Genesis 12:18

_AND PHARAOH CALLED ABRAM, AND SAID, WHAT IS THIS THAT THOU HAST DONE UNTO ME? WHY DIDST THOU NOT TELL ME THAT SHE WAS THY WIFE?_ What is this that thou hast done unto me? - (cf. Genesis 20:5.) The divine judgment which was inflicted on his house had probably led him to make inquiry; and having learned, perhaps from Sarai herself, the real truth, he was justly indignant. Here is a most humiliating rebuke, and Abram deserved it. Had not God interfered, he might have been tempted to stay in Egypt, and forget the promise (Psalms 105:13; Psalms 105:15). Often still does God rebuke His people, and remind them, through enemies, that this world is not their rest....

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....

10-20 There is no state on earth free from trials, nor any character free from blemishes. There was famine in Canaan, the glory of all lands, and unbelief, with the evils it ever brings, in Abram the father of the faithful. Perfect happiness and perfect purity dwell only in heaven. Abram, when he must for a time quit Canaan, goes to Egypt, that he might not seem to look back, and meaning to tarry there no longer than needful. There Abram dissembled his relation to Sarai, equivocated, and taught his wife and his attendants to do so too. He concealed a truth, so as in effect to deny it, and exposed thereby both his wife and the Egyptians to sin. The grace Abram was most noted for, was faith; yet he thus fell through unbelief and distrust of the Divine providence, even after God had appeared to him twice. Alas, what will become of weak faith, when strong faith is thus shaken! If God did no...

- XXXVIII. Abram in Egypt 15. פרעה _par‛oh_, Par‘oh, “ouro.” Coptic for “king,” with the masculine article pi. or p. P-ouro, “the king.” If we separate the article p. from the Hebrew form, we have רעה _re‛oh_ for king, which may be compared with רעה _ro‛eh_, “pastor, leader,” and the Latin _rex_, king. This is the common title of the Egyptian sovereigns, to which we have the personal name occasionally added, as Pharaoh-Necho, Pharaoh-Hophrah. Genesis 12:1 This first visit of Abram to Mizraim, or Egypt, is occasioned by the famine in the land of promise. This land is watered by periodical rains. A season of drought arrests the progress of vegetation, and brings on a

EXPOSITION GENESIS 12:10 AND THERE WAS A FAMINE. רָעָב, from a root signifying to hunger, the primary. idea appearing to lie in that of an ample, _i.e._ empty, stomach (Gesenius, Furst). The term is used of individuals, men or animal (Psalms 34:11; Psalms 50:12); or of regions (Psa 41:1-13 :55). IN THE LAND. Of Canaan, which, though naturally fertile, was, on account of its imperfect cultivation, subject to visitations of dearth (cf. Genesis 26:1; Genesis 41:56), especially i

AND PHARAOH CALLED ABRAM, AND SAID,.... Understanding how it was, that Sarai was his wife, which he came at the knowledge of, either by consulting his priests and diviners, as some say, on account of the plagues inflicted; or rather suspecting they were on the account of Sarai, from the nature of them, sent for her, and questioned her about this affair, who confessed the whole matter to him; unless it can be thought that he was warned of God in a dream, as Abimelech was on a like occasion; however he sent for Abram on what intelligence he had, and justly, though gently, reproved him: WHAT IS THIS THAT THOU HAST DONE UNTO ME? to impose upon me, and deceive me after this manner, by giving out that Sarai was thy sister, when she is thy wife; by which means I have been led to prepare to take her for my wife, and have brought plagues upon myself and family? and thus he resented it as an inju...

CHAPTER 12 THE FIRST EVENTS IN ABRAM'S LIFE _ 1. The call and the promise (Genesis 12:1)_ 2. Abram's obedience (Genesis 12:4) 3. The second communication of Jehovah (Genesis 12:7) 4. Abram in Egypt and first denial of Sarai (Genesis 12:10) We come now to a new beginning, the Abrahamic covenant. It marks the beginning of that wonderful race, the seed of Abraham, the people of Israel. Abraham's name is mentioned 74 times in the New Testament. How closely his history is interwoven into New Testament doctrine. This may be learned by consulting the following passages:...

GENESIS 12:1 TO GENESIS 25:18. THE STORY OF ABRAHAM. In this section the three main sources, J. E, P are present. Gunkel has given strong reasons for holding that J is here made up of two main sources, one connecting Abraham with Hebron, the other with Beersheba and the Negeb. The former associates Abraham with Lot. (For details, see ICC.) On the interpretation to be placed on the figures of Abraham and the patriarchs, see the Introduction. The interest, which has hitherto been diffused over the fortunes of mankind in general, is now concentrated on Abraham and his posterity, the principle of election narrowing it down to Isaac, Ishmael being left aside, and then to Jacob, Esau being excluded....

WHAT? WHY? Figure of speech _Erotesis._...

Genesis 12:10 to Genesis 13:2. Abram in Egypt. (J.) The narrative in this section should be compared with the similar ones in 20, 26. It is repellent to our sense of honour, chivalry, and purity. It is true that Abram's cowardice is reproved, and that the action of the Egyptian Pharaoh is represented in a more favourable light. On the other hand, Abram, though dismissed from the court, leaves Egypt enriched with great spoil. By a subterfuge he had hoped to save his own life at the cost of his wife's honour. His cowardly deceit is detected: and his life is not imperilled. Sarai's honour is spared; and the patriarch withdraws immensely enriched in possessions. This story, doubtless, would not have appeared so sordid to the ancient Israelite as it does to us. Perhaps the cunning, the detection, and the increase