And Abraham said of Sarah his wife, She [is] my sister: and Abimelech king of Gerar sent, and took Sarah.
2. She is my sister ] See notes on Gen 12:13. It seems almost incredible that, after the event recorded in Gen 12:13-20, Abraham should once again have displayed the same faults of cowardice and dissimulation. Sarah also is advanced in years; and, in Gen 18:10-14, had received the promise of a son. The narrative most probably is a duplicate of the tradition of Gen 12:13-20. Its present position, between the promise of a son in Gen 18:10-14, and its fulfilment in chap. 21, becomes intelligible on the supposition of its derivation from an independent source, not connected with chap. 18.
Abimelech ] i.e. “my father is Melech.” This is probably a name compounded with that of a Canaanite deity, Milk (= Molech in the English Bible).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 2. She is my sister] See the parallel account, Ge 12:11-20, and the notes there. Sarah was now about ninety years of age, and probably pregnant with Isaac. Her beauty, therefore, must have been considerably impaired since the time she was taken in a similar manner by Pharaoh, king of Egypt; but she was probably now chosen by Abimelech more on the account of forming an alliance with Abraham, who was very rich, than on account of any personal accomplishments. A petty king, such as Abimelech, would naturally be glad to form an alliance with such a powerful chief as Abraham was: we cannot but recollect his late defeat of the four confederate Canannitish kings. See Clarke on Ge 14:14, c. This circumstance was sufficient to establish his credit, and cause his friendship to be courted and what more effectual means could Abimelech use in reference to this than the taking of Sarah, who he understood was Abraham’s sister, to be his concubine or second wife, which in those times had no kind of disgrace attached to it?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Abraham said this lest they should slay him for his beautiful wifes sake, as himself tells us, Gen 20:11. For though Sarah was ninety years old, yet she retained her beauty in good measure, partly, because she had not been broken by bearing and nursing of children; partly, because in that age of the world men and women, as they lived longer, so they did not so soon begin to decay, as now they do; and partly, because of Gods especial blessing upon her.
Abimelech took Sarah, not without violence, for it is not to be thought that either Abraham or Sarah would consent to it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Abraham said of Sarah his wife,She is my sisterFear of the people among whom he was, temptedhim to equivocate. His conduct was highly culpable. It was deceit,deliberate and premeditatedthere was no sudden pressure uponhimit was the second offense of the kind [see on Ge12:13] it was a distrust of God every way surprising, and itwas calculated to produce injurious effects on the heathen around.Its mischievous tendency was not long in being developed.
Abimelech (father-king) .. . sent and took Sarahto be one of his wives, in the exerciseof a privilege claimed by Eastern sovereigns, already explained (seeon Ge 12:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Abraham said of Sarah his wife, she [is] my sister,…. This he gave out in all conversation he came into, and said it to every one that asked who she was, which was little better than a lie; it at least was an equivocation and deception, and not at all justifiable, and tended to expose his wife’s chastity, and discovered a distrust of divine Providence; the same infirmity be had given way to, and the same evil he had fallen into in Egypt, Ge 12:11, and therefore was the more inexcusable now; good men not only fall into sin, but have their relapses:
and Abimelech king of Gerar sent and took Sarah; having heard or seen what a beautiful woman. Sarah was, though ninety years of age, having never bore children; and understanding she was a single person, sent his servants to take her, and bring her to his house, in order to be his wife, which seems to be done with some kind of force; and it can hardly be thought that Abraham and Sarah would freely agree to it, at least it must be done with reluctance on their parts. Whether Abimelech was the first king of Palestine of this name, is not certain; if he was, which is not improbable, it became usual afterwards for the kings thereof to be so called, as Pharaoh was a common name to the kings of Egypt; it signifies “father” and “king”, as kings should be the fathers of their people.
Fuente: John Gill’s Exposition of the Entire Bible
2. And Abraham said of Sarah his wife. In this history, the Holy Spirit presents to us a remarkable instance, both of the infirmity of man, and of the grace of God. It is a common proverb, that even fools become wise by suffering evil. But Abraham, forgetful of the great danger which had befallen him in Egypt, once more strikes his foot against the same stone; although the Lord had purposely chastised him, in order that the warning might be useful to him, throughout his whole life. Therefore we perceive, in the example of the holy patriarch, how easily the oblivion, both of the chastisements and the favors of God, steals over us. For it is impossible to excuse his gross negligence, in not calling to mind, that he had once tempted God; and that he would have had himself alone to blame, if his wife had become the property of another man. But if we thoroughly examine ourselves scarcely any one will be found who will not acknowledge, that he has often offended in the same way. It may be added, that Abraham was not free from the charge of ingratitude; because, if he had rejected that his wife had been wonderfully preserved to him by the Lord, he would never again, knowingly and willingly, have cast himself into similar danger. For he makes the former favor divinely offered unto him, so far as he is able, of none effect. We must, however, notice the nature of the sin, on which we have touched before. For Abraham did not, for the sake of providing for his own safety prostitute his wife, (as impious men cavil.) But, as he had before been anxious to preserve his life, till he should receive the seed divinely promised to him; so now, seeing his wife with child, in the hope of enjoying so great a blessing, he thought nothing of his wife’s danger. (428) Therefore if we thoroughly weigh all things, he sinned through unbelief, by attributing less than he ought to the providence of God. Whence also, we are admonished, how dangerous a thing it is, to trust our own counsels. For Abraham’s disposition is right, while fixing his attention on the promise of God; but inasmuch as he does not patiently wait for God’s helps but turns aside to the use of unlawful means, he is, in this respect, worthy of censure.
And Abimelech sent. There is no doubt that the Lord purposed to punish his servant, for the counsel he had so rashly taken. And such fruits of distrust do all receive, who rely not, as they ought, on the providence of God. Some perverse men quarrel with this passage; because nothing seems to them more improbable than that a decrepit old woman should be desired by the king, and taken from the bosom of her husband. But we answer, first, that it is not known what her appearance was, except that Moses before declared her to be a person of singular beauty. And it is possible that she was not much worn with age. For we often see some women in their fortieth year more wrinkled than others in their seventieth. But here another thing is to be considered, that, by the unwonted favor of God, her comeliness was preeminent among her other endowments. It might also be, that king Abimelech was less attracted by the elegance of her form, than by the rare virtues with which he saw her, as a matron, to be endued. Lastly, we must remember, that this whole affair was directed by the hand of God, in order that Abraham might receive the due reward of his folly. And as we find that they who are exceedingly acute in discerning the natural causes of things, are yet most blind in reference to the divine judgments; let this single fact suffice us, that Abimelech, being a minister to execute the divine chastisement, acted under a secret impulse.
(428) There seems too much of special pleading in the reasoning of Calvin, both on this occasion, and on that referred to, of a similar kind, in the twelfth chapter. — Ed.
Fuente: Calvin’s Complete Commentary
(2) She is my sister.Twenty years before, Abraham had acted in the same way in Egypt, and Pharaoh had rebuked him, but sent him away with large presents. We learn from this chapter, Gen. 20:13, that the false representation which twice brought them into trouble was habitual with the two; nor does Abraham ever seem conscious that he was acting in it wrongfully. To us it seems cowardly, in one who had so many men trained to battle, thus to expose his wife to danger; and to have recourse to deceit, at the very time when such abundant revelations were being made to him, also shows an apparent want of faith in God. But Holy Scripture neither represents its heroes as perfect, nor does it raise them disproportionately above the level of their own times. Its distinguishing feature rather is that it ever insists upon a perpetual progress upwards, and urges men onward to be better and holier than those that went before. Abraham was not on the same high spiritual level as a Christian ought to be who has the perfect example of Christ as his pattern, and the gift of the Holy Ghost for his aid; and the fact that God rescued him and Sarah from all danger in Egypt may have seemed to him a warrant that in future difficulties he would have the same Divine protection. Human conduct is ever strangely chequered, but we have a wholesome lesson in the fact, that it was Abrahams politic device which twice entangled him in actual danger.
Abimelech (called in Gen. 26:1, king of the Philistines, where see Note) . . . took Sarah.She was now ninety years of age, and naturally her beauty must have faded. Some, however, think that with the promise of a son her youth had been renewed, while others suppose that the purpose uppermost in the mind of Abimelech was political, and that what he really desired was an alliance with the powerful sheik who had entered his territories.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. She is my sister Here Abraham repeats the folly he had shown in Egypt . Comp . Gen 12:11-17. Abimelech means, my father king, or fathers of the king, and seems to have been the common title of the Philistine kings, as Pharaoh was of Egyptian kings .
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 20:2. Abraham said of Sarah his wife, She is my sister It appears from Gen 20:13 that it was mutually agreed between Abraham and Sarah to pass for brother and sister, in the strange places and courts whither they should happen to come; so that it is no wonder to find the same incident repeated. See ch. Gen 12:13. And it also appears from Gen 12:12 that they thought this device justifiable, as they were indeed brother and sister by the father’s side; so that they told the truth, but not the whole truth, as they were more than brother and sister, namely, husband and wife: and it appears from Gen 12:11 as well as from ch. Gen 12:12. that Abraham’s reason for concealing his marriage was the fear of being murdered on account of his wife, who was remarkably handsome. Now this conduct of the patriarch’s has been variously represented, some severely condemning, others, in a great measure, justifying it. That Abraham was a truly good man there can be no doubt; but that the best of men are not without their defects, is equally certain; nor does it at all affect the credit of the sacred writings, that the faults of the best men are recorded in them; nay, rather it affords an argument for their authenticity; nor does it at all concern us to vindicate the actions of good men, which appear culpable.
Men certainly have a right to conceal their sentiments, upon several occasions, by a prudent silence; but whenever they make use of words, and pretend thereby to discover their thoughts, they impose upon their hearers, if they do not really express what they pretend: and in this the very formality of lying consists; namely, “in a settled intention to deceive.” For whatever is said, (to use Bishop Smalridge’s words,) whether in itself it be true or false, whether it agrees with the thoughts of the speaker or not, yet if it plainly tends to deceive the hearer, if he who says it perceives the tendency, and accordingly uses it to this end, however disguised it is, under whatever form it is expressed, it is, to all intents and purposes, a lie.
Abimblechsent and took Not by force and violence, as appears from Gen 12:5-6. It is evident that the beauty of Sarah had been preserved in an extraordinary manner: and possibly as her fruitfulness was now miraculously restored, with that her native beauty might be increased; and possibly it might not be her beauty only which might induce Abimelech to take her. Let it be observed, there is not the least mention of this: motives of interest might have their weight, and the king might be inclined to take to his wife on that account, the sister of a man so powerful, and so regarded of heaven, as Abraham was known to be: it is plain, that he did not scruple to enter into covenant with him, which shews a regard for his alliance. See ch. Gen 21:22, &c.
Abimelech signifies, my father is king, or a king my father; a proper name for king; and it appears to have been common to the kings of Palestine, as Pharaoh was to those of AEgypt.
REFLECTIONS.Abraham’s removal is here mentioned, and his sojourning among the Philistines. Note; Where-ever we are in this world, we must remember we are but sojourners, as all our fathers were. We have here,
1. A repetition of his former equivocation. Observe, It is a sad thing to be overtaken by sin; it is worse to relapse into it; but still the backslider may return. Let none presume they cannot fall; let none fallen, who have any desire to return, sink into despair.
2. The danger to which Sarah is again exposed. When unbelieving fear comes upon us, the evils we should otherwise avoid frequently come upon us also.
Alas! how frail and weak is man! especially in that which most nearly concerns him, TRUST IN GOD. Though Abraham had before experienced, in the case of Pharaoh, how able God was to protect the chastity of his wife from all violence, and from all power whatsoever, yet he cannot rest in trusting to it on a like occasion, but must have recourse again to his own wisdom. In truth, this distrust of God’s power and help was not only Abraham’s frailty in the present instance, but is indeed the deplorable weakness of human nature. The nation of the Jews are a sufficient evidence of this: though they saw so many wonderful and astonishing exertions of God’s power, and how able he was to do every thing, yet in every fresh difficulty they were doubting or distrusting his ability to save them: though they had seen him divide the sea to let them go through, making the waters to stand on a heap; though they had seen him cleave the hard rocks in the wilderness, to give them water to drink, so that it gushed out like rivers; yet soon after, when, they were distressed for provision, they could think lightly of the power of God, and say, Shall God prepare a table in the wilderness? He smote the stony rock indeed that the water gushed out, and the streams flowed withal; but can he give bread also, or provide flesh for his people? And this is too much the disposition of Christians in general; for there are few but in the course of their lives have seen such extraordinary instances of God’s power and providential interposition, as might convince them that he can do every thing, and is a sure help to all who put their trust in him; and yet in the next difficulty or trouble their hearts have failed them, they have been cast down as if there was no help in their God, and as if his hand was shortened that it could not save.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 20:2 And Abraham said of Sarah his wife, She [is] my sister: and Abimelech king of Gerar sent, and took Sarah.
Ver. 2. She is my sister. ] This is the second time he thus sinned, both against piety by distrust; and charity, in exposing his wife to other men’s pleasure, and his neighbour thereby to God’s displeasure. So Jehoshaphat was twice taken tardy in Ahab’s amity; 2Ch 19:2 ; 2Ch 20:37 Jonah twice reproved for rebellion; and John for angel worship; Samson, twenty years after he had loved the Philistine woman, goes down to Gaza, and went into Delilah. Jdg 15:20 ; Jdg 16:1 Lot committed incest two nights together. Indeed, the orifice of his lust was not yet stopped by repentance. But Jonah had surely repented of his former frowardness; and so had Samson, Jehoshaphat, and Abraham too, a of his former hypocrascy; which made the Lord to move Pharaoh to deal kindly with him, so that “he had sheep and oxen,” &c. Gen 12:16 But what shall we say to that example of the apostles, Luk 22:24 among whom “there was a strife who should be accounted the greatest?” And this was not the first, but the third time they had thus offended by ambition; and even after our Saviour had discoursed unto them of his cross. But this last time, most absurdly, and unseasonably, after that he had foretold his passion to follow within two days; had taught them that he was anointed by the woman for the day of his burial; had administered to them the sacrament, that seal of mutual love; had washed their feet, to teach them humility and charity, &c. Oh, the incredible perverseness of corrupt nature! How strongly do the best still smell of the old cask, taste of the old stock, though ingrafted into Christ, and though poured from vessel to vessel. Joh 5:14 “And this have ye done again,” saith the Lord. Mal 2:13 A great aggravation, as numbers added to numbers, are first ten times more, and then a hundred, and then a thousand. “How oft did they provoke him in the wilderness, and grieve him in the desert”. Psa 78:40 A regenerate man may fall into the same sin again that he hath truly repented of nor can we define how oft, and into how heinous but surely, not oft into the same, that is heinous and scandalous. That is a graceless person that hath “eyes full of adultery, and that cannot cease to sin”. 2Pe 2:14 An enemy to God, that “goeth on still in his trespasses”. Psa 68:21 It is expressly noted of Judah, Gen 38:26 that “he knew Tamar again no more.”
And Abimelech king of Gerar.
a Non dubium, quin Abram poenitudine ductus , &c. – Pareus in Gen 12:16 .
b . – Dio.
c Ibid. in Vita Bucholc. in Indice Chronol.
d Orbis amor et deliciae .
e Corculum appellatus est. – Tusc. Quaest., lib. i.
f Parei Medul. Hist. Profan., p. 482
g Camd. Elis., fol. 494, 205.
h Thuan. Hist., lib. cxxix.
i – Dio.
said. Abraham’s expedient = the next assault on Abraham in the Great Conflict for the destruction of the promised seed of the woman (Gen 3:15). See App-23. God had to intervene (Gen 20:3), for man could know nothing of it. Abraham’s fear shown in Gen 20:11.
my sister = half-sister. See note on Gen 20:12 and App-29.
Abimelech. Hebrew. Father-king. The official title of the kings of Gerar (Compare Gen 26:1), like Pharaoh in Egypt.
took. See note on Gen 21:7. In Sarah’s conception God must have renewed her youth, for she nursed Isaac (Gen 21:7).
said: Gen 12:11-13, Gen 26:7, 2Ch 19:2, 2Ch 20:37, 2Ch 32:31, Pro 24:16, Ecc 7:20, Gal 2:11, Gal 2:12, Eph 4:25, Col 3:9
Abimelech: Gen 12:15, Gen 26:1, Gen 26:16
Reciprocal: Gen 12:13 – thou Gen 20:14 – restored Gen 21:22 – Abimelech Gen 34:2 – took her Jdg 8:31 – Abimelech Pro 29:25 – fear
20:2 And Abraham said of Sarah his wife, {b} She [is] my sister: and Abimelech king of Gerar sent, and took Sarah.
(b) Abraham had now twice fallen into this sin: such is man’s frailty.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes