Genesis 26:10

KJV

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.

KJV (with Strong's)

And Abimelech {H40} said {H559}, What is this thou hast done {H6213} unto us? one {H259} of the people {H5971} might lightly {H4592} have lien {H7901} with thy wife {H802}, and thou shouldest have brought {H935} guiltiness {H817} upon us.

Complete Jewish Bible

Avimelekh said, "What is this you have done to us? One of the people could easily have slept with your wife, and you would have brought guilt on us!"

Berean Standard Bible

“What is this you have done to us?” asked Abimelech. “One of the people could easily have slept with your wife, and you would have brought guilt upon us.”

American Standard Version

And Abimelech said, What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.

Commentary

### SUMMARY
Genesis 26:10 records the stern rebuke issued by King Abimelech of Gerar to Isaac, following the discovery of Isaac's deceptive claim that Rebekah was his sister. Isaac, driven by fear during a famine, had concealed his marital relationship, echoing his father Abraham's past missteps. Abimelech's confrontation highlights the profound moral danger Isaac's lie posed to the Philistine people, who might have unwittingly committed a grave transgression by defiling a married woman, thereby incurring corporate guilt upon the entire kingdom.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within the broader narrative of [Genesis 26](/genesis/26 "Genesis 26 - Isaac in Gerar"), which details Isaac's sojourn in Gerar during a famine. It immediately follows Abimelech's observation of Isaac "sporting" with Rebekah, a clear indication of their marital intimacy, which exposed Isaac's deception (Genesis 26:8-9). The confrontation in Genesis 26:10 directly parallels similar incidents involving Abraham and Sarah in [Genesis 12:10-20](/genesis/12-10-20 "Abraham's deception in Egypt") and [Genesis 20:1-18](/genesis/20-1-18 "Abraham's deception with Abimelech"), establishing a recurring theme of patriarchal fear leading to deception, and God's sovereign protection despite human failure. The king's subsequent decree to protect Isaac and Rebekah (Genesis 26:11) underscores the gravity of the potential transgression and Abimelech's moral concern.
* **Historical & Cultural Context:** The setting is Gerar, a Philistine city-state in the Negev region. In the ancient Near East, the protection of women, especially married women, was a serious matter, and defiling another man's wife carried severe penalties, often including death. Kings, as guardians of public order and morality, were particularly sensitive to actions that could bring divine displeasure or social chaos upon their realm. The concept of corporate responsibility, where the sin of an individual could bring judgment upon the entire community, was widely understood. Abimelech's concern for "guiltiness" upon his people reflects this cultural understanding, where an unwitting transgression could still have dire consequences, necessitating purification or atonement. This incident also illuminates the complex interactions between the nomadic patriarchs and settled city-states, often characterized by a mix of hospitality, suspicion, and pragmatic diplomacy.
* **Key Themes:** [Genesis 26](/genesis/26 "Genesis 26 - Isaac in Gerar") reiterates several prominent themes found throughout the patriarchal narratives. First, the **covenant faithfulness of God** is evident, as He reiterates the Abrahamic promises to Isaac in [Genesis 26:3-5](/genesis/26-3-5 "God's promises to Isaac"), even as Isaac demonstrates a lack of faith. Second, the **human frailty and fear** of the patriarchs are starkly displayed, showing that even God's chosen individuals are prone to sin and deception, often repeating the mistakes of their predecessors. Third, the **sanctity of marriage** is powerfully affirmed, as Abimelech, a pagan king, recognizes and upholds the inviolability of the marital bond. Finally, the theme of **corporate responsibility** is highlighted, demonstrating how individual actions can have far-reaching moral and spiritual consequences for an entire community, a concept crucial to understanding Israel's later covenant relationship with God (e.g., [Joshua 7](/joshua/7 "Achan's Sin and Defeat at Ai")).

### EXPOSITION AND ANALYSIS
King Abimelech's sharp words in Genesis 26:10 convey a mixture of indignation, alarm, and moral rectitude. His rhetorical question, "What is this thou hast done unto us?" expresses not only surprise but a profound sense of betrayal and the potential for catastrophic moral and spiritual fallout. The king immediately grasps the gravity of Isaac's deception, recognizing the imminent danger it posed to his kingdom's well-being.

#### Key Word Analysis
* **Abimelech (Hebrew, _ʼĂbîymelek'_):** This name, meaning "father of (the) king," is borne by two Philistine kings in Genesis (one in Abraham's time, one in Isaac's). In this context, **Abimelech** (H40) represents a pagan ruler who, ironically, demonstrates a higher moral standard and greater concern for righteousness than the patriarch Isaac in this particular instance. His role as king underscores his responsibility for the moral purity and well-being of his people, making Isaac's deception a direct threat to his governance and the spiritual health of his kingdom.
* **lightly (Hebrew, _mᵉʻaṭ'_):** The term **"lightly"** (H4592) translates _mᵉʻaṭ_, meaning "a little or few," often adverbial, implying "almost" or "very little" in terms of effort or time. Here, it emphasizes the ease and near-inevitability with which a grave sin could have occurred. Abimelech is not suggesting the sin would have been minor, but rather that it could have happened with minimal provocation or awareness on the part of his people, highlighting the precariousness of the situation created by Isaac's lie. It underscores the king's horror at how close his people came to a serious transgression.
* **guiltiness (Hebrew, _ʼâshâm'_):** The word **"guiltiness"** (H817) is _ʼâshâm_, which signifies "guilt," "a fault," or "a sin-offering." It denotes a state of culpability before God or man, often requiring expiation or atonement. Abimelech's use of this term reveals his understanding of a moral and potentially divine accountability, where an individual's sin could bring negative consequences or divine judgment upon an entire community. This concept of corporate guilt was deeply ingrained in ancient Near Eastern thought and is a significant theological theme in the Old Testament, where the sin of one could indeed bring defilement or judgment upon the whole (e.g., Achan's sin in [Joshua 7](/joshua/7 "Achan's Sin and Defeat at Ai")).

#### Verse Breakdown
* **"And Abimelech said, What [is] this thou hast done unto us?":** This opening clause captures Abimelech's immediate and indignant reaction. The rhetorical question expresses his astonishment and anger at Isaac's reckless behavior. It implies a sense of betrayal and highlights the severe implications of Isaac's actions, which directly threatened the moral integrity and well-being of Abimelech's people and kingdom. The king is not merely curious but deeply concerned about the potential harm inflicted.
* **"one of the people might lightly have lien with thy wife":** This is the core of Abimelech's accusation, revealing the specific danger Isaac's deception created. The phrase "might lightly have lien with thy wife" underscores the profound sanctity of marriage, even within a non-Israelite context. The king recognizes that any man in his kingdom, unaware of Rebekah's true status as Isaac's wife, could have unwittingly committed adultery, a grave sin in any society that valued moral order. The word "lightly" emphasizes the ease with which such a catastrophe could have unfolded due to Isaac's lie.
* **"and thou shouldest have brought guiltiness upon us.":** This concluding indictment articulates the dire consequence of Isaac's deception: the potential for corporate guilt. Abimelech's fear is that the unwitting sin of one of his subjects, facilitated by Isaac's lie, would have brought moral culpability and possibly divine judgment upon the entire community. This demonstrates the king's acute awareness of the interconnectedness of individual actions and communal responsibility, a concept that resonates strongly with biblical principles of holiness and accountability.

#### Literary Devices
The passage employs several potent **literary devices**. There is significant **Dramatic Irony**, as the reader is aware of Isaac's marital status and his deceptive intent, while Abimelech and his people are not, making the king's discovery and rebuke all the more impactful. The narrative also presents a striking **Moral Inversion**, where the pagan Philistine king demonstrates a higher ethical standard and a more profound concern for moral purity than the patriarch of God's chosen line. Abimelech's fear of "guiltiness" upon his people serves as a form of **Foreshadowing**, hinting at the later Old Testament concept of corporate responsibility and the severe consequences of sin for the community of Israel. The king's rhetorical question, "What is this thou hast done unto us?", functions as a powerful **Reproach**, conveying his indignation and the gravity of Isaac's actions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This incident profoundly illustrates the persistent human tendency towards fear and deception, even among God's chosen, and God's unwavering faithfulness despite human frailty. Isaac's replication of his father's sin highlights the generational patterns of unbelief that can plague even those in covenant with God. Yet, the narrative also showcases God's sovereign protection, preventing a grave moral transgression from occurring and preserving His covenant line. Ironically, it is the pagan king who upholds a standard of moral integrity that shames the patriarch, underscoring that God's moral law is, to some extent, universally discernible. This event serves as a powerful reminder that individual sin has far-reaching consequences, capable of impacting entire communities and bringing disrepute upon God's name.

* [Genesis 12:13](/genesis/12-13 "Abraham's Deception in Egypt")
* [Genesis 20:2](/genesis/20-2 "Abraham's Deception with Abimelech")
* [Hebrews 13:4](/hebrews/13-4 "Marriage is Honorable")

### REFLECTION AND APPLICATION
Genesis 26:10 serves as a potent reminder for believers today that integrity and truthfulness are not optional, even when facing fear or perceived danger. Isaac's actions, driven by self-preservation, nearly led innocent people into grave sin and brought reproach upon the name of God, whose promises he was meant to embody. We are called to trust in God's sovereign protection and provision, rather than resorting to deception, knowing that our choices have significant ripple effects that can either glorify or dishonor Christ. This passage also reinforces the biblical emphasis on the sacred institution of marriage, which must be honored and protected, as its defilement is a serious offense in God's sight, recognized even by those outside the covenant. Furthermore, it challenges us to consider our corporate responsibility: how our individual actions can impact the reputation and purity of the church community. Despite Isaac's repeated failure, God's unwavering faithfulness to His covenant promises remains evident, offering comfort that even in our imperfections, God remains committed to His purposes, though our sins still carry consequences and require repentance.

#### Questions for Reflection
* **In what areas of your life do you tend to resort to deception or half-truths out of fear, rather than trusting God's protection?**
* **How does Isaac's failure, and Abimelech's unexpected moral integrity, challenge your understanding of faith and righteousness?**
* **How do your individual actions contribute to or detract from the corporate witness and purity of your Christian community?**

### FAQ
**Why did Isaac repeat his father Abraham's mistake of deceiving a foreign king about his wife?**

Answer: Isaac's actions in [Genesis 26:7](/genesis/26-7 "Isaac's deception about Rebekah") mirror Abraham's deceptions in [Genesis 12:13](/genesis/12-13 "Abraham's deception in Egypt") and [Genesis 20:2](/genesis/20-2 "Abraham's deception with Abimelech") due to a common human failing: fear. Despite God's promises and protection, both patriarchs succumbed to the fear of man, prioritizing their perceived safety over truthfulness and trust in God. This demonstrates that even great men of faith are susceptible to sin and that sinful patterns can be passed down through generations if not consciously addressed and repented of. It underscores the pervasive nature of sin, even within a lineage chosen by God.

**How could "one of the people" lying with Rebekah bring "guiltiness upon us" (the whole community)?**

Answer: The concept of "guiltiness" (_'asham_) here refers to corporate guilt, where the sin of an individual, particularly a grave moral transgression like adultery, could bring divine judgment or moral defilement upon an entire community. In ancient Near Eastern thought, and often in the Old Testament, the well-being of the community was intertwined with the moral purity of its members. If an illicit act like defiling a married woman occurred unknowingly, it could still pollute the land or incur God's wrath, necessitating atonement or bringing negative consequences upon the whole group. Abimelech, as king, was responsible for the moral integrity of his people and feared the repercussions of such a sin on his kingdom. This highlights the interconnectedness of individuals within a community and the far-reaching consequences of sin, even when committed unknowingly by some, if facilitated by the deception of another.

### CHRIST-CENTERED FULFILLMENT
Isaac's deception in [Genesis 26:10](/genesis/26-10 "Abimelech confronts Isaac") vividly illustrates the pervasive nature of human sin and the repeated failure of even God's chosen patriarchs to live by faith. This narrative underscores humanity's desperate need for a perfect mediator and a righteous king who would not succumb to fear or deception. Jesus Christ stands as the ultimate fulfillment, the true Son of Abraham and Isaac, who never faltered in His trust in the Father, never resorted to deceit, and perfectly upheld God's moral law. Unlike Isaac, who nearly brought "guiltiness" upon others, Jesus willingly took upon Himself the **guiltiness** (_'asham_) of His people, bearing the full weight of sin's consequences on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "Christ became sin for us")). Through His perfect obedience and sacrificial death, Christ secures the blessings of the Abrahamic covenant, ensuring that the nations are truly blessed through Him ([Galatians 3:13-14](/galatians/3-13-14 "Christ redeemed us from the curse of the law")), not jeopardized by human failure. He is the one who delivers us from the fear of man and enables us to live in truth and integrity, empowered by His Spirit ([John 8:32](/john/8-32 "The truth will set you free")).

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 20:9

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.

Genesis 20:10

And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?

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 12:19

Why saidst thou, She [is] my sister? so I might have taken her to me to wife: now therefore behold thy wife, take [her], and go thy way.