Genesis

THE continuance and power of the evil nature in believers are among the most patent and potent facts of universal spiritual experience. That the infection doth remain in the regenerate is as certain as it is sad and serious. We have here a solemn example and warning of this in Abraham.

Abraham journeyed onward from Mamre (Gen 18:1) towards the south, that southern district of Palestine known as the Negev. This may have been due to the need of new pasturage for his increasing flocks, or it may have been caused by his call to a continued pilgrimage with no settled habitation in the Land of Promise. Some think that it was prompted by a desire to remove from the surroundings made so painful to him from the events recorded in chapter xix. His place of sojourning was Gerar, in the land of the Philistines.

As before (cf. Gen 12:13) Abraham said that Sarah was his sister. Thus Abraham attempted to protect himself at the expense of his wife. This repetition of an old sin would be astonishing were it not for the close consistency it bears to human nature, even among the people of God. Believers are often found to slip and fall where they have fallen previously.

Abimelech, the King of Gerar, at once acted upon the information received about Sarah, and took her with the intention of making her his wife. He doubtless realized the value of an alliance with a powerful man like Abraham. It is sometimes said that this story is only a variation of that which is recorded in chapter 13 and is not a separate incident, but the numerous variations in the narrative, as well as its place in the history of Abraham, disprove this theory. Besides, it is too true to human nature that a sin of this kind should be repeated to make it incredible that Abraham should again transgress.

Very appropriately we have the title God employed (Gen 20:3) when the relation of God with the heathen is in question. Jehovah is the Covenant Name. The Lord’s intervention was for the purpose of preserving Sarah, and at the same time of fulfilling the Divine purposes concerning the seed. Thus God’s children are saved from themselves.

It was necessary that Abimelech should be restrained from doing that which in all ignorance and innocence he was about to do. There was also the thought of instruction and testimony concerning Abraham and his relation to God. Notwithstanding Abraham’s sin, God would not allow him to be dishonored in the face of the ungodly.

The character of Abimelech shines out beautifully, and is in marked contrast with Abraham’s at this point. Men of the world stand out superior at times to the people of God, and this is one of the great perplexities and problems of the spiritual realm. Abimelech’s words bear witness to a true knowledge of God, and a genuine fear of God outside the covenant with Abraham (Gen 20:8). Abimelech had no intention of sinning, only of doing that which was perfectly natural to that age and state of life.

Again Abimelech’s character and attitude shine as he reproaches Abraham with what he had done. It is very sad when a man of God has to be rebuked by a man of the world.

There are three points in Abraham’s statement by which he attempted to justify his conduct. (a) He thought there was no fear of God (Gen 20:11) in Abimelech and his people. We can see how distinctly he was mistaken on this point (b) Sarah was really his sister; that is, a half-sister. Abraham here clearly crossed over the boundary between concealment and lying, and by suppressing the truth he suggested only too plainly what was false, (c) It was an old compact made thirty years ago (Gen 20:13). This, spoken in extenuation, really intensifies his sin, for it means that all through the thirty years of fellowship with God in Canaan this old compact had been in existence and never broken. How true, again, this is to experience! A believer often finds some old habit or sin cropping up, and if it is not at once dealt with it will assuredly bring trouble and sorrow.

Abimelech gave gifts to Abraham, doubtless as an acknowledgment and as a kind of propitiation of the wrong that would have been done. To Sarah also Abimelech addressed himself, telling her that the gifts which he had given to her husband were of a propitiatory kind, so that the recent events might be covered and forgotten. This must have been a very definite rebuke to Sarah, who, whatever the old compact may have meant, should have at once told Abimelech the true state of affairs. N.B. Perhaps the words he is to thee (Gen 20:16) should be rendered it is to thee, referring to the gift rather than to Abraham.

All through we see the manifest moral superiority of a heathen man over children of God. When believers are out of the line of God’s will they will sometimes go lower than other people. Abimelech is at his best. Abraham is at his worst. We must, of course, take care not to judge the entire life of either by this one incident, but the facts of the incident itself convey their own special lesson. How sad and deplorable it is when a believer does not keep in touch with God! "The corruption of the best is the worst. Tis true, tis pity; and pity tis tis true."

In answer to prayer, God’s blessing came down upon Abimelech and his household. Thus God overruled these sad mistakes and brought blessing.

Sarah’s position as Abraham’s wife was preserved, and she would still be the instrument of fulfilling God’s purposes by means of the promised seed.

Divine protection was vouchsafed to Abraham, and his sin overruled by the mercy and love of God. If God had not interposed on His servant’s behalf what an unspeakable catastrophe would have been the result!

1. The possibilities of sin in believers.

It is almost incredible, after the experiences recorded in chapters 15 and 18 that Abraham should have sinned in this way against God. Notice the elements included in this sin:

(a) The fear of man; (b) innate selfishness; (c) deliberate untruth: (d) distrust of God through fear of circumstances. And what a degradation it was to be rebuked by a man of the world! It is truly a picture full of sadness and shame.

2. The perils of sin in believers.

There was peril to Abraham himself. Old habits broke out afresh which had been restrained and kept in the background for years. This is often a Believer’s experience. Former weaknesses and inveterate tendencies which we think no longer powerful suddenly arise and bring about our downfall. There is also a peril to our fellow-believers through our example. What a bad influence on Sarah! Younger Christians arc shocked, and even led into sin, when they see an old believer fall. There is also a peril to the world, for the sin of a child of God dishonors God, and so far prevents the world from being impressed with the Divine character.

3. The persistence of sin in believers.

Abraham’s experience proves New Testament truth that the old nature abides in the believer to the very end. Nowhere in Scripture is there any warrant for the idea that the root of sin is taken out in this life. The teaching of Article 11 of the Church of England is in exact correspondence with the Word of God. Neither in the regenerate nor in the sanctified (a distinction often made, but without warrant) is the infection of nature taken away. The realization of this solemn and patent fact would save many a believer from spiritual trouble.

4. The protection against sin in believers.

God took Abraham’s part before Abimelech, but assuredly must have dealt very differently with him in private. The Believer’s standing before God is one thing; his state is quite another. While God’s people are all "accepted in the Beloved" they are not all equally acceptable to the Beloved, and the question of protection against indwelling sin is vital for Christian living. This protection God has provided in abundant sufficiency for every need. The promise is clear: Sin shall not have dominion over you. God’s provision of power is in union with the death of Christ, and this, by the power of the Spirit, affords the guarantee of perpetual protection and victory.

This provision must, however, be used. We are to "live in the Spirit" and "walk in the Spirit" (Gal 5:25). "The law of the Spirit of life in Christ Jesus" is the law, not of eradication, but of counteraction. If we will live and walk in the Spirit we shall not yield to and fulfill the lusts of the flesh (Gal 5:10). Full surrender to the Holy Spirit will keep the inner being sensitive to the approaches of sin. We shall become conscious of the satanic devices to lead us astray; and as we continue to yield ourselves to the incoming, full possession, and entire control of the Spirit of God the old nature will be kept under, the new life will have complete power, and we shall be more than conquerors through Him that loves us.