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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 20:3–7. His three-level outline is real structure in the source text, so it is rendered as structure.
It appears by this that God revealed himself by dreams (which evidenced themselves to be divine and supernatural) not only to his servants the prophets, but even to those who were out of the pale of the church and covenant; but then, usually, it was with some regard to God's own people as in Pharaoh's dream, to Joseph, in Nebuchadnezzar's, to Daniel, and here, in Abimelech's, to Abraham and Sarah, for he reproved this king for their sake, Psa 105:14, Psa 105:15.
I.God gives him notice of his danger (Gen 20:3), his danger of sin, telling him that the woman is a man's wife, so that if he take her he will wrong her husband; his danger of death for this sin: Thou art a dead man; and God's saying so of a man makes him so. Note, Every wilful sinner ought to be told that he is a dead man, as the condemned malefactor, and the patient whose disease is mortal, are said to be so. If thou art a bad man, certainly thou art a dead man.
II.He pleads ignorance that Abraham and Sarah had agreed to impose upon him, and not to let him know that they were any more than brother and sister, Gen 20:6. See what confidence a man may have towards God when his heart condemns him not, Jo1 3:21. If our consciences witness to our integrity, and that, however we may have been cheated into a snare, we have not knowingly and wittingly sinned against God, it will be our rejoicing in the day of evil. He pleads with God as Abraham had done, Gen 18:23. Wilt thou slay a righteous nation? Gen 20:4. Not such a nation as Sodom, which was indeed justly destroyed, but a nation which, in this matter, was innocent.
III.God gives a very full answer to what he had said.
1.He allows his plea, and admits that what he did he did in the integrity of his heart: Yea, I know it, Gen 20:6. Note, It is matter of comfort to those that are honest that God knows their honesty, and will acknowledge it, though perhaps men that are prejudiced against them either cannot be convinced of it or will not own that they are.
2.He lets him know that he was kept from proceeding in the sin merely by the good hand of God upon him: I withheld thee from sinning against me. Abimelech was hereby kept from doing wrong, Abraham from suffering wrong, and Sarah from both. Note,
(1.)There is a great deal of sin devised and designed that is never executed. As bad as things are in the world, they are not so bad as the devil and wicked men would have them.
(2.)It is God that restrains men from doing the ill they would do. It is not from him that there is sin, but it is from him that there is not more sin, either by his influence upon men's minds, checking their inclination to sin, or by his providence, taking away the opportunity to sin.
(3.)It is a great mercy to be hindered from committing sin; of this God must have the glory, whoever is the instrument, Sa1 25:32, Sa1 25:33.
3.He charges him to make restitution: Now therefore, not that thou art better informed, restore the man his wife, Gen 20:7. Note, Ignorance will excuse no longer than it continues. If we have entered upon a wrong course through ignorance this will not excuse our knowingly persisting in it, Lev 5:3-5. The reasons why he must be just and kind to Abraham are,
(1.)Because he is a prophet, near and dear to God, for whom God does in a particular manner concern himself. God highly resents the injuries done to his prophets, and takes them as done to himself.
(2.)Being a prophet, he shall pray for thee; this is a prophet's reward, and a good reward it is. It is intimated that there was great efficacy in the prayers of a prophet, and that good men should be ready to help those with their prayers that stand in need of them, and should make, at least, this return for the kindnesses that are done them. Abraham was accessory to Abimelech's trouble, and therefore was obliged in justice to pray for him.
(3.)It is at thy peril if thou do not restore her: Know thou that thou shalt surely die. Note, He that does wrong, whoever he is, prince or peasant, shall certainly receive for the wrong which he has done, unless he repent and make restitution, Col 3:25. No injustice can be made passable with God, no, not by Caesar's image stamped upon it.
Historical interpretation
Five Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The expression “had not touched” is emphatic, like the statement “it is good for a man not to touch a woman,” which means, even apart from sexual union, in no other way either to gaze at or to touch a woman with passion. God, of course, did not permit Abimelech to touch Sarah, though perhaps too because he had perfect self-control in all matters. Such a quality is truly a divine gift.
But God came to Abimelech in a dream by night and said to him: Behold, you are about to die because of the woman you have taken, for she has a husband; but Abimelech had not touched her and said: Lord, will you kill an innocent and righteous nation? And the rest of this reading. It seems that Abimelech was diligent in practicing the worship of the true religion and knew it with all his people; for how would a man, ignorant of the knowledge and fear of God, deserve to be rebuked by God for his sin, or receive God's rebuking words with such humility; for he demonstrated his people's innocence when he said: Will you kill an innocent and righteous nation? And he showed his own purity of heart and action when he added: In the simplicity of my heart and the cleanliness of my hands, I did this. Hence also, because he prudently and humbly answered the Lord, he soon merited to be praised and consoled by the second voice of the Lord saying:
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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 (Genesis 12:10-20). 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, 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. 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
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.
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.
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.
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
FAQ
How can Abimelech, a pagan king, be called "righteous" by God?
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.
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, 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. He is the ultimate intercessor, who always lives to make intercession for us, ensuring that God's justice is satisfied and His mercy extended to all who believe.