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Commentary on Genesis 12 verses 14–20
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.
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.
(Vs. 15 and 16) And the princes of Pharaoh saw her, and they praised her to Pharaoh, and she was brought into Pharaoh's house. And Abram benefitted because of her, and he had sheep, and cattle, and donkeys, and male and female servants, and mules and camels. Although the body of holy women does not see blemish, but the will does, and Sarai can be excused because, in the time of famine, she could not resist being alone in foreign places, with her husband conniving; however, the ugly necessity can also be excused in another way: that according to the book of Esther, whatever pleased the king among the women, for six months she was anointed with myrtle oil, and for six months she was in various perfumes and women's treatments, and only then she entered the king's presence. And so it happened that Sarai, after pleasing the king, while she was being prepared for a year to enter the king's presence, and Pharaoh gave many gifts to Abraham, and Pharaoh later was struck by the Lord, she still remained untouched by his concubinage.
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 12:15 vividly portrays the immediate and perilous consequence of Abram's deceptive claim that Sarai was his sister: her striking beauty was observed by Pharaoh's high-ranking officials, who then highly commended her to Pharaoh, resulting in her being taken into his royal household. This pivotal moment not only highlights the profound vulnerability introduced by human fear and deceit but also sets the stage for God's sovereign and miraculous intervention to protect His covenant promises and the lineage through which they would be fulfilled.
CONTEXT
Literary Context: Genesis chapter 12 marks a foundational turning point in the biblical narrative, initiating the Abrahamic covenant with God's divine call to Abram to depart from his homeland and journey to a land He would reveal. This call was accompanied by profound and unconditional promises, including the formation of a great nation from Abram, the blessing of those who blessed him, and a universal blessing through him, as detailed in Genesis 12:2-3. Following his arrival in Canaan, a severe famine compelled Abram to seek refuge in Egypt, a descent recorded in Genesis 12:10. Driven by fear that the Egyptians would kill him to take his exceptionally beautiful wife, Sarai, Abram orchestrated a deception, instructing her to identify herself as his sister, a narrative unfolding from Genesis 12:11 through Genesis 12:13. Verse 15 directly describes the swift and inevitable outcome of this fear-driven compromise: Sarai's beauty captured the attention of Pharaoh's court, leading to her acquisition by the Egyptian monarch.
Historical & Cultural Context: In ancient Egypt, the Pharaoh held absolute power, often viewed as a divine king. His authority extended to all aspects of life, including the acquisition of women for his royal harem. Beauty was highly valued, and a woman of Sarai's striking appearance would naturally draw attention. Foreign women, especially those presented as unmarried, were particularly vulnerable to being taken into the royal household, often as a means of political alliance or simply for the king's pleasure. The practice of a man presenting his wife as his sister to avoid danger was a desperate, albeit deceptive, survival strategy in a world where a husband could be killed for his wife. This cultural reality underscores the extreme peril Sarai faced and the immense power wielded by Pharaoh, making Abram's fear, though misguided, understandable within this context.
Key Themes: Genesis 12:15 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it powerfully illustrates the theme of human frailty and deception, even among those divinely chosen. Abram, the patriarch of faith, succumbs to fear and resorts to a lie, demonstrating that even great faith can waver under pressure. Secondly, the verse sets the stage for the theme of God's overruling providence and faithfulness. Despite Abram's profound failure and the perilous situation it creates, God remains committed to His covenant promises. This incident foreshadows God's consistent intervention to protect His chosen people and His redemptive plan, even when they falter, a theme echoed in later narratives like Jacob's deception or Joseph's trials. Lastly, it highlights the sanctity of the covenant lineage, emphasizing that God will go to extraordinary lengths to preserve the line through which the promised seed will come, a lineage that ultimately leads to the Messiah.
EXPOSITION AND ANALYSIS
Genesis 12:15 describes the swift and perilous consequence of Abram's deception. Upon their arrival in Egypt, Sarai's remarkable beauty did not go unnoticed. High-ranking officials, referred to as "princes," observed her and were so impressed that they brought her to the attention of Pharaoh himself. This commendation led directly to Sarai being "taken into Pharaoh's house," indicating her formal acquisition into the royal household, likely with the intent for her to become one of Pharaoh's wives or concubines. This act underscores the absolute authority and privilege of ancient Egyptian monarchs, where the king could acquire individuals based on their perceived status and beauty, especially if presented as an unmarried woman.
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Genesis 12:15 employs several significant literary devices. Irony is prominent, as Abram's attempt to save his own life through deception inadvertently places his wife, the very vessel of God's promised lineage, in grave danger. His fear-driven action, intended for self-preservation, leads to a situation far more perilous than the one he sought to avoid. There is also a strong element of Foreshadowing in this verse. This incident, where a patriarch's wife is endangered in a foreign land due to deception, sets a precedent for similar events, notably with Abram and Abimelech in Genesis 20 and Isaac and Abimelech in Genesis 26. This recurring pattern highlights a persistent human failing and, more importantly, God's consistent faithfulness in protecting His covenant people despite their shortcomings. The rapid sequence of events—seeing, commending, and taking—also creates a sense of Dramatic Tension, underscoring the immediate and severe consequences of Abram's lie and building anticipation for divine intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 12:15 starkly illustrates the profound consequences of human fear and deception, even for those divinely chosen. Abram's decision to prioritize his own safety over truth, driven by a lack of trust in God's protection, immediately places Sarai in a position of extreme vulnerability and directly threatens the divine covenant promises concerning his lineage. This narrative serves as a powerful reminder that even individuals of great faith are susceptible to sin and that compromise with truth can lead to severe and unintended repercussions. However, it simultaneously sets the stage for God's sovereign and faithful intervention, demonstrating that His plan will prevail despite human failure, protecting His covenant and the integrity of the promised seed.
REFLECTION AND APPLICATION
Genesis 12:15 serves as a poignant and enduring lesson on the dangers of fear-driven compromise and the imperative of trusting God's unfailing providence. Abram, the patriarch of faith, despite receiving incredible promises from God, chose to rely on his own cunning rather than divine protection when faced with a perceived threat. His deception not only endangered his beloved wife but also placed the very lineage through which God's promises would be fulfilled in jeopardy. This narrative challenges us to examine our own lives: In moments of fear, pressure, or uncertainty, do we resort to manipulation, half-truths, or outright lies to secure our safety or advantage? Or do we, like Abram should have, place our complete trust in the sovereign God who has promised to be our shield and protector? This passage reminds us that while God is faithful to His promises even when we are not, our unfaithfulness can lead to unnecessary distress, complications, and dishonor to His name. It calls us to cultivate a deeper reliance on God's character and His word, believing that His way, even when it seems more perilous, is ultimately the path of true safety and integrity.
Questions for Reflection
FAQ
Why did Abram resort to deception despite God's promises?
Answer: Abram's deception stemmed from a deeply human fear for his life, a fear that momentarily overshadowed his faith in God's recent and profound promises. Despite God's explicit commitment to bless and protect him, as detailed in Genesis 12:2-3, Abram's faith faltered when confronted with the immediate and tangible threat of death in a foreign land. He prioritized his own perceived safety over trusting God to miraculously protect both him and Sarai. This incident powerfully illustrates that even great figures of faith can experience moments of doubt, fear, and human weakness, highlighting the ongoing struggle with sin and the constant need for complete reliance on God's sovereignty.
What does Sarai being "taken into Pharaoh's house" signify?
Answer: The phrase "the woman was taken into Pharaoh's house" signifies Sarai's formal acquisition and incorporation into Pharaoh's royal household. In ancient Near Eastern cultures, a king's harem was a significant part of his power and prestige, and beautiful women, especially those presented as unmarried, were often taken to become wives or concubines. Abram's lie that Sarai was his sister made her appear available for such an arrangement, effectively placing her under Pharaoh's absolute authority. This act placed Sarai in a position of extreme vulnerability, directly threatening the sanctity of her marriage to Abram and, more critically, jeopardizing the divine covenant promises that Abram's lineage, and thus the promised Seed, would come through her. It was a direct assault on God's redemptive plan.
CHRIST-CENTERED FULFILLMENT
Genesis 12:15, with its stark portrayal of human failure and the subsequent divine intervention, profoundly foreshadows the person and work of Jesus Christ. Abram's fear-driven deception and the ensuing peril to Sarai vividly highlight the inherent weakness and sinfulness of humanity, even within the lineage chosen by God. This narrative underscores humanity's inability to perfectly uphold God's will or fully trust His promises. In striking contrast, Jesus Christ stands as the true and faithful Son of Abraham, the ultimate Seed of the woman, who never succumbed to fear, deception, or compromise. He perfectly trusted the Father, even in the face of the ultimate threat of death on the cross, demonstrating unwavering obedience and perfect faith (e.g., Hebrews 5:8 and Philippians 2:8). Where Abram's lie endangered the very lineage through which the promised Seed would come, Christ, as the perfect Lamb of God, perfectly secured the covenant promises through His own sinless life, atoning death, and glorious resurrection (e.g., John 1:29 and Hebrews 9:12). Furthermore, God's miraculous protection of Sarai, preserving the covenant line despite human failing, beautifully prefigures Christ's unwavering commitment to His bride, the Church. He protects His people not through their merit or flawless obedience, but through His own perfect sacrifice, intercession, and sovereign power, ensuring the fulfillment of God's redemptive plan and the ultimate salvation of His chosen ones (e.g., Ephesians 5:25-27 and John 10:28-29).