Genesis 20:4

KJV

But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?

KJV (with Strong's)

But Abimelech {H40} had not come near {H7126} her: and he said {H559}, Lord {H136}, wilt thou slay {H2026} also a righteous {H6662} nation {H1471}?

Complete Jewish Bible

Now Avimelekh had not come near her; so he said, "Lord, will you kill even an upright nation?

Berean Standard Bible

Now Abimelech had not gone near her, so he replied, “Lord, would You destroy a nation even though it is innocent?

American Standard Version

Now Abimelech had not come near her: and he said, Lord, wilt thou slay even a righteous nation?

Commentary

### SUMMARY
Genesis 20:4 captures the urgent and profound plea of Abimelech, king of Gerar, to God. Having been divinely warned in a dream about unknowingly taking Sarah, Abraham’s wife, Abimelech protests his and his nation's innocence. This pivotal verse underscores Abimelech's blamelessness in the specific situation and appeals to God's inherent justice and discerning character, revealing a remarkable reverence for the divine from a non-covenant king.

### CONTEXT
* **Literary Context:** This verse is situated within a critical narrative in the life of Abraham, marking his second instance of misrepresenting Sarah as his sister (cf. [Genesis 12:10-20](/genesis/12-10-20 "Abraham's deception in Egypt")). Following the destruction of Sodom and Gomorrah, Abraham journeys to Gerar. Fearing for his life in a foreign land, he again employs this deceptive half-truth. Unaware of Sarah's true marital status, King Abimelech honorably takes her into his household, likely with intentions of marriage or as a concubine. God's direct intervention, appearing to Abimelech in a dream in [Genesis 20:3](/genesis/20-3 "God warns Abimelech in a dream"), warns him of impending death for taking a married woman and commands him to return Sarah. Genesis 20:4 records Abimelech's immediate, startled, and righteous protest to the Lord, asserting his innocence and that of his people.
* **Historical & Cultural Context:** The setting is Gerar, a Philistine city-state in the Negev region. In the ancient Near East, kings held significant power, and women, especially those without male protection, were vulnerable. It was common for powerful rulers to take women into their harems. However, there was also a strong emphasis on justice and avoiding bloodguilt, particularly when dealing with the divine. Abimelech's concern for his "nation" (H1471, _gôwy_) highlights the communal responsibility and potential for collective divine judgment in that cultural framework. His immediate appeal to God, even as a non-Israelite, suggests a widespread understanding of a supreme deity who upholds justice, or perhaps a specific revelation given to him.
* **Key Themes:** Genesis 20:4 contributes significantly to several overarching themes. It powerfully demonstrates God's **unwavering covenant faithfulness** to Abraham and, more importantly, to His promise to establish a lineage through Sarah, even when Abraham's actions jeopardize it. It highlights God's **perfect justice and discernment**, showing He distinguishes between intentional sin and actions committed in ignorance, a principle also evident in Abraham's earlier intercession for Sodom in [Genesis 18:23-25](/genesis/18-23-25 "Abraham's plea for Sodom"). The verse also underscores **human fallibility**, as even the patriarch Abraham repeatedly struggles with fear and deception. Finally, it reveals God's **sovereignty over all nations**, as He directly interacts with and holds accountable a pagan king, using him to further His divine purposes.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Lord (Hebrew, _ʼĂdônây'_):** This term (H136) is an emphatic form of _adon_, meaning "master" or "lord," and here it is used as a proper name of God. Abimelech's use of "Lord" signifies his recognition of a supreme, authoritative deity who possesses the power to slay and to whom one can appeal for justice. It reveals a profound, albeit perhaps nascent, understanding of God's dominion and moral authority.
* **Slay (Hebrew, _hârag'_):** The verb (H2026) means "to smite with deadly intent," "to kill," or "to murder." Abimelech's use of this word underscores the gravity of the divine warning he received in the dream. He understands that God's judgment is not merely a threat but a direct and lethal consequence for perceived wrongdoing, prompting his urgent and fearful protest.
* **Righteous (Hebrew, _tsaddîyq'_):** This adjective (H6662) derives from a root meaning "to be just" or "to be righteous." In this context, Abimelech uses it to assert his and his nation's blamelessness or innocence concerning the specific act of taking Sarah. It does not imply a state of overall spiritual righteousness before God, but rather that their actions were not malicious or intentional in this particular situation, as they were ignorant of Sarah's marital status.

#### Verse Breakdown
* **"But Abimelech had not come near her:"** This crucial opening clause establishes Abimelech's physical innocence. It confirms that he had not consummated a relationship with Sarah, which would have irrevocably defiled her and potentially jeopardized the messianic lineage. This detail is vital for understanding God's subsequent justification of Abimelech and His willingness to listen to his plea, as his actions, though potentially leading to sin, had not yet resulted in a completed transgression.
* **"and he said, Lord,"** This phrase indicates Abimelech's immediate and direct appeal to the divine authority who had just spoken to him in the dream. His addressing God as "Lord" (Adonai) demonstrates his recognition of God's supreme power and his acknowledgment of divine judgment. It is a plea born out of fear and a desire to avert catastrophe, directed to the one he perceives as the ultimate arbiter of justice.
* **"wilt thou slay also a righteous nation?"** This is a rhetorical question, not seeking information but expressing a strong protest and an appeal to God's character as a just judge. Abimelech argues that he and his people are "righteous" (innocent/blameless) in this specific situation because they acted in ignorance. He appeals to God's justice, implying that a righteous God would not punish those who are blameless in their intent and actions, especially when they were unaware of the true circumstances.

#### Literary Devices
The verse employs several significant literary devices. **Irony** is prominent, as Abraham, the patriarch of faith and recipient of God's covenant, repeatedly falters through deception, while Abimelech, a pagan king, demonstrates remarkable moral integrity and a profound fear of God. Abimelech's question, "wilt thou slay also a righteous nation?", functions as a powerful **Rhetorical Question**, designed not to elicit information but to convey his protest and appeal to God's known character of justice. It is a form of **Plea** or **Intercession**, where Abimelech argues his case directly before the divine. The narrative also highlights **Divine Intervention**, as God directly intervenes in human affairs through a dream, preventing a grave injustice and protecting His covenant purposes despite human failings.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 20:4 profoundly illustrates God's unwavering commitment to His covenant promises, even when His chosen people falter. It underscores the nature of divine justice, which is not arbitrary but perfectly discerning, distinguishing between actions committed with intent and those done in ignorance. This passage affirms God's character as a righteous judge who sees the heart and the circumstances, extending His mercy and protection even to those outside the immediate covenant community when they act with integrity. It also serves as a stark reminder of the far-reaching consequences of human deception and the importance of truthfulness, as Abraham's half-truth placed Sarah and an innocent nation in grave danger.

* [Genesis 18:25](/genesis/18-25 "Abraham's plea for Sodom"): "Shall not the Judge of all the earth do right?" This verse echoes Abraham's earlier appeal to God's justice, demonstrating a consistent biblical theme of God's righteous judgment.
* [Leviticus 4:27-28](/leviticus/4-27-28 "Sin of ignorance"): The Mosaic Law later provided for sacrifices for "sins of ignorance," acknowledging that culpability could be mitigated by a lack of knowledge, aligning with God's discernment shown to Abimelech.
* [Romans 2:14-15](/romans/2-14-15 "Gentiles and the Law"): Paul speaks of Gentiles who, not having the written law, "do by nature things contained in the law," showing "the work of the law written in their hearts." Abimelech's moral response reflects this innate understanding of justice.

### REFLECTION AND APPLICATION
Genesis 20:4 offers profound reassurance regarding God's character: He is perfectly just, discerning, and faithful to His promises, even when we, His people, fail. This narrative encourages us to trust in His justice, knowing He sees and understands our intentions, distinguishing between willful sin and actions committed in ignorance. It challenges us to reflect on our own integrity, urging us towards truthfulness in all our dealings, as even seemingly minor deceptions can lead to complex and dangerous situations for ourselves and others. Abimelech's immediate and humble appeal to God, despite being a pagan king, also serves as a powerful example of seeking divine counsel and confessing our perceived innocence or guilt before the Almighty, trusting in His righteous judgment.

#### Questions for Reflection
* **How does Abimelech's immediate appeal to God's justice challenge our own responses when we find ourselves in difficult or misunderstood situations?**
* **In what ways might we, like Abraham, sometimes allow fear or self-preservation to compromise our integrity and potentially harm others?**
* **How does God's discernment between intentional sin and sin committed in ignorance offer us comfort and a deeper understanding of His mercy?**
* **What does this passage teach us about God's sovereignty over all people, even those who do not explicitly know Him?**

### FAQ
**How can Abimelech, a pagan king, be called "righteous" by God?**

Answer: Abimelech's "righteousness" in this context refers specifically to his blamelessness concerning the act of taking Sarah into his household. The Hebrew word _tsaddîyq_ (H6662) signifies being "just," "innocent," or "blameless" in a particular situation, rather than a state of overall spiritual righteousness before God. Abimelech acted without malicious intent and, crucially, in complete ignorance of Sarah's true marital status. God, in His perfect justice and discernment, recognized this lack of knowledge and intent, distinguishing his actions from willful sin. This does not imply Abimelech was spiritually righteous in an absolute sense, but rather that he was innocent of the specific transgression in question, as confirmed by God's own words in [Genesis 20:6](/genesis/20-6 "God confirms Abimelech's innocence").

### CHRIST-CENTERED FULFILLMENT
Genesis 20:4, with its emphasis on God's active protection of Sarah and the preservation of the covenant lineage, powerfully foreshadows the ultimate fulfillment of God's promises in Christ. Despite human failings and deceptions, God sovereignly preserves the line through which the Messiah would come, demonstrating His unwavering commitment to His redemptive plan. Abimelech's plea for a "righteous nation" and his appeal to God's justice find their ultimate answer in Jesus Christ. Just as God intervened to protect Sarah and spare Abimelech's household from sin and judgment due to ignorance, so Christ, the perfectly righteous one, intervenes on behalf of humanity. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bearing the judgment for our sins—both those committed in ignorance and those done intentionally—on the cross. Through His perfect sacrifice, Christ offers true righteousness and reconciliation with God, ensuring that God's covenant with humanity is perfectly fulfilled in Him, making us [the righteousness of God in Him](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ became sin for us"). He is the ultimate intercessor, [who always lives to make intercession for us](/hebrews/7-25 "Hebrews 7:25 - Christ's perpetual intercession"), ensuring that God's justice is satisfied and His mercy extended to all who believe.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 18:23

¶ And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

Genesis 18:25

That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

1 Chronicles 21:17

And David said unto God, [Is it] not I [that] commanded the people to be numbered? even I it is that have sinned and done evil indeed; but [as for] these sheep, what have they done? let thine hand, I pray thee, O LORD my God, be on me, and on my father's house; but not on thy people, that they should be plagued.

Genesis 20:17

So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare [children].

Genesis 20:18

For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.

2 Samuel 4:11

How much more, when wicked men have slain a righteous person in his own house upon his bed? shall I not therefore now require his blood of your hand, and take you away from the earth?

Genesis 19:24

¶ Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;