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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 20:14–18.
Here is, I. The kindness of a prince which Abimelech showed to Abraham. See how unjust Abraham's jealousies were. He fancied that if they knew that Sarah was his wife they would kill him; but, when they did know it, instead of killing him they were kind to him, frightened at least to be so by the divine rebukes they were under. 1. He gives him his royal licence to dwell where he pleased in his country, courting his stay because he gives him his royal gifts (Gen 20:14), sheep and oxen, and (Gen 20:16) a thousand pieces of silver. This he gave when he restored Sarah, either, [1.] By way of satisfaction for the wrong he had offered to do, in taking her to his house: when the Philistines restored the ark, being plagued for detaining it, they sent a present with it. The law appointed that when restitution was made something should be added to it, Lev 6:5. Or, [2.] To engage Abraham's prayers for him; not as if prayers should be bought and sold, but we should endeavour to be kind to those of whose spiritual things we reap, Co1 9:11. Note, It is our wisdom to get and keep an interest with those that have an interest in heaven, and to make those our friends who are the friends of God. [3.] He gives to Sarah good instruction, tells her that her husband (her brother he calls him, to upbraid her with calling him so) must be to her for a covering of the eyes, that is, she must look at no other, nor desire to be looked at by any other. Note, Yoke-fellows must be to each other for a covering of the eyes. The marriage-covenant is a covenant with the eyes, like Job's, Job 31:1.
II.The kindness of a prophet which Abraham showed to Abimelech:
he prayed for him, Gen 20:17, Gen 20:18. This honour God would put upon Abraham that, though Abimelech had restored Sarah, yet the judgment he was under should be removed upon the prayer of Abraham, and not before. Thus God healed Miriam, when Moses, whom she had most affronted, prayed for her (Num 12:13), and was reconciled to Job's friends when Job, whom they had grieved, prayed for them (Job 42:8-10), and so did, as it were, give it under his hand that he was reconciled to them. Note, The prayers of good men may be a kindness to great men, and ought to be valued.
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Summary
Genesis 20:14 records the comprehensive and generous restitution made by Abimelech, the Philistine king of Gerar, to Abraham. Following God's direct intervention that revealed Abraham's deception regarding Sarah, Abimelech immediately provided Abraham with a substantial array of sheep, oxen, menservants, and womenservants, culminating in the crucial restoration of Sarah, Abraham's wife. This act highlights Abimelech's integrity and God's unwavering faithfulness in protecting His covenant promises and people, even when they falter in faith and resort to deceptive practices.
Context
Literary Context
This verse is situated within a critical narrative in Genesis that immediately follows the destruction of Sodom and Gomorrah and precedes the birth of Isaac. Abraham, having moved to Gerar, once again presents his wife Sarah as his sister, a half-truth that endangered her and Abimelech. This incident mirrors a similar deception Abraham employed in Egypt (see Genesis 12:10-20). The immediate preceding verses (e.g., Genesis 20:1-7) detail God's direct intervention through a dream, warning Abimelech against touching Sarah and revealing her true marital status. Abimelech's response, including his confrontation with Abraham and his subsequent acts of restitution, forms the climax of this particular narrative arc, demonstrating a pagan king's surprising integrity in contrast to Abraham's lapse in faith.
Historical & Cultural Context
In the ancient Near East, the practice of a man presenting his wife as his sister could be a desperate attempt to protect himself in a foreign land, as a sister might be taken into a royal harem but a husband killed to acquire his wife. However, it also reflects a lack of trust in divine protection. Kings like Abimelech held significant power, and their actions, whether just or unjust, had far-reaching consequences for their people. The concept of "restitution" (making amends for a wrong) was deeply embedded in ancient law and custom, often involving material compensation. Abimelech's actions, therefore, align with the cultural expectations of a just ruler, though his immediate and generous response, even as the wronged party, is particularly noteworthy. The geographical setting of Gerar, a Philistine city-state, places Abraham in a region where such interactions with powerful rulers were common for nomadic patriarchs.
Key Themes
Genesis 20:14 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. It powerfully illustrates the theme of Divine Protection, demonstrating God's faithfulness to His covenant promises, particularly concerning the lineage of Abraham, even when Abraham himself fails to act in faith. The narrative also highlights the Integrity of the "Righteous Gentile", as Abimelech, a non-covenant king, displays a higher moral standard than Abraham in this instance, foreshadowing God's broader work among the nations. Furthermore, it underscores the Consequences of Deception and Fear, showing how Abraham's lack of trust in God led to a perilous situation for Sarah and a potential sin for Abimelech. Finally, the act of restitution emphasizes the biblical principle of Justice and Reconciliation, where wrongs are acknowledged and actively remedied, paving the way for renewed peace and relationship, as seen in Abimelech's desire to restore good relations with Abraham, whom he recognized as a prophet (see Genesis 20:7).
Exposition and Analysis
Genesis 20:14 meticulously details Abimelech's comprehensive act of restitution following his discovery of Abraham's deception. The verse states that Abimelech "took sheep, and oxen, and menservants, and womenservants, and gave [them] unto Abraham, and restored him Sarah his wife." This immediate and generous offering served as both compensation for the near-wrong and a clear sign of his desire for peaceful relations and rectified justice.
Key Word Analysis
Meaning "father of (the) king," this name signifies the royal authority and position of the Philistine king of Gerar. In this narrative, Abimelech is portrayed as a ruler who, despite being outside the Abrahamic covenant, demonstrates remarkable moral integrity and a fear of God, especially after divine intervention. His actions stand in stark contrast to Abraham's deceptive behavior.
This primitive root verb signifies "to take" in a wide variety of applications, including to accept, bring, fetch, or seize. In this context, it denotes Abimelech's active and deliberate action in gathering the various forms of restitution. It implies a decisive and intentional act of compensation and reconciliation on his part, not a passive or reluctant compliance.
This primitive root means "to turn back," "to return," or "to restore." Here, it powerfully conveys Abimelech's act of returning Sarah to her rightful place as Abraham's wife. It signifies a complete reversal of the perilous situation and the proper alignment of relationships, highlighting Abimelech's commitment to justice and peace despite being the wronged party. The use of "restored" emphasizes the undoing of the potential harm and the re-establishment of the correct marital status.
Verse Breakdown
"And Abimelech took sheep, and oxen, and menservants, and womenservants"
This clause details the material compensation Abimelech provided. The inclusion of various types of livestock (sheep and oxen) and human property (menservants and womenservants) indicates a substantial and comprehensive gift, reflecting the king's wealth and his earnest desire to make full restitution and establish good relations. It was a customary way to demonstrate honor and make amends in the ancient world.
"and gave [them] unto Abraham"
This phrase emphasizes the direct transfer of these valuable assets from Abimelech to Abraham. The act of "giving" signifies not just a transaction but a gesture of goodwill, an acknowledgment of Abraham's status, and a tangible expression of Abimelech's desire to rectify the wrong that had nearly occurred due to Abraham's deception.
"and restored him Sarah his wife"
This final and most crucial clause highlights the central act of restitution. The verb "restored" underscores the reversal of the deceptive situation and the re-establishment of Sarah's rightful position as Abraham's wife. This act was paramount, as Sarah's purity was essential for the continuation of the covenant lineage through which the promised heir, Isaac, would come. It signifies Abimelech's integrity and his obedience to God's divine warning, ensuring the sanctity of the marital bond and the divine plan.
Literary Devices
The narrative of Genesis 20:14 employs several literary devices to enhance its theological and ethical impact. Irony is prominent, as Abimelech, a pagan king, demonstrates greater moral integrity and fear of God than Abraham, the patriarch of faith, who resorts to deception. This contrast highlights human fallibility even among the chosen. Divine Intervention is a key device, as God directly intervenes through a dream to prevent Abimelech from sinning, underscoring His sovereignty and active involvement in protecting His covenant purposes. The extensive list of gifts (sheep, oxen, servants) serves as Hyperbole or Amplification, emphasizing the magnitude of Abimelech's generosity and the seriousness with which he addressed the potential transgression. Finally, the narrative functions as Foreshadowing, subtly pointing to the broader biblical theme of God's faithfulness to His promises despite human weakness, and the importance of restitution in establishing justice and peace.
Theological and Thematic Connections
This narrative powerfully illustrates that God's divine plan and covenant promises are not contingent upon human perfection but are upheld by His own sovereign power and faithfulness, even when His chosen instruments falter. Abimelech's actions exemplify the biblical principle of restitution, where wrongdoings are not just forgiven but actively compensated for, demonstrating a commitment to restoring what was lost or damaged, even by the innocent party. The contrast between Abraham's fear-driven deception and Abimelech's integrity also highlights that God's moral law is written on all hearts, and even those outside the explicit covenant can demonstrate profound righteousness.
Reflection and Application
This account from Genesis 20:14 offers profound lessons for believers today, reminding us that God's unwavering faithfulness and the certainty of His promises are not dependent on our perfect performance but on His unchanging character. While Abraham's deception, though perhaps intended to preserve his life, led to significant complications and distress, the narrative highlights the crucial importance of embracing truthfulness and fully trusting God in all circumstances, as Proverbs 12:22 affirms: "Lying lips are an abomination to the LORD: but they that deal truly are his delight." Furthermore, Abimelech's exemplary response provides a model for making amends when a wrong has occurred, demonstrating that true reconciliation often involves generous restitution and a commitment to justice, even when one has been wronged. It challenges us to consider our own integrity and willingness to rectify mistakes, whether we are the perpetrator or the one who has been wronged, mirroring God's own character of justice and mercy.
Questions for Reflection
FAQ
Why did Abimelech give so many gifts to Abraham?
Abimelech's generous gifts of sheep, oxen, and servants served multiple purposes. Primarily, they were an act of restitution and reconciliation, compensating Abraham for the distress caused by the near-defilement of Sarah, even though Abraham's deception initiated the crisis. The gifts also likely functioned as a peace offering to ensure good relations with Abraham, whom Abimelech recognized as a man blessed by God and a prophet. As God Himself instructed Abimelech to have Abraham pray for him (see Genesis 20:7), the gifts also acknowledged Abraham's spiritual authority and sought his favor.
Was Abimelech truly "righteous" if he almost took Sarah as his wife?
The text portrays Abimelech as righteous in his intentions and actions once he was divinely informed. He acted in "the integrity of his heart" and with "clean hands" (as he states in Genesis 20:5), completely unaware that Sarah was Abraham's wife. God Himself affirmed Abimelech's innocence in the dream, stating that He had kept him from sinning against Him (see Genesis 20:6). His immediate and generous restitution upon learning the truth further demonstrates his moral integrity within the narrative, highlighting his responsiveness to divine revelation and his commitment to justice.
How could Abraham, a man of faith, deceive others twice about his wife?
Abraham's repeated deception (first in Genesis 12 and again here in Genesis 20) reveals a recurring struggle with fear and a lapse in faith, despite his overall walk with God. It highlights that even great figures of faith are imperfect and capable of significant moral failures. This incident serves as a realistic portrayal of human frailty and a reminder that faith is a journey, not a static state of perfection. It also underscores God's faithfulness to His covenant promises despite human shortcomings, demonstrating that His plan does not depend on our flawless obedience but on His unwavering character.
Christ-Centered Fulfillment
Genesis 20:14, with its emphasis on restitution and the preservation of Sarah, subtly points towards Christ in several profound ways. God's unwavering protection of Sarah, the mother of the promised heir, underscores His meticulous preservation of the lineage through which the Messiah would ultimately come, ensuring the purity of the covenant line leading to Christ. This divine oversight, even amidst human failure, foreshadows God's sovereign plan for redemption. Furthermore, Abimelech's act of generous restitution and reconciliation, though imperfect and initiated by a human king, foreshadows the ultimate act of reconciliation achieved through Christ. Just as Abimelech restored Sarah and offered gifts to mend a broken relationship, Christ, through His perfect life, sacrificial death, and glorious resurrection, offers the ultimate restoration of humanity's relationship with God (see 2 Corinthians 5:18-19). He is the true and perfect Peacemaker (see Ephesians 2:14) who fully restores what was lost and broken by human deception and sin, providing spiritual gifts (see Ephesians 4:8) and making amends for sin that we could never accomplish on our own. He is the Lamb of God who takes away the sin of the world (see John 1:29), offering the ultimate and perfect restitution for humanity's fall.