TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 12:10–13. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A famine in the land of Canaan, a grievous famine. That fruitful land was turned into barrenness, not only to punish the iniquity of the Canaanites who dwelt therein, but to exercise the faith of Abram who sojourned therein; and a very sore trial it was; it tried what he would think, 1. Of God that brought him thither, whether he would not be ready to say with his murmuring seed that he was brought forth to be killed with hunger, Exo 16:3. Nothing short of a strong faith could keep up god thoughts of God under such a providence. 2. Of the land of promise, whether he would think the grant of it worth the accepting, and a valuable consideration for the relinquishing of his own country, when, for aught that now appeared, it was a land that ate up the inhabitants. Now he was tried whether he could preserve an unshaken confidence that the God who brought him to Canaan would maintain him there, and whether he could rejoice in him as the God of his salvation when the fig-tree did not blossom, Hab 3:17, Hab 3:18. Note, (1.) Strong faith is commonly exercised with divers temptations, that it may be found to praise, and honour, and glory, Pe1 1:6, Pe1 1:7. (2.) It pleases God sometimes to try those with great afflictions who are but young beginners in religion. (3.) It is possible for a man to be in the way of duty, and in the way to happiness, and yet meet with great troubles and disappointments.
II.Abram's removal into Egypt, upon occasion of this famine.
See how wisely God provides that there should be plenty in one place when there was scarcity in another, that, as members of the great body, we may not say to one another, I have no need of you. God's providence took care there should be a supply in Egypt, and Abram's prudence made use of the opportunity; for we tempt God, and do not trust him, if, in the time of distress, we use not the means he has graciously provided for our preservation: We must not expect needless miracles. But that which is especially observable here, to the praise of Abram, is that he did not offer to return, upon this occasion, to the country from which he came out, nor so much as towards it. The land of his nativity lay north-east from Canaan; and therefore, when he must, for a time, quit Canaan, he chooses to go to Egypt, which lay south-west, the contrary way, that he might not so much as seem to look back. See Heb 11:15, Heb 11:16. Further observe, When he went down into Egypt, it was to sojourn there, not to dwell there. Note,
1.Though Providence, for a time, may cast us into bad places, yet we ought to tarry there no longer than needs must; we may sojourn where we may not settle.
2.A good man, while he is on this side heaven, wherever he is, is but a sojourner.
III.A great fault which Abram was guilty of, in denying his wife, and pretending that she was his sister.
The scripture is impartial in relating the misdeeds of the most celebrated saints, which are recorded, not for our imitation, but for our admonition, that he who thinks he stands may take heed lest he fall.
1.His fault was dissembling his relation to Sarai, equivocating concerning it, and teaching his wife, and probably all his attendants, to do so too. What he said was, in a sense, true (Gen 20:12), but with a purpose to deceive; he so concealed a further truth as in effect to deny it, and to expose thereby both his wife and the Egyptians to sin.
2.That which was at the bottom of it was a jealous timorous fancy he had that some of the Egyptians would be so charmed with the beauty of Sarai (Egypt producing few such beauties) that, if they should know he was her husband, they would find some way or other to take him off, that they might marry her. He presumes they would rather be guilty of murder than adultery, such a heinous crime was it then accounted and such a sacred regard was paid to the marriage bond; hence he infers, without any good reason, They will kill me. Note, The fear of man brings a snare, and many are driven to sin by the dread of death, Luk 12:4, Luk 12:5. The grace Abram was most eminent for was faith; and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. Alas! what will become of the willows, when the cedars are thus shaken?
Historical interpretation
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Abraham gave a human reason as human beings do. Nevertheless, because Sarah thought it was Abraham who was sterile, she was taken to the palace. [This happened] first, so that she might learn that it was she who was barren; second, so that her love for her husband might be seen, for she did not exchange [her husband] for a king while she was a sojourner; and [last], so that the mystery of her descendants might be prefigured in her. Just as she had no love for the kingdom of Egypt, they would not love the idols, the garlic or the onions of Egypt. The entire house of Pharaoh was struck down by Sarah’s deliverance. So too would all Egypt be struck down by the deliverance of her descendants.
There came a famine, and so he went to Egypt. He knew that in Egypt the dissipation of youth was widespread, characterized by lust, impudent desires and unrestrained passions. He understood that among such men the modesty of his wife would be defenseless and that her beauty would be a danger for him. So he told his wife to say that she was his sister. By this we are taught that it is not so much beauty that one should seek in a wife, for this often leads to the death of the husband. In fact, it is not so much the beauty of the wife but her virtue and her seriousness that make a husband happy. Whoever desires the happiness of marriage should look not for a wealthy woman, who will not be held in check by the obligations of marriage. One looks not for one ornamented with jewels but with good manners. The wife who is conscious of being of a higher social level generally humiliates her husband. These things have a close connection with pride. Sarah was not richer in goods. She was not of more noble origin. Therefore she did not think her husband inferior but loved him as one of equal dignity. She was not held back by riches, by her parents, by her relatives, but she followed her husband wherever he went. She went to a foreign land; she declared herself to be his sister. She was willing, if necessary, to endanger her own modesty rather than the security of her husband. To safeguard her husband, she lied, saying that she was his sister out of fear that those who were seeking to ensnare her modesty would have killed him as a rival and defender of his wife. The Egyptians, in fact, as soon as they saw her, struck by her uncommon beauty, presented her to the king and treated Abraham with respect, honoring him as the brother of her who was pleasing to the king.
On the literal level Abraham made an intelligent compromise with the lustfulness of the Egyptians, being certain that God, who had made him leave his own country, would watch over his marriage. He suggested to his wife that she tell them that she was his sister, because if they were told that and only that at the beginning, they would not have the idea that she was his wife, and by that means he would deceive them. In fact, marriage between brother and sister was practiced in Egypt and in his own country, as he said later, “She really is my sister.” It was therefore a clever strategy to suggest to Sarah to say only that at first. As the laws against adultery were probably respected among the Egyptians, Abraham thought in fact that they would kill him in order not to be considered as adulterers.So much for the literal level. As for the spiritual meaning, those who pass from virtue to vice are said to descend into Egypt. One finds often in the Scriptures, “Woe to those who descend into Egypt.” Here it does not say “he descended” but “he entered.” His descent is an entrance, because every zealous man condescends to those who fall without falling with them … to deliver them from their fall. Just as one becomes Jewish for the sake of the Jews without being a Jew, and ungodly for the sake of the ungodly without being ungodly, so one comes into Egypt without living as an Egyptian.
The others then descend there, but Abraham enters there. It is not their vice that leads him there but the fulfillment of a divine plan. The virtuous man enters into Egypt in the sense that he makes use of foreign culture to draw something useful from it, as Paul the blessed apostle did in citing the verse of Aratus, “for we are indeed his offspring,” in order to behave accordingly, and “to an unknown god” or “Cretans are always liars.” He urges us in the same way to “take every thought captive” in order to put it at the service of Christ.
Having entered Egypt, as we have explained it, he imposes restrictions on virtue that she should not say that she is his wife, because the zealous and perfect man does not say that virtue has become his exclusive privilege in order not to provoke the jealousy of those who do not have it. He says that she is his sister, giving himself thus a secondary rank with regard to the union that he enjoys with her, in order to put himself within range of the weak and to inspire in them the desire to receive her as something that is at the disposition of all in common. The fact is that often, when we want to direct the attention of someone to a teaching, we begin by putting it in language common with him, for example the teaching about providence, so that afterward he may receive it personally. The evangelical teaching is thus the gracious spouse of the zealous man, but he does not keep her for himself, even if he speaks of her only “among the mature.” He places her in common with all, like Paul, who said, “I wish that all were as I myself am,” because, having become such, they might know that this culture is the spouse of the perfect man. “Wisdom begets discernment to a man”; and as for me, says the perfect, “I became enamored of her beauty,” that of wisdom, it is understood. But the wise man wishes to share with all that which is his, because in this way they will not become jealous.
Having built an altar there and called upon God, Abraham proceeded thence and dwelt in the desert and was compelled by pressure of famine to go on into Egypt. There he called his wife his sister, and he told no lie. For she was this also, because she was near of blood; just as Lot, on account of the same nearness, being his brother's son, is called his brother. Now he did not deny that she was his wife but held his peace about it, committing to God the defense of his wife's chastity and providing as a man against human wiles. If he had not provided against the danger as much as he could, he would have been tempting God rather than trusting in him. We have said enough about this matter against the calumnies of Faustus the Manichaean. At last what Abraham had expected the Lord to do took place. For Pharaoh, king of Egypt, who had taken her to him as his wife, restored her to her husband when faced with severe plague. And far be it from us to believe that she was defiled by lying with another. It is much more credible that, by these great afflictions, Pharaoh was not permitted to do this.
And when he was about to enter Egypt, he said to Sarai his wife: "I know that you are a beautiful woman, and that when the Egyptians see you, they will say that you are his wife, and they will kill me and keep you alive: therefore, please say that you are my sister, so that it may go well with me because of you," and so on until it was said, "The Lord, however, struck Pharaoh with great plagues and his house because of Sarai, Abram's wife; and Pharaoh called Abram and said to him: What is this you have done to me? Why did you not tell me that she was your wife? Why did you say she was your sister, so that I took her as my wife?" Abraham did not lie because he said his wife was his sister, for she was also that, being a close relative; likewise Lot was called his brother, though he was his brother's son. Thus, he concealed that she was his wife but did not deny that she was his sister, entrusting the defense of his wife’s chastity to God and avoiding human deceit as a man, since if he did not avoid danger as much as he could, he would tempt God rather than hope in Him. Indeed, what Abraham trusted in the Lord came to pass, for Pharaoh, the king of Egypt, who had taken her as his wife, being gravely afflicted, returned her to her husband. It is therefore far from us to believe that she was defiled by another’s embrace, for it is much more credible that Pharaoh was not permitted to do this because of great afflictions. It can also be said that, according to the book of Esther, wherever any woman who pleased the king was prepared for him, she was anointed with myrrh oil for six months, and for another six months used various ointments and perfumes, and only then entered the king. It could be that after Sarai pleased the king, and while she was being prepared to enter him for a year, and Pharaoh had given many gifts to Abraham, and Pharaoh was afterwards struck by the Lord, she still remained untouched by his embrace.
Continue studying Genesis 12:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Genesis 12:13 records Abram's fearful instruction to Sarai to present herself as his sister in Egypt, a strategic deception intended to secure his own safety and well-being. This pivotal moment, occurring immediately after God's profound covenant promises, starkly reveals a lapse in Abram's faith and underscores the tension between human fear and divine faithfulness, ultimately highlighting God's unwavering commitment to His chosen servant despite human weakness and sin.
Context
Literary Context
This verse is situated at a critical juncture in the narrative of Abram. It immediately follows God's momentous call and promises in Genesis 12:1-3, where the Lord commanded Abram to leave his homeland and promised to make him a great nation, bless him, make his name great, and bless all who blessed him, through whom all families of the earth would be blessed. Abram's journey to Egypt, driven by a severe famine in Canaan, represents a deviation from the promised land, and his subsequent deception of Pharaoh concerning Sarai's identity stands in stark contrast to the divine assurances he had just received. This incident foreshadows later similar events, particularly with Abimelech in Genesis 20, establishing a recurring pattern of human frailty within the unfolding divine plan.
Historical & Cultural Context
The ancient Near East, particularly Egypt, was a powerful and often dangerous realm for foreigners. Pharaohs wielded absolute authority, and the abduction of beautiful women for royal harems was not uncommon, sometimes involving the elimination of their male relatives. Abram's fear was rooted in a genuine, albeit faithless, assessment of the potential dangers. Furthermore, the concept of a "sister-wife" was known in some ancient cultures (e.g., Nuzi texts), where a woman designated as a "sister" might have elevated status and protection. While Sarai was indeed Abram's half-sister (Genesis 20:12), the intent here was clearly deceptive, leveraging a partial truth to conceal the full marital relationship and avoid perceived mortal danger.
Key Themes
Genesis 12:13 contributes significantly to several overarching themes in the book of Genesis. It highlights the theme of divine promise and human response, showing how even a man chosen by God can falter in faith when confronted with fear. It underscores God's unwavering faithfulness and sovereignty, demonstrating that His covenant promises will prevail despite human weakness and sin, as seen in His subsequent intervention to protect Sarai and Abram. The incident also introduces the theme of deception and its consequences, revealing how such actions, even when motivated by self-preservation, can lead to complications and require divine intervention. This narrative is crucial for understanding the complex character of Abram and the nature of God's redemptive plan, which often works through imperfect individuals.
Exposition and Analysis
Key Word Analysis
This root, translated as "it may be well" (H3190), signifies to be or make well, literally (sound, beautiful) or figuratively (happy, successful, right). Abram's plea "that it may be well with me" reveals his desire for a favorable outcome, not merely survival, but a state of ease, prosperity, and acceptance in the eyes of the Egyptians. It implies a desire to be treated "good" or "benefited" by Pharaoh, indicating a self-serving motive beyond mere life preservation.
Translated as "shall live" (H2421), this primitive root means "to live," whether literally or figuratively, and causatively, "to revive." Abram's statement "my soul shall live" expresses a direct concern for his physical existence. This word choice emphasizes the stark, life-or-death scenario Abram perceived, where his very vitality and continued existence were at stake, leading him to prioritize self-preservation above all else.
Rendered as "my soul" (H5315), this term refers to a breathing creature, vitality, or the self. In this context, "my soul shall live" means "I myself shall live," emphasizing the personal, existential threat Abram felt. It highlights the deep, internal fear that drove his actions, demonstrating how his very being was consumed by the perceived danger, leading him to compromise his integrity.
Verse Breakdown
"Say, I pray thee, thou [art] my sister:"
This is Abram's direct, albeit softened by the particle "I pray thee" (נָא, nâʼ), command to Sarai. It is a calculated instruction for deception, a half-truth designed to mislead. While Sarai was indeed his half-sister, the intent was to conceal her status as his wife, thereby presenting her as available and protecting Abram from perceived harm. The use of "I pray thee" adds a veneer of politeness to a request that demands a profound compromise from Sarai.
"that it may be well with me for thy sake;"
This clause explicitly states Abram's primary motivation: his own well-being and favorable treatment. He believed that by presenting Sarai as his sister, he would be treated favorably by the Egyptians, who would then seek to gain favor with him (her supposed brother) in order to acquire her. This reveals a self-serving motive, where personal safety and comfort are prioritized over truth and the integrity of his wife and their covenant relationship.
"and my soul shall live because of thee."
This final clause underscores the depth of Abram's fear and the perceived mortal peril. He genuinely believed his life was in jeopardy if his true relationship with Sarai were known. This fear, however, stands in stark contrast to the recent, powerful promises of God to protect and bless him, demonstrating a profound, albeit temporary, failure to fully trust in the very God who had called him and pledged His unwavering support.
Literary Devices
The verse employs several significant literary devices. Irony is prominent, as Abram, the recipient of magnificent divine promises of protection and blessing, resorts to human deceit out of fear for his life. This stands in stark contrast to the omnipotent God who just called him. There is also foreshadowing, as this incident prefigures a similar deception involving Sarai (now Sarah) and King Abimelech in Genesis 20:2, highlighting a recurring character flaw in the patriarch. The entire passage presents a powerful contrast between God's steadfast faithfulness and Abram's wavering faith, setting the stage for God's miraculous intervention to protect His covenant people despite their imperfections.
Theological and Thematic Connections
Genesis 12:13 serves as a sobering reminder that even those chosen by God and recipients of His magnificent promises are prone to human weakness, fear, and sin. Abram's actions starkly illustrate the tension between trusting in divine providence and succumbing to worldly anxieties, demonstrating that faith is not a static state but a dynamic journey often tested by daunting circumstances. Yet, this incident also powerfully showcases God's unwavering faithfulness; despite Abram's deception, God intervenes sovereignly to protect Sarai and His covenant, demonstrating that His plans are not thwarted by human failure but are ultimately accomplished through His steadfast grace and power.
Reflection and Application
Abram's moment of fear and deception in Genesis 12:13 offers profound lessons for contemporary believers. It challenges us to examine the depths of our own trust in God's promises, especially when faced with perceived threats or uncomfortable circumstances. Like Abram, we can be tempted to rely on our own cunning or compromise our integrity to secure our safety or advantage, rather than resting in God's sovereign protection. This narrative calls us to cultivate a radical dependence on God, remembering that His faithfulness is not contingent upon our perfect obedience, but upon His unchanging character. It reassures us that even when we falter, God remains committed to His purposes for us, inviting us to confess our fears and return to a posture of trust, knowing that His grace is sufficient to cover our weaknesses and guide us through life's perils.
Questions for Reflection
FAQ
Why did Abram lie about Sarai being his sister?
Abram lied because he feared for his life. He believed that if the Egyptians knew Sarai was his wife, they would kill him to take her due to her beauty. By presenting her as his sister, he hoped to be treated well and avoid harm, as people would seek to gain favor with him (her brother) to acquire her, thereby securing his own well-being and survival, as stated in Genesis 12:13.
Was Sarai truly Abram's sister?
Yes, Sarai was indeed Abram's half-sister, sharing the same father but a different mother, as later explicitly revealed by Abraham himself in Genesis 20:12. However, Abram's intent in Genesis 12:13 was to conceal her status as his wife, making it a deceptive half-truth aimed at full misdirection to protect himself.
How does God respond to Abram's deception in this chapter?
Although Abram acted out of fear and deception, God remained faithful to His covenant promises. In the subsequent verses, specifically Genesis 12:17-20, God intervenes directly by afflicting Pharaoh and his household with severe plagues. This divine intervention forces Pharaoh to realize the truth, resulting in Sarai being returned to Abram, and Pharaoh sending them away with all their possessions. This demonstrates God's sovereign protection of His chosen people and His covenant, even despite their failures and lack of faith.
Christ-Centered Fulfillment
Abram's failure in Genesis 12:13, marked by fear and self-preservation through deceit, powerfully highlights humanity's inherent weakness and profound need for a perfect redeemer. Unlike Abram, who faltered in his trust in God's promises, Jesus Christ perfectly embodied faith and obedience, even unto the ultimate sacrifice on the cross. Where Abram sought to save his own life by compromising truth, Christ willingly laid down His life, trusting His Father's will, to secure eternal life for all who believe, as declared in John 10:17-18. God's unwavering faithfulness to His covenant with Abram, despite Abram's sin, foreshadows His ultimate faithfulness in sending Christ as the true Seed through whom all nations would be blessed, fulfilling the Abrahamic covenant not through human perfection, but through divine grace and the perfect, sinless obedience of the Son, who became the Lamb of God who takes away the sin of the world. This narrative ultimately points to Christ as the one in whom all God's promises are Yes and Amen, providing the perfect example of faith and the ultimate provision for our salvation.