Study

6. And Abram passed through the land. Here Moses shows that Abram did not immediately, on his entering into the land, find a habitation in which he might rest. For the expression passed through, and the position of the place (Sichem) to which he passed, show that the length of his journey had been great. Sichem is not far from Mount Gerizim, which is towards the desert of the Southern region. Wherefore, it is just as Moses had said, that the faith of Abram was again tried, when God suffered him as a wanderer to traverse the whole land, before he gave him any fixed abode. How hard would it seems when God had promised to be his Protector, that not even a little corner is assigned him on which he may set his foot? But he is compelled to wander in a circuitous route, in order that he may the better exercise self denial. The word אלון (Elon) is by some translated an oak forest, by some a valley;³⁴³³⁴³     By others a plain. Vide Poli Synopsis in loco. See our English version, “Abram passed through the land unto the place of Sichem, unto the plain of Moreh.” — Ed. others take it for the proper name of a place. I do not doubt that Moreh is the proper name of the place; but I explain Elon to mean a plain, or an oak, not that it was a single tree, but the singular is put for the plural number;³⁴⁴³⁴⁴     That is, an oak is put for an oak grove, or forest. — Ed. and this latter interpretation I most approve.

And the Canaanite was then in the land. This clause concerning the Canaanite is not added without reason; because it was no slight temptation to be cast among that perfidious and wicked nation, destitute of all humanity. What could the holy man then think, but that he was betrayed into the hands of these most abandoned men, by whom he might soon be murdered; or else that he would have to spend a disturbed and miserable life amid continual injuries and troubles? But it was profitable for him to be accustomed, by such discipline, to cherish a better hope. For if he had been kindly and courteously received in the land of Canaan, he would have hoped for nothing better than to spend his life there as a guest. But now God raises his thoughts higher in order that he may conclude, that at some future time, the inhabitants being destroyed, he shall be the lord and heir of the land. Besides, he is admonished, by the continual want of repose, to look up towards heaven. For since the inheritance of the land was specially promised to himself, and would only belong to his descendants, for his sake; it follows, that the land, in which he was so ill and inhumanly treated, was not set before him as his ultimate aim, but that heaven itself was proposed to him as his final resting-place.

7. And the Lord appeared unto Abram. He now relates that Abram was not left entirely destitute, but that God stretched forth his hand to help him. We must, however, mark, with what kind of assistance God succours him in his temptations. He offers him his bare word, and in such a way, indeed, that Abram might deem himself exposed to ridicule. For God declares he will give the land to his seed: but where is the seed, or where the hope of seed; seeing that he is childless and old, and his wife is barren? This was therefore an insipid consolation to the flesh. But faith has a different taste; the property of which is, to hold all the senses of the pious so bound by reverence to the word, that a single promise of God is quite sufficient. Meanwhile, although God truly alleviates and mitigates the evils which his servants endure, he does it only so far as is expedient for them, without indulging the desire of the flesh. Let us hence learn, that this single remedy ought to be sufficient for us in our sufferings: that God so speaks to us in his word, as to cause our minds to perceive him to be propitious; and let us not give the reins to the importunate desires of our flesh. God himself will not fail on his part; but will, by the manifestation of his favor, raise us when we are cast down.

And there builded he an altar. This altar was a token of gratitude. As soon as God appeared to him he raised an altar: to what end? That he might call upon the name of the Lord. We see, therefore, that he was intent upon giving of thanks; and that an altar was built by him in memory of kindness received. Should any one ask, whether he could not worship God without an altar? I answer, that the inward worship of the heart is not sufficient unless external profession before men be added. Religion has truly its appropriate seat in the heart; but from this root, public confession afterwards arises, as its fruit. For we are created to this end, that we may offer soul and body unto God. The Canaanites had their religion; they had also altars for sacrifices: but Abram, that he might not involve himself in their superstitions, erects a domestic altar, on which he may offer sacrifice; as if he had resolved to place a royal throne for God within his house. But because the worship of God is spiritual, and all ceremonies which have no right and lawful end, are not only vain and worthless in themselves, but also corrupt the true worship of God by their counterfeited and fallacious appearance; we must carefully observe what Moses says, that the altar was erected for the purpose of calling upon God. The altar then is the external form of divine worship; but invocation is its substance and truth. This mark easily distinguishes pure worshippers from hypocrites, who are far too liberal in outward pomp, but wish their religion to terminate in bare ceremonies. Thus all their religion is vague, being directed to no certain end. Their ultimate intention, indeed, is (as they confusedly speak) to worship God: but piety approaches nearer to God; and therefore does not trifle with external figures, but has respect to the truth and the substance of religion. On the whole, ceremonies are no otherwise acceptable to God, than as they have reference to the spiritual worship of God.

To invoke the name of God, or to invoke in his name, admits of a twofold exposition; namely, either to pray to God, or to celebrate his name with praises. But because prayer and thanksgiving are things conjoined, I willingly include both. We have before said, in the fourth chapter (Genesis 4:1), that the whole worship of God was not improperly described, by the figure synecdoche, under this particular expression; because God esteems no duty of piety more highly, and accounts no sacrifice more acceptable, than the invocation of his name, as is declared in Psalm 50:23, and Psalm 51:19. As often, therefore, as the word altar occurs, let the sacrifices also come into our mind; for from the beginning, God would have mankind informed, that there could be no access to himself without sacrifice. Therefore Abram, from the general doctrine of religion, opened for himself a celestial sanctuary, by sacrifices, that he might rightly worship God.³⁴⁵³⁴⁵     The sentence seems obscure: “Ergo Abram ex generali pietatis doctrina, sacrificiis coeleste sibi sanctuarium aperuit, ut Deum rite coleret.” The French translation throws little light upon it: ‘Abram donc s’est fait ouverture au sanctuaire celeste par une doctrine generale de piete, afin de bien servir Dieu.’ The word sacrifice is here entirely omitted. Nor does the Old English translator seem to have given himself much trouble to render it accurately: ‘Abram, out of a general doctrine of godliness, prepared a heavenly was to himself to offer sacrifices, that he might worship God aright.’ — Ed. But we know that God was never appeased by the blood of beasts. Wherefore it follows, that the faith of Abram was directed to the blood of Christ.³⁴⁶³⁴⁶     And consequently that he regarded all his own sacrifices as typical of the great atoning sacrifice of the cross. — Ed.

It may seem, however, absurd, that Abram built himself an altar, at his own pleasure, though he was neither a priest, nor had any express command from God. I answer, that Moses removes this scruple in the context: for Abram is not said to have made an altar simply to God, but to God who had appeared unto him. The altar therefore had its foundation in that revelation; and ought not to be separated from that of which it formed but a part and an appendage. Superstition fabricates for itself such a God as it pleases and then invents for him various kinds of worship; just as the Papists, at this days most proudly boast that they worship God, when they are only trifling with their foolish pageantry. But the piety of Abram is commended, because, having erected an altar, he worshipped God who had been manifested to him. And although Moses declares the design with which Abram built the altar, when he relates that he there called upon God, he yet, at the same time, intimates, that such a service was pleasing to God: for this language implies the approval of the Holy Spirit, who thereby pronounces that he had rightly called upon God. Others, indeed confidently boasted that they worshipped God; but God, in praising Abram only, rejects all the rites of the heathen as a vile profanation of his name.

8. And he removed from thence. When we hear that Abram moved from the place where he had built an altar to God, we ought not to doubt that he was, by some necessity, compelled to do so. He there found the inhabitants unpropitious; and therefore transfers his tabernacle elsewhere. But if Abram bore his continual wanderings patiently, our fastidiousness is utterly inexcusable, when we murmur against God, if he does not grant us a quiet nest. Certainly, when Christ has opened heaven to us, and daily invites us thither to dwell with himself; we should not take it amiss, if he chooses that we should be strangers in the world. The sum of the passage is this, that Abram was without a settled residence:³⁴⁷³⁴⁷     Αστατόυμενος which title Paul assigns to Christians, (1Corinthians 4:11.) Moreover, there is a manifest prolepsis in the word Bethel; for Moses gives the place this name, to accommodate his discourse to the men of his own age.

And there he builded an altar. Moses commends in Abram his unwearied devotedness to piety: for by these words, he intimates, that whatever place he visited, he there exercised himself in the external worship of God; both that he might have no religious rites in common with the wicked, and that he might retain his family in sincere piety. And it is probable, that, from this cause, he would be the object of no little enmity; because there is nothing which more enrages the wicked, than religion different from their own, in which they conceive themselves to be not only despised, but altogether condemned as blind. And we know that the Canaanites were cruel and proud, and too ready to avenge insults. This was perhaps the reason of Abram’s frequent removals: that his neighbors regarded the altars which he built, as a reproach to themselves. It ought indeed to be referred to the wonderful favor of God, that he was not often stoned. Nevertheless, since the holy man knows that he is justly required to bear testimony that he has a God peculiarly his own, whom he must not, by dissimulation, virtually deny,^{348348     “}Ut testetur se peculiarem habere Deum.” — “Qu’il testife avoir un autre Dieu que celui qui estoit la adore:” to testify that he has another God than that which was there adored. — French Tr he therefore does not hesitate to prefer the glory of God to his own life.

9. And Abram journeyed. This was the third removal of the holy man within a short period, after he seemed to have found some kind of abode. It is certain that he did not voluntarily, and for his own gratification, run hither and thither, (as light-minded persons are wont to do:) but there were certain necessities which drove him forth, in order to teach him, by continual habit, that he was not only a stranger, but a wretched wanderer in the land of which he was the lord. Yet no common fruit was the result of so many changes; because he endeavored, as much as in him lay, to dedicate to God, every part of the land to which he had access, and perfumed it with the odour of his faith.

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.

11. He said unto Sarai his wife. He now relates the counsel which Abram took for the preservation of his life when he was approaching Egypt. Andy since this place is like a rock, on which many strike; it is proper that we should soberly and reverently consider how far Abram was deserving of excuse, and how he was to be blamed. First, there seems to be something of falsehood, mixed with the dissimulations which he persuades his wife to practice. And although afterwards he makes the excuse, that he had not lied nor feigned anything that was untrue: in this certainly he was greatly culpable that it was not owing to his care that his wife was not prostituted. For when he dissembles the fact, that she was his wife, he deprives her chastity of its legitimate defense. And hence certain perverse cavilers take occasion to object,^{349349     “}Atque hinc latrandi materiam protervi quidam canes arripiunt.” that the holy patriarch was a pander to his own wife; and that, for the purpose of craftily taking care of himself, he spared neither her modesty nor his own honor. But it is easy to refute this virulent abuse; because, it may indeed be inferred, that Abram had far higher ends in view, seeing that in other things, he was endued with a magnanimity so great. Again, how did it happen, that he rather sought to go into Egypt than to Charran, or into his own country, unless that in his journeying, he had God before his eyes, and the divine promise firmly rooted in his mind? Since, therefore, he never allowed his senses to swerve from the word of God, we may even thence gather the reason, why he so greatly feared for his own life, as to attempt the preservation of it from one danger, by incurring a still greater. Undoubtedly he would have chosen to die a hundred times, rather than thus to ruin the character of his wife, and to be deprived of the society of her whom alone he loved. But while he reflected that the hope of salvation was centred in himself, that he was the fountain of the Church of Gods that unless he lived, the benediction promised to him, and to his seed, was vain; he did not estimate his own life according to the private affection of the flesh; but inasmuch as he did not wish the effect of the divine vocation to perish through his death, he was so affected with concern for the preservation of his own life, that he overlooked every thing besides. So far, then, he deserves praise, that, having in view a lawful end of living, he was prepared to purchase life at any price. But in devising this indirect method, by which he subjected his wife to the peril of adultery, he seems to be by no means excusable. If he was solicitous about his own life, which he might justly be, yet he ought to have cast his care upon God. The providence of God, I grant, does not indeed preclude the faithful from caring for themselves; but let them do it in such a way, that they may not overstep their prescribed bounds. Hence it follows, that Abram’s end was right, but he erred in the way itself; for so it often happens to us, that even while we are tending towards God, yet, by our thoughtlessness in catching at unlawful means, we swerve from his word. And this, especially, is wont to take place in affairs of difficulty; because, while no way of escape appears, we are easily led astray into various circuitous paths. Therefore, although they are rash judges, who entirely condemn this deed of Abram, yet the special fault is not to be denied, namely, that he, trembling at the approach of death, did not commit the issue of the danger to God, instead of sinfully betraying the modesty of his wife. Wherefore, by this example, we are admonished, that, in involved and doubtful matters, we must seek the spirit of counsel and of prudence from the Lord; and must also cultivate sobriety, that we may not attempt anything rashly without the authority of his word.

I know that thou art a fair woman to look upon^{350350     “} An aggravation of Abraham’s alarm arose from the complexion of his wife, — ‘Thou art a fair woman.’ Though the Egyptian ladies were not so dark as the Nubians and Ethiopians, they were of a browner tinge than the Syrians and Arabians: we also find on the monuments that ladies of high rank are usually represented in lighter tints than their attendants.... There is ample evidence, that a fair complexion was deemed a high recommendation in the age of the Pharaohs. This circumstance, so fully confirmed by the monuments, is recorded in no history but the book of Genesis; and it is a remarkable confirmation of the veracity of the Pentateuch.” — Gliddon’s Ancient Egypt, quoted in Hengstenberg’s Egypt and the Books of Moses, p.200. It may here be proper to remark, that much learned labor has been expended by the Anti-supernaturalist Divines on the Continent, in the fruitless attempt to prove that the Pentateuch could not be the work of Moses, nor of the age in which he lived; and, consequently, not an inspired production. This has led to a deeper investigation of Egyptian antiquities, the result of which has been to confirm, in every possible way, the authenticity of the Mosaic records. Monuments as ancient as the times of Moses, and bas-reliefs exhibiting different characters, and persons engaged in different occupations, all show, that no writer of comparatively modern times could have composed these books. We have here an additional proof to many which had been given before, that a slight acquaintance with facts may lead to scepticism; but that deep investigation of them invariably confirms the testimony of Scripture. — See note at p. 316. — Ed It is asked whence had Sarai this beauty, seeing she was an old woman? For though we grant that she previously had excelled in elegance of form, certainly years had detracted from her gracefulness; and we know how much the wrinkles of old age disfigure the best and most beautiful faces. In the first place, I answer, there is no doubt that there was then greater vivacity in the human race than there is now; we also know, that vigor sustains the personal appearance. Again, her sterility availed to preserve her beauty, and to keep her whole habit of body entire; for there is nothing which more debilitates females than frequent parturition. I do not however doubt, that the perfection of her form was the special gift of God; but why he would not suffer the beauty of the holy woman to be so soon worn down by age, we know not; unless it were, that the loveliness of that form was intended to be the cause of great and severe anxiety to her husband. Common experience also teaches us, that they who are not content with a regular and moderate degree of comeliness, find, to their great loss, at what a cost immoderate beauty is purchased.

12. Therefore it shall come to pass , that when the Egyptians shall see thee , etc. It may seem that Abram was unjust to the Egyptians, in suspecting evil of them, from whom he had yet received no injury. And, since charity truly is not suspicious; he may appear to deal unfairly, in not only charging them with lust, but also in suspecting them of murder. I answer, that the holy man did, not without reason, fear for himself from that nation, concerning which he had heard many unfavourable reports. And already he had, in other places, experienced so much of the wickedness of men, that he might justly apprehend everything from the profane despisers of God. He does not however pronounce anything absolutely concerning the Egyptians; but, wishing to bring his wife to his own opinion, he gives her timely warning of what might happen. And God, while he commands us to abstain from malicious and sinister judgments, yet allows to be on our guard against unknown persons; and this may take place without any injury to the brethren. Yet I do not deny that this trepidation of Abram exceeded all bounds and that an unreasonable anxiety caused him to involve himself in another fault, as we have already stated.

15. And commended her before Pharaoh^{351351     “} She must therefore have been unveiled. The monuments show, that, according to Egyptian customs, she could only so appear in public. ‘We find from the monuments,’ says Taylor, ‘that the Egyptian women, in the reign of the Pharaohs, exposed their faces, and were permitted to enjoy as much liberty as the ladies of modern Europe. But this custom was changed after the conquest of the country by the Persians.’’ — Hengstenberg’s Egypt and the Books of Moses, p. 199. Although Abram had sinned by fearing too much and too soon, yet the event teaches, that he had not feared without cause: for his wife was taken from him and brought to the king. At first Moses speaks generally of the Egyptians, afterwards he mentions the courtiers; by which course he intimates, that the rumor of Sara’s beauty was everywhere spread abroad; but that it was more eagerly received by the courtiers who indulge themselves in greater license. Whereas he adds, that they told the king; we hence infer, how ancient is that corruption which now prevails immeasurably in the courts of kings. For as all things there are full of blandishments and flatteries, so the nobles principally apply their minds to introduce, from time to time, what may be gratifying to royalty. Therefore we see, that whosoever among them desires to rise high in favor, is addicted not only to servile batteries, but also to pandering for their master’s lusts.

And the woman was taken into Pharaoh’s house. Since she was carried off, and dwelt for some time in the palace, many suppose that she was corrupted by the king. For it is not credible, that a lustful man, when he had her in his power, should have spared her modesty. This, truly, Abram had richly deserved, who had neither relied upon the grace of God, nor had committed the chastity of his wife to His faithfulness and care; but the plague which immediately followed, sufficiently proves that the Lord was mindful of her; and hence we may conclude, that she remained uninjured. And although, in this place, Moses says nothing expressly on the subject, yet, from a comparison with a similar subsequent history, we conjecture, that the guardianship of God was not wanting to Abram at this time also. When he was in similar danger, (Genesis 20:1,) God did not suffer her to be violated by the king of Gerar; shall we then suppose that she was now exposed to Pharaoh’s lust? Would God have thought more about subjecting her, who had been once dishonored, to a second disgrace, than about preserving her, who had hitherto lived uprightly and chastely? Further, if God showed himself so propitious to Abram, as to rescue his wife whom he exposed a second time to infamy; how is it possible that He should have failed to obviate the previous danger? Perhaps, also, greater integrity still flourished in that age; so that the lusts of kings were not so unrestrained as they afterwards became. Moreover, when Moses adds, that Abram was kindly treated for Sarai’s sake; we hence conclude, that she was honorably entertained by Pharaoh, and was not dealt with as a harlot. When, therefore, Moses says, that she was brought into the king’s palace; I do not understand this to have been for any other purpose,^{352352     “}Non interpretor fuisse factum, ut statim cum rege dormiret, sed ut rex solemni ritu eam duceret uxorem.” than that the kings by a solemn rite, might take her as his wife.

17. And the Lord plagued Pharaoh. If Moses had simply related, that God had punished the king for having committed adultery, it would not so obviously appear that he had taken care of Sarai’s chastity; but when he plainly declares that the house of the king was plagued because of Sarai, Abram’s wife, all doubt is, in my judgment, removed; because God, on behalf of his servant, interposed his mighty hand in time, lest Sarai should be violated. And here we have a remarkable instance of the solicitude with which God protects his servants, by undertaking their cause against the most powerful monarchs; as this and similar histories show, which are referred to in Psalm 105:12-15: —

When they were but a few men in number; yea, very few, and strangers in it. When they went from one nation to another, from one kingdom to another people; he suffered no man to do them wrong; yea, he reproved kings for their sakes; saying, Touch not mine anointed, and do my prophets no harm.’

From which passage also a confirmation of the opinion just given may be derived. For if God reproved Pharaoh, that he should do Abram no harm; it follows, that he preserved Sarai’s honor uninjured. Instructed by such examples, we may also learn, that however the world may hold us in contempt, on account of the smallness of our number, and our weakness; we are yet so precious in the sight of God, that he will, for our sake, declare himself an enemy to kings, and even to the whole world. Let us know, that we are covered by his protection, in order that the lust and violence of those who are more powerful, may not oppress us. But it is asked, whether Pharaoh was justly punished, seeing that he neither intended, by guile nor by force, to gain possession of another man’s wife? I answer, that the actions of men are not always to be estimated according to our judgment, but are rather to be weighed in the balances of God; for it often happens, that the Lord will find in us what he may justly punish, while we seem to ourselves to be free from fault, and while we absolve ourselves from all guilt. Let kings rather learn, from this history, to bridle their own power, and moderately to use their authority; and, lastly, to impose a voluntary law of moderation upon themselves. For, although no fault openly appears in Pharaoh; yet, since he has no faithful monitor among men, who dares to repress his licentiousness, the Lord chastises him from heaven. As to his family, it was indeed innocent; but the Lord has always just causes, though hidden from us, why he should smite with his rod those who seem to merit no such rebuke. That he spared his servant Abram, ought to be ascribed to his paternal indulgence.

18. And Pharaoh called Abram. Pharaoh justly expostulates with Abram, who was chiefly in fault. No answer on the part of Abram is here recorded; and perhaps he assented to the just and true reprehension. It is, however, possible that the exculpation was omitted by Moses; whose design was to give an example of the Divine providence in preserving Abram, and vindicating his marriage relation. But, although Abram knew that he was suffering the due punishment of his folly, or of his unreasonable caution; He, nevertheless, relapsed, as we shall see in its proper place, a second time into the same fault.