Genesis 20:2
Abraham said of his wife Sarah, "She is my sister." So Abimelech king of Gerar had Sarah brought to him.
And there Abraham said
The phrase "And there" indicates a specific location and time in Abraham's journey. Abraham, a patriarch of faith, finds himself in Gerar, a Philistine territory. The Hebrew root for "said" (אָמַר, 'amar) implies a deliberate declaration. Abraham's speech here is a strategic decision, reflecting human frailty and fear despite his covenant relationship with God. This moment serves as a reminder of the complexities of faith and the human tendency to rely on self-preservation.

of his wife Sarah
Sarah, whose name means "princess," is not only Abraham's wife but also a key figure in God's covenant promise. Her identity as Abraham's wife is crucial, as it ties directly to the promise of a son, Isaac, through whom God's covenant would continue. The mention of "his wife" underscores the sacredness of marriage and the divine plan that is at risk due to Abraham's actions.

'She is my sister.'
This statement is a half-truth, as Sarah is indeed Abraham's half-sister (Genesis 20:12). However, it is also a deception intended to protect Abraham. The Hebrew culture placed great importance on familial relationships, and this claim was meant to ensure Abraham's safety. Yet, it reveals a lapse in trust in God's protection. This moment challenges believers to consider the importance of truth and integrity, even in difficult circumstances.

So Abimelech king of Gerar
Abimelech, meaning "my father is king," is a title rather than a personal name, common among Philistine rulers. Gerar, located in the Negev region, was a place of political and economic significance. Abimelech's actions are not merely personal but reflect the customs and political dynamics of the time. This context highlights the vulnerability of Abraham and Sarah in foreign lands and the potential for conflict between God's people and surrounding nations.

sent for Sarah and took her
The act of "sending for" and "taking" Sarah indicates the authority and power wielded by Abimelech. In ancient Near Eastern culture, kings had the right to take women into their harems, often for political alliances. This action sets the stage for divine intervention, as God protects Sarah to ensure the fulfillment of His covenant. It serves as a powerful reminder of God's sovereignty and faithfulness, even when human actions threaten His plans.

Persons / Places / Events
1. Abraham
The patriarch of the Israelites, known for his faith in God. In this passage, he misrepresents his relationship with Sarah out of fear for his life.

2. Sarah
Abraham's wife, who is described as beautiful. Her identity is misrepresented by Abraham, leading to her being taken by Abimelech.

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 Abraham and Sarah sojourn. It is the setting for this event of deception and divine intervention.
Teaching Points
The Consequences of Fear
Abraham's fear led him to deceive Abimelech, showing how fear can lead us away from trusting God and into sin.

God's Sovereignty and Protection
Despite Abraham's deception, God intervenes to protect Sarah, demonstrating His sovereignty and care for His covenant people.

The Importance of Truthfulness
This passage underscores the importance of honesty and integrity, even in difficult situations.

Generational Patterns
Abraham's actions set a precedent that is later followed by Isaac, reminding us of the impact our actions can have on future generations.

Faith Over Fear
Believers are encouraged to trust in God's promises and protection rather than succumbing to fear and taking matters into their own hands.
Bible Study Questions
1. What motivated Abraham to misrepresent his relationship with Sarah, and how can we guard against similar fears in our own lives?

2. How does God's intervention in this account demonstrate His faithfulness to His promises, and how can we apply this understanding to our current challenges?

3. In what ways can we identify and break negative generational patterns in our own families, as seen in the lives of Abraham and Isaac?

4. How does the account of Abraham and Abimelech challenge us to live with integrity and truthfulness, even when it seems risky?

5. Reflect on a time when fear led you to make a decision that compromised your values. How can you apply the lessons from Genesis 20 to choose faith over fear in the future?
Connections to Other Scriptures
Genesis 12:10-20
This earlier event in Egypt parallels Genesis 20, where Abraham also claims Sarah is his sister. It highlights a recurring pattern of fear and deception in Abraham's life.

Genesis 26:6-11
Isaac, Abraham's son, repeats a similar deception with Rebekah, showing a generational pattern of fear and lack of trust in God's protection.

Proverbs 29:25
This verse speaks to the fear of man being a snare, which is relevant to Abraham's actions driven by fear of Abimelech.
Falsehood the Fruit of UnbeliefJ.F. Montgomery Genesis 20:2
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, Gerar, Sarah, Sister, Taketh, Wife
Dictionary of Bible Themes
Genesis 20:2

     5811   compromise
     6146   deceit, and God
     8726   doubters

Genesis 20:1-2

     8776   lies

Genesis 20:1-3

     5714   men

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

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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