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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.
What imagination could adequately conceive amazement at these events? What tongue could manage to express this amazement? A woman dazzling in her beauty is closeted with an Egyptian partner, who is king and tyrant, of such frenzy and incontinent disposition, and yet she leaves his presence untouched, with her peerless chastity intact. Such, you see, God’s providence always is, marvelous and surprising. Whenever things are given up as hopeless by human beings, then he personally gives evidence of his invincible power in every circumstance.
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SUMMARY
Pharaoh confronts Abram after discovering Sarai is not merely his sister but his wife. This verse captures Pharaoh's indignant rebuke, expressing his outrage at the deception that nearly led him to commit a grave sin and brought divine plagues upon his household. He swiftly commands Abram to take Sarai and depart from Egypt, highlighting the severe consequences of Abram's fear-driven dishonesty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. The opening "Why saidst thou, She [is] my sister?" is a powerful rhetorical question, not seeking information but expressing profound indignation and accusation. It immediately establishes Pharaoh's moral authority in this moment, contrasting sharply with Abram's compromised integrity. The phrase "so I might have taken her to me to wife" functions as foreshadowing of the potential disaster, highlighting the near-violation of a sacred marital bond and the looming threat of even greater divine judgment. The entire interaction serves as a form of irony, as a pagan king demonstrates greater moral rectitude and understanding of divine consequences than the patriarch chosen by God. Finally, the concluding triple imperative—"behold thy wife, take [her], and go thy way"—is a form of climax in the confrontation, providing a swift and decisive resolution to the immediate crisis, underscoring the urgency and finality of Abram's expulsion.
THEOLOGICAL AND THEMATIC CONNECTIONS
This narrative powerfully illustrates God's sovereign ability to fulfill His purposes despite human weakness, fear, and sin. Abram's failure does not derail God's plan for the covenant lineage, demonstrating divine faithfulness that transcends human frailty. The incident also highlights the stark contrast between fear-driven human action and the ideal of unwavering faith God calls His people to embody, underscoring that even great figures of faith can stumble. God's intervention to protect Sarai directly safeguards the covenant promise of a great nation through Abram's offspring, emphasizing God's commitment to His promises even when His chosen instruments falter.
REFLECTION AND APPLICATION
Genesis 12:19 offers enduring lessons for believers today, primarily serving as a cautionary tale against allowing fear to compromise our integrity. Abram's example reminds us of the critical importance of trusting God's protection and provision, even in intimidating or uncertain circumstances, rather than resorting to deception. While our actions have consequences, this passage also provides profound comfort, demonstrating God's unwavering faithfulness to His promises despite our failings. It challenges us to live with uncompromising honesty, recognizing that our witness as believers is strengthened by integrity, even when it is difficult or seemingly puts us at risk. Ultimately, it encourages us to learn from the imperfections of biblical figures, growing in our own walk with God by embracing truth and relying on His steadfast love, knowing that He is able to work all things for good, even our mistakes.
Questions for Reflection
FAQ
Why did Abram lie about Sarai being his sister?
Answer: Abram lied out of fear for his life. He reasoned that because Sarai was exceptionally beautiful, the Egyptians might kill him to take her for themselves (Genesis 12:11-12). This was a significant lapse in his faith, as he failed to trust God's protection despite the solemn covenant promises God had just made to him in Genesis 12:1-3.
Does God punish innocent people for the sins of others, as seen with Pharaoh's household?
Answer: The plagues on Pharaoh's household (Genesis 12:17) demonstrate God's active intervention to protect His covenant and His people. While the plagues affected Pharaoh's household, they served as a divine warning and a means to reveal the truth of Abram's deception, leading to the release of Sarai. This highlights God's justice and His commitment to upholding His covenant, even when it involves consequences for those unknowingly entangled in sin. It was a divine judgment intended to expose the wrong and secure the safety of Sarai, ensuring the continuation of the promised lineage.
CHRIST-CENTERED FULFILLMENT
Genesis 12:19, while highlighting Abram's profound failure of faith, ultimately points to Christ by underscoring God's unwavering faithfulness to His covenant promises, despite human sin. God's miraculous intervention to protect Sarai ensured the continuation of the lineage through which the Messiah, the ultimate Seed of Abraham, would eventually come. Abram's inability to perfectly uphold his side of the covenant, and God's steadfastness in spite of it, powerfully foreshadows the desperate need for a perfect Mediator. Christ, unlike Abram, perfectly trusts the Father, never resorting to deception or fear, even in the face of death (Hebrews 4:15). Through His perfect obedience and sacrificial death, Jesus fully and finally secures God's promises of blessing and redemption (Galatians 3:16), not by human merit or flawed attempts at self-preservation, but by divine grace alone. He is the one who perfectly fulfills the covenant and protects His people, not through plagues on others, but through His own atoning sacrifice (John 1:29).