never was there more need for strong words upon this matter than today, when changes are so easily made, and when unrest is in the very atmosphere. How many go down to Egypt in these times! there is a famine in the country. How many hundreds are there in London of whom it is true! I have known many man in the country, doing comfortably enough by hard work–a very pillar of the Church, the centre of an influence that was felt throughout the place, helpful to the neighbours and rich towards God–a life full of brightness and peace. Then, with the hope of making money, he came to London–a stranger. He found nothing to do in religious service; chiefly, I believe, because he did not look for it. And day after day he sank deeper and deeper in the clay, until he could not get out of it, trying very hard to keep a little religion alive; and that is the hardest thing in the world. Pride and greed and querulousness plagued him, and plagued those about him. Set the verses over against each other: He builded an altar, and called on the name of the Lord, and there was a famine in the land; And Abram had sheep and oxen and he-asses, and men servants and maid servants, and she-asses and camels–but no altar. Which was better: the famine with his God–the wealth without? Let us learn another lesson: That our safety is only in God. If any position could keep one from falling, Abraham might claim it–he to whom the God of Glory had appeared, to whom were spoken such exceeding great and precious promises, in whom such sublime purposes awaited fulfilment, a man of such brave and triumphant faith. But that availed him nothing without his God. Our safety lies only in communion with God. No attainment leaves us independent. The old Puritans had a saying that a Christian was like a wine glass without a foot; though it be full it must still be held, or it will speedily be emptied. If our communion with God be disturbed, then is everything imperilled. If circumstances render that impossible, then is all lost. Our God alone is our Refuge and Strength.
IV. THE RESTORATION. Abram returned unto the altar that he had builded at the first, and called upon the name of the Lord. The man of God makes but a poor worldling. He is spoiled for it. Of all people in Egypt, none is so unhappy as Abraham without his God. So true is it, in all conditions and of all variety of character, Thou hast made me, O God, for Thyself; and my heart cannot rest until it rest in Thee! (M. G. Pearse.)
Abram in Egypt
1. The famine itself, being in the land of promise, must be a trial to him. Had he been of the spirit of the unbelieving spies in the time of Moses, he would have said, Would God we had stayed at Haran, if not at Ur! Surely this is a land that eateth up the inhabitants. But thus far Abram sinned not.
2. The beauty of Sarai was another trial to him; and here he fell into the sin of dissimulation, or at least of equivocation. This was one of the first faults in Abrams life; and the worst of it is, it was repeated, as we shall see hereafter. It is remarkable that there is only one faultless character on record; and more so that in several instances of persons who have been distinguished for some one excellency, their principal failure has been in that particular. Such things would almost seem designed of God to stain the pride of all flesh, and to check all dependence upon the most eminent or confirmed habits of godliness.
3. Yet from all these trials, and from the difficulties into which he brought himself by his own misconduct, the Lord mercifully delivered him. (A. Fuller.)
Afflictions from God
1. Affliction to affliction, trial to trial, doth God knit sometimes for His believing saints.
2. Where His saints come, God sends sometimes heavy judgments, though not for their sakes.
3. A fruitful land is quickly made barren at the word of an angry God.
4. In midst of famine God opens a way for His believing saints to avoid the stroke.
5. Believers will turn no way but Gods for their security and sustenance.
6. Saints desire but to sojourn in the world; for a little space to live here.
7. Grievous, prevailing judgments in a place are sometimes a call to Gods servants to remove (Gen 12:10). (G. Hughes, B. D.)
The lessons Abraham learned in Egypt
1. Abram must have received a new impression regarding Gods truth. It would seem that as yet he had no very clear idea of Gods holiness. He had the idea of God which Mohammedans entertain, and past which they seem unable to get. He conceived of God as the Supreme Ruler; he had a firm belief in the unity of God and probably a hatred of idolatry and a profound contempt for idolaters. He believed that this Supreme God could always and easily accomplish His will, and that the voice that inwardly guided him was the voice of God. His own character had not yet been deepened and dignified by prolonged intercourse with God and by close observation of His actual ways; and so as yet he knows little of what constitutes the true glory of God. What he so painfully learned we must all learn, that God does not need lying for the attainment of His ends, and that double-dealing is always short-sighted and the proper precursor of shame.
2. But whether Abram fully learned this lesson or not, there can be little doubt that at this time he did receive fresh and abiding impressions of Gods faithfulness and sufficiency. In Abrams first response to Gods call he exhibited a remarkable independence and strength of character. This qualification for playing a great part in human affairs he undoubtedly had. But he had also the defects of his qualities. A weaker man would have shrunk from going into Egypt, and would have preferred to see his flocks dwindle rather than to take so venturesome a step. No such hesitations could trammel Abrams movements. He felt himself equal to all occasions. He left Egypt in a much more healthy state of mind, practically convinced of his own inability to work his way to the happiness God had promised him, and equally convinced of Gods faithfulness and power to bring him through all the embarrassments and disasters into which his own folly and sin might bring him. His own confidence and management had placed Gods promise in a position of extreme hazard; and without the intervention of God Abram saw that he could neither recover the mother of the promised seed nor return to the Land of Promise. He returned to Canaan humbled and very little disposed to feel confident in his own powers of managing in emergencies; but quite assured that God might at all times be relied on. He was convinced that God was not depending upon him, but he upon God. He saw that God did not trust to his cleverness and craft, no, nor even to his willingness to do and endure Gods will, but that He was trusting in Himself, and that by His faithfulness to His own promise, by His watchfulness and providence, He would bring Abram through all the entanglements caused by his own poor ideas of the best way to work out Gods ends and attain to His blessing. (M. Dods, D. D.)
A famine in the Land of Promise
A famine? A famine in the Land of Promise? Yes, as afterwards, so then; the rains that usually fall in the latter part of the year had failed; the crops had become burnt up with the suns heat before the harvest; and the herbage, which should have carpeted the uplands with pasture for the flocks, was scanty, or altogether absent. If a similar calamity were to befall us now, we could still draw sufficient supplies for our support from abroad. But Abraham had no such resource. A stranger in a strange land; surrounded by suspicious and hostile peoples; weighted with the responsibility of vast flocks and herds–it was no trivial matter to stand face to face with the sudden devastation of famine. Did it prove that he had made a mistake in coming to Canaan? Happily the promise which had lately come to him forbade his entertaining the thought. And this may have been one principal reason why it was given. It came, not only as a reward for the past, but as a preparation for the future; so that the man of God might not be tempted beyond what he was able to bear. Our Saviour has His eye on the future, and sees from afar the enemy which is gathering its forces to attack us, or is laying its plans to beguile and entrap our feet. His heart is not more careless of us than, under similar circumstances, it was of Peter, in the darkening hour of his trial, when He prayed for him that his faith might not fail, and washed his feet with an inexpressible solemnity. And thus it often happens that a time of special trial is ushered in by the shining forth of the Divine presence, and the declaration of some unprecedented promise. Happy are they who gird themselves with these Divine preparations, and so pass unhurt through circumstances which otherwise would crush them with their inevitable pressure. (F. B. Meyer, B. A.)
A lie lasting
A little newsboy, to sell his paper, told a lie. The matter came up in Sabbath school. Would you tell a lie for three cents! asked the teacher of one of the boys. No, maam, answered Dick, very decidedly. For a dollar?. . .No, maam. For a thousand dollars? Dick was staggered; a thousand dollars looked big. Oh, would it not buy lots of things! While he was thinking, another boy behind him roared out, No, maam! Why not? asked the teacher. Because, when the thousand dollars is all gone, and all the things they have got with them are gone too, the lie is there all the same, answered the boy. Christian character:–Seaweed plants, which live near the surface of the water, are green, whereas those in lower beds of the sea assume deeper shades of rich olive, and down in the depths still below, far removed from worldly glare, and where no human eye can penetrate, these flowers of ocean are clothed with hues of splendour. Abrams surface qualities do not look so very attractive, mingling as they do with human defect. But the deeper down we gaze into the moral depths of his being, the fairer are the flowers blooming there. Gazing into the clear tranquil depths of Abrams spirit, far removed from worldly glare or natural discernment, we behold richly-coloured graces and virtues. (W. Adamson.)
Lessons
1. Approach to danger hastens on temptation upon Gods own eminent ones.
2. Places of refuge may prove places of danger and distress to Gods own.
3. Fear may overtake believers and weaken faith in times of danger.
4. Fear may put saints upon carnal Consultations for their security.
5. Beauty is a shrewd snare for them that have it, and them that love it (Gen 12:11).
6. Lust is baited with beauty to the violation of nearest bonds, even between husband and wife.
7. Raging lust is cruel even to destroy any that hinders it.
8. Lust spares its darling, and favours it, only to abuse it (Gen 12:12).
9. Believers may be so tempted as to make lies their refuge, and dissemble.
10. Self-good and security may put the faithful upon bad shifts to compass it, so here; but as a way-mark to avoid it (Gen 12:13). (G. Hughes, B. D.)
The sombre tints of life
Every life has dark tracts and long stretches of sombre tint, and no representation is true to fact which dips its pencil only in light, and flings no shadows on the canvas. (A. Maclaren, D. D.)
The holy tempter
Satan makes choice of such as have a great name for holiness to do his work; there is none like a live bird to draw other birds into the net. Abraham tempts his wife to lie–Say thou art my sister. The old prophet leads the man of God out of his way. (W. Gurnall.)
Abram in Egypt
No doubt Sarai was Abrams step-sister; their father was the same, not their mother. Allowing the fullest consideration to this point, still Abrams character falls very deeply. O that he had died when he built the altar! we may be inclined to exclaim. Have there not been times in our own history when we have uttered the same exclamation? Had we been caught up into heaven in some ecstatic mood of devotion, we should have been saved from this sin and from that. Why were we spared, when God must have foreseen that our very next act was to be one of dishonour? Spared to sin! There are two practical points of great importance:–
I. AVOID EQUIVOCATION. It is not enough to tell the truth, we must tell the whole truth. There are men whose life seems to be one long experiment of trying how near they can go to the boundary line without becoming positive liars. There is a very minute particle of truth in what they say; and to that particle they trust for acquittal should their integrity be impugned. Few of us surely are liars–deliberate, scheming, confirmed liars; but how many of us are innocent of equivocation, of fine-spun attempts to give a word two different meanings, of saying a little and keeping back much, of saying sister when we ought to say wife?
II. TRUST GOD WITH THE PARTICULAR AS WELL AS WITH THE GENERAL. Abram had undoubtedly great faith. Abram could trust God for the end, but he took part of the process into his own keeping. So difficult is it to let God govern little things as well as great–to take care of ones home as well as ones heaven. Could God not have taken care of Sarai? Did He not, in fact, after all, take care of her and deliver her? But we cannot give up our own little foolish ingenuities; we stand amazed before our own shallow profundities, and think how grand they are. More than this, we shelter ourselves behind such words as prudence, due care, and proper precaution. Where is the perfect faith which God requires, and never fails to honour? What a humiliation for Abram, to stand before Pharaoh, and to be rebuked for a mean and childish artifice! And, on the other hand, how honourable to human nature to act as Pharaoh acted! One thing, however, is to be borne in mind, and that is, that religion is never the cause of any man doing a mean thing. Do not blame Christianity because professing Christians act dishonourably; they are the enemies of the Cross of Christ; they crucify the Son of God afresh! (The Pulpit Analyst.)
Faiths infirmity
I. THE FAILURE OF ABRAMS FAITH. Doubtless the Lord intended by this famine in the Land of Promise to subject the faith of His servant to a serious test. We do not read that the patriarch asked counsel of Jehovah who appeared unto him, and his neglect to do so was probably the point at which he went wrong. Unhappily he still looked at the things which are seen, and lost for a season his perfect confidence in the guardian care of God.
II. THE WORLDLY DEVICE WHICH HE ADOPTED.
1. To call his wife his sister was deceitful; it was a mean equivocation–that sort of half-truth which is the most dastardly and sometimes the most dangerous of lies.
2. Abrams policy was cowardly; it was adopted as a means of selfishly insuring his own life against those in Egypt who might account murder a less heinous crime than adultery; when he ought instead to have bravely trusted, as heretofore, in the Divine presence and protection.
3. And his device was cruel; it involved elements of serious wrong to Sarai, for it constituted her a partner in the falsehood, and exposed her honour to serious perils while it also laid a snare in the way of the Egyptians. But the cunning device was a failure.
III. THE PUNISHMENT WHICH OVERTOOK HIM. When Sarai was removed from him into the royal harem, Abram must have suffered the torture of an accusing conscience, as well as intense anxiety on account of the danger to his wife, the future mother of the promised seed.
IV. GODS GRACIOUS INTERVENTION ON HIS BEHALF. Abram has sinned; but he is a man of God still, and the Lord will not deal with him after his sin.
Lessons
1. Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of? (Isa 2:22). The best of men are but men at the best.
2. Eminent saints sometimes lamentably fail even in their most marked excellences of character. As here with Abram, so it was afterwards with Moses, with David, with Peter.
3. Honesty is the best policy.
4. Holy Scripture recognizes personal beauty as a good gift of God, although one not unattended with danger. None of the sacred writers countenance a gloomy monachism.
5. The simple candour of this narrative in not concealing the faults of its hero is an attestation of its truthfulness.
6. Morality is not religion; but unless religion is grafted on morality, religion is worth nothing (F.W. Robertson).
7. How gentle and forbearing the Lord is with the moral infirmities of His people! He blots out their transgressions for His own sake, and will not remember their sins. (Charles Jerdan, M. A. , LL. B.)
Abrams sinful evasion
The transgression of Abram was the saying that Sarah was his sister when she was his wife, and the saying was not distinctly false, but rather an evasion, for she was his half-sister. Now we do not say that every evasion is wrong. For example, when an impertinent question is asked respecting family circumstances or religious feelings it is not necessary that we should tell all. There are cases, therefore, in which we may tell the truth, though not the whole truth. It was even so with our Redeemer; for when asked by the Pharisees how He made Himself the Son of God, He would give them no answer. But it will be observed that Abrams evasion was nothing of this kind, it was a deception. It was not keeping back part of the truth when the questioner has no right to ask; it was false expediency. It was a right expediency in Samuel when he permitted Israel to have a king, and the law of Christian expediency is to select the imperfect when the perfect cannot be had. It will be observed however that the expediency of Abram was altogether different. It was not the selection of the imperfect because the perfect could not be had, but it was the choice between telling the truth and saving his life; and Abram chose the falsehood that he might save his life–that is, he used an expediency which had nothing to do with Christian expediency. Of two blessings let the temporal blessing be the higher, and the spiritual blessing the lesser; still they are not commensurate. Man must not stop to ask himself which is best, right or wrong; he must do right. It was on this principle that the blessed martyrs of old died for the truth; it was but an evasion that was asked of them, but they felt that there was no comparison between the right and the wrong in the matter. I have a life, you may take that: I have a soul, you cannot destroy that. It was thus they felt and acted. There is but one apology that can be offered for Abram–the low standard of the age in which he lived; it must be remembered that he was not a Christian. (F. W. Robertson, M. A.)
Lessons
1. Sometimes what unbelief feareth, cometh to pass in the very time and place expected.
2. Unclean hearts love to gaze where lust may be satisfied.
3. Eminency of beauty God can give in old age (Gen 12:14).
4. The greatest beauty may bring the greatest danger.
5. High places make men bold sometimes to commit high sins.
6. Courts of wicked kings are usually schools of uncleanness.
7. God suffers chastest souls sometimes to be tempted in such places.
8. It is a grievous temptation to be under the power of a lustful king (Gen 12:15). (G. Hughes, B. D.)
Lessons
1. Gods help useth not to be far off from the extremities of His servants.
2. Great plagues are near to great sins.
3. God is the only Protector of the innocency and chastity of His saints.
4. God will reprove and punish the proudest of kings and princes for His people (Psa 105:12).
5. Gods plagues are the speedy and terrible remedy against lust.
6. Partners in sin must be so in judgment.
7. The saving of His from sin is more dear to God than the lives of the wicked (Gen 12:17). (G. Hughes, B. D.)
Lessons
1. Gods plagues may put wicked hearts upon speedy inquiry into their evils.
2. Gods heavy strokes may force oppressors to call for oppressed to relieve them.
3. Wicked hearts will charge others to be the cause of their afflictions rather than themselves.
4. Sinful concealments in saints, are justly reprovable by the wicked (Gen 12:18).
5. Equivocation and ambiguous speaking to deceive is chargeable as evil by nature itself.
6. The infirmities of saints which may be occasion of sin unto the wicked are to be reproved.
7. Adultery is odious to the principles of corrupted nature (Gen 12:19).
8. Judgment wrings the prey out of the hand of the wicked.
9. Judgment makes wicked men give everyone their own.
10. God can make the mightiest enemies command good for, and be a guard to, His saints, and all they have (Gen 12:20). (G. Hughes, B. D.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. There was a famine in the land] Of Canaan. This is the first famine on record, and it prevailed in the most fertile land then under the sun; and why? God made it desolate for the wickedness of those who dwelt in it.
Went down into Egypt] He felt himself a stranger and a pilgrim, and by his unsettled state was kept in mind of the city that hath foundations that are permanent and stable, whose builder is the living God. See Heb 11:8-9.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There was a famine in the land, or,
in that land of Canaan, a land eminently fruitful, Deu 8:7-8. This was partly to punish that people’s sins, Psa 107:34, partly to try Abram’s faith.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. there was a famine . . . andAbram went down into EgyptHe did not go back to the place ofhis nativity, as regretting his pilgrimage and despising the promisedland (Heb 11:15), but withdrewfor a while into a neighboring country.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And there was a famine in the land,…. The land of Canaan, which was a very fruitful country, abounding with all kind of provisions usually; but now there was a scarcity of all; and which was both for the sins of the inhabitants of the land, and for the trial of Abram’s faith, who was brought out of his own country, where was bread enough and to spare, into one in which there was a famine; and this might be a temptation to Abram to return from whence he came, and to slight and despise the country that was given him:
and Abram went down into Egypt to sojourn there; not to dwell there, only till the famine was over; and rightly is he said to go down to Egypt, since that lay lower than the land of Canaan; and his going thither only to sojourn, and with an intention to return again to Canaan, shows the strength of his faith in the promise; and so far was he from going back to his own country, from whence he came, that he went directly the contrary, for Chaldee lay north east of Canaan, and Egypt south west: this country is in the Hebrew text called Mizraim, from the second son of Ham, see Ge 10:6 it had its name Egypt not from Aegyptus, one of its kings, as some l say, but from the blackish colour of its soil, and also of its river Nile, and of its inhabitants; which colour is by the Greeks called “aegyptios”, from “aegyps”, a vulture, a bird of that colour: it is bounded on the south by the kingdom of Sennar, tributary to the king of Ethiopia, and the cataracts of the Nile; on the north by the Mediterranean sea; on the east by the Arabian Gulf, or Red sea, and the isthmus of Suez; and on the west by a region of Lybia, called Marmorica m.
For the famine was grievous in the land; in the land of Canaan, and perhaps nowhere else; God ordering it so in his wise providence, that there should be plenty of food in one land, when there is a scarcity in another, that countries may be helpful to one another: of this famine, and of Abram’s going down to Egypt on account of it, mention is made by Heathen writers; Nicolaus of Damascus says n, that Abram came out of Chaldee into Canaan, now called Judea, and a grievous famine being there, and understanding there was plenty in Egypt, he readily went thither, partly to partake of their plenty, and partly to hear what the priests would say of the gods; and Alexander Polyhistor relates, from Eupolemus o, that Abram removed from the place of his nativity, Camarine, called by some Urie, and settled in Phoenicia, where being a famine, he went with all his family into Egypt, and dwelt there.
l Apollodorus, l. 2. in initio. m Vid. Universal History, vol. 1. p. 391. n Apud Euseb. Praepar. Evangel. l. 9. c. 16. p. 417. o Apud ib. c. 17. p. 418, 419.
Fuente: John Gill’s Exposition of the Entire Bible
Abram in Egypt. – Abram had scarcely passed through the land promised to his seed, when a famine compelled him to leave it, and take refuge in Egypt, which abounded in corn; just as the Bedouins in the neighbourhood are accustomed to do now. Whilst the famine in Canaan was to teach Abram, that even in the promised land food and clothing come from the Lord and His blessing, he was to discover in Egypt that earthly craft is soon put to shame when dealing with the possessor of the power of this world, and that help and deliverance are to be found with the Lord alone, who can so smite the mightiest kings, that they cannot touch His chosen or do them harm (Psa 105:14-15). – When trembling for his life in Egypt on account of the beauty of Sarai his wife, he arranged with her, as he approached that land, that she should give herself out as his sister, since she really was his half-sister (Gen 11:29). He had already made an arrangement with her, that she should do this in certain possible contingencies, when they first removed to Canaan (Gen 20:13). The conduct of the Sodomites (Gen 19) was a proof that he had reason for his anxiety; and it was not without cause even so far as Egypt was concerned. But his precaution did not spring from faith. He might possibly hope, that by means of the plan concerted, he should escape the danger of being put to death on account of his wife, if any one should wish to take her; but how he expected to save the honour and retain possession of his wife, we cannot understand, though we must assume, that he thought he should be able to protect and keep her as his sister more easily, than if he acknowledged her as his wife. But the very thing he feared and hoped to avoid actually occurred.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Abram’s Removal into Egypt. | B. C. 1920. |
10 And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land. 11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon: 12 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive. 13 Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.
Here is, I. A famine in the land of Canaan, a grievous famine. That fruitful land was turned into barrenness, not only to punish the iniquity of the Canaanites who dwelt therein, but to exercise the faith of Abram who sojourned therein; and a very sore trial it was; it tried what he would think, 1. Of God that brought him thither, whether he would not be ready to say with his murmuring seed that he was brought forth to be killed with hunger, Exod. xvi. 3. Nothing short of a strong faith could keep up good thoughts of God under such a providence. 2. Of the land of promise, whether he would think the grant of it worth the accepting, and a valuable consideration for the relinquishing of his own country, when, for aught that now appeared, it was a land that ate up the inhabitants. Now he was tried whether he could preserve an unshaken confidence that the God who brought him to Canaan would maintain him there, and whether he could rejoice in him as the God of his salvation when the fig-tree did not blossom, Hab 3:17; Hab 3:18. Note, (1.) Strong faith is commonly exercised with divers temptations, that it may be found to praise, and honour, and glory,1Pe 1:6; 1Pe 1:7. (2.) It pleases God sometimes to try those with great afflictions who are but young beginners in religion. (3.) It is possible for a man to be in the way of duty, and in the way to happiness, and yet meet with great troubles and disappointments.
II. Abram’s removal into Egypt, upon occasion of this famine. See how wisely God provides that there should be plenty in one place when there was scarcity in another, that, as members of the great body, we may not say to one another, I have no need of you. God’s providence took care there should be a supply in Egypt, and Abram’s prudence made use of the opportunity; for we tempt God, and do not trust him, if, in the time of distress, we use not the means he has graciously provided for our preservation: We must not expect needless miracles. But that which is especially observable here, to the praise of Abram, is that he did not offer to return, upon this occasion, to the country from which he came out, nor so much as towards it. The land of his nativity lay north-east from Canaan; and therefore, when he must, for a time, quit Canaan, he chooses to go to Egypt, which lay south-west, the contrary way, that he might not so much as seem to look back. See Heb 11:15; Heb 11:16. Further observe, When he went down into Egypt, it was to sojourn there, not to dwell there. Note, 1. Though Providence, for a time, may cast us into bad places, yet we ought to tarry there no longer than needs must; we may sojourn where we may not settle. 2. A good man, while he is on this side heaven, wherever he is, is but a sojourner.
III. A great fault which Abram was guilty of, in denying his wife, and pretending that she was his sister. The scripture is impartial in relating the misdeeds of the most celebrated saints, which are recorded, not for our imitation, but for our admonition, that he who thinks he stands may take heed lest he fall. 1. His fault was dissembling his relation to Sarai, equivocating concerning it, and teaching his wife, and probably all his attendants, to do so too. What he said was, in a sense, true (ch. xx. 12), but with a purpose to deceive; he so concealed a further truth as in effect to deny it, and to expose thereby both his wife and the Egyptians to sin. 2. That which was at the bottom of it was a jealous timorous fancy he had that some of the Egyptians would be so charmed with the beauty of Sarai (Egypt producing few such beauties) that, if they should know he was her husband, they would find some way or other to take him off, that they might marry her. He presumes they would rather be guilty of murder than adultery, such a heinous crime was it then accounted and such a sacred regard was paid to the marriage bond; hence he infers, without any good reason, They will kill me. Note, The fear of man brings a snare, and many are driven to sin by the dread of death, Luk 12:4; Luk 12:5. The grace Abram was most eminent for was faith; and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. Alas! what will become of the willows, when the cedars are thus shaken?
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 10-13:
Normally the Land of Canaan was rich and productive. However, on the occasions when the November and December rains failed, the poorly-cultivated land would experience periods of drought and famine. It was on such an occasion that Abram arrived in the south part of the Land, in time to feel the brunt of a famine. He determined to continue this journey on down into Egypt. Perhaps tie feared that he would be unable to find sustenance in the Land which God had promised him. The language implies he had no intention of remaining in Egypt permanently. It is not clear if he went to Egypt by Divine order, or if he merely chose on his own to go there.
Abram was aware of the Egyptians’ reputation. They were notorious in the ancient world for their licentiousness. Likely he had misgivings about being in Egypt and the dangers he might face there. Particularly he was concerned over Sarai his wife. Although she was well over sixty-five years of age, she was still fair and beautiful. Her clear complexion would be especially attractive to the Egyptians. Ancient inscriptions reveal that a fair complexion was a high recommendation during the time of the Pharaohs. Abram feared that in order to possess Sarai, the Egyptians might order him killed if they thought she was his wife. But if they thought she was his sister, they might try to negotiate for her and this give him time to escape the country.
Abram’s story that Sarai .was his sister was a half-truth. She was his half-sister, the daughter of his father, but not of his mother, Ge 20:12. But this half-truth became a lie because it was calculated to deceive. Abram’s primary concern appears to have been not so much for Sarai’s well being as for his own safety.
“And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh’s house. And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels. And the Lord plagued Pharaoh and his house with great plagues, because of Sarai, Abram’s wife. And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way. And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had.”
Pharaoh is a title, not a proper name. It was the official designation of Egypt’s rulers, in the same way that Caesar was the official title of Rome’s emperors. The Pentateuch never identifies the Pharaohs by their individual names. The title continued in use until after the Persian invasion. It was discontinued under the Greeks. The term comes from the Egyptian per-o, or “great house,” and refers to the government of Egypt and the supreme monarch in whom all its powers were vested. History records twenty-six separate dynasties of Pharaohs, extending from Menes, BC 3400, to Psamtik 111, who was deposed by the Persians in BC 525.
Historians disagree as to the identity of the Pharaoh who ruled Egypt when Abram visited that land. He is identified variously as Necao, Ramessemenes, Harethones, Apappus, Achthoes, or Salatis. It seems safe to say he was one of the Hyksos (Shepherd) kings who ruled Egypt, because of his friendly reception of Abram. But it is impossible to determine with any exactitude the date of Abram’s visit, hence the identity of the Pharaoh.
Pharaoh’s servants reported the arrival of the wealthy wanderer Abram. They also commented on the fair beauty of Sarai. Pharaoh became interested, and set about to take Sarai into his royal harem. In keeping with custom, he showered gifts of livestock upon Abram, as a part of the marriage negotiations. Perhaps the king saw in this not only an opportunity to gain a beautiful wife. but also to enrich his own personal fortunes by forming an alliance with one as wealthy as Abram.
The Lord “plagued,” literally “struck” Pharaoh and his house with severe “plagues” or “strokes.” This led to the discovery that Sarai was Abram’s wife, not his sister. Likely this came as the result of a Divine revelation. The language implies that Pharaoh was an honorable man, and that he would do nothing to violate the honor of Sarai nor to harm Abram.
Abram’s lack of faith led to his lie. This lie led to his disgrace in the eyes of Pharaoh. It also brought a blight upon the reputation of Jehovah. The pagan king showed more honor than the man of Jehovah on this occasion. Abram’s lie led to his expulsion from Egypt.
Fuente: Garner-Howes Baptist Commentary
10. And there was a famine in the land. A much more severe temptation is now recorded, by which the faith of Abram is tried to the quick. For he is not only led around through various windings of the country, but is driven into exile, from the land which God had given to him and to his posterity. It is to be observed, that Chaldea was exceedingly fertile; having been, from this cause, accustomed to opulence, he came to Charran, where, it is conjectured, he lived commodiously enough, since it is clear he had an increase of servants and of wealth. But now being expelled by hunger from that land, where, in reliance on the word of God, he had promised himself a happy life, supplied with all abundance of good things, what must have been his thoughts, had he not been well fortified against the devices of Satan? His faith would have been overturned a hundred times. And we know, that whenever our expectation is frustrated, and things do not succeed according to our wishes, our flesh soon harps on this string, ‘God has deceived thee.’ But Moses shows, in a few words, with what firmness Abram sustained this vehement assault. He does not indeed magnificently proclaim his constancy in verbose eulogies; but, by one little word, he sufficiently demonstrates, that it was great even to a miracle, when he says, that he “went down into Egypt to sojourn there.” For he intimates, that Abram, nevertheless, retained in his mind possession of the land promised unto him; although, being ejected from it by hunger, he fled elsewhere, for the sake of obtaining food. And let us be instructed by this example, that the servants of God must contend against many obstacles, that they may finish the course of their vocation. For we must always recall to memory, that Abram is not to be regarded as an individual member of the body of the faithful, but as the common father of them all; so that all should form themselves to the imitation of his example. Therefore, since the condition of the present life is unstable, and obnoxious to innumerable changes; let us remember, that, whithersoever we may be driven by famine, and by the rage of war, and by other vicissitudes which occasionally happen beyond our expectation, we must yet hold our right course; and that, though our bodies may be carried hither and thither, our faith ought to stand unshaken. Moreover, it is not surprising, when the Canaanites sustained life with difficulty, that Abram should be compelled privately to consult for himself. For he had not a single acre of land; and he had to deal with a cruel and most wicked people, who would rather a hundred times have suffered him to perish with hunger, than they would have brought him assistance in his difficulty. Such circumstances amplify the praise of Abram’s faith and fortitude: first, because, when destitute of food for the body. he feeds himself upon the sole promise of God; and then, because he is not to be torn away by any violence, except for a short time, from the place where he was commanded to dwell. In this respect he is very unlike many, who are hurried away, by every slight occasion, to desert their proper calling.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 12:10. A famine in the land] The frequent famines are a peculiar characteristic of early times, and of uncivilised lands. Egypt as a rich and fruitful land was even then a refuge from famine, as it was in the history of Jacob (Lange). Egypt being annually watered by the overflow of the Nile, and not depending on rains for the crops, was the great grain-growing region, and corn could be found there when famine prevailed in the adjoining country (Jacobus).
Gen. 12:11. He said unto Sarai] Thus to maintain the pretence that she was his sister was a settled matter between them.A fair woman] Heb. Fair of aspect (Sept). Of fair countenance. The original implies fairness of complexion, and one therefore likely to attract the attention of the darker coloured Egyptians (Bush).
Gen. 12:13. Say, I pray thee] Heb. Say nowa word not indicating time, but request and entreaty. This word is used with a similar meaning in English.My soul shall live because of thee] Heb. napshia word often used for the person, or individual life. Here, the meaning evidently is, My life shall be spared because of thee.
Gen. 12:15. Pharaoh] Not a personal name, but a title common to all the kings of Egypt, like that of Csar among the Romans. And commended her before Pharaoh.] Modern travellers speak in a similar way of Oriental kings, who incorporate into their harems the beautiful women of their land in a perfectly arbitrary way (Knobel.) The recognition of Sarahs beauty is more easily explained, if we take into view that the Egyptian women, although not so dark a complexion as the Nubians or Ethiopians, were yet of a darker shade than the Asiatics. The women of high rank were usually represented upon the monuments in lighter shades for the purpose of flattery (Hengstenberg.)
Gen. 12:16. Entreated Abram well for her sake] Heb., Did good to Abram for her sakebestowed upon him many favours and gifts. Sheep, and oxen, and he asses, and menservants, and maid, servants, and she asses, and camels] For she asses the Septuagint has mules. The presents are much the same as the items of the patriarchal wealth given elsewhere (e.g., Gen. 24:25; Gen. 33:15; Job. 1:3; Job. 42:12). It is to be observed that in these enumerations we nowhere find horses mentioned, though they were the pride of Egypt (Alford).
Gen. 12:17. Plagued Pharaoh and his house with great plagues] Heb., Beat him with great strokes or blows. We know not what was the nature of these chastisements, but they were evidently of such a nature as to guard Sarai from injury (Gen. 20:4; Gen. 20:6). Josephus says that the cause of these plagues was revealed to Pharaoh by the priests.
Gen. 12:20. And they sent him away.] The term implies that he was provided with an honourable escort to ensure his safe departure from Egypt. The original term is often used for that kind of sending or conveying away which is marked by peculiar tokens of honour and respect, as when a guest is accompanied at his departure to some distance by his host and a party of friends (Bush).
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 12:10-20
ABRAM IN EGYPT: THE TEMPTATIONS AND TRIALS OF A LIFE OF FAITH
Hitherto in the life of Abram we have seen nothing but implicit obedience and heroic faith. We have seen a man who put himself entirely in the hands of God for the direction and control of his whole earthly course and destiny. Now, we have the same man under the trial of great affliction and perplexity betraying a want of confidence in God, and having a distorted sense of what is true and right. Under trial Abram showed those weaknesses which are common to man. Faitheven in the case of the most renowned saintsis not exempted from those imperfections which cling to all other virtues and graces. The whole of the religious life of man is complicated by his moral position in this world. The terrible facts of mans condition in this present life must be admitted. Divine grace has to work upon human souls tormented and distracted by many cares, tried by the temptations of the flesh and of the mind, and often in great perplexity, through the complications of human affairs, as to where the path of duty lies. The life of faith has many temptations and trials. Of these we may observe
I. That they may arise from temporal calamities. Abram, who had hitherto lived in plenty, is now exposed to famine, and is in danger to lack and suffer hunger (Gen. 12:10). He is literally starved out of the land, and is forced to go down to Egypt for help. Famine is one of the rods of God, which He uses to punish the wicked and to correct the penitent. It was necessary that the character of Abram should be perfected by the trial of affliction, for there is a hope which only comes to us through the ancestry of tribulation, patience, and experience. Man must know by the bitter experiment how weak he is, and that if he reaches any noble end at all his success must be ascribed to Divine grace alone. Still, the trials arising from temporal calamities are, for the present, grievous.
1. They direct the whole care and attention of the mind to themselves. Abram is now obliged by the pressure of want to leave the land of his sojourn, and to endure the hardships of a second exile. He is forced to do that by hard necessity which he would not do by choice or prompted by the spirit of adventure. The great calamities of life absorb all a mans care and attention. His whole energy is employed in seeking how he may deliver himself. Chiefest among these trials is the lack of daily bread. While this want is pressing upon a man his mind cannot suffer any other care. To make religion possible to man he must first of all live. His existencehowever humble in some of its aspectsis the basis of all that is afterwards laid upon it. Hence in the Lords Prayer the petition for daily bread comes first in order. It is a terrible trial to be in want of those things which are necessary for the support of physical life. Under the oppression of such a calamity a man can think of little else besides his own pressing want.
2. They may suggest doubt in the Divine providence. We can imagine a faith so strong as never to be disturbed by any doubt. A saint of God may say, in some exalted moments of spiritual life, Though He slay me, yet will I trust in Him. But, considering what human nature is, great calamities may for awhile cloud and obscure the sense of Gods loving providence. There are times when it may be difficult for a man to realise that he has a Father above who knows his wants and cares for him. To Abram the visitation of famine would be peculiarly trying. He was in danger to lack and suffer hunger in the land of promise and plenty. It would be but natural that he should be tempted to regret that ever he had left his native land, and that he should call in question the Divine origin of the command that bade him encounter the trials and dangers of a wandering life. There was room for the temptation, though Abram sinned not in this. He still retained his hold upon the promise.
3. They serve to give us an exaggerated estimate of past trials. It would seem as if all calamities were now rushing upon Abram. Past trials would come back to him and renew his griefthe friends he had lost, the delay of promised good, the dangers of his pilgrimage. In great troubles it often happens that all the evils and sufferings of former years revive and oppress our souls by their multitude. Abram endured the trial of all his sorrows rushing upon him at once. But a life of faith has other temptations and trials.
II. They may arise from the difficulty of applying the principles of religion to the moral problems of life. Abram knew that his wifes beauty would expose her to danger in the court of Pharaoh, and that his own life might be sacrificed should it stand in the way of the foul desires of that licentious monarch. Therefore, to save himself, he has recourse to falsehood. He did not tell a full-orbed lie, but concealed a portion of the truth. His sin might be described as dissimulation, or, at least, equivocation. Though Abram was an example to all believers in the strength of his faith, yet he was not such an example in the application of it to the affairs of life. In our human experience complications often arise which make it difficult for us to act with due regard to the great principles of truth and righteousness. In applying such principles to special cases we are in danger of committing grievous moral errors.
1. We may be tempted to have recourse to false prudence and expediency. In the affairs of this life there is often a certain reticence imposed upon us which we can maintain consistently with our devotion to truth. Society drives us to the necessity of using many expedients of prudence. But there is a false prudence and expediency. We have no right to save ourselves by the sacrifice of truth. We should be true at all hazards. Abram evaded the truth, and acted as a man of the world, and not as a follower of righteousness. The path of duty often lies where we require much practical wisdom to enable us to walk sure-footedly. Faith may be strong in us, and yet we (like Abram) may fail in applying the principles of it to special cases. Our constant temptation is to use doubtful means in order to save our own interests.
2. We are exposed to the sin of tempting Providence. It is probable that Abram regarded the course he adopted in the light of a provisional expediency, rendered necessary by the perplexing situation; and that he hoped that God would, in some way at last, extricate him from the difficulty. He had grievously entangled himself, and he looked to Divine Providence to untie the knot. But we have no right thus to tempt Providence by departing from the clear path of duty, and then expecting the evils we have thus brought upon ourselves shall be rectified. There are complications in our human life in which we are exposed to this sin of presumption. If we acknowledge God in all our ways, we may expect that He will direct us; but if we use our own wisdom, doubtful and imperfect at best, and often sinful, it is vain to hope that He will adjust all our difficulties.
3. We may be tempted to preserve one good at the expense of another. Abram had faith that whatever difficulties might arise in the future God would fulfil His promise. He knew that the promise was intimately connected with himself. The word which God had given him implied the preservation of his own life. With a devotion commendable in itself, he fastens upon the promise as a desired good, and he is ready to sacrifice any other good in order that the promise might stand firm. He will preserve the blessing even at the expense of the honour of his wife. Such are some of the moral perplexities of human life. They expose us to the temptation of casting away one virtue in order to preserve another.
4. They may tempt us to hesitate concerning what is right. When we have clear principles of duty to guide us there ought to be no hesitation. Conscience should be obeyed at once. We should do what the spiritual instincts of the soul determine to be right, and leave the result to God. If we perform our duty God will accomplish His purpose, no matter what stands in the way. But Abram hesitates when he had clear light on his duty, and devises the expedient of a man of this world but quite unworthy of a man of faith. It is dangerous to hesitate when our moral obligation is clear.
III. They are made the means of impressing valuable moral lessons. Abram would learn many lessons from his bitter experience in Egypt.
1. That man cannot by his own strength and wisdom maintain and direct his own life. Abram thought that he had acted prudentlythat his own wisdom was sufficient. But he found that man must humbly depend upon God, and mistrust himself, if he would be preserved in the safe path of duty. Faith is not exempt from that imperfection which belongs to every other virtue exercised by weak and erring man. Our own wisdom will only bring us to confusion; God must direct our steps, else we can reach no worthy end. Abram learnt also
2. That adverse circumstances may be made to work for good. Abrams device had failed. The folly of his conduct appeared to his own confusion. Yet God so controlled events that they worked for his good. It is necessary sometimes that men learn wisdom by many and grievous failures. In the experiments of science, failures are often so much teaching. The labour of trial and investigation is not really lost. Important lessons are learned, and the mind is put upon the track of the truth. Our moral failures may serve to correct our errors and to deepen our sense of duty. It is the glory of God to bring good out of evil. Abram rose from the evil in which he had plunged himself with a stronger faith in God and His law. This was clear spiritual gain, though obtained by a painful and humiliating process.
4. That a good man may fail in his chief virtue. Moses was the meekest man of all the men that dwelt upon the face of the earth, yet it was he who spake unadvisedly with his lips. St. Peter, remarkable for his boldness, yet sinned through fear. Solomon, the wise, commits folly. Abram, the man of faith, by his dissimulation shows timid distrust in God; thinking that the Divine promise cannot be accomplished unless aided by the expedients of his wisdom.
IV. God is able to deliver from them all. When a man has the habitual intention of pleasing God, and when his faith is real and heart sincere, the lapses of his infirmity are graciously pardoned. God makes for him a way of escape, and grants the comfort of fresh blessings, and an improved faith. But,
1. God often delivers His people in a manner humiliating to themselves. And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way (Gen. 12:18-19). Here is the man of God rebuked by the man of the worldthe Father of the Faithful taking a lesson in morality from a heathen! Pharaoh felt that he had been grievously wronged. Abram was taught the humiliating fact that his falsehood was unnecessary, and that had he adhered to the strict truth the difficulty would not have arisen. It is humiliating to be convicted of folly by men who are ignorant of the reality of religion.
2. God delivers them by a way by which His own name is glorified in the sight of men. The king saw that God had care of His people, that there was a sacred charm about their lives, and that their errors did not deprive them of the attentions of His love. He was taught by Divine judgment to respect the man of faith. God is careful of the honour of His servants, and glorifies His name in them in the sight of all men. Pharaoh might blame Abram, but he must have felt the majesty of the God whom Abram served.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 12:10. Here the patriarch meets a sore trial of his faith. A stranger in a strange land, having removed from his comfortable home and loving kindred, he finds himself in the midst of famine, and in danger of starvation. No corn trade as yet existed between these countries. He therefore determined to leave the land of promise for the land of Egypt, lest he might perish of want. Egypt being annually watered by the overflowing of the Nile, and not depending on rains for the crops, was the great grain-growing region, and corn could be found there when famine prevailed in the adjoining country (ch. Gen. 42:1-2).(Jacobus.)
Famine is the frequent scourge of uncivilised lands. The cultivation of mans intellectual and moral powers is necessary to the stability, comfort, and well-being of society. God has willed it that the powers and the happiness of mankind are to be enlarged by the struggle with natural difficulties.
The trials of Gods people seldom come alone: one is the prelude to another.
We are reminded by the afflictions of our present state that this life is but a pilgrimage.
Abram goes down to Egypt only to sojourn there for a time, until the trouble be overpast. He still keeps his eye upon the Land of Promise, and his heart moves towards it. In all our wanderings here our soul should have a fixed centre.
As if all this were not enough to try him, even daily bread begins to fail him. He has hitherto been steadfast, he has builded an altar wherever he has dwelt, and has called on the name of the Lord. He has at all hazards avowed his faith, and sought to glorify his God; but it seems as if, from very necessity, he must at last abandon the fruitless undertaking. He is literally starved out of the land. Why, then, should he not go back to his ancient dwelling-place, and try what good he can do, remaining quietly at home? There he would find peace and plenty; and he might seem to have a good reason, or at least a sufficient excuse for retracing his steps. But he is still faithful, and rather than draw back he will even encounter yet greater dangers. He will go down into Egypt for a time.(Candlish.)
It was a grievous trial to Abram to be called of God to a high destiny, and then to find himself plunged into all the horrors of a famine. In more than one circumstance of his life did the Father of the Faithful believe against all human hope.
Gen. 12:11. Abram cannot draw nigh to Egypt without some misgiving as to his moral and social safety. He seems to have been a stranger to such a feeling before, betraying no apprehension in all his journeyings from Ur to Haran, and from Haran through the land of Canaan. He had hitherto acted upon the command and direction of God, and therefore was supported by the consciousness of the Divine approval. Now, he relies upon his own wisdom, pursues his own course, and, therefore, is greatly left to his own resources, which prove to be so vain. Besides, the people among whom he wandered were broken up into many small and scattered tribes, against whose violence he had sufficient resources to protect himself. But now, in approaching Egypt, he is coming into a land where there is a compact society, fixed institutions, and a strong government. Abram might well begin to fear lest he might not be able to contend with the difficulties which he foresaw would arise from dwelling in an altogether different condition of society. Civilisation has many perils, as well as advantages for the children of faith.
Escaping one trouble he falls into another. The temptation of Satan in the wilderness was practised upon the patriarch, as it was afterward upon the Messiah himselftaking advantage of His hunger. Did he forget that Man shall not live by bread alone, but by every word of God? Alas, Egypt was not the land that his covenant God had showed him; and God, his God, could command the stones of Judea, and they would become bread. Now, therefore, as he started upon his own counsel, he is cast upon his own further device. Plainly he is in perplexity, and feels that he is not under the same guardianship, nor travelling by the same Divine warrant as before. How much better to trust in God than to lean to our own understanding. How secure Abram might have been under the Divine guaranty and guidance that all that he needed would be supplied to him in the Land of Promise.(Jacobus.)
There are difficult situations in human life in which the saints of God find that their old nature revives.
Beauty is a snare for them that have it, and them that love it.(Hughes.)
A fair woman. The term signifies brightness, and refers probably to a fair, clear complexion. Though she was now sixty-five years old, yet this was only as about twenty-five or thirty in our day; and she had not had even the common hardships of a married life; and besides, she was of a character which would shine out in the countenance, full of energy and vivacity. Sarahs beauty was now the ground of Abrams fear among such strangers as the Egyptians, speaking a different tongue, and having a powerful, despotic monarch.(Jacobus.)
In all the changes of our life it is well for us to reflect beforehand what difficulties may await us; not that we may rely upon a carnal policy, but rather upon that grace which will be graduated to our necessity.
Gen. 12:12. Whether the apprehension here expressed was grounded upon anything more than a knowledge of the general evil promptings of our corrupt nature, particularly in a base state of society, is uncertain. This alone would, doubtless, form a sufficient warrant for his fears, and the result shows that they were well founded. Still, he might have had special reasons for such an anticipation, arising from the known character and habits of the people, of which we are ignorant. The opinion expressed by him gives the Egyptians credit for being less scrupulous about murder than adultery, which shows their distorted views of right and wrong, and the fearful influence that unhallowed passions exert upon our moral judgments.(Bush.)
As Abram went down to Egypt of his own accord, and not by the command of God, so he must have recourse of his own devices to deliver him from those dangers into which he is about to plunge himself by his wilfulness.
When once we forsake the counsel of God we are soon convinced of our own weakness.
Abram knew well what he might expect from a people to whom God had not made Himself known.
Cruelty follows hard upon lust.
Fear may overtake believers and weaken faith in times of danger.(Hughes.)
Gen. 12:13. The transgression of Abram was the saying that Sarah was his sister when she was his wife, and the saying was not distinctly false, but rather an evasion, for she was his half-sister. Now we do not say that every evasion is wrong. For example, when an impertinent question is asked respecting family circumstances or religious feelings, it is not necessary that we should tell all. There are cases, therefore, in which we may tell the truth, though not the whole truth. It was even so with our Redeemer, for when asked by the Pharisees why He made Himself the Son of God, He would give them no answer. But Abrams evasion was nothing of this kind, it was a deception. It was not keeping back part of the truth when the questioner has no right to ask; it was false expediency. It was not the selection of the imperfect because the perfect could not be had; but it was the choice between telling the truth and saving his own life. Man must not stop to ask himself which is best, right or wrong; he must do right. It was on this principle that the blessed martyrs of old died for the truth; it was but an evasion that was asked of them, but they felt that there was no comparison between the right and the wrong in the matter. There is but one apology that can be offered for Abraham, and that is the low standard of the age in which he lived; it must be remembered that he was not a Christian.(Robertson.)
Abram may have been tempted to employ this device out of respect to the promise of God, for the fulfilment of which it was necessary that his own life should be preserved. But no man has occasion to be anxious as to how God will accomplish His word. We must in all doubtful cases act upon the clear principles of moral duty, and leave God to find out the way of deliverance.
The grandest heroism is to trust in God. Carnal policy betrays fear and alarm and makes a man a coward.
Abram, as he forsook Gods direction, proceeded to doubt His power to spread a table in the wilderness. The history of his children shows that they were prone to the same fault (Num. 11:14).
It may seem strange that the Scripture contains no express disapprobation of the conduct of Abram. But its manner is to affirm the great principles of moral truth, on suitable occasions, with great clearness and decision; and, in ordinary circumstances, simply to record the actions of its characters with faithfulness, leaving it to the readers intelligence to mark their moral quality. And Gods mode of teaching the individual is to implant a moral principle in the heart, which, after many struggles with temptation, will eventually root out all lingering aberrations.(Murphy.)
The path of duty is always straight, lying clear and even before us; when we depart from that, we wander into crooked ways which grow worse as we proceed.
The true heroism is to hold fast our integrity, to resist all temptations to save ourselves at the cost of the truth. He who casts himself entirely upon God has no cause to fear. The believers motto should be, Jehovah-jirehthe Lord will provide.
Gen. 12:14. What we have to fear from the hands of the ungodly we are likely to see verified.
Sarai was sixty-five years of age (Gen. 17:17) at the time when Abram describes her as a woman fair to look upon. But we are to remember that beauty does not vanish with middle age; that Sarais age corresponds with twenty-five or thirty years in modern times, as she was at this time not half the age to which men were then wont to live; that she had no family or other hardship to bring on premature decay, and that the women of Egypt were far from being distinguished for regularity of feature, or freshness of complexion.(Murphy.)
Gen. 12:14. The fears of those who mistrust God, and lean upon their own wisdom, are sometimes realised.
The most precious gifts of God may prove a snare.
Gen. 12:15. This fact is strikingly in accordance with the manner of the Egyptian court, and shows the authors knowledge of Egyptian customs. The formalities were most strict and rigorous. No slave durst approach the consecrated priestly person of the Pharaohs, but the court and the royal suite consisted of the sons of the principal priests.Diod. Sic. i. 70. They extolled her beauty that so they might minister to the indulgence of the king, and then their interest in his carnal gratification. And upon such representations of her charms the woman was taken to Pharaohs house. How bitterly Abram must now have bewailed the complications into which he had brought himself. True, his object was so far accomplished that his life was spared; but what a life when bereft now of his wife, and made to think only of the threatened disgrace and ruin which stared her and himself in the face! How must he have grieved to see her led away from him to the harem of the Egyptian monarch, from whose iron will he had no appeal. (Jacobus.)
In all ages courtiers have been notorious for ministering to the evil passions of their royal masters. Few men have had the power to withstand the temptations which belong to the possession of unlimited authority.
Of course, Abram could not have been a consenting party in this transaction; and yet it does not appear that the king intended to act, or was considered to act, oppressively in taking away a mans sister without thinking his consent necessary. The passage is illustrated by the privilege which royal personages still exercise in Persia, and other countries of the East, of claiming for their harem the unmarried sister or daughter of any of their subjects. This exercise of authority is rarely, if ever, questioned or resisted, however repugnant it may be to the father or brother. He may regret, as an inevitable misfortune, that his relative ever attracted the royal notice; but, since it has happened, he does not hesitate to admit the right which royalty possesses. When Abimelech, king of Gerar, acted in a similar manner towards Sarah, taking her away from her supposed brother (Gen. 20:2), it is admitted that he did so in the integrity of his heart and innocency of his hands, which allows his right to act as he did, if Sarah had been no more than Abrahams sister.(Pictorial Bible.)
Sarah is a type of the Church, and the favour of kings has often proved a snare to her.
Augustine traces, at considerable length, the dispensational fulfilment of this history. In this view Sarah is the Church, or New Covenant body, which, in its way to the land of rest, gets into the worlds house for awhile, but is not suffered to be defiled there.(Jukes: Types of Genesis.)
Gen. 12:16. There are times when our sins and faults seem to be rewarded by increased worldly prosperity. But there abides the consciousness of some deep loss for which the world can give us no compensation. Abrams possessions were increased, but he loses that which to him was more precious than wealth.
When Abram arrived there, Egypt was under the rule of the shepherd kings, whose government had its capital in the Delta, or northerly portion, where he entered. These presents are such as one pastoral chief would present to another. It is plain that only such presents must have been made to Abram as were particularly valuable to him as a nomad. Mules and camels appear on the ancient monuments of Egypt. But all these princely gifts could not appease the honest grief of such an one as Abram for the shameful removal from him of his beloved Sarah. And the presents he durst not refuse lest he perish.(Jacobus.)
In this time of trial Abram must have reflected upon the evil which he had done by his prevarication. We may suppose that this was for him a time of repentance, and prayer that God would interpose to deliver him.
There are times when the kindness and good-will of the world may become a source of great perplexity to the Church.
Gen. 12:17. God is faithful to His elect, and interposes to rescue them, even from the evils which they bring upon themselves.
Men who oppress and afflict the Church shall at length be overtaken by Divine justice. God breaks the rod by which he chastises His elect.
The judgments of God are often sent beforehand, to prevent further sin. Blessed is he who learns their solemn lesson and intent before it is too late.
The mode of the Divine interference is suited to have the desired effect on the parties concerned. As Pharaoh is punished we conclude that he was guilty in the eye of heaven in this matter. He committed a breach of hospitality by invading the private abode of the stranger. He further infringed the law of equity between man and man in the most tender point. A deed of ruthless self-will, also, is often rendered more heinous by a blameable inattention to the character or position of him who is wronged. So it was with Pharaoh. Abram was a man of blameless life and inoffensive manners. He was, moreover, the chosen and special servant of the most High God. Pharaoh, however, does not condescend to inquire who the stranger is whom he is about to wrong; and is thus unwittingly involved in an aggravated crime. But the hand of the Almighty brings even tyrants to their senses.(Murphy.)
The professors of the true faith may sometimes commit folly, and act unworthy of their calling, yet will God teach men to respect them.
Though Abram was far from his home and in great perplexity, God was still caring for him and working out his deliverance.
And his house. They who minister to the sin of others are involved in the same condemnation and exposed to the same judgments. God has a controversy with the families of the wicked.
Kings and their people have often been reproved and punished for their treatment of the Church of God. (Psa. 105:12-14).)
Gen. 12:18. God had reproved Pharaoh, and now Pharaoh reproves Abram. It is a sad thing that saints should do that for which they should justly fall under the reproof of the wicked. (Trapp.)
Pharaoh throws the blame entirely upon Abram, and forgets how much he himself had done to deserve the punishment that fell upon him. We may think ourselves merely the victims of others sins, but when Divine judgments touch us, we may be sure that there is some evil in ourselves which needs correction.
Even a saint of God, when he is worthy of blame, may receive direction and reproof from the children of this world. The position may be humiliating, yet the lesson must not be despised on account of the quarter whence it comes. Heathen morality has some valuable teaching which would put to shame many who profess the true religion.
The very manner of the deliverance is a rebuke to Abram himself. The man of whom he thought so ill has fairly the advantage of him, both in reproving and in requiting him. The dignified remonstrance of Pharaoh, speaking as one wrongedand in this Particular instance, whatever might be his own sin, he was wronged, by the distrust which had been felt and the deceit which had been practisedis fitted deeply to humble the patriarch. And when he saw the king so reasonable nownay, when he even learned that if he had been told the truth at first he would have been as reasonable thenwell might the patriarch be ashamed of his unnecessary and unprofitable falsehood, his weak and well-nigh fatal act of unbelief. Had he trusted God and dealt justly by Pharaoh at the beginning, it might have fared better both with him and with Sarai. An honest testimony might have told even upon one whom they regarded as beyond the reach of truth and righteousness. Still, as it was, God made the fall of His servant an occasion of good. He glorified Himself in the eyes of Pharaoh and his court.(Candlish.)
Gen. 12:19. The plagues of God lead some worldly men to consider the cause wherefore they are sent.
Words are not mere sounds which die away and are forgotten; they often live in the actions of others, to save or to destroy.
It is sad when the man of the world has to reprove the saint of God for his lack of open honesty and truth. Many professing Christians might be put to shame by the purer morality of those who are outside.
There are some sins from which the children of this world, who are not wholly abandoned to vice, shrink as from something horrible, the very possibility of which in their own case alarms them.
The justice of restitution, when the wrong is felt and known, is apparent to those who follow the light of natural religion.
The judgments of God upon Pharaoh quickened his conscience so that it answered to the eternal law of right.
The words, So might I, etc., might also be rendered, And I took her to me to wife. This Pharaoh did, although, as we may fairly supply from the subsequent account (compare Gen. 12:17 with ch. Gen. 20:6) that he was providentially withheld from consummating his marriage with her.(Alford.)
Gen. 12:20. Pharaoh now gives commandment to his menhis servantsofficials who could be charged with this business. And they sent him away. The Septuagint reads, to send him awayas though this was what the men were commanded to doto send forth Abram and his household from the country. The term implies an honourable escort, for his safe departure from Egypt with all that he hadcattle, goods, etc. (Gen. 12:16).(Jacobus.)
Abrams experience in Egypt was
1. A means of reproving him for his sins. He left, without sufficient deliberation, the land which God had showed him. He showed want of confidence in the provisions of God in the time of distress, and resorted to a worldly policy to aid him in the time of perplexity. His experience was
2. A strange discipline, by which he was brought back to the Land of Promise. Through such painful and weary paths does God often bring His people to the land of their inheritance.
Thus was Abram delivered; thus even now are individuals freed; thus shall the poor captive Church escape at last. The world will not have us among them because our principles judge them, and God will not have us there. In this one thing God and the world agree. Both, at last, say to us, Behold thy wife; take her and go thy way.(Jukes: Types of Genesis.
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Abram and History! Gen. 12:1-20.
(1) The unchanged habits of the East, says Stanley, render it a kind of living Pompeii. The outward appearances, which, in the case of the Greeks and Romans, we knew only through art and writingthrough marble, fresco, and parchmentin the case of Jewish history we know through the forms of actual men living and moving before us, wearing the same garb, speaking almost the same language as Abram and the patriarchs.
(2) From Ur of the Chaldees, remarks Landels, comes forth, in one sense, the germ of all that is good throughout succeeding generations. His appearance, like that of some great luminary in the heavens, marks an epoch in the worlds history. A stream of influence flows from himnot self-originated, but deriving its existence from those heaven-clouds of Divine dew of blessing resting upon this lofty summit of his soul.
(3) Widening as it flows, and promoting, in spite of the occasional checks and hindrances it meets with, spiritual life and health, that stream is vastly more deserving of exploration and research than the streams of the Lualaba and Niger, or the sources of the Nile and Zambesi. Such exploration and research will be productive of incalculable benefit to those who engage therein with right motives and aspirations.
Truth springs like harvest from the well-ploughed field,
And the soul feels it has not searched in vain.Bonar.
Egypt! Gen. 12:10. In Syria the harvests depend upon the regular seasons of rain. When these rains do not fall a famine follows. Such famines are, as they were, of frequent occurrence in Syria. While Abraham journeyed as a pilgrim-patriarch from Moreh to Hai and Bethel a famine arose, which forced him southwards to Egypt. It was then the great garden-field of the East, and was properly limited to that portion of Africa watered by the Nile. The periodical overflowings of this river made Egypt exceedingly fertile, so that there was generally plenty there when Syria and other eastern countries were passing through all the horrors of famine. Of that plenty Abram heard. He must also have heard of Egypts king, the first and most powerful of those shepherd-kings immortalised in history as such, because they were foreigners, supposed to have belonged to some of the powerful pastoral nations who kept flocks and made wars.
Monarchs, the powerful and the strong,
Famous in history and in song
Of olden time.Longfellow.
Christian Character! Gen. 12:11-13.
(1) Seaweed plants, which live near the surface of the water, are green, whereas those in lower beds of the sea assume deeper shades of rich olive, and down in the depths still below, far removed from worldly glare, and where no human eye can penetrate, these flowers of ocean are clothed with hues of splendour.
(2) Abrams surface qualities do not look so very attractive, mingling as they do with human defect. But the deeper down we gaze into the moral depths of his being, the fairer are the flowers blooming there. Gazing into the clear tranquil depths of Abrams spirit, far removed from worldly glare or natural discernment, we behold richly-coloured graces and virtues.
On all things created remaineth the half-effaced signature of God,
Somewhat of fair and good, though blotted by the finger of corruption.
Faith and Fear! Gen. 12:12-20.
(1) That portion of the fortifications is naturally so strong and isolated that we need not fear the besiegers there; let us look to the weak points in our defence, and place strong bodies of troops for their protection. Such was the governors counsel to his subalterns. But the enemy had a subtle and far-seeing leader, who, anticipating such a course on the part of the garrison, actually assailed the strongestbecause most unguardedpoint of the citadel. The result was as the besieging general calculated upon. They found few soldiers; these few were speedily overcome, and the stronghold captured.
(2) Abrahams faith was his strongest point. The enemy of souls assailed it, as in reality the weakest; and the fortress of piety and trust was captured. The Man-soul of Abram fell into Satans hands for the time. Had not the overruling providence of God made a way of escape to Abraham, he would assuredly have been hopelessly enslaved. But as the Friend of God, he was delivered out of the snare of the fowler and led back to Bethel.
(3) It was this fear which led an eminent leader of the Early Reformation to conceal his union with the primitive faith, until the providence of God interposed to save him from the moral ruin which would have inevitably followed, as in the case of Abram. And how often God in mercy thus providentially interferes when Christians are tempted to evade the truth of their union with the Church of the living God!
My footsteps seem to slide! Child, only raise
Thine eye to Me, then in these slippery ways
I will hold up thy goings; thou shalt praise
Me for each step above.
Sarahs Beauty! Gen. 12:14. The Talmud relates that on approaching Egypt Abram locked up Sarah in a chest. This chest aroused the suspicion of the Custom-house officer, who suspected smuggled clothes. On Abram at once consenting to pay tribute on clothes, the collector began to think that the contents might be silk. Abram was willing to pay the custom upon the finest silk, which led the officer to ask for custom upon gold. Still the traveller was quite ready to tender the tribute upon gold. This led the tribute-taker to demand whether the box contained pearls; but Abram was still willing to pay the toll for jewels. Puzzled by the conduct of Abram, the officer requested that the box should be opened, whereupon the whole land of Egypt was illumined by the lustre of Sarahs beautyfar exceeding even that of pearls.
Alas! that aught so fair could lead astray
Mans wavering foot from dutys heavnward way.Beresford.
Divine Dealing! Gen. 12:20.
(1) At the court of Pharaoh, remarks Robertson, Abram gained two of the most useful lessons of his life. He learnt that it was not in man that walketh to direct his steps. But he also learnt that all things work together for good to them that love God, and that it is the glory of God to bring good out of evil.
(2) Luther said that temptation and tribulation were a good seminary for Christian scholars. Abram came back from Egypt very rich in cattle, richer still more in a deepened faith in God and His law. Both the temporal and moral wealth were under the guidance and governance of the Good Providence of God.
(3) Shall we, then, sin that grace may abound? Shall we fall, like Abram, that treasures of grace may be ours? Shall we fall like David, that priceless jewels of truth may fall to our lot? Shall we forswear, like Peter, that the unsearchable riches of Christ may be more fully our portion? Let it not be so. How shall we, who are freed from sin, live any longer therein?
(4) The broken limb, when re-set by the skilful and kind surgeon, may prove stronger than before it is broken; but because of this the restored man does not go about breaking every one of his limbs and bones. That were a dangerous experiment. He is content that the broken limb should be stronger, without desiring to have his other limbs broken in the hope of their acquiring a similar increase of strength.
Providence is dark in its permissions; yet one day, when all is known,
The universe of reason shall acknowledge how just and good were they.Tupper.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
ABRAMS VISIT TO EGYPT.
(10) There was a famine in the land.This famine must have happened within a few years after Abram reached Canaan; for he was seventy-five years of age on leaving Haran, and as Ishmael, his son by an Egyptian slave-woman, was thirteen years old when Abram was ninety-nine, only about eight years are left for the events recorded in Genesis 12-16. As rain falls in Palestine only at two periods of the year, the failure of either of these seasons would be immediately felt, especially in a dry region like the Negeb, and at a time when, with no means of bringing food from a distance, men had to depend upon the annual products of the land. As Egypt is watered by the flooding of the Nile, caused by the heavy rains which fall in Abyssinia, it probably had not suffered from what was a mere local failure in South Palestine; and Abram, already far on his way to Egypt, was forced by the necessity of providing fodder for his cattle to run the risk of proceeding thither. In Canaan he had found a thinly scattered Canaanite population, for whom probably he would have been a match in war; in Egypt he would find a powerful empire, and would be at the mercy of its rulers. It is a proof of Abrams faith that in this necessity he neither retraced his steps (Heb. 11:15), nor sought a new home. For he went to Egypt with no intention of settling, but only to sojourn there, to remain there for a brief period, after which with returning rains he would go back to Canaan.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
ABRAM IN EGYPT, Gen 12:10-20.
10. Famine in the land Famine comes on him in the land of promise, and thus his faith is sorely tried . Not only were idolaters in possession of the ground on which he pitched his tents, but famine comes also . Canaan is watered by periodic rains; when they fail the ground dries up, and scarcity becomes no uncommon event . But Egypt, being watered by the regular overflow of the Nile, which was utilized by artificial irrigation, was rarely afflicted with famine, although when it did occur it was terribly destructive . Egypt was the granary of the adjacent nations in times of want . But Abram went there only to sojourn ( ) till the famine was passed, not to dwell there . Abram passes down through the desert, as Jacob and his sons did afterwards for a similar cause to go down into Egypt . Abram, Israel, and the promised Seed fled before calamity through the same desert into the same land of refuge, sojourned there awhile amid its idolatrous civilization, its massive gods and temples, and then returned to Canaan three advancing dispensations and divine manifestations which broke upon the world from this mysterious land, that it might be fulfilled that was spoken by the prophet, “I called my son out of Egypt.” Hos 11:1.
Fuente: Whedon’s Commentary on the Old and New Testaments
Adventure in Egypt, Increasing Wealth, Separation from Lot, God Confirms His Covenant ( Gen 12:10 to Gen 13:18 ).
This section is to be seen as a whole leading up to the final covenant (Gen 13:14-17). It reveals God’s watch over Abram in all circumstances, and stresses that Yahweh’s power reaches even into Egypt. Pharaoh was believed to be the earthly manifestation of a god, but he is shown as having no protection against Yahweh. The account helps to explain how Abram and Lot became so rich in herds that they had to separate.
Gen 12:10
‘And there was a famine in the land, and Abram went down into Egypt to sojourn there, for the famine was sore in the land.’
It is clear that by this time Abram has been some time in Canaan. A severe famine occurs there. Canaan was always vulnerable to famine because it was so totally dependent on rain, so Abram makes for Egypt as would many others with herds to protect. Egypt exercised general control over the area over this period. There is no suggestion of blame here about his going to Egypt. On the contrary the writer justifies Abram on the grounds of the severity of the famine.
The well known mural painting of Beni-Hasan, dated about the year 1892 BC, portraying a visit to Middle Egypt by a small caravan of travelling Semitic smiths and musicians, provides background to this incident.
But this must have been a real test to Abram’s faith. The land that God has brought him to has failed and he must leave it at least for a time. He needs some special reassurance of God’s care and he receives it in what follows.
Because of the Nile, which overflowed its banks seasonally and kept the ground well watered, Egypt was usually protected from the worst aspects of famine, although, rarely, they did happen even there, and we know from external records that people often sought refuge in Egypt at such times and were accepted in (compare also Gen 26:2; Gen 41:54 on; Genesis 43; Gen 47:4). Abram’s intention was only to stay as long as was necessary.
As with much of the narrative it reads as though Abram were almost on his own, but it is commonplace in ancient literature to depict the activity of a group in terms of its leader unless there is an intention to make a specific impression (compare e.g. 1Ki 14:25; 2Ki 12:17; 2Ki 16:9). The action here is centred on Abram and Sarai, those who are with him, including Lot (but see Gen 13:1), are unimportant to the narrative.
Fuente: Commentary Series on the Bible by Peter Pett
Abraham Dissembles in Egypt
v. 10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was grievous in the land. v. 11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai, his wife, Behold now, I know that thou art a fair woman to look upon; v. 12. therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife; and they will kill me, but they will save thee alive.
v. 13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake; and my soul shall live because of thee.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 12:10
And there was a famine. , from a root signifying to hunger, the primary. idea appearing to lie in that of an ample, i.e. empty, stomach (Gesenius, Furst). The term is used of individuals, men or animal (Psa 34:11; Psa 50:12); or of regions (Psa 41:1-13 :55). In the land. Of Canaan, which, though naturally fertile, was, on account of its imperfect cultivation, subject to visitations of dearth (cf. Gen 26:1; Gen 41:56), especially in dry seasons, when the November and December rains, on which Palestine depended, either failed or were scanty. The occurrence of this famine just at the time of Abram’s entering the land was an additional trial to his faith. And Abram went down to Egypt. Mizraim (vide Gen 10:6) was lower than Palestine, and celebrated then, as later, as a rich and fruitful country, though sometimes even Egypt suffered from a scarcity of corn, owing to a failure in the annual inundation of the Nile. Eichhorn notes it as an authentication of this portion of the Abrahamic history that the patriarch proposed to take himself and his household to Egypt, since at that time no corn trade existed between the two countries such as prevailed in the days of Jacob (vide Havernick’s Introduction, 18). The writer to the Hebrews remarks it as an instance of the patriarch’s faith that he did not return to either Haran or Ur (Heb 11:15, Heb 11:16). To sojourn there. To tarry as a stranger, but not to dwell. Whether this journey was undertaken with the Divine sanction and ought to be regarded as an act of faith, or in obedience to his own fears and should be reckoned as a sign of unbelief, does not appear. Whichever way the patriarch elected to act in his perplexity, to leave Canaan or reside in it, there was clearly a strain intended to be put upon his faith. For the famine was grievous (literally, heavy) in the land.
Gen 12:11-13
And it came to pass (literally, it was), when he was come near to enter into Egypt (that he had his misgivings, arising probably from his own eminence, which could scarcely fail to attract attention among strangers, but chiefly from the beauty of his wife, which was calculated to inflame the cupidity and, it might be, the violence of the warm-blooded Southrons, and) that he said unto Sarai his wife. The arrangement here referred to appears (Gen 20:13) to have been preconcerted on first setting out from Ur or Haran, so that Abram’s address to his wife on approaching Egypt may be viewed as simply a reminder of their previous compact. Behold now, I know that thou art a fair woman to look upon. Literally, fair of aspect (cf. 1Sa 17:42). Though now upwards of sixty-five years of age, she was still in middle life (Gen 23:1), and her constitution had not been impaired by bearing children. Besides, the clear complexion of Sarah would render her specially attractive in the eyes of the Egyptians, whose women, though not so dark as the Nubians and Ethiopians, were yet of a browner tinge than the Syrians and Arabians. Monumental evidence confirms the assertion of Scripture that a fair complexion was deemed a high recommendation in the age of the Pharaohs. Therefore (literally, and) it shall come to pass, when (literally, that) the Egyptiansnotorious for their licentiousnessshall see thee, that (literally, and) they shall say, this is his wife: and they will kill mein order to possess thee, counting murder a less crime than adultery (Lyra). An unreasonable anxiety, considering that he had hitherto enjoyed the Divine protection, however natural it might seem in view of the voluptuous character of the people. But (literally, and) they will save thee alivefor either compulsory marriage or dishonorable use. Say, I pray thee,translated in Gen 12:11 as “now;” “verbum obsecrantis vel adhortantis” (Masius)thou art my sister. A half-truth (Gen 20:12), but a whole falsehood. The usual apologies, that he did not fabricate, but “cautiously conceal the truth” (Lyra), that perhaps he acted in obedience to a Divine impulse (Mede), that he dissembled in order to protect his wife’s chastity (Rosenmller), are not satisfactory. On the other hand, Abram must not be judged by the light of New Testament revelation. It is not necessary for a Christian in every situation Of life to tell all the truth, especially when its part suppression involves no deception, and is indispensable for self-preservation; and Abram may have deemed it legitimate as a means of securing both his own life and Sarah’s honor, though how he was to shield his wife in the peculiar circumstances it is difficult to see. Rosenmller suggests that he knew the preliminary core-morass to marriage required a considerable time, and counted upon being able to leave Egypt before any injury was done to Sarah. The only objection to this is that the historian represents him as being less solicitous about the preservation of his wife’s chastity than about the conservation of his own life. That it may be well (not with thee, though doubtless this is implied, but) with me for thy sake; and my soul shall live because of thee. “No defense can be offered for a man who, merely through dread of danger to himself, tells a lie, risks his wife’s chastity, puts temptation in the way of his neighbors, and betrays the charge to which the Divine favor had summoned him “(Dykes).
Gen 12:14, Gen 12:15
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. The princes alsoliterally, and the princes (, mas. of Sarah), chief men or courtiers, who, in accordance with the ancient custom of Egypt that no slave should approach the priestly person of Pharaoh, were sons of the principal priests (vide Havernick, 18)of Pharaoh. The official title of the kings of Egypt (cf. Caesar, the designation of the Roman emperors, and Czar, that of the Emperor of Russia), who are never introduced in the Pentateuch, as in later books, by their individual names (1Ki 3:1; 1Ki 9:1-28 :40); an indirect evidence that the author of Genesis must at least have been acquainted with the manners of the Egyptian Court. The term Pharaoh, which continued in use till after the Persian invasionunder the Greek empire the Egyptian rulers were styled Ptolemiesis declared by Josephus to signify “king” (‘Ant.,’ 8.6, 2), which agrees with the Koptic Pouro (Piouro; from ouro, to rule, whence touro, queen), which also means king. Modern Egyptologers, however, in. cline to regard it as corresponding to the Phra of the inscriptions (Rosellini, Lepeius, Wilkinson), or to the hieroglyphic Peraa, or Perao, “the great house (M. de Rouge, Brugsch, Ebers), an appellation which belonged to the Egyptian monarchs, and with which may be compared “the Sublime Porte,” as applied to the Turkish sultans. The particular monarch who occupied the Egyptian throne at the time of Abram’s arrival has been conjectured to be Necao (Josephus, ‘Bell. Jud.,’ 5. 9.4), Ramessemenes, Pharethones (Euseb; ‘Praep. Ev.,’ 9.8), Apappus, Achthoes, the sixth king of the eleventh dynasty, Salatis or Saitas, the first king of the fifteenth dynasty, whose reign commenced B.C. 2080 (Stuart Poole in ‘Smith’s Dict.,’ art. Pharaoh), a monarch belonging to the sixteenth dynasty of shepherd kings (Kalisch), and a Pharaoh who flourished between the middle of the eleventh and thirteenth dynasties, most probably one of the earliest Pharaohs of the twelfth. Amid such conflicting testimony from erudite archaeologists it is apparent that nothing can be ascertained with exactitude as to the date of Abram’s sojourn in Egypt; though the last-named writer, who exhibits the latest results of scholarship on the question, mentions in support of his conclusion a variety of considerations that may be profitably studied. Saw her. So that she must have been unveiled, which agrees with monumental evidence that in the reign of the Pharaohs the Egyptian ladies exposed their faces, though the custom was discontinued after the Pemian conquest. And commended her before Pharaoh: and the woman was taken. Capta (Targum of Jonathan), rapta (Arab.), abducta (Pagnini), capta et deducta (Rosenmller); all implying more or less the idea of violence, which, however, besides being not warranted by the text, was scarcely likely in the circumstances, the king being perfectly honorable in his proposals, and Abram and Sarai by their deception having rendered it impossible to object without divulging their secret. Into Pharaoh’s house. Or harem, with a view to marriage as a secondary wife. Cf. the Papyrus D’Orbiney, now in the British Museum, but belonging to the age of Rameses II; in which the Pharaoh of the time, acting on the advice of his counselors, sends two armies to fetch a beautiful woman by force, and then to murder her husband. A translation by M. Renouf will be found in The Tale of the Two Brothers, in ‘Records of the Past,’ vol. 2. p. 138.
Gen 12:16
And he entreated Abram wellliterally, did good to Abram; } e)xrh&santo (LXX; Hieronymus, Poole) supposes that the court of Pharaoh or the Egyptian people generally conferred favors on the patriarch, which is not at all so probable as that Pharaoh didfor her sake. Marriage negotiations in Oriental countries are usually accompanied by presents to the relatives of the de as a sort of payment. “The marriage price is distinctly mentioned in Scripture (Exo 22:15, Exo 22:16; Rth 4:10; 1Sa 18:23, 1Sa 18:25; Hos 3:2); was commonly demanded by the nations of antiquity, as by the Babylonians (Herod; 1.196), Assyrians (AElian V. H; 4. 1; Strabo, 16.745), the ancient Greeks, and the Germans (Tacit; ‘German.,’ 18. ); and still obtains in the East to the present day”. And he hadliterally, there was (given) to himsheep, and oxen. Flocks of small cattle and herds of larger quadrupeds, together constituted the chief wealth of nomads (cf. Gen 13:5; Job 1:3). And he asses. Chamor, so named from the reddish color which in southern countries belongs not only to the wild, but also to the common or domestic, ass (Gesenius). The mention of asses among Pharaoh’s presents has been regarded as an “inaccuracy“ and a “blunder,” at once a sign of the late origin of Genesis and a proof its author’s ignorance of Egypt (Bohlen, Introd; ch. 6.); but
(1) asses were among the most common of Egyptian animals, a single individual, according to Wilkinson, possessing sometimes as many as 700 or 800; and
(2) it is certain that asses appear on the early monuments. And men-servants, and maid-servants, and she asses. Athon; from athan, to walk with short steps; so named from its slowness (Gen 32:16), though “the ass in Egypt is of a very superior kind, tall, handsome, docile, swift” (Kitto’s ‘Cyclopedia,’ art. Egypt). And camels. Gamal (from gamal, to repay, because the camel is an animal that remembers past injuries (Bochart), or from a cogmate Arabic root hamala, meaning he or it carried, with reference to its being a beast of burden (Gesenius); both of which derivations Stuart Poole declares farfetched, and proposes to connect the term with the Sanskrit kramela, from kram, to walk or step, which would then signify the walking animal (vide Kitto, art. Camel). Cf. with the Hebrew the Sanskrit as above, the Arab jemel or gemel, the Egyptian sjamoul, Greek , Latin camelus) is the well-known strong animal belonging to Palestine (Ezr 2:67), Arabia (Jdg 7:12), Egypt (Exo 9:3), Syria (2Ki 8:9), which serves the inhabitants of the desert for travelling (Gen 24:10; Gen 31:17) as well as for carrying burdens (Isa 30:6), and for warlike operations (Gen 21:7), and in which their fiches consisted (Job 1:3; Job 42:1-17 :21). Though the camel does not thrive well in Egypt, and seldom appears on the monuments, the historian has not necessarily been guilty of an “inaccuracy and a blunder” in assigning it to Abram as one of Pharaoh’s presents (Bohlen); for
(1) the camel thrives better in Egypt than it does anywhere else out of its own proper habitat;
(2) if camels were not generally kept in Egypt, this Pharaoh may have been “one of the shepherd kings who partly lived at Avaris, the Zoan of Scripture,” a region much inhabited by strangers (Poole in Kitto, art. Camel); and
(3) if camels have not been discovered among the delineations on the monuments, this may have been because of its connection with the foreign conqueror of Egypt, which caused it to be regarded as a beast of ill omen; though
(4) according to Heeren they do appear on the monuments. That horses, though the glory of Egypt, were not included among the monarch’s gifts was doubtless owing to the fact that they could not have been of much service to the patriarch.
Gen 12:17
And the Lord plagued (literally, struck) Pharaoh and his house with great plagues (or strokes, either of disease or death, or some other calamityan indication that Pharaoh was not entirely innocent) because of Sarai Abram’s wife. The effect of this was to lead to the discovery, not through the aid of the Egyptian priests (Josephus), but either through a special revelation granted to him, as afterwards (Gen 20:6) to Abimelech in a dream (Chrysostom), or through the confession of Sarai herself (A Lapide), or through the servants of Abraham (Kurtz).
Gen 12:18, Gen 12:19
And Pharaoh called Abram and said, What is this that thou hast done unto me t why didst thou not tell me she was thy wife? In which case we are bound to believe the monarch that he would not have taken her. Why saidst thou, She is my sister? so I might have taken her to me to wife (which as yet he had not done; an indirect proof both of the monarch’s honorable purpose towards Sarai and of Sarai’s unsullied purity): now therefore behold thy wife, take her, and go thy way. According to Josephus (‘Bell. Jud.’ 5. Gen 9:4) Sarah was only one night in Pharaoh’s house; but this is obviously incorrect.
Gen 12:20
And Pharaoh commanded his men (i.e. certain officers designated for the purpose) concerning him (to see to his departure): and they seat him away, and his wife, and all that he had.
The partitionists assign this entire section to the Jehovist.
HOMILETICS
Gen 12:10
The descent into Egypt.
I. THE STORY OF A GOOD MAN‘S FALL.
1. Experiencing disappointment. Arrived in Canaan, the patriarch must have felt his heart sink as he surveyed its famine-stricken fields and heathen population; in respect of which it was so utterly unlike the fair realm of his imaginings. So God educates his children, destroying their hopes, blighting their, expectations, breaking their ideals, “having provided some better thing for them, some loftier and more beautiful ideal than they have ever ventured to conceive.
2. Declining in faith. In presence of the famine the patriarch must have found himself transfixed upon the horns of a terrible dilemma. The promised land, to all appearance, was only fit to be his grave, like the wilderness, in later years, to his descendants. To return to Ur or Haran was impossible without abandoning his faith and renouncing Jehovah’s promise. The only harbor of refuge that loomed before his anxious vision was the rich corn-land of Egypt, and yet going into Egypt was, if not exhibiting a want of trust in God, voluntarily running into danger. So situated, unless the spiritual vision of the patriarch had suffered a temporary obscuration he would not have quitted Canaan. A calm, steady, unwavering faith would have perceived that the God who had brought him from Chaldaea could support him in Palestine, even should his flocks be unable to obtain pasture in its fields; and, besides, would have remembered that God had promised Canaan only to himself, and not at all to his herds.
3. Going into danger. The descent into Egypt was attended by special hazard, being calculated not only to endanger the life of Abram himself, but also to jeopardize the chastity of Sarai, and, as a consequence, to imperil the fulfillment of God’s promise. Yet this very course of action was adopted, notwithstanding its peculiar risks; another sign that Abram was going down the gradient of sin. Besides being in itself wrong to court injury to our own persons, to expose to hurt those we should protect, or occupy positions that render the fulfillment of God’s promises dubious, no one who acts in either of these ways need anticipate the Divine favor or protection. Saints who rush with open eyes into peril need hardly look for God to lift them out.
4. Resorting to worldly policy. Had Abram and Sarai felt persuaded in their own minds that the proposed journey southwards entirely met the Divine approval, they would simply have committed their way to God without so much as thinking of c, crooked ways.” But instead they have recourse to a miserable little subterfuge of their own, in the shape of a specious equivocation, forgetting that he who trusts in his own heart is a fool, and that only they whom God keeps are perfectly secure.
5. Practicing deception. Cunningly concocted, the little scheme was set in operation. Crossing into Egypt, the Mesopotamian sheik and his beautiful partner represented themselves as brother and sister. It is a melancholy indication of spiritual declension when a saint condescends to equivocate, and a deplorable proof of obliquity of moral vision when he trusts to a lie for protection.
6. Looking after self. Anxious about his wife’s chastity, the patriarch, it would appear, was much more solicitous about his own safety. The tendency of sin is to render selfish; the spirit of religion ever leads men to prefer the interests of others to their own, and in particular to esteem a wife’s happiness and comfort dearer than life.
7. Caught in his own toils. The thing which Abram feared actually came upon him. Sarai’s beauty was admired and coveted, and Sarai’s person was conducted to the royal harem. So God frequently “disappoints the devices of the crafty,” allows transgressors to be taken in their own net, and causes worldly policy to outwit itself.
II. THE STORY OF A GOOD MAN‘S PROTECTION.
1. God went down with Abram into Egypt. Considering the patriarch’s behavior, it would not have been surprising had he been suffered to go alone. But God is always better to his people than their deserts, and, in particular, does not abandon them even when they grieve him by their sins and involve themselves in trouble by their folly. On the contrary, it is at such times they most require his presence, and so he never leaves them nor forsakes them.
2. God protected Sarai in Pharaoh‘s house. Not perhaps for Sarai’s or Abram’s sake, who scarcely deserved, consideration for the plight, into which they had fallen, but for his own name’s sake. The fulfillment of his own promise and the credit, as it were, of his own character necessitated measures for securing Sarai’s honor. Accordingly, the house of Pharaoh was subjected to heavy strokes of affliction. So God can protect his people in every time and place of danger, and always finds a reason in himself, when he is able to discover none in them, for interposing on their behalf.
3. God delivered both in his own time and way. To all God’s afflicted ones deliverance sooner or later crones. “The Lord knoweth how to deliver the godly out of temptations,” and how to make a way of escape when his time arrives.
III. THE STORY OF A GOOD MAN‘S REPROOF.
1. By his own conscience. Profoundly ashamed must the patriarch have been when he reflected on Sarai’s peril in the house of Pharaoh, and on his own craven spirit which had bartered her good name for the sake of saving his own skin. It is difficult to harmonize with conscientious qualms his acceptance of the monarch’s gifts. But if Abram had any manhood left after parting with Sarai, besides being humiliated before God for his wickedness, he must have been dishonored in his own eyes for what looked like selling a wife’s purity for flocks and herds. No doubt conscience exacted vengeance from the guilty soul of the patriarch, as it does from that of every sinner.
2. By his unbelieving neighbor. Though not entirely guiltless, Pharaoh was unquestionably less blameworthy than Abram. And yet Abram was a saint who had been favored with Divine manifestations and enriched with Divine promises; whereas Pharaoh was a heathen, a consideration which must have added keenness to the pang of shame with which the patriarch listened to the monarch’s righteous rebuke. So Christians by their worldly craft, mean duplicity, and gross selfishness, if not by their open wickedness, occasionally expose themselves to the merited censures of irreligious neighbors.
Learn
1. That the best of men may fall into the greatest of sins.
2. That the worst of sins committed by a saint will not repel the grace of God.
3. That the severest of the world’s censures are sometimes deserved by the Church.
HOMILIES BY J.F. MONTGOMERY
Gen 12:10-20
The Church and the world.
The genesis of intercourse and controversy between the kingdom of God and the world power, as represented in the great southern kingdom of Egypt.
I. THE PRESSURE OF EARTHLY NECESSITIES FORMS THE OCCASION OF THE SOJOURN IN EGYPT. We are not told that Abram was sent by Divine direction amongst the temptations of the South; still there is providential protection even where there is not entire Divine approval. The Lord suffers his people to mingle with the world for their trial, and out of the evil brings ultimate good. Abram went for corn, but obtained much morethe wealth and civilization of Egypt.
II. SOJOURN IN THE MIDST OF WORLDLY POWER GENERALLY INVOLVES SOME COMPROMISE OF SPIRITUAL LIBERTY, some lowering of spiritual principle. Jehovah’s servant condescends to prevarication and dissembling not for protection only, but “that it may be well with him.” The danger to Sarai and to Abram was great. All compromise is danger.
III. IN THE SUBORDINATE SPHERE OF SOCIAL MORALITY THERE HAVE BEEN MANY INSTANCES OF CONSCIENCE ACTING MORE POWERFULLY WHERE THE LIGHT OF TRUTH HAS SHONE LESS CLEARLY. Pharaoh was a heathen, but he compares to advantage with Abram. Notice that these early plagues of Egypt mentioned in Gen 12:17 were very different from the later, although they illustrate the same truth, that by means of judgments God preserves his people and carries forward his kingdom, which is the truth exhibited in every apocalypse.
IV. The dismission of the little company of believers from Egypt was AT THE SAME TIME JUDGMENT AND MERCY. The beginning of that sojourn was wrong, the end of it was disgraceful. A short stay among the world’s temptations will leave its results among the people of God, as the subsequent history testifies. Abram became very rich, but his riches had been wrongly obtained. There was trouble in store for him. God’s method is to perfect his people not apart from their own character and ways, but by the gracious ordering of their history, so that while good and evil are mingled together, good shall yet ultimately be triumphant.R.
HOMILIES BY W. ROBERTS
Gen 12:10
Famines.
1. Not even the Holy Land is exempt from famine. Neither is the saint’s condition free from suffering, nor the believer’s portion on earth from defects.
2. Lands naturally fertile can be rendered barren by a word from God. So circumstances that might conduce to the Church’s comfort can be made to disappear when God wills.
3. The drought was sent on Canaan just as Abram arrived. So God often sends his judgments on the world for the sake of his people, and can always time them to meet their spiritual necessities.
4. Famines never come in all lands together, for that were a violation of the covenant; and so neither do God’s judgments fall on all men or all saints at once, for that too were to gainsay his promise.W.
HOMILIES BY F. HASTINGS
Gen 12:13
Abraham and carnal policy.
“Say, I pray thee, that thou art my sister: that it may be well with me.’ These words were partially true (Gen 11:20). Abraham had real ground for saying that Sarah was his sister, but he hid the fact that she was his wife. He asked her to consent to an equivocal statement and to repeat it.
I. CONTEMPLATE THE NATURE OF CARNAL POLICY. A truth which is part a lie is ever a dangerous lie. The temptation to this carnal policy came
(1) from his mingling with the worldly Egyptians on equal terms,
(2) from his very prosperous state, and
(3) from his having lately come from a religious observance in which he had had high spiritual revelations.
Possibly he presumed upon his visions and the Divine promises. David fell also shortly after he had attained the kingdom and been delivered from great dangers.
II. SEE HOW ALL CARNAL POLICY IS SURE IN THE LONG RUN TO FAIL. Abraham did not foresee all the consequences of his equivocations. He even made the path clear for Pharaoh to ask for Sarah. He had afterwards to know that his name was a byword among the Egyptians.
(1) He lost self-respect;
(2) he had to be rebuked by a Pharaoh, and
(3) to feel that God was dishonored by his act.
Abraham repeated his sin. That God delivered Abraham should teach us that we are not to reject others, who have committed a special sin, as past hope. God does not cast us off for one sinful action. Still Divine forbearance and love should never lead to presumption and to a tampering with carnal policy.H.
HOMILIES BY W. ROBERTS
Gen 12:20
Abram and Israel; a parallel.
1. Both were driven into Egypt by a famine.
2. To both the land of Egypt proved a house of bondage.
3. In each case the Pharaoh of the time was subjected to plagues.
4. Both were sent away by the alarmed monarchs who were made to suffer for their sakes.
5. Both went up from Egypt laden with the spoils of those among whom they had sojourned.
6. On leaving Egypt both directed their steps to Canaan.W.
Fuente: The Complete Pulpit Commentary
Gen 12:10. And there was a famine, &c. It was a discouraging providence, to be in the land of promise, and so soon to be driven out of it by famine. It required strong faith to weather these trials. Severe temptations are usually the portion of the believer; and they are permitted, that the trial of his faith may be found much more precious than gold, 1Pe 1:7. And now where should he go? Back again, would Nature say. No, says Grace; forward. AEgypt was near him, and thither he directs his course. Note; 1. It is our duty to use means for relief in every distress, 2. Never to use forbidden ones. Still he is but a sojourner. Since God had given him the promise of Canaan, he will not take up his abode elsewhere. Though for a time we may be separated from our home, our hearts will be upon it wherever we are.
Fuente: Commentary on the Holy Bible by Thomas Coke
And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.
Was not this particularly intended for the exercise of Abram’s faith? Had he consulted flesh and blood would he not have said, “Is this the land of promise? Is this the end of my pursuits? And have I for this left my Father’s house, and my own land, to perish here by famine?” But what saith the Apostle? Rom 4:18-21 . And particularly Rom 4:23-24 ? Reader! what saith your own experience to this, amidst the trials of your faith? Have you left all for Jesus; and are you frequently discouraged on the way? See that sweet scripture: Mar 10:28-30 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 12:10 And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine [was] grievous in the land.
Ver. 10. Abram went down into Egypt. ] Which the Hebrews much condemn him for, saying that it was out of distrust, and that for this fault of his the Israelites suffered so long and hard bondage in Egypt. But that is but a rash judgment, and as weak an argument; for God, though he must be trusted, yet he may not be tempted. But tempted he is, first , when men are too much addicted to the means, as Thomas; secondly , when they reject them, as Ahaz, who would not ask a sign, though offered him. It was not diffidence, but obedience in Abram to go down to Egypt (that granary of the world), when now, by the want of food in Canaan, he found it was God’s will he should seek out.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 12:10-16
10Now there was a famine in the land; so Abram went down to Egypt to sojourn there, for the famine was severe in the land. 11It came about when he came near to Egypt, that he said to Sarai his wife, “See now, I know that you are a beautiful woman; 12and when the Egyptians see you, they will say, ‘This is his wife’; and they will kill me, but they will let you live. 13Please say that you are my sister so that it may go well with me because of you, and that I may live on account of you.” 14It came about when Abram came into Egypt, the Egyptians saw that the woman was very beautiful. 15Pharaoh’s officials saw her and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 16Therefore he treated Abram well for her sake; and gave him sheep and oxen and donkeys and male and female servants and female donkeys and camels.
Gen 12:10 “famine” This is literally “empty stomach” (BDB 944). God tested Abram’s faith. He failed (cf. Gen 12:12-13)! The Bible shows humans, warts and all. Abraham is not special; YHWH is special!
Gen 12:11 The wives of the Patriarchs were beautiful (cf. Gen 12:11; Gen 24:16; Gen 26:7), but barren, women. YHWH showed His power, presence, and purpose by allowing each of them to produce descendants. This was His way of showing that He was in charge of Israel’s history, not human generations or planning.
Gen 12:12 “they will kill me” God had promised to make him a great nation, but here he tries to protect himself at his wife’s expense. In chapter 20 he repeated his action and in chapter 26 his son did the same thing.
SPECIAL TOPIC: Satanic Attempts to Thwart the Messianic Line
Gen 12:13 “Please say that you are my sister” This seems strange to us, but (1) they were half brother and sister (i.e., same father, cf. Gen 20:12) and (2) from Nuzi Tablets we learn that this custom of marrying within families was common in Hurrian upper society or (3) else simply calling wives “sisters” was common (as in Egypt and Son 4:9-10; Son 4:12; Son 5:1-2).
Gen 12:15 “Pharaoh” This title (BDB 829) is used of Egyptian kings from the eighteenth dynasty forward. The etymology of the Egyptian word is “great house.”
Gen 12:16 “gave him” Abram’s wealth did not all come from Pharaoh (cf. Gen 12:5 b).
Although sheep and cattle, as well as donkeys, were common domestic stock and a source of wealth in the ancient world (i.e., Abram was given a dowry price for Sarai), camels were not widely domesticated until later (i.e., end of the second millennium B.C.). There is some archaeological evidence for domesticated camels earlier in the second millennium B.C. in Mesopotamia, but only for the elite class (see R. K. Harrison, Introduction to the Old Testament, p. 311).
Also notice in this verse that the slaves and servants are listed with the property (cf. Gen 20:14; Gen 26:14; Gen 30:43; Gen 32:5)!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
famine. Satan’s attempt (thus early) to destroy Abraham’s seed, through Sarah. See App-23. Thirteen (App-10) famines recorded, Gen 12:10; Gen 26:1; Gen 41:54. Rth 1:1. 2Sa 21:1. 1Ki 18:2. 2Ki 4:38; 2Ki 7:4; 2Ki 25:3. Neh 5:3. Jer 14:1. Luk 15:14. Act 11:28.
down. Always “down” to Egypt! Compare Isa 30:2; Isa 31:1.
Fuente: Companion Bible Notes, Appendices and Graphics
Abram and Sarai in Egypt
Gen 12:10-20
It is a comfort that the Holy Spirit permits us to trace the successive stages through which the father of those who believe made his way to the maturity of faith. We all stumble as we step out on the difficult path. But God is patient with His dull scholars and protects them. See Psa 105:15. It was certain that no weapon formed against him could prosper, nor Gods promise fail, yet Abram meanly sacrificed Sarai with his pitiful proposition for his own safety. This doubting outbreak would never have occurred, unless the patriarch had gone down to Egypt, which in Scripture stands for creature-confidence. See Isa 30:1. The God of glory, who had sent him forth, was responsible for his maintenance in Canaan, even though famine prevailed. He ought to have stayed quietly in the position to which God had called him, leaving the Almighty to provide. Live with God in the heights; and do not go down into Egypt.
Fuente: F.B. Meyer’s Through the Bible Commentary
famine
A famine was often a disciplinary testing of God’s people in the land. (Cf) Gen 26:1; Gen 42:5; Rth 1:1; 2Sa 24:13; Psa 105:16.
The resort to Egypt (the world) is typical of the tendency to substitute for lost spiritual power the fleshly resources of the world, instead of seeking, through confession and amendment, the restoration of God’s presence and favour.
Fuente: Scofield Reference Bible Notes
am 2084, bc 1920
was a: Gen 26:1, Gen 42:5, Gen 43:1, Gen 47:13, Rth 1:1, 2Sa 21:1, 1Ki 17:1 – 1Ki 18:46, 2Ki 4:38, 2Ki 6:25, 2Ki 7:1 – 2Ki 8:1, Psa 34:19, Psa 107:34, Jer 14:1, Joh 16:33, Act 7:11, Act 14:22
went: Gen 26:2, Gen 26:3, Gen 43:1, Gen 46:3, Gen 46:4, 2Ki 8:1, 2Ki 8:2, Psa 105:13
Reciprocal: Gen 47:4 – For to Jdg 11:2 – thrust out 1Ch 16:20 – they went Act 2:10 – Egypt Heb 11:15 – mindful
Fuente: The Treasury of Scripture Knowledge
A FATEFUL JOURNEY
Abram went down into Egypt.
Gen 12:10
I. Egypt was to Abraham, to the Jewish people, to the whole course of the Old Testament, what the world with all its interests and pursuits and enjoyments is to us.It was the parent of civilisation, of learning, of royal power, of vast armies. From first to last this marvellous country, with all its manifold interests, is regarded as the home and refuge of the chosen race. By the stress laid on Egypt the Bible tells us that we may lawfully use the world and its enjoyments, that the world is acknowledged by true religion, as well as by our own natural instincts, to be a beautiful, a glorious, and, in this respect, a good and useful world. What was permitted as an innocent refreshment to Abraham, what was enjoined as a sacred duty on Moses and Apollos, what was consecrated by the presence of Christ our Saviour, we too may enjoy and admire and use. Power and learning and civilisation and art may all minister now, as they did then, to the advancement of the welfare of man and the glory of God.
II. The meeting of Abraham and Pharaoh, the contact of Egypt with the Bible, remind us forcibly that there is something better and higher even than the most glorious or the most luxurious or the most powerful and interesting sights and scenes of the world.The character and name of Abraham, as compared with that of the mighty country and the mighty people in the midst of which we thus for an instant find him, exemplify, in the simplest yet strongest colours, the grand truth that Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. To be in the world, but not of it; to use it without abusing it,this is the duty which we find it so hard to follow; but it is the very duty which Abraham first, and our Lord afterwards, have set before us.
Dean Stanley.
Illustration
We need guidance and preparation in view of the new worlds and Egypts into which we have to go. There has been only one man in this world who could safely go into every circle and society which this world contains. Jesus Christ was His name. With the spirit of Christ you can go anywhere and everywhere, and you can give all languages a new accent and a new meaning, and lift up all the relations of life into a nobler significance.
Fuente: Church Pulpit Commentary
THE PROMISE RENEWED TO ABRAM
ABRAM IN EGYPT (Gen 12:10-20)
It is felt that Abram acted unadvisedly in taking this journey to Egypt, for which three reasons are assigned:
1.God could have provided for him in Canaan, notwithstanding the famine; there was no command for him to leave Canaan, to which place God had definitely called him; and
2.he fell into difficulty by going, and was obliged to employ subterfuge to escape it. Still these arguments are not convincing, and in the absence of direct rebuke from God we should withhold judgment.
Concerning the trial which Abram encountered, how did the last lesson justify in part, his subterfuge? What shows the unwisdom of it even on the natural plane of things (Gen 12:18-19)? How does his character suffer in comparison with that of Pharaoh? Who interposed on his behalf, and how (Gen 12:17)? How does this circumstance demonstrate that the true God has ways of making Himself known even to heathen peoples? How does it further demonstrate that the record itself is true?
SEPARATION FROM LOT (Gen 13:1-13)
If Abram has been out of fellowship with God during his Egyptian sojourn, how is that fellowship now restored (Gen 13:3-4)? Have we any lesson here concerning our own backsliding? (Compare 1Jn 1:9.) What shows the unselfishness and breadth of Abrams character in dealing with Lot (Gen 13:8-9)? How does this show that Canaan at this time must have been largely depopulated? What principle governed Lot in his choice (Gen 13:10-11)? How does the Revised Version render Gen 13:12? Have you identified these localities on the map? What shows the unwisdom of Lots choice (Gen 13:13)? Read on this point 2Co 6:14 to 2Co 7:1.
THE PROMISE RENEWED TO ABRAM (Gen 13:14-18)
Does Abram suffer for his unselfishness? What advance does this renewal of the promise record so far as the land is concerned (Gen 13:15)? So far as Abrams posterity is concerned? What two references to Abrams seed do Gen 13:15-16 record? In what way may he be said to have taken possession of the land in advance (Gen 13:17)? Have you identified Hebron? Abram by the Egyptian episode may have well felt he had forfeited the promise, if it had rested on his faithfulness, but instead it rested upon the faithfulness of God. How kind, therefore, for God to have reassured His unworthy servant, and even to have given him a larger vision of what the promise meant!
QUESTIONS
Because of the number and nature of the questions in the lesson itself, a special section of questions is unnecessary here. Group leaders may want to review the lesson looking for potential discussion topics.
Fuente: James Gray’s Concise Bible Commentary
God Provided for Abram Even this great man of faith had times when his trust in God’s providence failed. Such an instance is seen in his journey into Egypt in time of famine. He tried to provide for himself instead of relying on God. Perhaps he had heard of men killed by Pharaoh so he could take their beautiful wives into his harem. Whatever the reason, Abram asked Sarai to say she was his sister. Apparently such a statement was a half truth ( Gen 20:12 ).
Sarai’s beauty was commended to Pharaoh by his princes. He took her into his harem and treated Abram well. God had plans for Sarai so he intervened despite Abram’s lack of faith. He brought great plagues on the house of Pharaoh. The ruler responded by having Sarai returned to Abram and having them escorted from the land. God provided despite Abram’s deception and lack of faith (12:10-20).
Fuente: Gary Hampton Commentary on Selected Books
Gen 12:10. And there was a famine in the land Not only to punish the iniquity of the Canaanites, but to exercise the faith of Abram. Now he was tried whether he could trust the God that brought him to Canaan, to maintain him there, and rejoice in him as the God of his salvation, when the fig-tree did not blossom. And Abram went down into Egypt See how wisely God provides, that there should be plenty in one place, when there is scarcity in another; that, as members of the great body, we may not say to one another, I have no need of you. No doubt he was sent into Egypt to be a witness for God there also; but, alas! through yielding to unbelief, eminent as he generally was for faith, he became rather a stumbling-block in the way of such as feared the true God, than an example for their imitation!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Gen 12:10-20. Abraham, Sarah, and Pharaoh.This section creates difficulties by its similarity to Gen 12:20; Gen 26:6-11. The three are usually regarded as variants of the same story. In each case the patriarch makes his wife out to be his sister. That twice over a similar incident should have occurred with Sarah is improbable; the improbability would be heightened if we denied the documentary analysis, since in the former case she would be approaching seventy and in the latter ninety years old. Nor is it likely that Isaac should have repeated with Rebekah his fathers experience with Sarah in the same place, Gerar, and with a king of the same name. The narrative Gen 12:20 is from E. Both the present story and that in Gen 12:26 are Yahwistic, and their presence side by side is not easy to explain. Perhaps they belong to different strata or sources of J. Of the three, that in Gen 12:10-20 is the most antique, the least refined in feeling.
In consequence of a famine in Canaan, due presumably to failure of rain, Abraham, as often happened in other cases, went to Egypt, which was fertilised by the overflow of the Nile, and therefore independent of rain. He anticipates that the beauty of his wife will rouse the desire of the Egyptians, who may remove the legal obstacle to possession by killing her husband. To save his life he is prepared to sacrifice his wifes honour, and indeed, as it would seem (Gen 12:13 b), to enrich himself by so shameful a sacrifice, less shameful of course to the patriarch and the narrator than to us. He begs his wife to pass herself off as his sister. She does so, and matters turn out as Abraham anticipated. The Egyptians are struck by her beauty, the princes see her for themselves, and commend her to Pharaoh. He takes her into his harem and richly endows her husband. But Yahweh intervenes to restore her. Pharaoh is smitten with sickness and learns the truth, in what way the narrative no longer says. He upbraids Abraham for his lie, which there is no attempt to palliate; but realising that he is dangerous, has him conducted to the frontier, that he may leave the country where his misconduct has worked such harm, and that no evil may happen to him on the way to provoke fresh Divine reprisals. This is not intended as punishment but as precaution, and while the wife is returned the presents are not taken back.
Fuente: Peake’s Commentary on the Bible
12:10 And there was a {l} famine in the land: and Abram went down into Egypt to sojourn there; for the famine [was] grievous in the land.
(l) This was a new trial of Abram’s faith: by which we see that the end of one affliction is the beginning of another.
Fuente: Geneva Bible Notes
2. Abram in Egypt 12:10-20
The second crisis Abram faced arose because of a famine in Canaan. Abram chose to sojourn in the Nile Valley until it ended. In this incident Abram misrepresented Sarai because he feared for his life. By doing so, he jeopardized his blessing since he lost his wife temporarily to Pharaoh. However, Yahweh intervened to deliver Abram and Sarai from Egypt.
"The account of Abraham’s ’sojourn’ in Egypt bears the stamp of having been intentionally shaped to parallel the later account of God’s deliverance of Israel from Egypt (Genesis 41 -Exodus 12). Both passages have a similar message as well. Thus, here, at the beginning of the narratives dealing with Abraham and his seed, we find an anticipation of the events that will occur at the end. . . . Behind the pattern stands a faithful, loving God. What he has done with Abraham, he will do for his people today and tomorrow." [Note: Sailhamer, "Genesis," pp. 116-17.]
Though Bible students debate the point, I believe Abram rushed ahead of God by going to Egypt without a divine revelation that he should do so. [Note: See Waltke, Genesis, p. 213; J. Vernon McGee, Ruth: The Romance of Redemption, p. 51. For the view that Abram did not do wrong in going to Egypt, see Kidner, pp. 115-16.] God blessed Abram in Egypt, ironically mainly through Sarai, in spite of Abram’s lack of faith and then returned him to the Promised Land. Another severe famine (Gen 12:10) later encouraged Jacob and his family to sojourn in Egypt (Gen 47:4), but God gave Jacob permission to go (Gen 46:2-4). It was evidently fear rather than faith that made Abram leave the Promised Land.
"Throughout Genesis 12-50 Egypt is a symbol of safety and provision for the patriarchs and their families. If anything, Egypt is the oppressed in Genesis. Note that it is Sarai who ’dealt harshly’ with her Egyptian maidservant, forcing her ’to flee’ (Gen 16:6). Later she urges her husband to ’cast out’ this Egyptian." [Note: Hamilton, p. 386. See Peter D. Miscall, The Workings of Old Testament Narrative, pp. 42-45.]
Some commentators have concluded that in dealing with Sarai as he did Abram was relying on a custom of the land from which he had come to protect him. They suggest that this custom was evidently unknown in Egypt. Because he failed to perceive this, Abram got into trouble.
"The thrice repeated story [involving Abraham in Gen 12:10-20 and Gen 20:1-18, and Isaac in Gen 26:6-12] has been the subject of much discussion by commentators through the ages, but only with the discoveries at Nuzi has it become clear that Abraham and Isaac were not involved in any trickery, but were endeavoring to protect their respective wives from molestation by invoking the Hurrian custom or law of wife-sistership. According to the Nuzi tablets a woman having the status of wife-sister rather than that of just an ordinary wife, enjoyed superior privileges and was better protected. The status was a purely legal one, a wife-sister being quite distinct from the physical relationship usually understood by the word ’sister.’ In order to create the status of wife-sistership two documents were prepared-one for marriage and the other for sistership. Thus, we find a Nuzi tablet, according to which a person by the name of Akkuleni, son of Akiya, contracted with one Hurazzi, son of Eggaya, to give to Hurazzi in marriage his sister Beltakkadummi. Another tablet records that the same Akkuleni sold his sister Beltakkadummi as sister to the same Hurazzi. If such a marriage was violated, the punishment was much more severe than in the case of a straightforward ordinary marriage. It would appear that the actions of Abraham and Isaac reflect this custom." [Note: West, p. 67. See also Speiser, pp. 91-92.]
In the Hurrian culture from which Abram came people evidently viewed the husband wife-sister relationship as even more sacred than the husband wife relationship. According to this view, when Abram went to Egypt he assumed that the Egyptians also regarded the husband wife-sister relationship as more sacred than the husband wife relationship. Therefore he presented Sarai as his wife-sister and expected that the Egyptians would not interfere with his relationship with Sarai. However proponents of this view assume the husband wife-sister relationship was foreign to Pharaoh. He took Sarai because he believed that she was Abram’s physical sister. When he discovered that Sarai was also Abram’s wife he returned Sarai to Abram because Pharaoh regarded the husband wife relationship as sacred. He was angry with Abram because in Pharaoh’s eyes Abram had misrepresented his relationship with Sarai.
Those who hold this view see this incident as an example of failure to adjust to a foreign culture and failure to trust God. They usually understand Abram’s motivation as having been confidence in a cultural custom from his past rather than faith in God. [Note: For refutation of this view, see C. J. Mullo Weir, "The Alleged Hurrian Wife-Sister Motif in Genesis," Transactions of the Glasgow University Oriental Society 2:22 (1967-68):14-25; David Freedman, "A New Approach to the Nuzi Sistership Contract," Journal of the Ancient Near Eastern Society of Columbia University 2:2 (1970):80; Samuel Greengus, "Sisterhood Adoption at Nuzi and the ’Wife-Sister’ in Genesis," Hebrew Union College Annual 46 (1975):5-31; "The Patriarchs’ Wives as Sisters-Is the Anchor Bible Wrong?" Biblical Archaeology Review 1:3 (September 1975):22-24, 26; Selman, pp. 119-23; and Kitchen, The Bible . . ., p. 70. For information on three social classes of Babylonian women 200 years after Abraham, see J. M. Diakonoff, "Women in Old Babylonia Not Under Patriarchal Authority," Journal of the Economic and Social History of the Orient 29:3 (October 1984):225-38.]
Most interpreters have concluded that Abram, on the contrary, was not being completely honest and straightforward about his relationship with Sarai, but was telling a half-truth to save his own life (cf. Gen 20:12). Evidently it was possible for brothers to fend off suitors of their sisters with promises of marriage without really giving them away (cf. Gen 24:55; Gen 34:13-17). How would God fulfill His promises if Abram died now? His fears were understandable; Pharaoh did take Sarai into his harem. Nevertheless God intervened supernaturally to reunite Abram with Sarai and to return them to the Promised Land (by deportation). [Note: For a helpful though not entirely accurate study, from my viewpoint, which compares the three incidents in which the patriarchs claimed their wives were their sisters in Genesis 12, 20, , 26, see Robert Polzin, "’The Ancestress of Israel in Danger’ in Danger," Semeia 3 (1975):81-98. See also Mathews’ good explanation of the wife-sister episodes in Genesis, in Genesis 11:27-50:26, pp. 124-26.]
Abram’s fear for his physical safety in a strange land (Gen 12:2) led him to take an initiative that was not God’s will. He should have told the truth and continued trusting God. Yet even in his disobedience and lack of faith God blessed Abram (Gen 12:16) and preserved him (Gen 12:20) because of His promises (Gen 12:1-3).
"One cannot miss the deliberate parallelism between this sojourn of Abram in Egypt and the later event in the life of the nation in bondage in Egypt. The motifs are remarkably similar: the famine in the land (Gen 12:10; Gen 47:13), the descent to Egypt to sojourn (Gen 12:10; Gen 47:27), the attempt to kill the males but save the females (Gen 12:12; Exo 1:22), the plagues on Egypt (Gen 12:17; Exo 7:14 to Exo 11:10), the spoiling of Egypt (Gen 12:16; Exo 12:35-36), the deliverance (Gen 12:19; Exodus 15), and the ascent to the Negev (Gen 13:1; Num 13:17; Num 13:22). The great deliverance out of bondage that Israel experienced was thus already accomplished in her ancestor, and probably was a source of comfort and encouragement to them." [Note: Ross, "Genesis," p. 49. Cf. Waltke, Genesis, p. 217.]
We sometimes feel tempted to fear for our welfare, especially in a foreign environment. This fear sometimes leads us to seize the initiative and disobey God. We can count on God to fulfill His promises to us in spite of threatening circumstances. We should remain faithful and honest.
"The integrity and honesty of a child of God are among his most potent weapons in spreading the gospel." [Note: Davis, p. 178.]
The Pharaoh (lit. Great House) Abram dealt with in Egypt was probably Inyotef II (2117-2069 B.C.), a ruler of the eleventh dynasty, Middle Kingdom period. His capital was in Memphis, very near modern Cairo.
Identifications of Significant Pharaohs in the Genesis Period
PREHISTORY (to ca. 3100 BC)
EARLY DYNASTIES (dynasties 1-2; ca. 3100-2686 BC)
Menes (first Pharaoh) united upper and lower Egypt.
OLD KINGDOM (dynasties 3-6; ca. 2686-2181 BC) Capital: Memphis (Noph). Period of absolute power. Age of pyramid building (archaeologists have identified almost 80).
Djoser (Zoser; 2nd Pharaoh of 3rd dynasty) built the first stepped pyramid (south of Cairo).
Cheops (Khufu; 2nd Pharaoh of 4th dynasty) built the Great (largest) Pyramid at Gizeh (near Cairo).
Chephren (Khafre; 4th Pharaoh of 4th dynasty) built the still capped pyramid near the Sphinx (near Cairo).
FIRST INTERMEDIATE PERIOD (dynasties 7-10; ca. 2181-2040 BC) Capital: Thebes (No)
MIDDLE KINGDOM (dynasties 11-14; ca. 2033-1603 BC) Capital: Memphis (Noph). Period of culture and civilization.
Inyotef II (2117-2069 BC; 3rd Pharaoh of 11th dynasty) entertained Abram (Gen 12:15).
Ammenemes II (1929-1895 BC; 3rd Pharaoh of 12th dynasty) ruled when Joseph arrived in Egypt (Gen 37:36).
Sesostris II (1897-1878 BC; 4th Pharaoh of 12th dynasty) had his dreams interpreted by Joseph and exalted Joseph (Gen 40:2; Gen 41:1; Gen 41:14-45).
Sesostris III (1878-1843 BC; 5th Pharaoh of 12th dynasty) ruled when Jacob entered Egypt and received a blessing from Jacob (Gen 46:31; Gen 47:10).
Ammenemes III (1842-1797 BC; 6th Pharaoh of 12th dynasty) ruled when Joseph died (Gen 50:26).
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Synoptic Chronology of the Ancient Near East |
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Dates |
Periods |
Ancient Near East |
Canaan |
Scripture |
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3150–2200 B.C. |
Early Bronze Age (Early Canaanite) |
Egypt: Old Kingdom (pyramid builders). Mesopotamia: Sumer and Akkad. |
No written records until the Ebla tablets. Excavations show rich and powerful city-states. |
Genesis 5-11 |
|
2200–1500 B.C. |
Middle Bronze Age (Middle Canaanite) |
Egypt: Middle Kingdom. Amorites (Hyksos) control Egypt and Canaan. |
Amorites and Hebrew patriarchs in Canaan and Egypt |
Genesis 12-50 |
|
1500–1200 B.C. |
Late Bronze Age (Late Canaanite) |
Egypt expels the Amorites and controls Canaan. |
Egyptians, Canaanites (El Amarna Age). Conquest by Joshua. Early Judges, Philis-tines, Midianites, Ammonites, Moabites, etc. |
Exodus- Judges |
|
1200–930 B.C. |
Iron Age I (Israelite I) |
Egyptian influence weakening. Syrian and Assyrian influence not yet developed. |
Later Judges, Samuel, Saul, David, Solomon. |
Judges- 1 Kings |
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930–586 B.C. |
Iron Age II (Israelite II) |
Egypt weak, but Shishak attacks Canaan after Solomon’s death. Syria (Aram) develops into serious rival for Israel. |
Divided Kingdom |
1 Kings- 2 Kings |
In Old Testament studies some writers describe the "before Christ" (B.C.) period as B.C.E. This stands for "before the common era." These writers also refer to the A.D. (Lat. ano domini, "year of our Lord") period as C.E., the "common era."
The first reference to camels in Scripture occurs in Gen 12:16. For many years, scholars believed that the ancients did not domesticate camels until much later than the patriarchal period. They believed that references to camels in Genesis indicated historical inaccuracies. However, the archaeological evidence for the early domestication of camels has proved these critics wrong. [Note: See John J. Davis, "The Camel in Biblical Narratives," in A Tribute to Gleason Archer, pp. 141-52.] The Hebrew word does not distinguish whether these were one or two-humped camels.
God will protect His plan even when His people complicate it with deception. Consequently believers should not try to deliver themselves from threatening situations by deceptive schemes but should continue to trust and obey God.
"Here Abram’s failure in the face of hostility, like Israel’s sinfulness in the wilderness, is surely recorded as a warning for later generations (cf. 1Co 10:11) and as an illustration of the invincibility of the divine promises (cf. Rom 11:29)." [Note: Wenham, Genesis 1-15, p. 292.]