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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 20:8–13. His four-level outline is real structure in the source text, so it is rendered as structure.
Abimelech, being thus warned of God in a dream, takes the warning, and, as one truly afraid of sin and its consequences, he rises early to obey the directions given him.
I.He has a caution for his servants, Gen 20:8.
Abraham himself could not be more careful than he was to command his household in this matter. Note, Those whom God has convinced of sin and danger ought to tell others what God has done for their souls, that they also may be awakened and brought to a like holy fear.
II.He has a chiding for Abraham. Observe,
1.The serious reproof which Abimelech gave to Abraham, Gen 20:9, Gen 20:10. His reasoning with Abraham upon this occasion was very strong, and yet very mild. Nothing could be said better; he does not reproach him, nor insult over him, does not say, "Is this your profession? I see, though you will not swear, you will lie. If these be prophets, I will beg to be freed from the sight of them:" but he fairly represents the injury Abraham had done him, and calmly signifies his resentment of it.
(1.)He calls that sin which he now found he had been in danger of a great sin. Note, Even the light of nature teaches men that the sin of adultery is a very great sin: be it observed, to the shame of many who call themselves Christians, and yet make a light matter of it.
(2.)He looks upon it that both himself and his kingdom would have been exposed to the wrath of God if he had been guilty of this sin, though ignorantly. Note, The sins of kings often prove the plagues of kingdoms; rulers should therefore, for their people's sake, dread sin.
(3.)He charges Abraham with doing that which was not justifiable, in disowning his marriage. This he speaks of justly, and yet tenderly; he does not call him a liar and cheat, but tells him he had done deeds that ought not to be done. Note, Equivocation and dissimulation, however they may be palliated, are very bad things, and by no means to be admitted in any case.
(4.)He takes it as a very great injury to himself and his family that Abraham had thus exposed them to sin: "What have I offended thee? If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be revenged on me." Note, We ought to reckon that those do us the greatest unkindness in the world that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to corrupt nature.
(5.)He challenges him to assign a cause for his suspecting them as a dangerous people for an honest man to live among: "What sawest thou, that thou hast done this thing? Gen 20:10. What reason hadst thou to think that if we had known her to be thy wife thou wouldst have been exposed to any danger by it?" Note, A suspicion of our goodness is justly reckoned a greater affront than a slight upon our greatness.
2.The poor excuse that Abraham made for himself.
(1.)He pleaded the bad opinion he had of the place, Gen 20:11. He thought within himself (though he could not give any good reason for his thinking so), "Surely the fear of God is not in this place, and then they will slay me." [1.] Little good is to be expected where no fear of God is. See Psa 36:1. [2.] There are many places and persons that have more of the fear of God in them than we think they have: perhaps they are not called by our dividing name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts, which is very injurious both of Christ and Christians, and makes us obnoxious to God's judgment, Mat 7:1. [3.] Uncharitableness and censoriousness are sins that are the cause of many other sins. When men have once persuaded themselves concerning such and such that they have not the fear of God, they think this will justify them in the most unjust and unchristian practices towards them. Men would not do ill if they did not first think ill.
(2.)He excused it from the guilt of a downright lie by making it out that, in a sense, she was his sister, Gen 20:12. Some think she was own sister to Lot, who is called his brother Lot (Gen 14:16), though he was his nephew; so Sarah is called his sister. But those to whom he said, She is my sister, understood that she was so his sister as not to be capable of being his wife; so that it was an equivocation, with an intent to deceive.
(3.)He clears himself from the imputation of an affront designed to Abimelech in it by alleging that it had been his practice before, according to an agreement between him and his wife, when they first became sojourners (Gen 20:13): "When God caused me to wander from my father's house, then we settled this matter." Note,
[1.]God is to be acknowledged in all our wanderings.
[2.]Those that travel abroad, and converse much with strangers, as they have need of the wisdom of the serpent, so it is requisite that that wisdom be ever tempered with the innocence of the dove. It may, for aught I know, be suggested that God denied to Abraham to punish them for this sinful compact if they will not own their marriage, why should God own it? But we may suppose that, after this reproof which Abimelech gave them, they agreed never to do so again, and then presently we read (Gen 21:1, Gen 21:2) that Sarah conceived.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Notice at this point, dearly beloved, the just man’s noble purpose in presenting them with a lesson in the knowledge of God under the guise of an explanation. “I said to myself, ‘Surely there is no respect for God in this place, and they will kill me on account of my wife.’ ” I was concerned, he is saying, that as a result of being still held in ignorance you would have no regard for justice, and so I made allowance for the fact that when you discovered she was my wife you would, out of lust, have wanted to kill me—that was the reason I did it. See how in a few words he takes them to task and at the same time teaches them that the person who has God uppermost in mind ought commit no crime but rather fear that unsleeping eye and in view of the heavy judgment impending from that source have regard for justice.
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Summary
Abraham articulates his rationale to Abimelech for deceiving him about Sarah, confessing his assumption that "the fear of God" was absent in Gerar, leading him to believe he would be murdered for his wife's beauty. This pivotal verse unveils Abraham's profound, fear-driven misjudgment and the recurrent human tendency to resort to self-prespreservation, even for a patriarch of faith, highlighting the complex interplay of human frailty and divine faithfulness within the biblical narrative.
Context
Literary Context
This incident in Gerar, described in Genesis 20, closely parallels Abraham's earlier deception regarding Sarah in Egypt, recounted in Genesis 12:10-20. Both narratives present Abraham, the patriarch of faith, resorting to a half-truth to protect himself, placing his wife and God's covenant promises at risk. The immediate context of Genesis 20 sees Abraham journeying south to Gerar after Sarah's barrenness and the birth of Ishmael, yet before the promised birth of Isaac. Abimelech, the king of Gerar, takes Sarah, believing her to be Abraham's sister. God then intervenes directly, appearing to Abimelech in a dream to prevent him from committing sin and to protect Sarah, thus safeguarding the lineage through which the covenant would be fulfilled. This divine intervention prompts Abimelech's confrontation with Abraham, to which Genesis 20:11 serves as Abraham's defensive explanation.
Historical & Cultural Context
The setting is the land of Canaan, specifically Gerar, a Philistine city-state in the Negev region. In the ancient Near East, the abduction of women, especially those of beauty, was a real danger, and the killing of a husband to acquire his wife was not unheard of. Travelers, particularly those with valuable possessions or beautiful wives, were vulnerable. Abraham's fear, while understandable from a human perspective, reveals a lack of trust in God's protection, especially considering God's repeated promises to him. The concept of "the fear of God" (or gods) was present in various forms across ancient cultures, often implying a respect for divine justice or retribution that could deter certain immoral acts. Abraham's assumption about Gerar's lack of this fear speaks to a perception of moral depravity common in transient, non-covenant communities, contrasting sharply with the covenantal relationship God was establishing with Abraham.
Key Themes
Genesis 20:11 contributes significantly to several overarching themes in Genesis and the broader biblical narrative. It highlights the Sovereignty of God over human plans and failures, as God actively intervenes to protect His covenant people and promises, even when they falter. It underscores the Human Frailty of Even Great Figures of Faith, demonstrating that Abraham, despite being the "father of faith," was prone to fear and deception, echoing his earlier actions in Genesis 12. The narrative also explores the Nature of Righteousness and "the Fear of God," contrasting Abraham's flawed judgment of Abimelech's people with Abimelech's surprising integrity and responsiveness to divine warning, as seen in Genesis 20:6. Finally, it reinforces the theme of God's Unwavering Covenant Faithfulness, showing that God remains committed to His promises despite the imperfections of His chosen instruments, ensuring the preservation of the lineage through which the Messiah would ultimately come.
Exposition and Analysis
Key Word Analysis
This word denotes a profound reverence, awe, and respect, but also can imply dread or terror. In this context, Abraham uses it to describe the moral compass that he believes is absent. He assumes a lack of reverence for God would lead to a disregard for human life and justice, resulting in actions like murder. This "fear of God" is foundational to biblical morality, guiding ethical behavior and obedience.
This is the plural form of 'El, often used to refer to the supreme God, but also to lesser gods or even magistrates. Here, it specifically refers to the one true God, Israel's God. Abraham's statement implies that the people of Gerar do not acknowledge or respect the moral authority of the divine, leading to lawlessness.
This primitive root means "to smite with deadly intent," encompassing killing, murder, or putting to death. Abraham's use of this word reveals his deepest fear: that his life would be taken for the sake of his wife, indicating a perceived lack of moral restraint and respect for human life in Gerar.
Verse Breakdown
"And Abraham said"
This introduces Abraham's direct response to Abimelech's confrontation, indicating a moment of explanation and self-justification following his deception. It sets the stage for his reasoning.
"Because I thought"
This phrase reveals Abraham's internal reasoning and assumption. His actions were not random but based on a preconceived notion or a judgment he made about the people and place of Gerar. This "thinking" was rooted in fear rather than faith.
"Surely the fear of God is not in this place"
This is the core of Abraham's justification. He assumes that because the inhabitants of Gerar are not part of the covenant community, they lack the foundational moral principle of reverent awe for God. This absence, in his mind, equates to a complete lack of moral restraint and a propensity for violence and injustice.
"and they will slay me for my wife's sake"
This clause articulates the specific consequence Abraham feared due to the perceived absence of "the fear of God." He believed his life was in direct jeopardy because of Sarah's beauty, and that the people would not hesitate to murder him to take her. This highlights his deep-seated anxiety and his reliance on human calculation over divine protection.
Literary Devices
The verse employs Irony, as Abraham, a patriarch of faith, assumes the absence of "the fear of God" in a place where the pagan king, Abimelech, actually demonstrates greater moral integrity and responsiveness to God's warning than Abraham's own actions initially suggest. There is also Foreshadowing, as this incident echoes Abraham's earlier deception in Egypt, suggesting a recurring pattern of human frailty despite divine promises. The phrase "the fear of God" functions as a Metonymy, where the "fear" stands for the entire moral and ethical framework that flows from a proper relationship with the divine. Abraham's statement is also a form of Projection, as he projects his own anxieties and distrust onto the people of Gerar, assuming their depravity based on his fears rather than on direct evidence.
Theological and Thematic Connections
This passage profoundly illustrates the tension between human fear and divine faithfulness. Abraham, despite being called by God and receiving incredible promises, repeatedly succumbs to fear, leading him to compromise truth and place others in jeopardy. Yet, God's unwavering commitment to His covenant remains paramount, as He intervenes supernaturally to protect Sarah and Abraham, ensuring the continuation of the promised lineage. This narrative serves as a powerful reminder that God's purposes are not thwarted by human imperfection but are accomplished through His sovereign power, often in spite of human failings. It also challenges our assumptions about who possesses "the fear of God," showing that moral integrity can manifest in unexpected places, even outside the explicit covenant community.
Reflection and Application
Abraham's experience in Gerar serves as a sobering mirror for our own lives, revealing how easily fear can erode our trust in God and tempt us to compromise our integrity. When faced with perceived threats or uncertainties, do we, like Abraham, default to human schemes and half-truths, or do we lean into the unwavering faithfulness of God? This narrative calls us to cultivate a genuine "fear of God"—not a paralyzing dread, but a profound reverence and awe that shapes our character, guides our decisions, and inspires courageous obedience, regardless of our circumstances or the moral climate around us. It challenges us to examine our assumptions about others and to humbly acknowledge our own capacity for fear-driven failure, reminding us that true security lies not in our cleverness or control, but in God's sovereign protection and provision. We are invited to trust God's plan even when it seems perilous, knowing that He works through our imperfections to fulfill His perfect will.
Questions for Reflection
FAQ
What does "the fear of God" mean in a biblical context?
In the Bible, "the fear of God" (Hebrew: yir'at Elohim) is a multifaceted concept that goes beyond mere terror or dread. It primarily signifies a profound reverence, awe, and respect for God's holiness, power, and majesty. This reverential fear is the foundational principle for wisdom (Proverbs 9:10), moral integrity, and obedience to God's commands. It implies acknowledging God's ultimate authority and living in accordance with His will, leading to a life of righteousness and a desire to please Him in all aspects. Abraham's concern in Genesis 20:11 was that without this foundational reverence, people would act without moral restraint.
Why did Abraham repeatedly resort to deception about Sarah being his sister?
Abraham's repeated deception, first in Egypt (Genesis 12:10-20) and then in Gerar (Genesis 20), stemmed from a deep-seated, self-preservation fear for his own life. Sarah was indeed his half-sister, making his statement a half-truth. He believed that if rulers or powerful men desired Sarah due to her beauty, they would kill him to take her. This recurring pattern reveals a human tendency, even in a man of great faith, to rely on his own schemes and perceived cleverness rather than fully trusting God's explicit promises to protect him and ensure his lineage. It highlights the ongoing struggle between human fear and divine providence.
Christ-Centered Fulfillment
Abraham's fear-driven deception in Genesis 20:11 and God's subsequent faithful intervention powerfully foreshadow the person and work of Jesus Christ. While Abraham, the patriarch, faltered in fear and resorted to a half-truth, Jesus Christ perfectly embodied the "fear of God" through His complete and unwavering reverence for the Father, demonstrating perfect obedience and integrity even unto death on the cross (Philippians 2:8). Where Abraham's fear led to a compromise of truth, Christ is the very embodiment of Truth (John 14:6), who perfectly reveals the Father's character and will. Furthermore, just as God supernaturally preserved Abraham and Sarah, ensuring the lineage through which the Messiah would come, Christ is the ultimate protector and preserver of His people. He is the Lamb of God who takes away the sin of the world (John 1:29), and through His perfect sacrifice and resurrection, He ensures eternal life and true security for all who trust in Him, not through human schemes or deceptions, but through His divine power and faithfulness (Romans 8:38-39). In Christ, God's covenant promises find their ultimate "Yes" and "Amen" (2 Corinthians 1:20).