Genesis 20:4
Now Abimelech had not gone near her, so he replied, "Lord, would You destroy a nation even though it is innocent?
Now Abimelech
The name "Abimelech" is of Hebrew origin, meaning "my father is king." This title was often used for Philistine kings, similar to "Pharaoh" in Egypt. Abimelech's role in this narrative highlights the interaction between God's chosen people and the surrounding nations. Historically, this reflects the complex relationships and treaties that existed in the ancient Near East, where kings like Abimelech would have been aware of the power and presence of the God of Israel.

had not gone near her
This phrase indicates Abimelech's innocence in the situation with Sarah. The Hebrew root for "gone near" (נָגַשׁ, nagash) often implies physical proximity or intimacy. In this context, it underscores the moral integrity of Abimelech, who, despite the potential for wrongdoing, had not yet committed any sin against Sarah. This detail is crucial in understanding the justice of God, who intervenes before sin is committed, preserving the purity of His covenant people.

so he said
The act of speaking here is significant. In the ancient world, the spoken word held great power and authority. Abimelech's direct address to God shows a recognition of divine authority and a plea for justice. This interaction suggests that even those outside the covenant community can have a relationship with God, acknowledging His sovereignty and seeking His guidance.

Lord
The use of "Lord" (אֲדֹנָי, Adonai) reflects a recognition of God's supreme authority. In the Hebrew tradition, this title is often used to denote respect and submission to God's will. Abimelech's use of this term indicates his understanding of God's power and his own position as a servant seeking mercy and justice.

will You destroy
The verb "destroy" (שָׁחַת, shachat) in Hebrew conveys a sense of complete ruin or corruption. Abimelech's question echoes the intercessory dialogue between Abraham and God over Sodom and Gomorrah, highlighting a recurring biblical theme of divine justice versus mercy. This phrase invites reflection on God's character, who is just but also compassionate, willing to spare the innocent.

a nation
The term "nation" (גּוֹי, goy) refers to a people or ethnic group. In this context, it emphasizes the collective responsibility and potential consequences of sin. Abimelech's concern for his people shows a leader's duty to protect and intercede for his nation, recognizing that the actions of one can impact many.

even though it is innocent?
The concept of innocence (צַדִּיק, tzaddik) is central to biblical justice. Abimelech's plea underscores the importance of righteousness and the belief that God, as a just judge, will not punish the innocent alongside the guilty. This reflects a deep understanding of God's nature, who values justice and righteousness, and reassures believers of His fair and equitable judgment.

Persons / Places / Events
1. Abimelech
The king of Gerar, who unknowingly took Sarah, Abraham's wife, into his household, believing she was Abraham's sister.

2. Sarah
Abraham's wife, who was taken by Abimelech due to Abraham's misleading claim that she was his sister.

3. Abraham
The patriarch who, out of fear for his life, misled Abimelech by saying Sarah was his sister.

4. Gerar
A Philistine city where Abimelech ruled and where the events of this chapter take place.

5. God's Intervention
God intervenes by warning Abimelech in a dream, preventing him from sinning against Him by taking Sarah as his wife.
Teaching Points
God's Sovereignty and Protection
Despite human failings, God intervenes to protect His covenant promises. Trust in God's sovereignty even when circumstances seem dire.

The Importance of Truthfulness
Abraham's deception leads to potential disaster. Upholding truth is crucial in our relationships and witness.

God's Justice and Mercy
Abimelech's plea highlights God's just nature. He is merciful and just, sparing those who act in innocence.

Fear vs. Faith
Abraham's actions were driven by fear rather than faith. Believers are called to trust God rather than succumb to fear.

Divine Intervention in Human Affairs
God actively intervenes in human history to accomplish His purposes, reminding us of His active presence in our lives.
Bible Study Questions
1. How does Abimelech's response to God's warning reflect his understanding of justice and innocence?

2. In what ways does Abraham's fear impact his decision-making, and how can we apply this lesson to our own lives when faced with fear?

3. How does God's intervention in this account demonstrate His faithfulness to His covenant promises?

4. What are the consequences of Abraham's deception, and how does this relate to the biblical call to truthfulness?

5. How can we see God's sovereignty at work in our own lives, especially in situations where we feel out of control?
Connections to Other Scriptures
Genesis 12:10-20
This passage recounts a similar event where Abraham deceives Pharaoh by claiming Sarah is his sister, showing a pattern of fear and lack of trust in God's protection.

Exodus 20:16
The commandment against bearing false witness highlights the moral implications of Abraham's deception.

Psalm 7:8-9
These verses speak to God's justice and righteousness, reflecting Abimelech's plea for justice and innocence.

Proverbs 21:1
This verse about the king's heart being in the hand of the Lord connects to God's sovereign control over Abimelech's actions.

1 Peter 3:6
Sarah is commended for her obedience and faith, providing a broader context for her actions in this account.
A Bit of the Old NatureF. B. Meyer, B. A.Genesis 20:1-7
Abimelech's Plea AcceptedA. Fuller.Genesis 20:1-7
Abraham and AbimelechJ. Parker, D. D.Genesis 20:1-7
Abraham Reproved for Denying His WifeC. Simeon, M. A.Genesis 20:1-7
Abraham's Artifice with AbimelechJ. Lathrop, D. D.Genesis 20:1-7
Abraham's Reaction After His High Spiritual ExperiencesLange.Genesis 20:1-7
Abraham's Repetition of His Old FaultT. H. Leale.Genesis 20:1-7
Abraham's Sin RepeatedA. Fuller.Genesis 20:1-7
God Orders Our JourneysGenesis 20:1-7
The Exact TruthGenesis 20:1-7
People
Abimelech, Abraham, Sarah
Places
Gerar, Kadesh-barnea, Negeb, Shur Desert
Topics
Abimelech, Abim'elech, Approached, Blameless, Death, Destroy, Drawn, Innocent, Kill, Nation, Righteous, Slay, Though, Upright, Wilt
Dictionary of Bible Themes
Genesis 20:4

     5483   punishment

Genesis 20:1-5

     8279   innocence, examples

Genesis 20:1-7

     1020   God, all-knowing
     5737   sisters

Genesis 20:1-16

     6206   offence

Genesis 20:1-18

     5076   Abraham, life of
     6183   ignorance, of God

Genesis 20:3-7

     5548   speech, divine

Library
The Sick Person Ought Now to Send for Some Godly and Religious Pastor.
In any wise remember, if conveniently it may be, to send for some godly and religious pastor, not only to pray for thee at thy death--for God in such a case hath promised to hear the prayers of the righteous prophets, and elders of the church (Gen. xx. 7; Jer. xviii. 20; xv. 1; 1 Sam. xii. 19, 23; James v. 14, 15, 16)--but also upon thy unfeigned repentance to declare to thee the absolution of thy sins. For as Christ hath given him a calling to baptize thee unto repentance for the remission of thy
Lewis Bayly—The Practice of Piety

Ascalon. Gerar. The Story of the Eighty Witches.
'Ascalon,' in the Samaritan interpreter, is the same with 'Gerar,' Genesis 21. The word Gerar, among the Talmudists, seems to have passed into 'Gerariku.' "Wherefore (say they) have they not determined of that country, which is in Gerariku? Because it is ill to dwell in. How far? To the river of Egypt. But behold, Gaza is pleasant to dwell in," &c. In the author of Aruch it is, Gardiki. "Bereshith Rabbah (saith he) renders Gardiki." 'The king of Gerar,' Genesis 20:2, with the Jerusalem Targumist,
John Lightfoot—From the Talmud and Hebraica

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which
Arthur W. Pink—The Sovereignty of God

And to Holy David Indeed it Might More Justly be Said...
22. And to holy David indeed it might more justly be said, that he ought not to have been angry; no, not with one however ungrateful and rendering evil for good; yet if, as man, anger did steal over him, he ought not to have let it so prevail, that he should swear to do a thing which either by giving way to his rage he should do, or by breaking his oath leave undone. But to the other, set as he was amid the libidinous frenzy of the Sodomites, who would dare to say, "Although thy guests in thine own
St. Augustine—Against Lying

The Interpretation of the Early Narratives of the Old Testament
[Sidenote: Importance of regarding each story as a unit] Of all the different groups of writings in the Old Testament, undoubtedly the early narratives found in the first seven books present the most perplexing problems. This is primarily due to the fact that they have been subject to a long process of editorial revision by which stories, some very old and others very late and written from a very different point of view, have been closely joined together. While there is a distinct aim and unity
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments
Lewis Bayly—The Practice of Piety

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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