Genesis 20

Genesis 20:1

Bede: Abraham departed from there to the southern land, lived between Kadesh and Shur, and sojourned in Gerar. That Abraham came to the southern land suggests a celestial progress of the mind through his earthly journey, by which he always used to ascend to more perfect works of virtues, as did the other saints. The southern land, being nearer to the light and heat of the sun, often indicates that life of the faithful which, shedding the stupor of worldly desire, used to be renewed more and more daily by the inner light of heavenly love. And Abraham, having destroyed Sodom, sought the southern land, since each chosen person, witnessing the destruction of the wicked, more devotedly girds himself in the service of his Creator so that having been inwardly granted to transcend the perdition of the wicked, he might merit to partake eternally in the joys of the good. “When the scourge is inflicted, the little one will become more prudent.” The following words, too, which state that Abraham lived between Kadesh and Shur and sojourned in Gerar, aptly suit the spiritual progress of the elect. For Kadesh means Holy, or Changed, Shur means Strong, and Gerar means Sojourning. Therefore, Abraham having journeyed to the southern land, dwelt between Kadesh and Shur, hence, surely, all the chosen, being inwardly enlightened by the recognition of truth and inflamed with love for the divine vision, strive together to exercise works of holiness; they endeavor to lead a life changed among men, that is, heavenly for earthly, angelic for human, and continually adhere to Him who is uniquely strong with the invincible strength of faith, saying individually, saying together: “But as for me, it is good to be close to God” (Ps. 73:28). Notably, Shur among the Hebrews is one of the ten names for God, by which the power of the Almighty is commonly signified. Therefore, he dwells between Kadesh and Shur, who, through works of virtues, daily yearns for the vision of his Creator; and since this vision is usually to come in the future, but in the present age they confess themselves to be sojourners who have learned to hope for an eternal homeland in the heavens, it rightly follows: — Commentary on Genesis (Hexaemeron)

Bede: And he sojourned in Gerar. For by both the word of sojourning and the name of Gerar, that is, of lodging, the life of the holy ones is aptly depicted, which, as much as it is devoted to divine commands, so much it is alienated from temporal joys; whence also the Apostle, glorifying the life of the same patriarchs, said: By faith, Abraham sojourned in the land of promise as in a foreign land, dwelling in tents with Isaac and Jacob, co-heirs of the same promise; for he was looking for a city with foundations, whose architect and builder is God (Heb. XI, 9). And a little later: According to faith, all these died, not having received the promises, but having seen them from afar and greeted them, and confessing that they were strangers and pilgrims on the earth (Ibid., 13). For those who say such things signify that they are seeking a homeland; but Gerar was formerly the border of the Canaanites to the south, and a metropolis city of Palestine, situated between Kadesh and Shur, that is, between two deserts, one of which is joined to Egypt, to which the people arrived after crossing the Red Sea, and the other extends from Kadesh to the desert of the Saracens. It follows: — Commentary on Genesis (Hexaemeron)

Origen of Alexandria: The history of the book of Genesis has been read to us, where it is related that, after the appearance of the three men, after the overthrow of Sodom, and after Lot was preserved either by the merit of hospitality or for the sake of his kinship with Abraham, “Abraham set out from there,” it says, “toward the southwest,” and came to the king of the Philistines. It is also related that he made a compact with Sarah his wife, that she should not say she was Abraham’s wife, but his sister; and that king Abimelech took her, but God came to Abimelech by night and said to him: “Because you have not touched this woman,” he says, “and I did not permit you to touch her,” and the rest. But after this Abimelech gave her back to her husband, and at the same time rebuked Abraham, because he had not confessed the truth to him. It is also related that Abraham, as a prophet, prayed for Abimelech, “and the Lord healed Abimelech and his wife and his maidservants.” And it was a care to the almighty God that he should heal even the maidservants of Abimelech, “since indeed,” it says, “in closing he had closed up their wombs, that they might not bear children.” But they began to bear children on account of the prayer of Abraham. If anyone wishes to hear and understand these things according to the letter alone, he ought to have his audience with the Jews rather than with the Christians. But if he wishes to be a Christian and a disciple of Paul, let him hear him saying that “the law is spiritual” and, when he was speaking of Abraham and his wife and sons, declaring these things to be “allegorical.” And although it is not easy for any of us to find out what sort of allegories they ought to contain, nevertheless he ought to pray that “the veil may be taken away from his heart, if there be anyone who endeavors to be converted to the Lord” — “for the Lord is a spirit” — so that he himself may take away the veil of the letter and open up the light of the spirit, and we may be able to say that “beholding the glory of the Lord with unveiled face, we are transformed into the same image from glory to glory, as by the spirit of the Lord.” — HOMILIES ON Genesis 6.1

Augustine of Hippo: THE BEAUTY OF SARAH. — And Abraham said concerning Sarah his wife, She is my sister, for he feared to say, She is my wife, lest at any time the men of the city should kill him for her sake. It is commonly questioned how Abraham could still be afraid of being in danger because of the beauty of Sarah, given his age. The answer is that one must admire more the vigor of that beauty, which could still be desired, than not think that it is a difficult question. [ — QUESTIONS ON GENESIS, Q. 47 (tr. J. Litteral, draft)

Genesis 20:2

Bede: And he said of Sarah his wife, She is my sister. So Abimelech king of Gerar sent, and took her. Why Abraham said this about Sarah, and whence it should be believed that she, although taken into the king’s house, was by no means touched by the king’s embrace, has already been said above, where in a similar manner she was taken by Pharaoh but returned to her husband at the command of the Lord. It follows. — Commentary on Genesis (Hexaemeron)

John Chrysostom: “Abraham moved from there to the southern land,” the text goes on, “and dwelt between Kadesh and Shur, sojourning at Gerar.” Moved on from where? From the place where he was camped, where he was given the privilege of hosting the Lord of all with the angels. Moving from there, the text says, “he sojourned in Gerar.” Notice the life of these good people, how restrained and austere it was, how they shifted place with ease and conducted their life like pilgrims or nomads, pitching their tent at one time in this place, at another in that, as though living in a strange land. They are unlike us, who live in a strange land as though in our home country, erecting extravagant mansions, porches and covered walks, possessing land, building baths and countless other luxuries.By contrast see the good man holding all his possessions in his household and flocks alone. [He is] never staying in one place but at one time pitching his tent in Bethel, at another by the oak of Mamre, at another going down to Egypt and now camping at Gerar, submitting to all this with ease and giving clear evidence in every way of gratitude to his own Lord. Despite such wonderful promises and guarantees given him by God, he saw himself beset by such imposing difficulties and encountering such varied and differing trials. Yet he stood unshaken like some piece of steel, showing his godly attitude and proving no less resolute in any of the problems surrounding him. See in the present instance too, dearly beloved, the kind of trial that befell him at Gerar and the wonderful caliber of the just man’s virtue. What everyone else found unbearable and could not bring themselves to accept he put up with without complaint and without demanding from the Lord explanation of what happened, as many people do, even though weighed down with countless burdens of sin. When they encounter some difficulties, they become meddlesome and inquisitive, saying, “Why has this or that happened?” The just man, on the contrary, didn’t behave like that; hence he enjoyed greater favor from on high. This, after all, is truly the mark of a dutiful servant, not to pry into reasons for what is done by the master but to accept everything in silence and with deep thanks. — HOMILIES ON Genesis 45.3-4

Origen of Alexandria: I think, therefore, that Sarah, who is interpreted ‘princess’ or ‘one exercising rule’, holds the figure of ἀρετή, which is the virtue of the soul. This virtue, then, is joined and cleaves to a wise and faithful man, just as also that wise man who said concerning wisdom: “I sought to bring her to me as my bride.” Therefore for this reason it is said by God to Abraham: “in all things whatsoever Sarah shall say to you, hearken to her voice.” Which surely is not fittingly said in a bodily marriage, since indeed that sentence was uttered by divine authority which says to the woman concerning the man: “your turning shall be to him, and he shall have dominion over you.” If, then, the man is said to be lord of the woman, how could it in turn be said to the man: “in all things whatsoever Sarah shall say to you, hearken to her voice”? If, then, anyone has taken virtue to himself in marriage, let him hearken to her voice in all things in which she gives him counsel. Therefore Abraham no longer wishes his wife to be called virtue. For so long as virtue is called a wife, she is one’s own and can be shared with no one. And it is fitting that, until we come to perfection, the virtue of the soul should be within us and be our own; but when we have come to perfection, so that we are fit to teach others also, then we no longer shut virtue up within our bosom as a wife, but join her also, as a sister, to others who wish for her. To these, finally, who are perfect, the divine word will say: “say that wisdom is your sister.” According to this, therefore, Abraham also said that Sarah was his sister. He permits, then, as one now perfect, that whoever wishes may have virtue. — HOMILIES ON Genesis 6.1

Genesis 20:3

Bede: But God came to Abimelech in a dream by night and said to him: Behold, you are about to die because of the woman you have taken, for she has a husband; but Abimelech had not touched her and said: Lord, will you kill an innocent and righteous nation? And the rest of this reading. It seems that Abimelech was diligent in practicing the worship of the true religion and knew it with all his people; for how would a man, ignorant of the knowledge and fear of God, deserve to be rebuked by God for his sin, or receive God’s rebuking words with such humility; for he demonstrated his people’s innocence when he said: Will you kill an innocent and righteous nation? And he showed his own purity of heart and action when he added: In the simplicity of my heart and the cleanliness of my hands, I did this. Hence also, because he prudently and humbly answered the Lord, he soon merited to be praised and consoled by the second voice of the Lord saying: — Commentary on Genesis (Hexaemeron)

Genesis 20:4

Origen of Alexandria: The expression “had not touched” is emphatic, like the statement “it is good for a man not to touch a woman,” which means, even apart from sexual union, in no other way either to gaze at or to touch a woman with passion. God, of course, did not permit Abimelech to touch Sarah, though perhaps too because he had perfect self-control in all matters. Such a quality is truly a divine gift. — SELECTIONS ON GENESIS

Ambrosiaster: CAN WE EXPLAIN THESE PARABLES OF THE SAVIOR ON THE CROSS: “FATHER, FORGIVE THEM, FOR THEY DO NOT KNOW WHAT THEY ARE DOING (LK. 23:44)?” IF THEY DO NOT KNOW WHAT THEY ARE DOING, HOW CAN WE FORGIVE THEM WHEN KING ABIMELECH SAYS TO GOD, “SHALL YOU LOSE AN INNOCENT NATION BECAUSE OF ITS IGNORANCE (GEN. 20:4)?” — All ignorance is not exempt from punishment. Ignorance is excusable in those who have not been able to find means of learning. But the Savior asks His Father to forgive those who have no desire to learn when they can. This ignorance is therefore guilty in them, and it will be forgiven them if they convert. All ignorance is not exempt from punishment. He who was able to learn and did not do it, was guilty. Neither matter nor the masters were wanting him to learn, but the pleasures or a bad disposition made him neglect this duty and rendered it utterly inexcusable. This is what makes the Savior say in speaking of the Jews: “If I had not come, and had not spoken to them, they would have no sin (Jn. 15:22).” As for the one who is in ignorance without his fault, because he has not found a master to learn and has not been able to know by the public what it was necessary to think of such a doctrine, it is all to made free from fault and condemnation. The Lord asks his Father to forgive if they convert to those who have taken no care to learn the truth when he proclaimed it to them and who put to death by ignorance the very author of the truth. That is why the Apostle St. Peter said to them in the Acts: “Turn ye that your sins be blotted out.” (Acts 3:19) [QUESTIONS ON THE OLD AND NEW TESTAMENTS, PL 35, — QUESTIONS AND ANSWERS ON GENESIS, Q. 13 (tr. J. Litteral, draft)

Genesis 20:5

Origen of Alexandria: Yet Pharaoh too once wished to take Sarah, but he did not wish it “with a clean heart”; and virtue cannot come together with anything except purity of heart. Therefore, then, Scripture reports that “the Lord afflicted Pharaoh with great and grievous afflictions.” For virtue could not dwell with an exterminator — for this is what Pharaoh means in our tongue. But let us see what Abimelech said to the Lord. “You know, Lord,” he says, “that I have done this with a clean heart.” This Abimelech acts far otherwise than Pharaoh. He is not so ignorant and foul, but knows that he must prepare a “clean heart” for virtue. And because with a pure heart he wished to receive virtue, therefore God heals him when Abraham prays for him. And not only him, but He heals his maidservants too. — HOMILIES ON Genesis 6.2

Genesis 20:6

Bede: And I know that you have done this with a simple heart; therefore I have kept you from sinning against me. But also that he immediately rose in the night, called all his servants, and narrated to them what had happened to him; and that they, having heard the danger of the offense into which the king had fallen, were all greatly afraid, demonstrates how devoted to justice both the king and his servants were: For the king himself, when he said to Abraham: What have you done to us? What did we sin against you, that you have brought upon me and my kingdom a great sin? clearly implies that he did not consider the sin of ignorance to be trivial, which he confessed was harmful not only to himself but also to his kingdom. Hence, he did not believe it sufficient for him that he had obtained pardon from God, or had deserved to be kept from sinning by God’s favor, unless he also gave money abundantly along with the returned wife to the man against whom he had unknowingly sinned, so that he might be appeased, as it is read in the following passages. Nor is it to be wondered that uncircumcised men at that time could have been worshippers of truth, since the blessed Job and his royal friends are believed to have faithfully served the Lord with all that they had after the times of the given circumcision, without the sacrament of circumcision: but also, it is evident that the patriarch Shem, along with Arphaxad, Salah, Heber, his sons or grandchildren, were still alive in the flesh at that time and led a life pleasing to God without the law of circumcision. From this, it seems likely that the sign in the circumcision of Abraham was given only to him and his seed and family, but among other nations, there could still have been some who naturally served God devotedly according to the law; whether by the offerings of sacrifices or certainly by the profession of true faith alone, cleansed from the stain of the first transgression, especially those who still survived and remembered the destruction of the human race in the flood, the building of the tower and the division of tongues, or the ruin of Sodom. For the very history of Genesis testifies that Shem himself endured in the body up until the fiftieth year of Jacob’s birth; to which opinion the blessed Pope Gregory agrees, saying it should by no means be believed that the lifespan of men in those times was as short as the few records of his writers seem to comprehend in Moses’ law. And when Abraham replied to the king who persistently questioned him why he had said his wife was his sister, and answered among other things: Besides, she is indeed my sister, the daughter of my father, but not the daughter of my mother; the ancient translation has more fittingly: Indeed, she is my sister by my father, but not by my mother; that is, the daughter of his brother, not his sister; for brothers or sisters are sometimes called kin in the Scriptures, who are of one family, that is, from the fatherland, which the Latins interpret as fatherhoods, when many branches of the family spread from one root; otherwise, how is it that Abraham, a just man, took his father’s daughter as his wife, when in the first men for the sake of the ears’ health the Scripture does not name it, preferring to be understood rather than openly stated? And that the king said to Sarah: — Commentary on Genesis (Hexaemeron)

Origen of Alexandria: But what is it that Scripture added: “and the Lord,” it says, “did not permit him to touch her”? If Sarah holds the figure of virtue and Abimelech wished to receive virtue “with a clean heart,” what is the meaning of the saying that “the Lord did not permit him to touch her”? Abimelech is interpreted ‘my father is king.’ It seems to me, then, that this Abimelech holds the figure of the studious and wise of the world, who, giving their labor to philosophy, although they have not attained the whole and perfect rule of piety, have nevertheless perceived that God is the father and king of all, that is, one who has begotten and governs all things. These men, then, as far as ethics — that is, moral philosophy — is concerned, are proved to have to some extent given their labor even to purity of heart, and with their whole mind and whole zeal to have sought the inspiration of divine virtue. But this “God did not permit” them “to touch.” For this grace was being prepared to be handed on to the nations not through Abraham, who, although he was great, was nevertheless a servant, but through Christ. Therefore, then, although Abraham hastened for that to be fulfilled through himself and in himself, which was said to him, that “in you all the nations shall be blessed,” nevertheless the promise is set for him in Isaac, that is, in Christ, as the Apostle says: “He did not say: and to seeds, as in many, but as in one: and to your seed, who is Christ.” Yet “the Lord heals Abimelech and his wife and his maidservants.” — HOMILIES ON Genesis 6.2

Augustine of Hippo: GOD’S WORDS TO ABIMÉLECH. — Concerning what God said to Abimelech because of Sarah: I spared you, so that you should not sin against me , when you warned him that what he believed to be Abraham’s sister was really his wife, you have to keep in mind and pay attention that in reality it is a sin against God when you commit certain acts, that is, what men think are minor things, such as carnal sins. Concerning what he said to him, “See that you are going to die,” (Gen. 20:3) it is necessary to pay attention to what God tells him to warn him, as predicting something that would surely happen, so that he would take precautions in order to avoid sin. [ — QUESTIONS ON GENESIS, Q. 48 (tr. J. Litteral, draft)

Genesis 20:7

John Chrysostom: The reason why the good Lord inflicted this penalty on the king, guiltless though he was of sin, was that he might accede to the just man’s prayers and thus resolve the problem, thereby rendering the just man more famous and well known. You see, all God’s planning and each arrangement he makes have the purpose of rendering conspicuous those who serve him, just like lamps, and making their virtue obvious in every way. — HOMILIES ON Genesis 45.23

Genesis 20:8

John Chrysostom: Do you see how it was not idly or to no purpose that the good man had shifted place? I mean, had he remained at his former encampment, how would all the people of Gerar have been able to realize the degree of favor he enjoyed from God? “But all the people were very frightened.” A great fear fell on them; they worried about everything. Then “Abimelech summoned Abraham,” the text goes on. Consider, I ask you, the degree of notoriety with which the just man is now brought into the presence of the king after being treated a little before as beneath contempt, in the manner of a vagabond and stranger. When everyone is assembled in haste, the patriarch is summoned, for the time being ignorant of all this, and he then learns from the king in person what has happened to him on his account at God’s hands. — HOMILIES ON Genesis 45.16

Genesis 20:9

John Chrysostom: What was the reason, he asked, that you wanted to embroil me in such a terrible sin? What on earth did you have in mind in doing it? See how Abimelech shows by his own words the threat delivered against him by God. You see, since God had said to him, “If you do not restore her, death will come upon you and all that is yours,” Abimelech interprets this very thing in saying, “What offense did I give you to cause you to bring such a great sin on me and my kingdom?” I mean, surely the extent of the punishment did not stop at me? My whole kingdom was set to be utterly destroyed through the deception you contrived. “So what did you have in mind in doing it?” Homilies on Genesis

Genesis 20:11

John Chrysostom: Notice at this point, dearly beloved, the just man’s noble purpose in presenting them with a lesson in the knowledge of God under the guise of an explanation. “I said to myself, ‘Surely there is no respect for God in this place, and they will kill me on account of my wife.’ " I was concerned, he is saying, that as a result of being still held in ignorance you would have no regard for justice, and so I made allowance for the fact that when you discovered she was my wife you would, out of lust, have wanted to kill me—that was the reason I did it. See how in a few words he takes them to task and at the same time teaches them that the person who has God uppermost in mind ought commit no crime but rather fear that unsleeping eye and in view of the heavy judgment impending from that source have regard for justice. — HOMILIES ON Genesis 45.18

Genesis 20:12

Jerome: (Chapter 20, verse 12.) Truly my sister is from my father, but not from my mother. That is, her father is Aran, not her mother. But because it says in Hebrew: truly my sister is the daughter of my father, and not the daughter of my mother: and it sounds more likely that she should be called Abraham’s sister, we say this in her defense, that at that time such marriages were not yet prohibited by law. — Hebrew Questions on Genesis

John Chrysostom: Then, from a wish to make excuses for himself, he said, “Don’t think I lied to you in that way; ‘She is my sister on my father’s side, though not my mothers, and she became my wife all the same.’ She claims the same father as I … and hence I called her my sister. So don’t condemn me. Even if the fear of death brought me to this sorry pass and the dread of your killing me but sparing her, still what was said by me was not a lie in the way you imply.” See what great pains the good man takes to show that he had not told a lie even in this matter. For you to learn everything precisely from me (he is saying), listen also to the plan we formed between us “when God led me out from my father’s home.” Observe in this case, I ask you, the good man’s wisdom. He teaches them by way of story that from the very beginning he had a special relationship with God and that God had personally moved him from home and led him there so that the king might learn that he was one of those people who had great confidence in God. — HOMILIES ON Genesis 45.19

Genesis 20:15

John Chrysostom: Do you see, dearly beloved, God’s inventive wisdom? I mean, the man who was fearful of death and took every means to be able to avoid it, not only did avoid it but was granted as well great confidence and became immediately famous. This, you see, is the way things are with God. Not only does he deliver from distress those who make every effort to strive boldly against the onset of temptation, but also he guarantees them such serenity in this very distress that we have complete tranquillity and achieve great material prosperity. See now the attention of the king to the just man. Not only does he show his regard with so many gifts, but also he grants him the right to occupy the land. " ‘Behold,’ he said, ‘my land is before you; settle wherever you please.’ " You see, once he had learned that it was on his account and through his prayers that his life had been spared, he was anxious now to shower attention in this way on him, as a benefactor and champion, the man who was a stranger, a vagabond, one completely unknown. — HOMILIES ON Genesis 45.21

Genesis 20:16

Bede: Behold, I have given a thousand pieces of silver to your brother; this will be a veil of the eyes to all who are with you, wherever you shall go; and remember that you have been discovered. While speaking playfully, because she herself had said that he was her brother, and he says that she was discovered when by pretending she covered the truth, saying that he who was her husband was her brother, and he encourages her to remember this in the future, lest she should incur the same disgrace by similar pretense henceforth. But if in this reading, where Sarah, with Abraham’s permission, is taken by kings, but, with God’s provision, is returned to her husband undefiled, it pleases to understand something allegorical, it signifies that the Church is often to be assailed by the temptations of worldly powers, certainly with God permitting, who is called her husband by the gift of heavenly protection and grace, so that being tested by adversities, it may become more evident with what firm faith, with what chastity devoted to God, with what great care of her Creator she is always to be protected from all the snares of enemies, and never corrupted from the simplicity of her faith. However, that the king, in returning Sarah to Abraham, likewise gave sheep and oxen, servants and handmaids, and much money, signifies the time when the kingdom of this world would submit its neck to the Christian faith, and hold in veneration that religion which once it strove to overthrow. That Sarah, being desired and taken by kings twice and yet was never defiled, first indeed as a young woman by Pharaoh, and now of more advanced age by Abimelech, signified that the Church, though always to be troubled by labors in this life, would yet experience two greater persecutions than the rest; one of the Roman Empire, which she endured, as it were, in her youth, and overcame most valiantly and gloriously with the help of the Lord; the other of the Antichrist, which she is to suffer, as it were, in old age, that is, at the impending end of her temporal life, and with the same merciful Lord’s help, she is to defeat. For that Sarah was of such great beauty that even in old age she could be loved for her grace of form, signifies that the Church, in that last time, will be adorned with such glory of virtues, that the fierce enemy with his satellites will greatly envy her, and therefore will strive to attack her with all his snares and forces; fulfilling the prophecy where it is said of her sons: They shall still bring forth fruit in old age; they shall be fat and flourishing (Psalms 92:14), that is, that they may steadfastly declare the faith in which they glory among the evils they suffer. That each king was prevented by God’s provision from violating Sarah, signifies thus the rage of persecutors, with God’s mercy, being restrained, so that none of those who truly belong to the Church can be seduced from the chastity of faith and charity which is in Christ. That each king was compelled by plagues to restore Sarah to her husband and corrected the presumptuous abduction by giving money, signified that the persecutors are often restrained from harming the faithful by adversity and losses of temporal goods; and are to be changed to the reverence or companionship of the same faithful, which we know has happened in persecutions sometimes, and we believe will be eminently so in that last great persecution; and this by the prayers of spiritual leaders, and the indulgence and mercy of the Lord Savior, who has deigned to unite the holy Church to Himself by the bond of matrimony. For both the blessed Abraham, praying for Abimelech, aptly designates both the Lord Savior himself who is at the right hand of God, who also intercedes for us, and the pastors and rulers of the same Church who, since they take care of her chastity, do not neglect to pray to the Lord even for her adversaries that they may not be able to defile her but may cease sooner from harmful undertakings. Nor should it be considered irrelevant that by Abimelech, a good man and fearing God, the persecutors of the good can be symbolized. For it is customary in Scriptures for both evils to be designated through good people and goods through bad people. For even the blessed Pope Gregory did not hesitate to place the most wicked kings Saul and Jehoiachin in the figure of the Lord Savior, and on the contrary, through the faithfulness of Uriah’s deed, he says the faithlessness of the Jews is designated. — Commentary on Genesis (Hexaemeron)

Genesis 20:17

Ephrem the Syrian: Unless Sarah received renewed youth in the seed that she had received, Abim-elech would not have desired a woman ninety years old. Then Abraham prayed and God healed Abimelech, his wife and his female slaves so that they bore children, because from the time [Abim-elech] had decided to marry Sarah until he returned her, pangs of childbirth struck all the women in his household; they would kneel down, but they could not give birth. — COMMENTARY ON Genesis 17:3

Origen of Alexandria: But it does not seem to me pointless that mention is made not only of Abimelech’s wife but also of his female servants, especially in this, that it says: “God healed them and they were bearing children. For he had closed them up, that they should not bear.” As far as we are able to perceive in such difficult passages, we suppose that Abimelech’s wife can be called natural philosophy, but his maidservants the diverse and varied inventions of dialectic according to the character of the several schools. Meanwhile Abraham desires to impart the gift of divine power even to the nations, but the time has not yet come for the grace of God to pass over from the former people to the nations. For the Apostle too, though under another guise and another figure, nevertheless says: “that a woman is bound to the law as long as her husband lives; but if her husband is dead, she is freed from the law, so that she is no longer an adulteress if she be with another man.” Therefore the law of the letter must first die, so that at last the soul, now free, may wed the spirit and obtain the marriage of the new testament. But this present time, in which we now are, is the time of the calling of the nations and of the death of the law, in which free souls, now released from the law of the husband, may wed a new husband, Christ. But if you wish to be taught how the law is dead, consider and see: where now are the sacrifices, where now the altar, where the temple, where the purifications, where the solemn feast of the Passover? Is not the law dead in all these things? Or, if these friends and defenders of the letter are able, let them keep the letter of the law. According to this order of allegory, then, Pharaoh, who is an unclean man and a destroyer, could by no means receive Sarah, that is, virtue. Further, Abimelech, that is, one who lived purely and philosophically, could indeed receive her, because he sought “with a pure heart,” but “the time had not yet come.” Virtue therefore remains with Abraham, remains in circumcision, until the time comes when, in Christ Jesus our Lord, in whom “dwells all the fullness of the deity bodily,” whole and perfect virtue may pass over to the Church of the nations. Then, therefore, both the house of Abimelech and his maidservants, whom the Lord healed, will bear children for the Church. For this is the time in which “the barren woman” bears, and in which “the children of the desolate are many, more than of her who has a husband.” For the Lord opened the womb of the barren woman and she was made fruitful, so that she bears a nation “at once.” But the saints also cry out and say: “Lord, out of fear of you we have conceived in the womb and have given birth; we have wrought the spirit of your salvation upon the earth.” Whence Paul likewise says: “my little children, of whom I am again in travail, until Christ be formed in you.” Such children, then, does every Church of God travail with and beget. For “he who sows in the flesh shall also reap corruption from the flesh.” But these are children of the spirit, of whom the Apostle also says: “that a woman shall be saved through the bearing of children, if they continue in faith and chastity.” Let the Church of God, therefore, so understand its births, so receive its generations, so uphold the deeds of the fathers with a fitting and honorable interpretation, so not disfigure the words of the Holy Spirit with foolish and Jewish fables, but assign them full of honor, full of virtue and usefulness. Otherwise, what edification will there be for us who read that Abraham, so great a patriarch, not only lied to King Abimelech, but also betrayed the chastity of his wife? What does the wife of so great a patriarch edify us, if she be thought to have been exposed to defilements through her husband’s connivance? Let the Jews suppose these things, and any who are with them friends of the letter, not of the spirit; but let us, “comparing spiritual things with spiritual,” be made spiritual both in act and in understanding in Christ Jesus our Lord, “to whom is glory and dominion unto the ages of ages. Amen.” — HOMILIES ON Genesis 6.3