Genesis 20:13
So when God had me journey from my father's house, I said to Sarah, 'This is how you can show your loyalty to me: Wherever we go, say of me, "He is my brother."'"
So when God had me wander
The Hebrew word for "wander" is "תָּעָה" (ta'ah), which can mean to err, to go astray, or to wander. This term reflects Abraham's journey as one of faith and obedience, even when the path was uncertain. It underscores the idea that God sometimes leads His people into unfamiliar territories to fulfill His divine purposes. Abraham's wandering is not aimless but directed by God, illustrating the life of faith as a pilgrimage.

from my father’s house
This phrase refers to Abraham's departure from Ur of the Chaldeans, as commanded by God in Genesis 12:1. Leaving his father's house signifies a break from his past and a step into a new identity and destiny shaped by God's promises. It highlights the cost of discipleship and the call to trust in God's provision and guidance, even when it requires leaving behind the familiar and secure.

I said to her
This phrase introduces Abraham's conversation with Sarah, his wife. It reflects the patriarchal context of the time, where family decisions were often communicated through the male head. It also sets the stage for understanding the dynamics of their relationship and the challenges they faced in maintaining integrity and faithfulness amidst external pressures.

‘This is how you can show your loyalty to me
The word "loyalty" here is significant, as it implies faithfulness and commitment. In Hebrew, the concept of loyalty is often tied to "חֶסֶד" (chesed), which encompasses love, kindness, and covenant faithfulness. Abraham's request for Sarah's loyalty is a plea for her to support him in a difficult situation, reflecting the mutual trust and partnership expected in a covenant marriage.

Wherever we go
This phrase emphasizes the nomadic lifestyle of Abraham and Sarah, who were constantly on the move as they followed God's leading. It speaks to the transient nature of their earthly journey and the need for adaptability and resilience. Spiritually, it reminds believers that their ultimate home is not in this world, but in the eternal promises of God.

say of me, ‘He is my brother.’
This statement reveals Abraham's strategy to protect himself in foreign lands by presenting Sarah as his sister. Historically, this was a half-truth, as Sarah was indeed his half-sister (Genesis 20:12). However, it also reflects a lapse in faith, as Abraham resorts to deception out of fear. This action serves as a cautionary tale about the temptation to rely on human schemes rather than trusting fully in God's protection and provision.

Persons / Places / Events
1. Abraham
The patriarch who is speaking in this verse. He is recounting his journey and the agreement he made with his wife, Sarah, to protect themselves.

2. Sarah
Abraham's wife, who is asked to say that Abraham is her brother to protect him from potential harm due to her beauty.

3. God
The divine being who called Abraham to leave his father's house and wander, leading to the events described.

4. Gerar
The region where Abraham and Sarah are staying when this event takes place. It is ruled by King Abimelech.

5. Abimelech
The king of Gerar who takes Sarah into his household, believing her to be Abraham's sister.
Teaching Points
Faith and Fear
Abraham's actions reveal a tension between faith in God's promises and fear of human threats. Believers today can learn from this tension, recognizing the importance of trusting God even when circumstances seem threatening.

Integrity and Deception
The decision to deceive others about their relationship raises questions about integrity. Christians are called to live truthfully, trusting God to protect and provide.

God's Sovereignty
Despite Abraham's fear-driven actions, God's sovereignty is evident as He intervenes to protect Sarah and fulfill His promises. This reassures believers of God's control over their lives.

Marital Unity
The agreement between Abraham and Sarah highlights the importance of unity and mutual support in marriage, even in difficult situations.

Lessons from Repetition
The repetition of similar events in Abraham's life suggests that God uses recurring challenges to teach and refine His people. Believers can reflect on patterns in their own lives to discern God's lessons.
Bible Study Questions
1. How does Abraham's request to Sarah reflect both his faith and his fear? How can we apply this understanding to our own struggles with faith and fear?

2. In what ways does the account of Abraham and Sarah in Gerar challenge us to consider the role of integrity in our lives? How can we ensure that our actions align with our faith?

3. How does God's intervention in this account demonstrate His sovereignty and faithfulness? Can you think of a time when you experienced God's protection in unexpected ways?

4. What can we learn from the unity between Abraham and Sarah in this situation? How can married couples today support each other in faith and decision-making?

5. Reflect on a recurring challenge in your life. How might God be using this pattern to teach you or grow your faith? What steps can you take to respond faithfully?
Connections to Other Scriptures
Genesis 12:10-20
This earlier event in Egypt parallels the situation in Gerar, where Abraham also asked Sarah to say she was his sister. It highlights a recurring theme of fear and self-preservation in Abraham's journey.

Hebrews 11:8-9
These verses speak of Abraham's faith and obedience in leaving his homeland, providing a broader context for his life of wandering and reliance on God's promises.

1 Peter 3:6
This verse references Sarah's obedience to Abraham, offering a New Testament perspective on her actions and the dynamics of their relationship.
Prejudice
People
Abimelech, Abraham, Sarah
Places
Gerar, Kadesh-barnea, Negeb, Shur Desert
Topics
Brother, Caused, Everywhere, Father's, Household, Kindness, Love, Pass, Shew, Sign, Wander, Wandering, Wherever, Whither
Dictionary of Bible Themes
Genesis 20:13

     5578   tents
     8304   loyalty

Genesis 20:1-16

     6206   offence

Genesis 20:1-18

     5076   Abraham, life of
     6183   ignorance, of God

Genesis 20:12-13

     5737   sisters

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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