Gênesis 20
J. Vernon McGee · Citado em PreceptAustin
Gênesis 20
Vernon McGee - This is quite interesting. Do you think that Sarah was beautiful? Well, at this time she is almost ninety years old, and she’s beautiful. Not many senior citizens can qualify in this particular department. Notice also that Abraham is getting quite far south in the land. He has gone beyond Kadesh-Barnea where the children of Israel later came up from Egypt and refused to enter the land. Abraham has gone down to Gerar, which I do not think he should have done, but be that as it may, he lies about Sarah again. I want you to notice Abraham’s confession because this is the thing which makes this chapter important and reveals the fact that Abraham and Sarah cannot have Isaac until they deal with this sin that is in their lives—and it goes way back. Parunak (Notes on Gen 20): Components of Abraham’s error: Forgetfulness of God’s past protection. Thus the Scriptures exhort us frequently to “bless the Lord, and forget not all his benefits.” Not discerning distinctions among unbelievers. Pharaoh’s antagonism is very different from the inclination toward God of Abimelech. The letdown after the mountaintop. Genesis 18 was certainly a high point of his experience: meeting personally with the Lord, interceding for Sodom, receiving the promise of a son. In such times, it is easy to grow self-confident, and let down our dependence on the Lord. 1Co 10:12+, “let him that thinketh he standeth, take heed (present imperative see our need to depend on the Holy Spirit to obey) lest he fall.” Why does God allow His children to suffer besetting sins? Keeps us humble; attacks our pride Makes us more dependent on God Magnifies His power and grace in the midst of our weakness ABIMELECH - The name of two kings of Philistia; the first was a contemporary of Abraham, the second, probably son of the former, was king in the days of Isaac. It is quite possible that Abimelech was the royal title rather than the personal name, since in the title of Ps 34 we find it applied to the king of Gath, elsewhere known by his personal name, Achish (1 Sam 27:2,3). Shortly after the destruction of Sodom Abraham journeyed with his herds and flocks into the extreme Southeast country of Palestine (Gen 20). While sojourning at Gerar, the city of Abimelech, king of the Philistine country, he made believe that Sarah was his sister (Gen 20:2), and Abimelech took her, intending to make her one of his wives. But God rebuked him in a dream, besides sending barrenness on the women of his household (Gen 20:3,17). After Abimelech had reproved Abraham most justly for the deception, he dealt generously with him, loading him with presents and granting him the liberty of the land (Gen 20:14,15). When contention had arisen between the servants of the two men over the wells of water the two men made a covenant at a well, which took its name, Beersheba, from this fact of covenant making (Gen 21:31,32). Krell - The problems with lying: First, it makes it easier to do the next time. Abraham has already pulled the same stunt with Pharaoh of Egypt twenty-five years earlier (Ge 12:13). One would think that the disgrace Abraham experienced in Egypt would have cured him. But he has not faced his proneness to needless deceit and his inconsideration towards Sarah.11 Abraham is compromising his character and integrity. This will make it tougher to trust his word in the future. Second, it affects and influences others around us. The sad reality is we can pass on our character flaws to our children. Abraham lied about his wife on two occasions in order to protect his own life. These events happened before his son Isaac was born. Yet, later in Genesis, Abraham’s son, Isaac, pulls this exact same stunt with his wife Rebekah and Abimelech’s grandson (Ge 26:1-3, 7). Furthermore, he undoubtedly damaged his relationship with Sarah. What message does Abraham send to Sarah as he willingly lets her go to the home of another man knowing full well what the man’s intentions are? Sin brings negative consequences. Some are external, some are internal; some are public, some are private. God does not allow His children to sin without consequence. Third, it brings a reproach to the name of God. Abraham’s lie and subsequent exposure is an embarrassment to the name of God. Abraham compromised his ability to testify and minister in Gerar. He was supposed to bring blessing to the world…but here he is bringing judgment on them. If you are going to claim to be a Christian, please don’t dishonor that name by being a habitual liar. Honesty is not the best policy; it’s the only policy. Always remember: You may be the only Bible your friends and family ever read…and they expect you to be a person of integrity. Remember these sobering words: Integrity takes years to establish and only a moment to destroy. ILLUSTRATION - Four ministers got away for a retreat. As they sat around the fire talking, one pastor said, “Let’s all share our besetting sins. I’ll go first. My besetting sin is that every so often I slip away from the office to the race track and bet on the horses.” The second pastor volunteered, “My besetting sin is that I keep a bottle of wine down in my basement. When I get really frustrated with my deacons, I sneak down there and have a nip of wine.” The third pastor gulped and said, “My besetting sin is that I keep a punching bag at home. When I get mad at somebody in the church, I go home and think about that person as I hit the punching bag.” They all turned to the fourth pastor and asked, “Well, what is your besetting sin?” He hesitated, but they coaxed him. Finally, he said, “My besetting sin is gossip, and I can’t wait to get home!” We all struggle with besetting sins. They’re like a piece of furniture that you keep hitting your shin against. At some point, you would think you would learn to avoid it. But when it’s been a while and you aren’t thinking about it--Whack! You do it again. Genesis 20 shows us Abraham, the father of faith, whacking his shin on the same piece of furniture. He does the same stupid thing here that he did in chapter 12: He claims that Sarah is his sister, and she is taken into the harem of a king. Liberal critics argue that these two accounts (and chapter 26, where Isaac does the same thing) are really the same story, which a not-too-smart editor mistakenly put in several places. But there are a number of obvious differences between the three accounts, and there is no reason to doubt their historicity. They are true to life and show us that certain sins plague us throughout life, and that they are often passed on to our children. After the high point of Abraham’s fellowship and prayer (chap. 18), you wouldn’t think that this could happen. If the Bible was a fairy tale, it wouldn’t. But the Bible is a realistic book that shows us the humanness of all its heroes. Abraham’s weak areas show us the struggles in the life of faith and give us hope for ourselves. If God could work with a sinner like Abraham, then He can work with me! There are two main themes in this chapter: the failure of Abraham; and, the faithfulness of God. Yes, Abraham sinned, but God didn’t cast him off. He dealt with His erring child and followed it up by fulfilling the long-awaited promise of a son (chap. 21). That’s grace! The chapter shows that ... While we are prone to besetting sins, God is marked by holiness and grace. There’s a fine balance here. If the text only portrayed Abraham’s sin and God’s grace, we might be inclined toward license: “Don’t worry about your sin, because God is gracious.” But the chapter won’t allow that wrong application. God’s holiness and the damage our sin causes is balanced with His grace, so that we won’t take our sin lightly. (Steven Cole) QUESTION - What are besetting sins? ANSWER - Besetting sins are ones that we continually struggle with and have a weakness toward. In the King James Version of the Bible, the word beset is found in Hebrews 12:1: “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.” According to the Merriam-Webster Dictionary, besetting sin refers to “a main or constant problem or fault” (m-w.com, accessed 5-11-20). Basically, a besetting sin is one that we constantly struggle with and toward which we are naturally inclined. Other translations refer to the sins that “beset” us as “sin that so easily entangles” (NIV) and “sin that just won’t let go” (CEV). The Greek word used in this verse means “easily ensnaring” (Logos Bible Word Study). Like a trap that easily captures a mouse, there are some sins that easily ensnare us. EDITORIAL ADDITION - Easily entangles (besetting) (2139) euperistatos from eú = easily, readily, deftly, cleverly + periistemi = to surround, to place itself around - peri = around + statos = standing) means literally that which is easily standing around (a competitor) thwarting (a racer) in every direction (figuratively here referring to sin). The picture is that of something which is easily encompassing or easily besetting (besetting = constantly present or persistently attacking, tempting, harassing, assailing. Surrounding or attacking from all sides). There are a dozen possible renderings of euperistatos. The Latin Vulgate is translated "the sin standing around us" ("circumstans nos peccatum") and this appears to be the idea in this verse. Thus one could render it "the easily encompassing or surrounding sin."
Gênesis 20
Vernon McGee - Chapter 20 seems about as necessary as a fifth leg on a cow. It is a chapter that you feel as if you would like to leave out, because in it Abraham repeat the same sin which he committed when he went down into the land of Egypt and lied concerning Sarah, saying, “She is my sister.” It is the same sordid story, but this chapter is put here for a very important reason. Abraham and Sarah are going to have to deal with this sin before they can have Isaac, before they can have the blessing. May I say to you, until you and I are willing to deal with the sin in our lives, there is no blessing for us. Until you and I are willing to deal with the sin in our lives, there is no blessing for us. Bruce Goettsche entitles Genesis 20 "Embarrassing Reruns" Keith Krell entitles this chapter "Been There, Done That!" He introduces this chapter... Some time ago, I read about a pastor that preaches a sermon series every year called “Summer Reruns.”1 Each summer, when the attendance plummets, he preaches his most popular sermons from the previous year. You could call this, “Pastor’s Greatest Hits.” As we eyeball Genesis 20, you may feel that we are having our own summer reruns! If you have been studying with us, you are about to experience a strange sense of déjà vu. Previously, we looked at a very similar account in Genesis 12:10-20. In that passage, Abraham and Sarah devised a scheme to avoid problems with Pharaoh in Egypt. Abraham asked his wife to lie and tell the Pharaoh that she was his sister. Now, eight chapters later, the names and places are changed but the results are nearly identical. This has led some to say it really was the same account recorded twice. Yet, clearly these are two different accounts.2 The reason we take up this second account is because it speaks to an issue that is relevant to all of us: recurring sin. Here, we see Abraham making the same mistake again. These things should not surprise us. It parallels our own experience. Aren’t there things in your own life that dog you relentlessly? Are there sins that you have taken to the Lord and said, “Never again?” Only to find yourself returning to the Lord to confess the same sin again and again. It may have to do with substances (alcohol, drugs, food). It may have to do with interpersonal relationships (gossip, anger, slander). It may be physical (some habit you can’t shake). It may be mental (lust, anger, bitterness, resentment). It may have to do with money (debt, a lust for the material, a reluctance to give to the Lord). It may have to do with time management (wasting time, neglecting time for God). Whatever the sin, I suspect you don’t have to look very far to find one or two that you struggle with constantly. Today, in Genesis 20, we will look at how to move toward victory in the embarrassing reruns of life.3 Now Abraham journeyed from there toward the land of the Negev, and settled between Kadesh ("holy" - oasis ~70 mi SW of Dead Sea) and Shur ("wall" - the wilderness region in the NW part of the Sinai isthmus) - Journeyed is the verb nasa which means, “to pull up” stakes that stabilize a tent and is a technical term for “breaking camp.” Where is "from there?" According to Genesis 18:1, “from there” is a reference to “the oaks of Mamre,” which was located in “Hebron” nineteen miles southwest of Jerusalem, on the way to Beersheba. Recall Negev means south. So Abraham is headed south. The text does not explain why Abraham was on the move. Earlier in Genesis 12 he had headed south because of famine, but there is no mention of famine. Why did he leave now? The text does not say. Possibly he desired to move away from the scene of recent judgment of Sodom and Gomorrah. Was he operating in unbelief or at the direction of the Lord? Given his actions in Gerar one would favor the former as more likely. The other question that arises is why didn't he make any attempt to locate Lot? He did not know whether he was alive or dead? If he believed that God had answered his prayer to deliver Lot, he would have stayed or at least searched for Lot but it appears he didn’t. THOUGHT - The word Shur means “fortification or security”. It comes from a Hebrew root word meaning “to turn or wander about; to stroll; to look around”. I added “to be independent”. How many times we turn from the Lord and look around for something better than the Lord, wandering away from Him? Our independent spirit can create a big mess for us. Amen?! Does this describe the condition of your life? Have you drifted away from Jesus Christ? Many believers have strayed, some a small distance and others far, far away from the Lord. They are dwelling somewhere between Kadesh and Shur. This describes the spiritual condition of Abraham in this chapter. Abraham suffers some spiritual defeats that have happened earlier in his life. The says he sojourned in Gerar which comes from a Hebrew root word “gur” meaning “to drag; to turn aside from the way; to fear; to tarry; to be a stranger”. What a description to what was happening to Abraham at this particular time. Abraham turns from honesty back to deception in Gerar because he is a stranger and fears the king of this region. Sarah is removed from his home and “drug away” if you please to be a bride of Abimelech. (Rod Mattoon) At least he remains in the land of promise (Ge 15:18) and does not trek all the way to Egypt this time. Abraham did not get into trouble in Gerar because he is out of the geographical will of God since Gerar is still in the land of Canaan but he did get into trouble for lying as he misrepresents Sarah as his sister and not as his wife. “Abraham stopped asking ‘What is right?’ and began asking ‘What is safe?’ and this led to his downfall.” -- Warren Wiersbe THOUGHT - Be careful when you begin to ask "What is safe?" or "What can I get away with?" Proverbs 15:3 says "The eyes of the LORD are in every place, Watching the evil and the good." Keith Krell Why did Abraham leave Mamre (cf. 18:1)? While no reason for Abraham’s move is given, it would seem that God pouring out burning sulfur on Sodom and Gomorrah had some effect on Abraham’s ability to raise his great herds of cattle (cf. 21:22-34).4 Despite the logic of Abraham’s move, there is no indication that God led this decision. Apparently, once again, he took matters into his own hands and moved ahead of God. I don’t know about you but when I’ve made decisions apart from the will of God, I have invariably suffered for it. Proverbs 16:25 says, “There is a way which seems right to a man, but its end is the way of death.” wo other possible reasons for Abraham’s relocation include: (1) He wanted to move away from the painful memories of God’s judgment on Sodom and Gomorrah and on the gruesome death of Lot’s extended family. (2) His life was in danger from the surviving villagers in Zoar. Wenstrom adds an interesting thought "Undoubtedly, Satan, knowing that the Lord is about to fulfill His promise and give Abraham and Sarah a child, is going to attempt to thwart the Lord’s plans in Gerar." (SEE SATANIC ATTEMPTS TO THWART THE MESSIANIC LINE) Sailhamer writes, “Abraham left the ‘great trees of Mamre’ (Ge 18:1, 33) and traveled into ‘the Negev’ (hannegeb i.e., ‘southward’) to sojourn in Gerar. The fact that the author has reminded us in chapter 21 (Ge 21:23b, 34a) that Abraham was still sojourning in Gerar suggests that the events of these two chapters are intended to be understood as having taken place in the ‘land of the Philistines’ (Ge 21:34; see Notes).” (Genesis: EBC Grand Rapids: Zondervan, 1990), Source: Abraham: Following God's Promise Then he sojourned (gur) in Gerar - Sojourned (gur) means he entered Gerar as an alien, one who would dwell temporarily. Gerar (means "lodging place" or "halting place") was a prosperous city controlling a lucrative caravan route and was located about 12 miles SE of Gaza and 50 miles south of Hebron in the land of the Philistines (see map above). Elmer Towns writes Gerar "was probably so named because it was a popular rest stop along the caravan route. But for Abraham, it became a halting place in his walk with God." The Septuagint translates sojourned (gur) with paroikeo (used of Abraham in Heb 11:9+) which means living in a place without holding citizenship, as an alien, as a stranger, and only temporarily. Wenstrom points out that as a sojourner "In societies, which possess a clan structure, this person is without legal protection since he has no blood ties. Such a person, like Abraham, would have been dependent upon a native to recognize and protect him, which was the case we saw in Egypt and here in Gerar. The Mari documents (1800 B.C.) indicate that the relationship between “sitting” farmers and nomadic herders (such as Abraham) was that contracts were drawn up concerning grazing and watering rights. This relationship is known as “dimorphism” as these two distinct yet interrelated cultures exist side by side. Abraham is entering into a land, where he no legal rights and protection, which will affect his decision-making and will cause him to enter into a contract that will compromise his wife and integrity and witness before the unbeliever." Henry
Gênesis 20
Vernon McGee - Abraham is now talking to Abimelech who is greatly disturbed that Abraham would do a thing like lying about his wife. Again, Abraham was not trusting God. He felt that he was moving down into a godless place, but he finds out that Abimelech has a high sense of what is right and wrong. Abimelech puts a tremendous value upon character and apparently is a man who knows God. Poor Abraham doesn’t look good by the side of Abimelech here. QUESTION - What is situationism? What is a situationist? ANSWER - Situationism is a theory used in psychology that assumes that a person’s behavior is dictated largely by his situation rather than by his personal attributes. For a situationist, external factors, rather than internal motivations, define behavior. For example, a situationist would say that a violent criminal’s environment is chiefly to blame; if the criminal had been raised on a farm in Nebraska instead of the inner city, he would not have had a tendency to commit crimes. Situationism has been tempered by other theories like interactionism, which favor both internal and external factors as contributing to the behavioral outcome of a person. If, for instance, a man grows up on a farm in Nebraska, it does not mean that he has no criminal impulses, only that he may never have reason or motivation to explore those impulses to the degree he would have living in the inner city. Conversely, a man living in rural Mongolia may have an amazing talent for theoretical physics, but, because of his geographical location, he may never be exposed to the subject. Situationism is a weak theory logically, as it downplays the role of human volition. In real life, there are many examples of people who did not allow their situations to dictate their behavior. An individual may be immersed in negativity yet still make positive choices. And vice versa. While it is obvious that our circumstances do help shape us, we always have a choice in how we respond. If situationism were valid, then Ben Carson would never have been a neurosurgeon, and Judas Iscariot would never have betrayed the Lord Jesus. Similarly, situationism is incompatible with biblical truth. The Bible teaches that we have choices to make. Job is a good example. The Bible describes Job as “blameless and upright; he feared God and shunned evil” (Job 1:1). Then Satan came before God and accused Job of shallowness: “Does Job fear God for nothing? . . . Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land. But now stretch out your hand and strike everything he has, and he will surely curse you to your face” (Job 1:9–11). In attributing Job’s good behavior to the circumstances that surrounded him, Satan was espousing situationism. But, even after God took away all that Job had, “Job did not sin in what he said” (Job 2:10). Satan the situationist was proved wrong by Job’s choice. We know that God is omniscient and omnipotent (1 John 3:20; Psalm 139:4; Matthew 10:29–30; Job 42:2) and that He is present in the life of each person He created (1 Timothy 2:4). We must then assume that He allows all the situations that we find ourselves in. In fact, God uses situations to help mold us: “The testing of your faith produces perseverance” (James 1:3; see also 1 Peter 1:7). But God’s providence in prompting our spiritual growth is a far cry from situationism with its fatalistic approach. Every person’s situation contains both the tragedy of living in a fallen world and the grace of God as He offers forgiveness and an eternal home in heaven (John 3:16–19). No person’s situation, external or internal, is too much for God to overcome. He sees our situation and gives us hope for the future: “Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh” (Luke 6:21). First Peter 4:19 is the reverse of situationism: “Those who suffer according to God’s will should . . . continue to do good.” In His mercy, God makes the believer “alive together with Christ” so that He can show him “the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:6–7). There is no situation in the world, however terrible, that will last forever. Those who trust Christ have the assurance of a home with God. That place is beyond the reach of human tragedy, and it is eternal (Revelation 22:1–5).GotQuestions.org QUESTION - Does the Bible teach situational ethics? ANSWER - Situational ethics is a particular view of moral ethics that holds that the morality of an act is determined by its context. Situational ethics states that if there is a right and wrong, it is merely determined by the desired outcome of the situation. Situational ethics is different from moral relativism in that moral relativism states that there is no right or wrong. Situational ethics envelopes a code of ethics in which meeting the needs of each situation determines what is right or wrong. From cover to cover, the Bible is true, consistent, and applicable. Does the Bible teach, admonish, or even lean toward advocating situational ethics? The short answer is "no." Let us consider three principles: 1) God is creator and sustainer. 2) All of God’s Word is true. Even the parts we don’t like or understand. 3) Right and wrong are determined and defined by who God is. 1. God is creator and sustainer. Situational ethics states that morality is determined by surroundings or circumstance. God’s Word says morality is determined by God’s sovereignty, as He is creator and sustainer. And that is not a matter of semantics but of fact. Even if God were to give a command to one group of people and forbid it to another group, the determination of whether it is right or wrong, ethical or not, is not based on the situation, but rather on God’s command. God has the authority to govern right and wrong. Romans 3:4 says, “Let God be true and every man a liar.” 2. All of God’s Word is true. To suggest that the Bible advocates situational ethics would be to imply that there are errors contained therein. That is not possible. It is not possible because of number 1; God is creator and sustainer. 3. Right and wrong are defined by who God is. Love is God’s nature. He defines what love is not by what He does, but simply by who He is. The Bible says, “God is love” (1 John 4:16). Love is selfless and considerate of others, never seeking its own glory or pleasure (1 Corinthians 13). Therefore, by virtue of who God is, the Bible, being given by God and being all true, cannot contain a system of ethics that would in itself defy the nature of God. Situational ethics finds right and wrong to please the majority or a single person out of selfishness. Love is the opposite. Love seeks to encourage and build up others. Two foundational problems with situational ethics are the reality of an absolute truth and the concept of real love. The Bible does teach absolute truth, which demands that right and wrong are predetermined by a Holy God. And love—God’s definition of true, honest, real love—leaves no room for selfish or impure motivations. Even if someone were to say that the situation demands selflessness, it is still a human determination and not a divine one. A human being’s reasons for determining what is best, without true love are foundationally selfish. So what happens when things look right but God says they are wrong? We must trust God’s sovereignty and trust “that all things God works for the good of those who love Him, who have been called according to His purpose” (Romans 8:28). If we belong to Christ, God has given us His Spirit (John 16), and through Him we have an understanding of what is right and wrong. Through Him we are convicted, encouraged, and guided to righteousness. An earnest desire to know the truth of a matter, coupled with seeking God, will be rewarded with God’s answer. "Blessed are those who hunger and thirst after righteousness, for they shall be filled" (Matthew 5:6).GotQuestions.org Fear Factor Abraham said, “. . . surely the fear of God is not in this place; and they will kill me on account of my wife.” — Genesis 20:11 Today's Scripture : Genesis 20:1-13 If you’re a fan of Shakespeare, you know that his heroes always have a serious character flaw. It makes for a good story and teaches some important lessons. The same is true of our Bible hero Abraham. His flaw? Fear. Twice Abraham succumbed to his fear that a ruler would kill him and steal his wife (Gen. 12:11-20; 20:2-13). Fearing for his life, he deceived both Pharaoh and King Abimelech by saying, “She is my sister”—in essence welcoming the king to take Sarah into his harem (20:2). With fear dictating his actions, he put at risk God’s plan that through him and Sarah a great nation would arise (12:1-3). But before we judge Abraham, we should ask ourselves a few questions. For fear of losing our job, would we compromise our integrity? For fear of appearing old-fashioned, would we set aside our values? For fear of being ridiculed or misunderstood, would we neglect sharing the gospel and put someone’s eternity at risk? Only one thing will conquer our fears: tenacious faith in God’s presence, protection, power, and promises. It often helps in time of trial When fearful and alone, To know that every doubt we feel The greatest saints have known. —D. De Haan Let your faith overcome your fear, and God will turn your worry into worship. Genesis 20:12 “Besides, she actually is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife; Besides: Ge 11:29 12:13 1Th 5:22 Genesis 20 Resources - Multiple sermons and commentaries HALF A LIE HALF A SISTER! Besides, she actually is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife; Technically he is telling the truth, only to cover the lie he made that she was not his wife. This kind of kinship marriage between Abraham and Sarah was not yet prohibited among God’s people since the Mosaic Law, which prohibited such things, was not yet given (Lev. 18:9, 11; Deut. 27:22; Ezek. 22:11). Verbally it was correct; but really it was a lie. A peculiarity about this lie was, it was a half-truth: Sarah was his half-sister. But God dealt with it as a lie because it was told with the intention to deceive. A half-truth is a complete lie! Krell I can just picture Abraham stuttering and stammering to get these words out. Yet, this explanation is not even helpful and it is totally confusing. What Abraham is saying is, “Look, technically I didn’t lie.” He tries to defend himself by technicalities but not by truthfulness. But a half-truth, said with intent to deceive, is always a whole lie. THOUGHT - How often do you allow people to draw the wrong conclusions or impressions by withholding evidence? Do you want to give the impression you are spiritual when you are not? Do you try to appear happy when your heart is breaking? Do you try to look sophisticated when you are desperate and despondent? Faith is facing up to reality and dealing openly with others, even when the truth may appear to put you in jeopardy or may make you vulnerable. W H Griffith Thomas - It is to be observed, too, that the proposal was clearly actuated by selfishness; there was no regard for Sarai, but only for his own safety. How strange this is! He had journeyed all the way from Ur of the Chaldees, and yet could not trust God with his wife or with his own life. How small great people can be! How weak strong men can be! How bad good people can be! Paul Apple calls this excuse the "Loophole Approach." J Vernon McGee - Abraham lets it all out now. He says, “To tell the truth, it’s half a lie. Sarah is my half sister, and she is my wife.” Henry
Gênesis 20
Vernon McGee - Abraham did not have complete confidence and trust in God, and so when they started out, he and Sarah made a pact that anywhere they went where it looked as if Abraham might be killed because of his wife, Sarah would say that Abraham was her brother. Abraham and Sarah thought that that would keep Abraham from being killed. They made that little agreement, and they had used it down in Egypt, and here they have used it again. This sin must be dealt with before God is going to hear and answer Abraham’s prayer in sending a son. Isaac will not be born until this is dealt with. How many Christians are there who will not judge sin in their lives, and as a result, there is no blessing in their lives? If those who are in places of leadership in our fundamental churches would confess their sins and deal with the sins that are in their lives, I frankly believe that we could have revival. I do not believe there will be any blessing until sin is dealt with. Listen to Paul in 1 Corinthians: “But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world” (1 Cor. 11:28–32+). Blessing is being withheld from the church and from the lives of many believers because we will not deal with the sin in our lives. This is a tremendous spiritual lesson here in the twentieth chapter of the Book of Genesis. Genesis 20:14 Abimelech then took sheep and oxen and male and female servants, and gave them to Abraham, and restored his wife Sarah to him. took: Ge 20:11 12:16 restored: Ge 20:2,7 12:19,20 Genesis 20 Resources - Multiple sermons and commentaries RESTITUTION TO ABRAHAM Abimelech then took sheep and oxen and male and female servants, and gave them to Abraham, and restored his wife Sarah to him. This exactly repeats what Pharaoh did for Abraham in Ge 12:16+ "Therefore 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." Matthew Henry (concise) - Verses 14-18. We often trouble ourselves, and even are led into temptation and sin, by groundless suspicions; and find the fear of God where we expected it not. Agreements to deceive generally end in shame and sorrow; and restraints from sin, though by suffering, should be thankfully acknowledged. Though the Lord rebuke, yet he will pardon and deliver his people, and he will give them favour in the sight of those with whom they sojourn; and overrule their infirmities, when they are humbled for them, so that they shall prove useful to themselves and others. Matthew Henry Notes: Ge 20:14-18 Here is, I. The kindness of a prince which Abimelech showed to Abraham. See how unjust Abraham's jealousies were. He fancied that if they knew that Sarah was his wife they would kill him; but, when they did know it, instead of killing him they were kind to him, frightened at least to be so by the divine rebukes they were under. 1. He gives him his royal licence to dwell where he pleased in his country, courting his stay because he gives him his royal gifts (Ge 20:14), sheep and oxen, and (Ge 20:16) a thousand pieces of silver. This he gave when he restored Sarah, either, {1.} By way of satisfaction for the wrong he had offered to do, in taking her to his house: when the Philistines restored the ark, being plagued for detaining it, they sent a present with it. The law appointed that when restitution was made something should be added to it, Lev. 6:5. Or, {2.} To engage Abraham's prayers for him; not as if prayers should be bought and sold, but we should endeavour to be kind to those of whose spiritual things we reap, 1 Co. 9:11. Note, It is our wisdom to get and keep an interest with those that have an interest in heaven, and to make those our friends who are the friends of God. {3.} He gives to Sarah good instruction, tells her that her husband (her brother he calls him, to upbraid her with calling him so) must be to her for a covering of the eyes, that is, she must look at no other, nor desire to be looked at by any other. Note, Yoke-fellows must be to each other for a covering of the eyes. The marriage-covenant is a covenant with the eyes, like Job's, Job 31:1. II. The kindness of a prophet which Abraham showed to Abimelech: he prayed for him, Ge 20:17, 18. This honour God would put upon Abraham that, though Abimelech had restored Sarah, yet the judgment he was under should be removed upon the prayer of Abraham, and not before. Thus God healed Miriam, when Moses, whom she had most affronted, prayed for her (Nu 12:13), and was reconciled to Job's friends when Job, whom they had grieved, prayed for them (Job 42:8-10), and so did, as it were, give it under his hand that he was reconciled to them. Note, The prayers of good men may be a kindness to great men, and ought to be valued. Genesis 20:15 Abimelech said, “Behold, my land is before you; settle wherever you please.” my land: Ge 13:9 34:10 47:6 Genesis 20 Resources - Multiple sermons and commentaries Abimelech said, “Behold, my land is before you; settle wherever you please.” Genesis 20:16 To Sarah he said, “Behold, I have given your brother a thousand pieces of silver; behold, it is your vindication before all who are with you, and before all men you are cleared.” KJV Genesis 20:16 And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved. NET Genesis 20:16 To Sarah he said, "Look, I have given a thousand pieces of silver to your 'brother.' This is compensation for you so that you will stand vindicated before all who are with you." CSB Genesis 20:16 And he said to Sarah, "Look, I am giving your brother 1,000 pieces of silver. It is a verification of your honor to all who are with you. You are fully vindicated." ESV Genesis 20:16 To Sarah he said, "Behold, I have given your brother a thousand pieces of silver. It is a sign of your innocence in the eyes of all who are with you, and before everyone you are vindicated." NIV Genesis 20:16 To Sarah he said, "I am giving your brother a thousand shekels of silver. This is to cover the offense against you before all who are with you; you are completely vindicated." NLT Genesis 20:16 And he said to Sarah, "Look, I am giving your 'brother' 1,000 pieces of silver in the presence of all these witnesses. This is to compensate you for any wrong I may have done to you. This will settle any claim against me, and your reputation is cleared." NRS Genesis 20:16 To Sarah he said, "Look, I have given your brother a thousand pieces of silver; it is your exoneration before all who are with you; you are completely vindicated." NJB Genesis 20:16 To Sarah he said, 'Look, I am giving your brother a thousand pieces of silver. This will allay suspicions about you, as far as all the people round you are concerned; you have been completely vindicated.' NAB Genesis 20:16 To Sarah he said: "See, I have given your brother a thousand shekels of silver. Let that serve you as a vindication before all who are with you; your honor has been preserved with everyone." YLT Genesis 20:16 and to Sarah he hath said, 'Lo, I have given a thousand silverlings to thy brother; lo, it is to thee a covering of eyes, to all who are with thee;' and by all this she is reasoned with. GWN Genesis 20:16 He said to Sarah, "Don't forget, I've given your brother 25 pounds of silver. This is to silence any criticism against you from everyone with you. You're completely cleared." BBE Genesis 20:16 And he said to Sarah, See, I have given to your brother a thousand bits of silver so that your wrong may be put right; now your honour is clear in the eyes of all. RSV Genesis 20:16 To Sarah he said, "Behold, I have given your brother a thousand pieces of silver; it is your vindication in the eyes of all who are with you; and before every one you are righted." NKJ Genesis 20:16 Then to Sarah he said, "Behold, I have given your brother a thousand pieces of silver; indeed this vindicates you before all who are with you and before everybody." Thus she was rebuked. ASV Genesis 20:16 And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver. Behold, it is for thee a covering of the eyes to all that are with thee. And in respect of all thou art righted. DBY Genesis 20:16 And to Sarah he said, Behold, I have given thy brother a thousand pieces of silver; behold, let that be to thee a covering of the eyes, in respect of all that are with thee, and with all; and she was reproved. thy: Ge 20:5 Pr 27:5 thousand: Ge. 23:15, 16. Genesis 20 Resources - Multiple sermons and commentaries VINDICATION FOR SARAH To Sarah he said, “Behold, I have given your brother a thousand pieces of silver; behold, it is your vindication before all who are with you, and before all men you are cleared.” Notice there might be a touch of sarcasm as Abimelech calls him your brother, not your husband! Social convention demands that Abimelech present his gift for Sarah through Abraham who is the male head of the family. This was a very large gift. Abimelech gave this gift of the thousand shekels as a compensation for the offense against Sarah, so that she was fully vindicated as not having sinned in the sight of everyone and her household would recognize this. Krell - In showing generosity to Abraham, Abimelech was heaping burning coals on Abraham’s head (Ro 12:20). Abraham should have been giving gifts to Abimelech, because he was in the wrong. Instead, it was Abimelech who was generous (cf. Ge 12:16). By God’s grace, Abraham did not receive punishment but plunder. Wherever he went, whatever he did, Abraham stood under God’s protection and blessing. Wenham on a thousand pieces of silver - Fifty shekels was the maximum ever asked for in bride money (Deut 22:29); the typical old Babylonian laborer received a wage of about half a shekel a month. This gives an indication of the scale of Abimelek’s compensation. But note the barbed “I am giving … to your brother”—not “to your husband.” Despite his prompt obedience to God’s instructions and his display of magnanimity toward Abraham, Abimelek still resented Abraham’s behavior. (BORROW Genesis 16-50 page 74) NET NOTE - A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds). To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11). NET NOTE on it is your vindication before all who are with you, and before all men you are cleared - Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74) Wenham - “That is for you as compensation,” lit. “covering of eyes.” The exact meaning of this unique phrase is unclear. The gift makes one blind to what has happened (cf. 32:21 [20]; Job 9:24). But it is not clear whether it is Sarah’s eyes or other people’s eyes that are covered, in other words, that they no longer look on her as a compromised woman. The last clause, “in everything you will be justified,” seems to favor the latter, though it is grammatically difficult. (BORROW Genesis 16-50 page 74) Bob