Genesis 20:5
Didn't Abraham tell me, 'She is my sister'? And she herself said, 'He is my brother.' I have done this in the integrity of my heart and the innocence of my hands."
Did he not say to me
This phrase introduces the defense of Abimelech, the king of Gerar, who is speaking to God in a dream. The Hebrew root for "say" is "אָמַר" (amar), which is a common verb used throughout the Old Testament to denote speech or communication. In this context, it highlights the importance of verbal testimony and the reliance on spoken word in ancient Near Eastern cultures. Abimelech's appeal to what was said underscores the weight of spoken agreements and the expectation of truthfulness in interpersonal relations.

‘She is my sister,’
This statement refers to Abraham's claim about Sarah, which is a half-truth since Sarah is indeed his half-sister (Genesis 20:12). The Hebrew word for "sister" is "אָחוֹת" (achot), which can denote a close familial relationship. In the patriarchal society of the time, such familial terms were significant in establishing social and legal standings. Abraham's use of this term reflects his attempt to protect himself, albeit through deception, which raises questions about faith and trust in God's protection.

and she herself also said, ‘He is my brother’?
Sarah's corroboration of Abraham's statement is crucial in Abimelech's defense. The repetition of the claim by both parties emphasizes the perceived legitimacy of their words. The Hebrew word for "brother" is "אָח" (ach), which, like "sister," signifies a close kinship bond. This mutual assertion by Abraham and Sarah illustrates the complexities of human relationships and the moral dilemmas faced when truth is compromised for self-preservation.

I have done this with a clear conscience
Abimelech's claim of a "clear conscience" is significant. The Hebrew concept of "conscience" is not directly expressed in the Old Testament as it is in the New Testament, but the idea is conveyed through terms related to the heart and mind. Abimelech's assertion indicates his belief in his own integrity and innocence in the situation. This highlights the biblical theme of accountability before God, where intentions and heart motives are as important as actions.

and clean hands
The phrase "clean hands" is a metaphor for innocence and purity of action. In Hebrew, "clean" is "נָקִי" (naki), which conveys the idea of being free from guilt or wrongdoing. This imagery is often used in the Psalms (e.g., Psalm 24:4) to describe those who are righteous and blameless before God. Abimelech's use of this phrase underscores his plea for justice and his desire to be seen as righteous in the eyes of God, despite the misunderstanding.

Persons / Places / Events
1. Abraham
- A patriarch in the Bible, known for his faith and obedience to God. In this chapter, he misleads Abimelech by saying Sarah is his sister.

2. Sarah
- Abraham's wife, who is involved in the deception by also claiming Abraham is her brother.

3. Abimelech
- The king of Gerar, who unknowingly takes Sarah into his household, believing her to be Abraham's sister.

4. Gerar
- A Philistine city where this event takes place, highlighting the interactions between Abraham and the surrounding nations.

5. God
- Intervenes in a dream to Abimelech, warning him of the truth about Sarah and preventing him from sinning.
Teaching Points
Integrity in Relationships
Abimelech's claim of innocence reminds us of the importance of integrity and honesty in our relationships. We should strive to act with a clear conscience and clean hands in all our dealings.

God's Sovereignty and Protection
God's intervention in Abimelech's dream demonstrates His sovereignty and protective nature over His people. We can trust that God is actively involved in our lives, guiding and protecting us even when we are unaware.

The Consequences of Deception
Abraham's deception, though intended to protect, led to potential harm and misunderstanding. This teaches us that deceit can have unintended consequences and that truthfulness is always the best path.

Repentance and Restoration
Abimelech's response to God's warning shows the importance of repentance and making things right. When we realize our mistakes, we should seek to correct them promptly.
Bible Study Questions
1. How does the interaction between Abraham and Abimelech in Genesis 20:5 reflect on the importance of honesty in our relationships today?

2. In what ways does God's intervention in this account demonstrate His protective nature, and how can we apply this understanding to our own lives?

3. Compare Abraham's actions in Genesis 20 with his previous actions in Genesis 12. What lessons can we learn about recurring sins and God's grace?

4. How does Abimelech's claim of acting with a clear conscience challenge us to examine our own motives and actions in light of God's standards?

5. Reflect on a time when you faced a situation where honesty was difficult. How can the lessons from Genesis 20:5 guide you in handling similar situations in the future?
Connections to Other Scriptures
Genesis 12:10-20
This earlier event in Egypt parallels the situation in Gerar, where Abraham also claims Sarah is his sister, showing a recurring theme of fear and deception.

Psalm 24:4
This verse speaks of having clean hands and a pure heart, which connects to Abimelech's claim of innocence and integrity in his actions.

Proverbs 21:2
This verse highlights that every way of a man is right in his own eyes, but the Lord weighs the heart, relating to Abimelech's self-assessment of his actions.
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
Brother, Clean, Clear, Conscience, Didn't, Hands, Heart, Herself, Innocence, Innocency, Integrity, Simplicity, Sister, Upright
Dictionary of Bible Themes
Genesis 20:5

     7340   clean and unclean

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

Genesis 20:5-6

     5009   conscience, nature of
     5361   justice, human
     5362   justice, believers' lives

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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