Genesis 12:11-13 - Exposition

And it came to pass (literally, it was ), when he was come near to enter into Egypt (that he had his misgivings, arising probably from his own eminence, which could scarcely fail to attract attention among strangers, but chiefly from the beauty of his wife, which was calculated to inflame the cupidity and, it might be, the violence of the warm-blooded Southrons, and) that he said unto Sarai his wife . The arrangement here referred to appears ( Genesis 20:13 ) to have been preconcerted on first setting out from Ur or Haran, so that Abram's address to his wife on approaching Egypt may be viewed as simply a reminder of their previous compact. Behold now, I know that thou art a fair woman to look upon. Literally, fair of aspect (cf. 1 Samuel 17:42 ). Though now upwards of sixty-five years of age, she was still in middle life ( Genesis 23:1 ), and her constitution had not been impaired by bearing children. Besides, the clear complexion of Sarah would render her specially attractive in the eyes of the Egyptians, whose women, though not so dark as the Nubians and Ethiopians, were yet of a browner tinge than the Syrians and Arabians. Monumental evidence confirms the assertion of Scripture that a fair complexion was deemed a high recommendation in the age of the Pharaohs. Therefore (literally, and) it shall come to pass, when (literally, that ) the Egyptians—notorious for their licentiousness— shall see thee, that (literally, and) they shall say, this is his wife: and they will kill me —in order to possess thee, counting murder a less crime than adultery (Lyra). An unreasonable anxiety, considering that he had hitherto enjoyed the Divine protection, however natural it might seem in view of the voluptuous character of the people. But (literally, and) they will save thee alive— for either compulsory marriage or dishonorable use. Say, I pray thee ,—translated in Genesis 12:11 as "now;" "verbum obsecrantis vel adhortantis" (Masius)— thou art my sister . A half-truth ( Genesis 20:12 ), but a whole falsehood. The usual apologies, that he did not fabricate, but "cautiously conceal the truth" (Lyra), that perhaps he acted in obedience to a Divine impulse (Mede), that he dissembled in order to protect his wife's chastity (Rosenmüller), are not satisfactory. On the other hand, Abram must not be judged by the light of New Testament revelation. It is not necessary for a Christian in every situation Of life to tell all the truth, especially when its part suppression involves no deception, and is indispensable for self-preservation; and Abram may have deemed it legitimate as a means of securing both his own life and Sarah's honor, though how he was to shield his wife in the peculiar circumstances it is difficult to see. Rosenmüller suggests that he knew the preliminary core-morass to marriage required a considerable time, and counted upon being able to leave Egypt before any injury was done to Sarah. The only objection to this is that the historian represents him as being less solicitous about the preservation of his wife's chastity than about the conservation of his own life. That it may be well (not with thee, though doubtless this is implied, but) with me for thy sake ; and my soul shall live because of thee . "No defense can be offered for a man who, merely through dread of danger to himself, tells a lie, risks his wife's chastity, puts temptation in the way of his neighbors, and betrays the charge to which the Divine favor had summoned him "(Dykes).