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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.
The intelligent strategy of the patriarch did not fail. They did not seek to do him harm. Moreover, a way out of it presented itself so that the marriage of the holy man would not be violated, because the Egyptians did not fling themselves on the woman relinquished by him. But the officials, after having seen her, in order to obtain the gratitude of the king, presented her to him as a gift, and thus it happened that they treated Abraham well because of her.Abraham entered then into Egypt allegorically by adapting himself as one of the perfect to the imperfect in order to do good to them instead of holding on to virtue as a privilege, as has been said above, but in showing her to all as his sister, in humility, so that by contemplating her they might come to love her. But observe how it is said that the officials saw her. There are in fact in the ranks of the allegorically viewed Egyptians some men who are purer, who have a great capacity for perceiving virtue. And they not only perceived her, but they introduced her to their superior, that is, to the reason that governs them, and they praised her.
(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
Abram meticulously catalogs the substantial material wealth Abram amassed in Egypt—sheep, oxen, asses, servants, and camels—a direct, yet deeply ironic, consequence of Pharaoh's lavish treatment. This prosperity was bestowed upon Abram under the false pretense that Sarai was his sister, leading Pharaoh to take her into his household, thereby highlighting the complex interplay of human deception, divine sovereignty, and the nature of blessing within the unfolding patriarchal narrative.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Cataloging is prominently used, as the meticulous listing of various animals and servants creates a vivid picture of Abram's newfound, albeit ill-gotten, prosperity. This detailed inventory emphasizes the extent of Pharaoh's generosity and, by extension, the gravity of Abram's deception. The entire situation is imbued with profound Irony: Abram, who feared for his life and resorted to a lie, not only survives but becomes immensely wealthy as a direct result of his deceit. This ironic outcome underscores the complex ways in which divine providence can operate, even through human sin, without condoning the sin itself. Furthermore, the acquisition of such vast wealth through questionable means serves as a subtle Foreshadowing of future challenges and moral ambiguities within the patriarchal narratives, particularly concerning the themes of wealth, integrity, and divine blessing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 12:16 presents a complex theological paradox: Abram's material blessing is a direct result of his faithlessness and deception. This incident powerfully illustrates God's unwavering commitment to His covenant promises, even when His chosen instrument falters. Despite Abram's moral compromise, God's overarching plan to bless him and make him a great nation remains active. This demonstrates that God's faithfulness is not contingent on human perfection, and He can sovereignly orchestrate circumstances, even those arising from human sin, to serve His ultimate redemptive purposes. However, it also subtly challenges a simplistic "prosperity gospel" view, indicating that immediate material gain does not always equate to righteous living or unblemished divine approval.
REFLECTION AND APPLICATION
Genesis 12:16 offers a profound and challenging lesson for believers today. It serves as a powerful reminder that God's faithfulness to His covenant promises is not dependent on our perfection or adherence to His commands. Even when we exhibit a lack of faith, succumb to fear, or resort to dishonest means, God can still sovereignly work to fulfill His purposes. This should inspire humility and trust in His unfailing character. However, the verse also serves as a crucial warning: while immediate material gain might sometimes occur through compromise, such actions do not reflect the trust and integrity God desires from His followers. They often lead to complications, compromise one's witness, and can create a pattern of unfaithfulness that hinders deeper spiritual growth. It underscores the vital importance of walking by faith, not by fear, and trusting God to provide and protect according to His will, even in challenging circumstances, rather than resorting to human schemes or deceit. Our actions, even if seemingly successful in the short term, have spiritual consequences and reflect our true reliance on God.
Questions for Reflection
FAQ
Did God approve of Abram's deception because he gained wealth?
Answer: No, the Bible does not indicate God approved of Abram's deception. While Abram gained material wealth, this was a consequence of Pharaoh's actions based on a lie, not a direct divine reward for the deception itself. The subsequent plague on Pharaoh's house Genesis 12:17 demonstrates God's displeasure with the situation that arose from Abram's fear and deceit, ultimately leading to Abram's expulsion from Egypt. God's sovereignty allows Him to work through imperfect human actions to achieve His greater purposes, but it does not condone sin or endorse the means by which the wealth was acquired.
Why is the list of possessions so detailed?
Answer: The detailed list of possessions—sheep, oxen, he asses, menservants, maidservants, she asses, and camels—serves multiple purposes. First, it emphasizes the significant wealth and status Abram acquired, highlighting Pharaoh's extraordinary generosity and the serious nature of the situation that prompted such lavish gifts. Second, it provides crucial historical and cultural context, illustrating the primary forms of capital, labor, and prestige in the ancient Near East during the patriarchal period. This level of detail allows the reader to grasp the economic realities and the immense scale of Abram's household and resources at this point in the narrative.
CHRIST-CENTERED FULFILLMENT
While Genesis 12:16 details Abram's material gain, ironically acquired through a flawed act of deception and fear, it ultimately points to the superior and perfect provision found in Jesus Christ. Unlike Abram, who compromised truth and integrity for perceived safety and earthly gain, Jesus Christ never faltered in His perfect obedience and trust in the Father. He is the faithful Son who perfectly embodied truth and righteousness, even unto death on the cross Philippians/2-8. Through His flawless life and atoning sacrifice, Christ secured for His people an eternal inheritance and spiritual riches that far surpass any earthly wealth or temporary prosperity Ephesians/1-3. The "blessing" promised to Abram, which included material prosperity, finds its ultimate and righteous fulfillment in Christ, through whom all nations are truly blessed with redemption, reconciliation with God 2 Corinthians 5:18-19, and eternal life, obtained not through human schemes or deceit, but through divine grace and the perfect sacrifice of the Lamb of God John 1:29.