Genesis 20:7
Now return the man's wife, for he is a prophet; he will pray for you and you will live. But if you do not restore her, be aware that you will surely die--you and all who belong to you."
Now return the man’s wife
This phrase is a direct command from God to Abimelech, the king of Gerar. The Hebrew word for "return" is "שׁוּב" (shuv), which means to turn back or restore. This command emphasizes the importance of restitution and repentance in the eyes of God. The act of returning Sarah to Abraham is not just a physical act but a spiritual one, symbolizing the restoration of righteousness and obedience to God's will. In the broader biblical context, this reflects the theme of reconciliation and the importance of making amends for wrongs committed.

for he is a prophet
The term "prophet" here is translated from the Hebrew word "נָבִיא" (navi). This is the first time in the Bible that Abraham is explicitly called a prophet. A prophet in the biblical sense is someone who speaks on behalf of God, conveying His messages to others. This designation of Abraham as a prophet underscores his unique relationship with God and his role as an intercessor. It highlights the spiritual authority and responsibility bestowed upon him, which is further demonstrated by his ability to pray for Abimelech's healing.

and he will pray for you
The Hebrew word for "pray" is "פָּלַל" (palal), which means to intercede or mediate. This indicates the power and importance of intercessory prayer. Abraham's role as an intercessor is crucial here, as it is through his prayer that Abimelech and his household can be healed and spared from death. This reflects the biblical principle that the prayers of the righteous are powerful and effective (James 5:16). It also foreshadows the mediatory role of Christ, who intercedes on behalf of humanity.

and you will live
The promise of life here is contingent upon obedience to God's command. The Hebrew word for "live" is "חָיָה" (chayah), which means to live or to be restored to life. This assurance of life is a testament to God's mercy and grace, offering redemption and restoration to those who heed His word. It serves as a reminder of the life-giving power of obedience to God and the blessings that follow.

But if you do not return her
This conditional clause introduces a warning. The phrase underscores the seriousness of disobedience to God's commands. It highlights the concept of free will and the consequences of choices made against God's directives. The conditional nature of this statement reflects the biblical theme of covenant, where blessings and curses are contingent upon obedience or disobedience.

you can be sure that you and all who belong to you will die
The certainty of the consequence is emphasized by the phrase "you can be sure." The Hebrew word for "die" is "מוּת" (muth), which signifies physical death. This stark warning serves as a sobering reminder of the wages of sin (Romans 6:23). It illustrates the seriousness of sin and the far-reaching impact of disobedience, affecting not just the individual but also their entire household. This reflects the biblical principle of corporate responsibility and the communal nature of sin and its consequences.

Persons / Places / Events
1. Abraham
A patriarch and prophet, chosen by God to be the father of many nations. In this chapter, he is in Gerar and has misrepresented his wife Sarah as his sister.

2. Sarah
Abraham's wife, who is taken by Abimelech because of Abraham's misrepresentation. Her role is crucial in God's covenant with Abraham.

3. Abimelech
The king of Gerar who unknowingly takes Sarah into his household, believing her to be Abraham's sister. God warns him in a dream to return Sarah to Abraham.

4. Gerar
A Philistine city where Abraham and Sarah sojourn. It is the setting for the events of Genesis 20.

5. God
The sovereign deity who intervenes in the situation by speaking to Abimelech in a dream, protecting Sarah, and upholding His covenant with Abraham.
Teaching Points
The Role of a Prophet
Prophets are chosen by God to intercede and communicate His will. Abraham's role as a prophet is affirmed by God's command to Abimelech.

The Power of Intercessory Prayer
Abraham's prayer is pivotal for Abimelech's survival, illustrating the importance and power of praying for others.

God's Sovereignty and Protection
God actively protects His covenant and His people, intervening directly in human affairs to ensure His plans are fulfilled.

The Importance of Truthfulness
Abraham's deception leads to potential disaster, teaching the importance of honesty and trust in God's protection.

Consequences of Disobedience
God's warning to Abimelech underscores the serious consequences of disobedience to His commands.
Bible Study Questions
1. How does Abraham's role as a prophet in Genesis 20:7 compare to other prophets in the Bible, and what can we learn from this about the nature of prophetic ministry?

2. In what ways does God's intervention in Genesis 20 demonstrate His sovereignty and faithfulness to His covenant promises?

3. How can we apply the principle of intercessory prayer in our own lives, and what examples from the New Testament support this practice?

4. What lessons can we learn from Abraham's deception about the importance of truthfulness and trust in God's protection?

5. How does the warning given to Abimelech in Genesis 20:7 reflect the broader biblical theme of obedience and its consequences?
Connections to Other Scriptures
Genesis 12
Similar to Genesis 20, Abraham previously misrepresented Sarah as his sister in Egypt, leading to divine intervention.

1 Samuel 7:5
Samuel, another prophet, prays for the people of Israel, showing the power and importance of intercessory prayer by prophets.

James 5:16
Highlights the power of a righteous person's prayer, connecting to Abraham's role as a prophet who prays for Abimelech.
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
Certainly, Death, Die, Dying, Hast, Inspired, Man's, Mayest, Prayer, Prophet, Restore, Return, Safe, Sure, Surely, Wife, Yours
Dictionary of Bible Themes
Genesis 20:7

     6682   mediation
     6684   mediator
     7773   prophets, role

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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