Genesis 20:9

KJV

Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

KJV (with Strong's)

Then Abimelech {H40} called {H7121} Abraham {H85}, and said {H559} unto him, What hast thou done {H6213} unto us? and what have I offended {H2398} thee, that thou hast brought {H935} on me and on my kingdom {H4467} a great {H1419} sin {H2401}? thou hast done {H6213} deeds {H4639} unto me that ought not to be done {H6213}.

Complete Jewish Bible

Then Avimelekh called Avraham and said to him, "What have you done to us? How have I sinned against you to cause you to bring on me and my kingdom a great sin? You have done things to me that are just not done."

Berean Standard Bible

Then Abimelech called Abraham and asked, “What have you done to us? How have I sinned against you, that you have brought such tremendous guilt upon me and my kingdom? You have done things to me that should not be done.”

American Standard Version

Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

Commentary

### SUMMARY
Genesis 20:9 captures the righteous indignation and bewildered concern of King Abimelech as he confronts Abraham for his deceptive claim regarding Sarah. Abimelech expresses profound distress over the "great sin" Abraham's lie nearly brought upon him and his kingdom, highlighting the severe moral and spiritual implications of Abraham's actions and, ironically, the king's own unexpected integrity in the face of potential transgression.

### CONTEXT
* **Literary Context:** This incident immediately follows Abraham's relocation to Gerar after the destruction of Sodom and Gomorrah, serving as a stark reminder that even after significant divine interventions and covenant renewals, Abraham's faith could waver. The narrative in [Genesis 20](/genesis/20 "Genesis 20 - Abimelech and Abraham") mirrors an earlier episode in [Genesis 12](/genesis/12 "Genesis 12 - Abraham in Egypt") where Abraham employed the same deception in Egypt concerning Sarah (then Sarai), fearing for his life. This repetition underscores a persistent character flaw in Abraham, despite his designation as the "father of faith." Abimelech's confrontation in [Genesis 20:9](/genesis/20-9 "Abimelech confronts Abraham") is the climax of his discovery, following God's direct intervention in a dream warning the king and revealing Sarah's true marital status ([Genesis 20:3-7](/genesis/20-3-7 "God's warning to Abimelech in Genesis 20:3-7")).
* **Historical & Cultural Context:** In the ancient Near East, the abduction or unwitting marriage of another man's wife, especially a chieftain's, could lead to severe diplomatic crises, inter-tribal warfare, or divine judgment. Kings often had the prerogative to take women into their harems, but doing so without proper knowledge of their marital status, particularly if they were already married, was considered a grave offense, both socially and religiously. The concept of corporate guilt, where the sin of an individual, especially a leader, could bring divine wrath upon an entire community or kingdom, was prevalent. Abimelech's concern for "his kingdom" reflects this understanding, demonstrating a moral awareness that transcends his non-Israelite status.
* **Key Themes:** The passage contributes to several major themes within Genesis and the broader biblical narrative. It highlights **Divine Protection and Providence**, demonstrating God's unwavering faithfulness to His covenant promises, even when His chosen instruments falter. Despite Abraham's deception, God actively intervenes to protect Sarah and the lineage through which the Messiah would come. It also explores the **Human Fallibility of Even Great Faith Figures**, showing that even Abraham, a man called by God and promised a great nation, struggled with fear and resorted to deceit. Furthermore, the narrative underscores the **Gravity and Corporate Impact of Sin**, as Abimelech rightly perceives Abraham's actions as a "great sin" that could have brought calamitous consequences upon his entire realm, emphasizing that sin is not merely a personal failing but has far-reaching ripple effects, as seen in other instances like [Achan's sin](/joshua/7 "Achan's sin and its consequences in Joshua 7").

### EXPOSITION AND ANALYSIS
Abimelech's confrontation in [Genesis 20:9](/genesis/20-9 "Abimelech confronts Abraham") is marked by a profound sense of betrayal, bewilderment, and moral outrage. His direct questions convey the depth of his shock and the perceived injustice of Abraham's actions.

#### Key Word Analysis
* **sin (Hebrew, _chăṭâʼâh'_):** From H2401, this term refers to an "offence" or "missing of the mark." It signifies a transgression against a moral or divine standard, implying a deviation from what is right. Abimelech's use of this word indicates his understanding that Abraham's deception was not merely a social faux pas but a serious moral and spiritual wrong with potential consequences from a higher power.
* **great (Hebrew, _gâdôwl'_):** From H1419, this word denotes magnitude in any sense, emphasizing the immense scale or severity of the "sin." When combined with "sin," it highlights the profound gravity of the potential transgression and the far-reaching implications it would have had for Abimelech and his entire kingdom.
* **offended (Hebrew, _châṭâʼ'_):** From H2398, this primitive root means "to miss" or "to sin." In this context, Abimelech's question "what have I offended thee?" is rhetorical, expressing his bewilderment and implying that he has done nothing to provoke such a deceptive and dangerous act from Abraham. It underscores his innocence and Abraham's culpability.

#### Verse Breakdown
* **"Then Abimelech called Abraham, and said unto him,"**: This opening clause sets the scene for a direct, personal confrontation. Abimelech, as king, summons Abraham, indicating his authority and the seriousness with which he views the matter. The immediate address highlights the king's urgency and desire for an explanation.
* **"What hast thou done unto us? and what have I offended thee,"**: These are rhetorical questions expressing Abimelech's shock and profound sense of injustice. "What hast thou done unto us?" conveys the collective peril Abraham's deception brought upon Abimelech's household and kingdom. "What have I offended thee?" underscores Abimelech's perceived innocence and bewilderment, implying that Abraham's actions were unprovoked and malicious.
* **"that thou hast brought on me and on my kingdom a great sin?"**: This clause reveals the core of Abimelech's concern: the potential for corporate guilt and divine judgment. The "great sin" (Hebrew: *chatta'ah gedolah*) refers to the unwitting act of adultery, which, if consummated, would have been a severe moral transgression, potentially inviting divine wrath upon Abimelech and his entire realm.
* **"thou hast done deeds unto me that ought not to be done."**: This concluding statement is a powerful condemnation. It emphasizes the absolute impropriety and moral reprehensibility of Abraham's actions. Abimelech asserts a universal moral standard that Abraham has clearly violated, underscoring the gravity of the deception and the king's own moral clarity.

#### Literary Devices
The passage makes effective use of several literary devices. **Rhetorical Questions** ("What hast thou done unto us? and what have I offended thee?") are employed by Abimelech to express his bewilderment, indignation, and the profound injustice he feels, rather than seeking literal answers. This device powerfully conveys his moral outrage. There is also significant **Irony** in the narrative: Abraham, the patriarch of faith, repeatedly demonstrates a lack of trust in God's protection, while Abimelech, a non-covenant king, displays a remarkable degree of moral integrity and fear of God. Furthermore, **Repetition** of the verb "done" (Hebrew: *ʻâsâh*) in "What hast thou done unto us?" and "thou hast done deeds unto me that ought not to be done" emphasizes the deliberate nature and severity of Abraham's actions, highlighting the king's condemnation of his conduct.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This narrative powerfully illustrates God's sovereign faithfulness, even in the face of human frailty and sin. Despite Abraham's repeated failure to trust God's protection, God intervenes directly to preserve Sarah and His covenant promises, demonstrating that His purposes are not contingent on human perfection but on His own unwavering character. The passage also highlights the profound biblical truth that sin is not merely a personal failing but can have far-reaching, corporate consequences, potentially bringing guilt and judgment upon an entire community or nation. Abimelech's righteous indignation underscores a universal moral law, suggesting that even those outside the direct covenant relationship with God can possess an innate understanding of right and wrong, and that God holds all people accountable to a foundational moral standard.

* [Proverbs 12:22](/proverbs/12-22 "Proverbs 12:22 - The Lord detests lying lips")
* [Romans 6:23](/romans/6-23 "Romans 6:23 - The wages of sin is death")
* [Joshua 7:1-5](/joshua/7-1-5 "Joshua 7:1-5 - Achan's sin affects all Israel")

### REFLECTION AND APPLICATION
[Genesis 20:9](/genesis/20-9 "Abimelech confronts Abraham") offers timeless lessons for believers today, reminding us that our choices, particularly those driven by fear or self-preservation, can have profound and damaging consequences for others, even those who are innocent. Abraham's deception nearly led an entire kingdom into profound sin, serving as a stark warning to prayerfully consider the broader impact of our decisions and to prioritize truthfulness in all our dealings. While this narrative reveals the persistent human struggle with fear and the capacity for even great figures of faith to stumble, it simultaneously magnifies God's enduring grace and protective hand. He remains faithful to His promises, safeguarding His purposes even when we are less than perfect. This account compels us to cultivate a deeper trust in God's provision and to live with unwavering integrity, echoing the New Testament call to "put away lying, and speak every man truth with his neighbour" ([Ephesians 4:25](/ephesians/4-25 "Ephesians 4:25 - Speak truth to one another")).

#### Questions for Reflection
* **How does Abraham's repeated deception challenge your understanding of faith and human imperfection?**
* **In what areas of your life might fear lead you to compromise truthfulness, and what are the potential ripple effects of such actions?**
* **What does Abimelech's moral integrity, as a non-covenant king, teach us about God's universal moral standards and human accountability?**
* **How does this passage encourage you to trust more deeply in God's sovereign protection, even when you feel vulnerable or tempted to rely on your own schemes?**

### FAQ
**Why did Abraham lie again, despite God's promises to protect him?**

Answer: Abraham's repeated deception in [Genesis 20:9](/genesis/20-9 "Abimelech confronts Abraham") (and previously in [Genesis 12:13](/genesis/12-13 "Abraham's earlier deception in Egypt")) reveals a persistent struggle with fear and a lack of full trust in God's protective power, despite having received clear and repeated promises from the Lord. It highlights that even great figures of faith are not immune to human weakness, the lingering effects of sin, and the temptation to rely on their own cunning rather than divine provision. This pattern underscores the ongoing need for believers to grow in their reliance on God's faithfulness, even when facing perceived threats or uncertainties, recognizing that true security comes from Him alone.

### CHRIST-CENTERED FULFILLMENT
The narrative in [Genesis 20:9](/genesis/20-9 "Abimelech confronts Abraham") serves as a powerful testament to humanity's pervasive sinfulness and the profound need for a perfect mediator and a truly righteous King. Abraham, the father of faith, repeatedly falters in integrity, demonstrating the inherent inability of even the most devout to perfectly uphold God's standards. This human failure points forward to Jesus Christ, the faithful Son, who never succumbed to fear or deception, perfectly fulfilling God's will and embodying absolute truth and righteousness. Where Abraham brought the potential for "a great sin" upon others, Christ bore the "great sin" of humanity upon Himself, offering a perfect, once-for-all sacrifice that cleanses individuals and nations from guilt ([Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ's sacrifice for sin")). His intervention is not merely to prevent sin, as God did for Abimelech, but to utterly remove it ([John 1:29](/john/1-29 "John 1:29 - The Lamb of God who takes away the sin of the world")), establishing a kingdom founded on perfect justice and grace, a stark contrast to the flawed kingdoms of this world ([Colossians 1:13-14](/colossians/1-13-14 "Colossians 1:13-14 - Delivered from darkness into His kingdom")).

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 12:18

And Pharaoh called Abram, and said, What [is] this [that] thou hast done unto me? why didst thou not tell me that she [was] thy wife?

Genesis 26:10

And Abimelech said, What [is] this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.

Genesis 39:9

[There is] none greater in this house than I; neither hath he kept back any thing from me but thee, because thou [art] his wife: how then can I do this great wickedness, and sin against God?

Genesis 34:7

And the sons of Jacob came out of the field when they heard [it]: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.

Proverbs 28:10

¶ Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good [things] in possession.

Genesis 38:24

¶ And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she [is] with child by whoredom. And Judah said, Bring her forth, and let her be burnt.

Hebrews 13:4

Marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.