store her not, know thou that thou shalt surely die, thou, and all that are thine.
It appears by this, that God revealed himself by dreams, (which evidenced themselves to be divine and supernatural,) not only to his servants, the prophets, but even to those who were out of the pale of the church and covenant; but then, usually it was with some regard to God's own people, as in Pharaoh's dream, to Joseph, in Nebuchadnezzar's, to Daniel, and here in Abimelech's, to Abraham and Sarah, for he reproved this king for their sake, Ps. 105. 14, 15.
I. God gives him notice of his danger, (v. 3.) his danger of sin; telling him that the woman was a man's wife, so that if he take her, he wrongs her husband; his danger of death for this sin, Thou art a dead man; and God's saying so of a man, makes him so. Note, Every wilful sinner ought to be told that he is a dead man. As the condemned malefactor, and the patient whose disease is mortal, are said to be so: If thou art a bad man, certainly thou art a dead man.
II. He pleads ignorance, (v. 4, 5.) that Abraham and Sarah had agreed to impose upon him, and not to let him know that they were any more than brother and sister. See what confidence a man may have toward God, when his heart condemns him not, 1 John 3. 21. If our consciences witness to our integrity, and that, however we may have been cheated into a snare, we have not, knowingly and wittingly sinned against God, it will be our rejoicing in the day of evil. He pleads with God as Abraham had done, ch. 18. 23, Wilt thou slay a righteous nation? Not such a nation as Sodom, which was indeed justly destroyed, but a nation which, in this matter, was innocent.
III. God gives a very full answer to what he had said.
1. He allows his plea, and admits that what he did, he did in the integrity of his heart, v. 6, Yea, I know it. Note, It is matter of comfort to those that are honest, that God knows their honesty, and will acknowledge it, though perhaps men that are prejudiced against them, either cannot be convinced of it, or will not own that they are.
2. He lets him know that he was kept from proceeding in the sin, merely by the good hand of God upon him. I withheld thee from sinning against me. Abimelech was hereby kept from doing wrong, Abraham from suffering wrong, and Sarah from both. Note, (1.) There is a great deal of sin devised and designed, that is never executed. As bad as things are in the world, they are not so bad as the Devil and wicked men would have them. (2.) It is God that restrains men from doing the ill they would do; it is not from him that there is sin, but it is from him that there is not more sin, either by his influence upon men's minds, checking their inclination to sin, or by his providence, taking away the opportunity to sin. (3.) It is a great mercy to be hindered from committing sin; of this God must have the glory, whoever is the instrument, 1 Sam. 25. 32, 33.
3. He charges him to make restitution, v. 7, Now therefore, now that thou art better informed, restore the man his wife. Note, Ignorance will excuse no longer than it continues; if we ignorantly did wrong, that will not excuse us, if we knowingly persist in it. Lev. 5. 3..5. The reasons why he must be just and kind to Abraham, are, (1.) Because he is a prophet; near and dear to God, for whom God does in a particular manner concern himself. God highly resents the injuries done to his prophets, and takes them as done to himself. (2.) Being a prophet, he shall pray for thee; that is a prophet's reward, and a good reward it is. It is intimated that there was great efficacy in the prayers of a prophet, and that good men should be ready to help those with their prayers, that stand in need of them, and should make, at least, this return for the kindnesses that are done them. Abraham was accessary to Abimelech's trouble, and therefore was obliged in justice to pray for him. (3.) It is at thy peril, if thou do not restore her; know thou that thou shalt surely die. Note, He that does wrong, whoever he is, prince or peasant, shall certainly receive for the wrong which he has done, unless he repent and make restitution, Col. 3. 25. No injustice can be made passable with God, no not by Caesar's image stamped upon it.
8. Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid. 9. Then Abimelech called Abraham, and said unto him, What hast thou done unto us? And what have I offended thee, that thou hast brought on me, and on my kingdom, a great sin? Thou hast done deeds unto me that ought not to be done. 10. And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing? 11. And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife's sake. 12. And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife. 13. And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt show unto me: at every place whither we shall come, say of me, He is my brother.
Abimelech, being thus warned of God in a dream, takes the warning, and, as one truly afraid of sin and its consequences, he rises early to pursue the directions given him.
I. He has a caution for his servants; (v. 8.) Abraham himself could not be more careful than he was, to command his household in this matter. Note, Those whom God has convinced of sin and danger, ought to tell others what God has done for their souls, that they also may be awakened, and brought to a like holy fear.
II. He has a chiding for Abraham. Observe,
1. The serious reproof which Abimelech gave to Abraham, v. 9, 10. His reasoning with Abraham upon this occasion was strong, and yet very mild. Nothing could be said better; he does not reproach him, nor insult over him; does net say, "Is this your profession? I see, though you will not swear, you will lie. If these be prophets, I will beg to be freed from the sight of them;" but he fairly represents the injury Abraham had done him, and calmly signifies his resentment of it. (1.) He calls that sin which he now found that he had been in danger of, a great sin. Note, Even the light of nature teaches men that the sin of adultery is a very great sin: be it observed, to the shame of many who call themselves Christians, and yet make a light matter of it. (2.) He looks upon it, that both himself and his kingdom would have been exposed to the wrath of God, if he had been guilty of that sin, though ignorantly. Note, The sins of kings often prove the plagues of kingdoms; rulers should therefore, for their people's sake, dread sin. (3.) He charges
