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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.
You would be right in applying to this just man those words that blessed David used of those who returned from the captivity in Babylon: “Though they sow in tears, they will reap in joy. They went their way and wept as they cast their seed, but in returning they will come in joy, carrying their sheaves aloft.” Did you see his downward journey to be beset with worry and fear, with the fear of death heavy upon him? Now see his return marked by great prosperity and distinction! The just man now, you see, was an object of respect to everyone in Egypt and in Palestine. After all, who would have failed to show respect for the one who so enjoyed God’s protection and was accorded such wonderful care? Quite likely what befell the king and his household escaped no one’s attention. His purpose, you see, in permitting everything and in allowing the just man’s trials to reach such a point was that his endurance might appear more conspicuous, his achievement might win the attention of the whole world, and no one would be unaware of the good man’s virtue.Do you see, dearly beloved, the magnitude of the benefit coming from his trials? Do you see the greatness of the reward for his endurance? Do you see man and wife, advanced in age though they were, giving evidence of so much good sense, so much courage, so much affection for one another, such a bond of love? Let us all imitate this and never become dispirited or consider the onset of tribulations to be a mark of abandonment on God’s part or an index of scorn. Rather, let us treat it as the clearest demonstration of God’s providential care for us.
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SUMMARY
Genesis 12:20 marks the abrupt conclusion of Abram's sojourn in Egypt, detailing Pharaoh's swift and authoritative command to expel Abram, his wife Sarai, and all their possessions from his kingdom. This decisive act, prompted by divine plagues sent as a consequence of Abram's deception regarding Sarai, underscores God's unwavering protection of His covenant and the immediate, humbling repercussions of human fear and dishonesty, even for His chosen patriarch.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative employs Conciseness and Directness to convey the swift and decisive nature of Pharaoh's action. There is no dialogue from Pharaoh in this verse, only the immediate report of his command and its execution, emphasizing the urgency of the situation. The phrase "all that he had" functions as Synecdoche, representing not just his material wealth but his entire retinue and everything associated with him, underscoring the completeness of the expulsion. The entire episode serves as a Foreshadowing of future encounters between God's people and powerful rulers (most notably the Exodus), where divine judgment is brought upon those who oppose or endanger God's chosen ones.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 12:20 powerfully illustrates God's unwavering faithfulness to His covenant promises, demonstrating that His divine plan is not thwarted by human weakness or sin. Despite Abram's profound lapse in faith and his deceptive actions, God actively intervenes to protect Sarai and the lineage through which the Messiah would come, ensuring the continuation of His redemptive purposes. This episode highlights that God's commitment to His people is rooted in His own character and sovereignty, not in their perfect obedience. It also serves as a stark reminder of the immediate consequences of fear-driven deception, even when divine mercy prevents the most catastrophic outcomes.
REFLECTION AND APPLICATION
The account of Abram's expulsion from Egypt in Genesis 12:20 offers profound lessons for believers today. It serves as a powerful reminder that while God is sovereign and faithful to His promises, even when we stumble, our actions still carry consequences. Abram's fear-driven deception led to a dangerous situation and a humiliating expulsion, demonstrating that a lack of trust in God's provision can lead us down paths of compromise and difficulty. This passage calls us to cultivate unwavering faith in God's protective hand, even in the face of fear or uncertainty, rather than resorting to human schemes or dishonesty. It encourages us to trust that God's way, though sometimes challenging, is always the best and most honorable path. Ultimately, it reassures us that God's purposes will prevail, not because of our perfection, but because of His steadfast love and faithfulness, urging us to rely on His character above our own flawed efforts.
Questions for Reflection
FAQ
Why did God allow Abram to be deceived, and then intervene?
Answer: God, in His sovereignty, permits human free will and its consequences, including Abram's deceptive act. He does not cause sin, but He can use situations, even those born of human failure, to advance His purposes. His intervention in this case demonstrates His covenant faithfulness and His commitment to protect His chosen lineage, ensuring the continuation of His redemptive plan. It also served to teach Abram a valuable lesson about trusting God's protection and revealed God's power to Pharaoh, ultimately fulfilling divine objectives despite human imperfection.
What does Pharaoh's reaction teach us about integrity?
Answer: Pharaoh's swift and decisive action, sending Abram away upon discovering the truth and experiencing the divine plagues, highlights a surprising degree of integrity and moral clarity from a pagan ruler. He immediately rectifies the wrong, demonstrating a desire to appease the offended deity and protect his household. This teaches us that even outside of a direct covenant relationship with God, individuals can respond appropriately to divine judgment or moral truth, and it serves as a humbling contrast to Abram's own fear-driven dishonesty, prompting reflection on our own moral consistency as believers.
Is Abram's deception regarding Sarai a unique event in biblical history?
Answer: Sadly, no. Abram repeats this same deception later in his life concerning Sarai with Abimelech in Gerar (Genesis 20:2), demonstrating a recurring struggle with fear and a lack of faith. Furthermore, his son Isaac also employs a similar deception regarding his wife Rebekah with Abimelech (Genesis 26:7), illustrating a generational pattern of sin and the ongoing need for divine grace and intervention. These repeated instances underscore the pervasive nature of human sin and the consistent faithfulness of God despite it.
CHRIST-CENTERED FULFILLMENT
Genesis 12:20, while detailing Abram's failure and God's protective intervention, ultimately points to Christ as the ultimate fulfillment of God's covenant faithfulness and the perfect embodiment of trust in God. Abram's repeated deception underscores humanity's inherent sinfulness and inability to perfectly uphold God's commands, highlighting the desperate need for a perfect mediator. Unlike Abram, who faltered in faith and resorted to deception, Jesus, the true Seed of Abraham, never sinned, perfectly trusting the Father even unto the cross (Hebrews 4:15). He is the one through whom God's covenant promises are truly secured and perfectly fulfilled, offering divine protection and salvation not despite human failure, but through His atoning sacrifice for that very failure (2 Corinthians 5:21), ensuring that God's people are truly "sent away" from the judgment of sin and into His eternal presence and blessing (Romans 8:1-2). In Christ, we find the perfect obedience and unwavering faith that Abram lacked, securing for us the blessings of the Abrahamic covenant.