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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 12:14–20. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The danger Sarai was in of having her chastity violated by the king of Egypt: and without doubt the peril of sin is the greatest peril we can be in. Pharaoh's princes (his pimps rather) saw her, and, observing what a comely woman she was, they commended her before Pharaoh, not for that which was really her praise - her virtue and modesty, her faith and piety (these were no excellencies in their eyes), but for her beauty, which they thought too good for the embraces of a subject. They recommended her to the king, and she was presently taken into Pharaoh's house, as Esther into the seraglio of Ahasuerus (Est 2:8), in order to her being taken into his bed. Now we must not look upon Sarai as standing fair for preferment, but as entering into temptation; and the occasions of it were her own beauty (which is a snare to many) and Abram's equivocation, which is a sin that commonly is an inlet to much sin. While Sarai was in this danger, Abram fared the better for her sake. Pharaoh gave him sheep, oxen, etc. (v. 16), to gain his consent, that he might the more readily prevail with her whom he supposed to be his sister. We cannot think that Abram expected this when he came down into Egypt, much less that he had an eye to it when he denied his wife; but God brought good out of evil. And thus the wealth of the sinner proves, in some way or other, to be laid up for the just.
II.The deliverance of Sarai from this danger.
For if God did not deliver us, many a time, by prerogative, out of those straits and distresses which we bring ourselves into by our own sin and folly, and which therefore we could not expect any deliverance from by promise, we should soon be ruined, nay, we should have been ruined long before this. He deals not with us according to our deserts.
1.God chastised Pharaoh, and so prevented the progress of his sin. Note, Those are happy chastisements that hinder us in a sinful way, and effectually bring us to our duty, and particularly to the duty of restoring that which we have wrongfully taken and detained. Observe, Not Pharaoh only, but his house, was plagued, probably those princes especially that had commended Sarai to Pharaoh. Note, Partners in sin are justly made partners in the punishment. Those that serve others' lusts must expect to share in their plagues. We are not told particularly what these plagues were; but doubtless there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake that they were thus plagued.
2.Pharaoh reproved Abram, and then dismissed him with respect.
(1.)The reproof was calm, but very just: What is this that thou hast done? What an improper thing! How unbecoming a wise and good man! Note, If those that profess religion do that which is unfair and disingenuous, especially if they say that which borders upon a lie, they must expect to hear of it, and have reason to thank those that will tell them of it. We find a prophet of the Lord justly reproved and upbraided by a heathen ship-master, Jon 1:6. Pharaoh reasons with him: Why didst thou not tell me that she was thy wife? intimating that, if he had known this, he would not have taken her into his house. Note, It is a fault too common among good people to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience, in some people than we thought they possessed; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected. Charity teaches us to hope the best.
(2.)The dismission was kind and very generous. He restored him his wife without offering any injury to her honour: Behold thy wife, take her, Gen 12:19. Note, Those that would prevent sin must remove the temptation, or get out of the way of it. He also sent him away in peace, and was so far from any design to kill him, as he apprehended, that he took particular care of him. Note, We often perplex and ensnare ourselves with fears which soon appear to have been altogether groundless. We often fear where no fear is. We fear the fury of the oppressor, as though he were ready to destroy, when really there is no danger, Isa 51:13. It would have been more for Abram's credit and comfort to have told the truth at first; for, after all, honesty is the best policy. Nay, it is said (Gen 12:20), Pharaoh commanded his men concerning him, that is,
[1.]He charged them not to injure him in any thing. Note, It is not enough for those in authority to do no hurt themselves, but they must restrain their servants, and those about them, from doing hurt. Or,
[2.]He appointed them, when Abram was disposed to return home after the famine, to conduct him safely out of the country, as his convoy. Probably he was alarmed by the plagues (Gen 12:17), and inferred from them that Abram was a particular favourite of Heaven, and therefore, through fear of their return, took special care he should receive no injury in his country. Note, God has often raised up friends for his people, by making men know that it is at their peril if they hurt them. It is a dangerous thing to offend Christ's little ones. Mat 18:6. To this passage, among others, the Psalmist refers, Psa 105:13-15, He reproved kings for their sakes, saying Touch not my anointed. Perhaps if Pharaoh had not sent him away, he would have been tempted to stay in Egypt and to forget the land of promise. Note, Sometimes God makes use of the enemies of his people to convince them, and remind them, that this world is not their rest, but that they must think of departing.
Lastly, Observe a resemblance between this deliverance of Abram out of Egypt and the deliverance of his seed thence: 430 years after Abram went into Egypt on occasion of a famine they went thither on occasion of a famine also; he was fetched out with great plagues on Pharaoh, so were they; as Abram was dismissed by Pharaoh, and enriched with the spoil of the Egyptians, so were they. For God's care of his people is the same yesterday, today, and for ever.
Historical interpretation
Four Centuries of Reception
4 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.
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.
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Summary
Genesis 12:14 describes the immediate and striking consequence of Abram and Sarai's arrival in Egypt: the Egyptians' captivated observation of Sarai's extraordinary beauty. This remarkable attractiveness, even in her advanced age, becomes the pivotal catalyst for the unfolding narrative, directly leading to Pharaoh's interest in her and Abram's subsequent, fear-driven deception.
Context
Literary Context
This verse is strategically placed immediately after Abram's descent into Egypt due to a severe famine in Canaan, as detailed in Genesis 12:10. It follows God's initial call to Abram and the profound promises of a great nation, blessing, and land found in Genesis 12:1-3. The narrative flow highlights a stark contrast: divine promises of protection and blessing are immediately followed by Abram's human fear and a deceptive act. The Egyptians' observation of Sarai's beauty sets the stage for the dramatic events of Genesis 12:15-20, where Pharaoh takes Sarai into his household, prompting divine intervention.
Historical & Cultural Context
Ancient Egypt was a powerful, highly centralized civilization known for its fertile Nile Delta, which served as a granary in times of regional famine. Foreigners entering Egypt, especially during a famine, would have been subject to the Pharaoh's absolute authority. The vulnerability of foreign women, particularly those of exceptional beauty, to powerful rulers was a known danger in the ancient Near East. Pharaohs often had large harems, and taking beautiful women from foreign lands was a display of power and wealth. Abram's fear for his life, leading him to present Sarai as his sister, reflects a grim reality of the time, where a husband could be killed to acquire his wife.
Key Themes
Genesis 12:14 contributes significantly to several key themes. It immediately introduces the theme of human weakness and deception in the face of fear, contrasting sharply with God's unwavering promises. It also highlights the theme of divine sovereignty and protection, as God will ultimately intervene to preserve Sarai and the covenant line, despite Abram's lapse in faith (as seen in Genesis 12:17-20). Furthermore, Sarai's beauty, while a natural attribute, becomes a catalyst for testing and danger, underscoring how even gifts can lead to peril in a fallen world. This episode also reinforces the critical importance of the covenant lineage, as Sarai's preservation is essential for the fulfillment of God's promise to make Abram a great nation, a promise reiterated throughout the book of Genesis.
Exposition and Analysis
Key Word Analysis
This word signifies beauty in a literal or figurative sense, encompassing concepts like "beautiful," "comely," or "goodly." Its use here emphasizes Sarai's striking physical attractiveness, indicating a beauty that was not merely pleasant but remarkable and immediately noticeable.
This adverb serves as an intensive or superlative, meaning "vehemently," "wholly," or "exceedingly." When combined with "fair," it amplifies the degree of Sarai's beauty, indicating that she was not just fair, but exceedingly or remarkably fair, making her beauty undeniable and a significant factor in the Egyptians' reaction.
This primitive root means "to see," "to look," or "to perceive," often with implications of observing with attention or discernment. The Egyptians did not merely glance at Sarai; they "beheld" her, suggesting a deliberate and captivated observation of her beauty, which immediately drew their attention and set in motion the subsequent events.
Verse Breakdown
"And it came to pass, that, when Abram was come into Egypt,"
This introductory phrase, common in biblical narrative ("and it happened"), signals a significant turn of events. It establishes the setting—Abram's arrival in Egypt—a place he entered out of necessity due to famine, rather than direct divine command. This geographical shift is crucial, as it moves Abram from the land of promise to a land of potential peril.
"the Egyptians beheld the woman"
This clause immediately shifts the focus from Abram's journey to the reaction of the native inhabitants. The term "beheld" (as analyzed above) implies a keen, attentive, and perhaps admiring observation. The "woman" here is Sarai, Abram's wife, whose presence immediately draws attention, setting her apart.
"that she [was] very fair."
This final clause reveals the reason for the Egyptians' intense gaze. Sarai's extraordinary beauty is the central point. The Hebrew construction emphasizes the degree of her fairness, indicating it was exceptional and undeniable. This beauty, while a natural attribute, becomes the direct cause of the ensuing conflict and the test of Abram's faith.
Literary Devices
The verse employs several literary devices to heighten its impact. Emphasis is clearly placed on Sarai's beauty through the use of the intensive "very fair," making it the focal point of the Egyptians' attention and the catalyst for the narrative. This serves as Foreshadowing, hinting at the trouble and danger that her beauty will bring upon Abram and Sarai in the subsequent verses. There is also an element of Dramatic Tension created by this observation, as the reader, aware of Abram's prior deception (from Genesis 12:11-13), immediately anticipates the perilous consequences of Sarai's striking appearance. The situation also contains Irony, as Abram's attempt to save his life by concealing Sarai's true identity paradoxically leads to the very situation he feared: her being taken into Pharaoh's house.
Theological and Thematic Connections
Genesis 12:14, though seemingly a simple observation, is rich with theological implications, highlighting the interplay between human fallibility and divine faithfulness. It underscores that even the patriarchs, chosen by God for a monumental task, were susceptible to fear and moral compromise. Abram's decision to deceive, born of self-preservation, immediately sets the stage for a crisis that threatens the very covenant God had just established—the promise of a great nation through his offspring. Yet, the narrative, including this verse, ultimately serves to magnify God's unwavering sovereignty. Despite human weakness, God remains committed to His promises, actively intervening to protect the covenant line and ensure His divine plan unfolds, demonstrating His ability to work through and even redeem human failures.
Reflection and Application
Genesis 12:14 and the subsequent narrative serve as a powerful mirror for contemporary believers, revealing the perennial struggle between faith and fear. Abram, the "father of faith," in a moment of perceived crisis, chose to rely on his own cunning rather than fully trusting in the God who had just promised him immense blessings and protection. His fear-driven deception, though understandable from a human perspective, jeopardized the very lineage through which God's covenant promises would be fulfilled. This episode reminds us that even profound faith can be tested and momentarily falter, yet God's faithfulness to His promises remains steadfast. We are called to cultivate an unwavering trust in God's sovereign care, even when circumstances appear dire, remembering that His provision often manifests in ways we least expect. When faced with situations that tempt us to compromise our integrity or rely on our own schemes, we are encouraged to lean into the divine promises and the character of God, as exhorted in Proverbs 3:5-6. The Bible's honest portrayal of its heroes' imperfections offers profound grace, assuring us that God uses imperfect people to accomplish His perfect will, and His covenant purposes will prevail despite our shortcomings.
Questions for Reflection
FAQ
Why was Sarai's beauty so emphasized, especially given her age?
Sarai's extraordinary beauty, even at an estimated age of 65 (based on later chronological details in Genesis 17:17 and Genesis 21:5), is specifically emphasized in Genesis 12:14 for several critical reasons. Firstly, it highlights the immediate and profound danger Abram faced, validating (though not excusing) his fear-driven deceptive act. Her beauty was not merely incidental but the direct catalyst for Pharaoh's interest, underscoring the severity of the situation. Secondly, it magnifies the miraculous nature of God's preservation of her, and later, her ability to bear children at an advanced age, demonstrating His active involvement in protecting His covenant people and lineage. Her beauty, therefore, serves as a narrative device that both precipitates a crisis and sets the stage for a powerful display of divine intervention, demonstrating God's sovereign hand in safeguarding His promises.
Christ-Centered Fulfillment
While Genesis 12:14 describes a moment of human weakness and divine preservation, its ultimate significance lies in its contribution to the unfolding of God's redemptive plan, which finds its culmination in Jesus Christ. Sarai's protection, despite Abram's deception, was absolutely crucial for the preservation of the promised lineage through which the Messiah would eventually come. God's unwavering faithfulness to His covenant, even when His chosen servants falter, foreshadows His ultimate faithfulness in sending Jesus Christ. Christ is the true "seed" of Abraham (as affirmed in Galatians 3:16), through whom all nations are blessed, fulfilling the promises made to Abram. This episode, therefore, highlights God's sovereign preservation of the messianic line, ensuring that the path to salvation through Christ would remain open. The lineage of Christ, meticulously traced in Matthew 1:1-17 and Luke 3:23-38, demonstrates God's meticulous care for every generation, including the one preserved in Egypt, to bring forth the Savior. This narrative ultimately points to God's perfect plan of redemption, enacted through imperfect people, culminating in the perfect Son who delivers humanity from sin and death.