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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
Historical Reception
One surviving comment on this verse from the historical church.
But let us see what Abimelech said to the Lord. “You know, Lord,” the text says, “that I have done this with a pure heart.” This Abimelech acts very differently from Pharaoh. He is not so ignorant and vile but knows that he ought to prepare a “pure heart” for virtue. And because he wished to receive virtue with a pure heart, therefore God heals him when Abraham prays for him. And God heals not only Abimelech but also his handmaids.
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Summary
Genesis 20:5 captures King Abimelech's earnest defense before God, where he asserts his blamelessness in taking Sarah into his household. He clarifies that his actions were predicated on the explicit declarations of both Abraham and Sarah, who presented themselves as siblings, thereby leading him to believe he was acting with "integrity of my heart and innocency of my hands." This verse is a pivotal moment in the narrative, revealing Abimelech's perspective and setting the stage for God's divine validation of his sincerity.
Context
Literary Context
This verse is deeply embedded within the narrative of Genesis 20. It immediately follows God's dramatic appearance to Abimelech in a dream, warning him against touching Sarah, whom Abimelech had taken into his palace. Abimelech's plea in Genesis 20:4-5 is a direct response to God's revelation, serving as his defense against the implied charge of adultery. The subsequent verse, Genesis 20:6, provides God's explicit validation of Abimelech's claim, confirming his blameless intent and explaining why God intervened to prevent him from sinning. This sequence highlights the stark contrast between Abraham's deceptive actions and Abimelech's unwitting righteousness, all under the sovereign hand of God.
Historical & Cultural Context
The setting is Gerar, a Philistine city, during the patriarchal period. In this era, tribal leaders like Abimelech held significant authority, and taking women into one's household, especially for marriage, was a common practice, often involving negotiations or gifts. However, the sanctity of marriage was generally recognized. Abraham's fear, though misguided, stemmed from the cultural reality that a powerful ruler might kill a husband to take his wife if she was exceptionally beautiful. The concept of "sister-wife" was a deceptive half-truth, as Sarah was indeed Abraham's half-sister (Genesis 20:12), but primarily his wife. Abimelech's concern for "integrity of heart" and "innocency of hands" reflects a moral code that valued truthfulness and righteous conduct, even among non-Israelites, suggesting a universal understanding of certain moral principles.
Key Themes
Genesis 20 is rich with theological themes. Divine Sovereignty and Protection is paramount, as God actively intervenes to protect Sarah and the covenant line, despite Abraham's repeated faithlessness (compare with Genesis 12:10-20). The theme of Human Deception and its Consequences is evident in Abraham's lie, which places Sarah and Abimelech in peril. Conversely, God's Consideration of Intent is highlighted by Abimelech's defense and God's subsequent validation, demonstrating that God judges not only actions but also the heart's disposition. This narrative also underscores God's Covenant Faithfulness, as He protects His promises to Abraham even when Abraham himself falters.
Exposition and Analysis
Key Word Analysis
This word, translated as "even" or "also," serves to intensify the preceding statement. In Abimelech's defense, "and she, even she herself said," it underscores the dual and explicit nature of the deception. It emphasizes that both Abraham and Sarah actively participated in the lie, thereby strengthening Abimelech's claim that he was misled by both parties, not just one. This small word highlights the weight of Sarah's corroboration in Abimelech's perception of the situation.
Translated as "integrity," this term denotes completeness, soundness, or blamelessness, often in a moral sense. When Abimelech speaks of "the integrity of my heart," he is asserting the purity and uprightness of his inner intentions. His motive was not to commit a wrong, but to act honorably based on the information provided. This word points to a state of moral wholeness, indicating that his conscience was clear regarding his underlying disposition.
This word, rendered "innocency," signifies cleanness or purity, particularly in relation to actions or guilt. "Innocency of my hands" refers to the blamelessness of his external deeds. His physical act of taking Sarah was, in his view, free from malicious intent or knowing transgression. Together with "integrity of my heart," it forms a comprehensive defense, appealing to both his internal disposition and his outward conduct as being free from culpability in this specific instance.
Verse Breakdown
"Said he not unto me, She [is] my sister?"
Abimelech begins his defense with a rhetorical question, immediately placing the onus of the deception on Abraham. He recounts Abraham's explicit declaration, which served as the initial basis for his actions. This highlights Abimelech's reliance on Abraham's word and establishes the premise for his claim of unwitting involvement.
"and she, even she herself said, He [is] my brother:"
This clause further strengthens Abimelech's defense by adding Sarah's corroboration. The emphatic "even she herself" (using the Hebrew gam and hûwʼ) underscores that Sarah, too, explicitly confirmed the false relationship. This dual testimony made the deception appear entirely credible to Abimelech, reinforcing his conviction that he was acting on accurate information.
"in the integrity of my heart and innocency of my hands have I done this."
This is the core of Abimelech's plea. He asserts that his actions were not driven by malice, lust, or a desire to violate another man's marriage, but by a pure conscience and blameless conduct, given his understanding of the situation. This statement reveals his moral compass and his belief that his intentions and actions, within the bounds of his knowledge, were honorable.
Literary Devices
The verse employs several significant Literary Devices. The opening "Said he not unto me...?" functions as a Rhetorical Question, not seeking an answer from God but emphatically asserting a fact and shifting responsibility. This device immediately draws the listener (God) into Abimelech's perspective. There is also clear Parallelism in the phrases "integrity of my heart" and "innocency of my hands." This is a classic Hebrew literary structure that emphasizes a complete thought by presenting two complementary aspects: the inner motive and the outer action. This parallelism powerfully conveys Abimelech's claim of comprehensive blamelessness. Furthermore, the entire scene is steeped in Dramatic Irony, as the reader knows the full truth of Abraham and Sarah's marital status, while Abimelech remains tragically unaware, highlighting the tension between human perception and divine knowledge.
Theological and Thematic Connections
Genesis 20:5 profoundly illustrates God's meticulous attention to the intentions of the human heart, a theological principle reiterated throughout Scripture. Abimelech's plea, validated by God in the subsequent verse, reveals that while actions have consequences, God discerns between sin committed in knowing rebellion and that committed in genuine ignorance or misunderstanding. This narrative underscores God's justice, which is not merely punitive but also discerning, acknowledging human limitations and the impact of others' deception. It also highlights God's unwavering commitment to His covenant promises, as He sovereignly intervenes to protect Sarah and the lineage, even when His chosen patriarch, Abraham, acts in fear and deception.
Reflection and Application
Abimelech's defense in Genesis 20:5 serves as a powerful reminder that God sees beyond our outward actions into the very intentions of our hearts. While we are accountable for our deeds, this narrative offers a profound comfort: God understands when we act in ignorance or are misled by others, distinguishing such instances from deliberate sin. This should inspire us to cultivate a genuine "integrity of heart" and "innocency of hands" in all our dealings, striving for purity of motive as much as purity of action. It also underscores the immense responsibility we bear to be truthful, as Abraham's deception caused significant distress and nearly led to grave sin for an innocent party. For believers, this passage calls for a deep introspection: Do we prioritize truthfulness, even when it feels inconvenient or dangerous? And do we trust God's protection, rather than resorting to self-serving deceptions? Ultimately, it encourages us to live with a clear conscience before God and others, knowing that He is the ultimate judge of our hearts.
Questions for Reflection
FAQ
How could Abimelech claim innocence when he took another man's wife?
Abimelech's claim of innocence, which God explicitly validated in Genesis 20:6, rested entirely on his genuine ignorance of Sarah's true marital status. Both Abraham and Sarah had explicitly stated that they were siblings, a deception employed by Abraham to protect himself. Abimelech genuinely believed their false claim and acted with "integrity of heart and innocency of hands," meaning his intentions were honorable and his actions, though objectively problematic, were based on a complete misunderstanding rather than malicious intent or a deliberate desire to commit adultery. God acknowledged his blamelessness in this specific regard and therefore supernaturally prevented him from fully committing the sin.
Christ-Centered Fulfillment
The divine intervention in Genesis 20 to protect Sarah and the integrity of Abraham's lineage is a profound foreshadowing of God's ultimate faithfulness in sending the Messiah. Despite human weakness, deception, and moral failings—exemplified by Abraham's repeated lack of faith—God sovereignly preserves His covenant line, ensuring the eventual birth of Jesus Christ. Christ Himself is the embodiment of perfect "integrity of heart and innocency of hands," as He was "without sin" (Hebrews 4:15) and "did no sin, neither was guile found in his mouth" (1 Peter 2:22). He perfectly fulfills the Law's demands and offers a righteousness that humanity, even at its best, could never achieve (Romans 3:21-26). Jesus is the ultimate promise of God, the one through whom all nations are blessed (Galatians 3:8), demonstrating God's unwavering commitment to His redemptive plan despite the imperfections of His people. His sinless life and sacrificial death provide the true and lasting "innocency" and "integrity" that Abimelech could only claim in a limited sense.