Genesis 26:9

KJV

And Abimelech called Isaac, and said, Behold, of a surety she [is] thy wife: and how saidst thou, She [is] my sister? And Isaac said unto him, Because I said, Lest I die for her.

KJV (with Strong's)

And Abimelech {H40} called {H7121} Isaac {H3327}, and said {H559}, Behold, of a surety {H389} she is thy wife {H802}: and how saidst {H559} thou, She is my sister {H269}? And Isaac {H3327} said {H559} unto him, Because I said {H559}, Lest I die {H4191} for her.

Complete Jewish Bible

Avimelekh summoned Yitz'chak and said, "So she is your wife, after all! How come you said, 'She is my sister'?" Yitz'chak responded, "Because I thought, 'I could get killed because of her.'"

Berean Standard Bible

Abimelech sent for Isaac and said, “So she is really your wife! How could you say, ‘She is my sister’?” Isaac replied, “Because I thought I might die on account of her.”

American Standard Version

And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die because of her.

Commentary

### SUMMARY
Genesis 26:9 captures the pivotal moment when King Abimelech confronts Isaac, exposing his deceptive claim that Rebekah was his sister when she was, in fact, his wife. This confrontation reveals Isaac's profound fear for his life, leading him to compromise his integrity and trust in God's protection, while simultaneously highlighting Abimelech's moral rectitude and concern for the purity of his kingdom, preventing a potentially grave sin.

### CONTEXT
* **Literary Context:** Genesis 26 forms a distinct narrative unit within the patriarchal history, focusing on Isaac's experiences. Following the death of Abraham and the establishment of Isaac as the covenant heir, this chapter details a period of famine that leads Isaac to Gerar, a Philistine territory. The immediate literary context of Genesis 26:9 is the preceding verses, particularly [Genesis 26:7-8](/genesis/26-7-8 "Isaac's deception and Abimelech's discovery"). Isaac, fearing that the men of Gerar would kill him to take Rebekah because of her beauty, instructs her to say she is his sister. Abimelech, the Philistine king, observes Isaac "sporting" or "caressing" (a term often implying marital intimacy) with Rebekah, leading him to deduce their true relationship. This discovery sets the stage for the direct and indignant confrontation in verse 9, where Abimelech calls Isaac to account for his deception. The narrative then proceeds to Abimelech's protective decree over Isaac and Rebekah, demonstrating God's continued preservation of the covenant line despite human failure.

* **Historical & Cultural Context:** The setting is Gerar, a Philistine city-state in the Negev region. During this period, nomadic or semi-nomadic groups like Isaac's household would often interact with established city-states. The fear of being killed for one's wife was a legitimate concern in ancient Near Eastern societies, where powerful rulers might take beautiful women for their harems, and eliminating a husband was a way to remove obstacles. This cultural reality explains, though does not justify, Isaac's fear-driven deception, mirroring similar incidents involving his father Abraham in [Genesis 12](/genesis/12 "Abraham's journey to Egypt") and [Genesis 20](/genesis/20 "Abraham and Abimelech in Gerar"). The king's concern over potential moral transgression (adultery) reflects a strong ethical code, even among non-Israelite rulers, underscoring the universal recognition of certain moral laws. Abimelech's swift action to protect Rebekah and his people from unwittingly committing sin highlights the responsibility of ancient kings to maintain order and moral integrity within their domains.

* **Key Themes:** This verse contributes significantly to several overarching themes in Genesis and the broader biblical narrative. Firstly, it powerfully illustrates the theme of **human frailty and fear**, even among God's chosen patriarchs. Isaac, despite having just received a reaffirmation of God's covenant promises in [Genesis 26:2-5](/genesis/26-2-5 "God's promises to Isaac"), succumbs to the same fear and deception as his father Abraham, demonstrating a recurring struggle with faith. Secondly, it highlights **God's sovereign providence and protection**. Even in the midst of Isaac's sin, God orchestrates circumstances (Abimelech's observation and intervention) to protect Rebekah and preserve the covenant line, ensuring His promises are fulfilled not because of human perfection, but because of His own faithfulness. Thirdly, the passage underscores the **moral implications of deception**. Abimelech's indignation reveals that lying, especially when it jeopardizes the moral integrity of others, is a serious offense, even recognized by those outside the covenant community. This incident also serves as a poignant example of **generational patterns**, showing how the sins of parents can be repeated by their children, prompting reflection on the transmission of both faith and failure.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **surety (Hebrew, _ʼak'_):** This particle of affirmation (H389) conveys absolute certainty, meaning "surely," "indeed," or "truly." Abimelech's use of this word emphasizes that his discovery of Rebekah's true identity as Isaac's wife was not a suspicion but an undeniable fact, likely confirmed by his observation of their intimate behavior. It underscores the king's conviction and the gravity of Isaac's exposed deception.
* **sister (Hebrew, _ʼâchôwth'_):** This word (H269), the feminine form of "brother," denotes a female sibling but is used here in a deceptive context. Isaac's false claim that Rebekah was his sister was a calculated lie designed to protect himself, leveraging the cultural understanding that a brother would protect his sister's honor, making her less accessible to others, while simultaneously avoiding the perceived danger of having a beautiful wife. The king's rhetorical question highlights the blatant contradiction between Isaac's claim and the observed reality.
* **die (Hebrew, _mûwth'_):** This primitive root (H4191) signifies physical death, often with the implication of being killed. Isaac's justification, "Lest I die for her," reveals his deepest fear: that his life would be taken by those who desired Rebekah. This raw admission exposes Isaac's profound lack of faith in God's protection, prioritizing self-preservation over truth and trust in the divine promises he had just received.

#### Verse Breakdown
* **"And Abimelech called Isaac, and said,"**: This opening phrase sets the scene for a direct and authoritative confrontation. Abimelech, as the king, exercises his right to summon Isaac, a resident alien, to account for his actions. The simple "and said" introduces the king's pointed and indignant questions, signaling the immediate exposure of Isaac's lie.
* **"Behold, of a surety she [is] thy wife:"**: Abimelech's declaration is firm and unequivocal. The phrase "of a surety" (Hebrew: *'ak*) emphasizes the absolute certainty of his discovery. He states the truth plainly, directly contradicting Isaac's earlier deception. This shows Abimelech's clear understanding of the marital bond and his recognition of the deception.
* **"and how saidst thou, She [is] my sister?"**: This is a rhetorical question expressing Abimelech's astonishment, indignation, and condemnation. It highlights the stark contrast between Isaac's lie and the observed reality. The "how" implies not just a question of method, but a strong moral rebuke, questioning Isaac's integrity and the potential moral peril his deception posed to the Philistine people, as someone could have unwittingly committed adultery with Rebekah.
* **"And Isaac said unto him,"**: This concise phrase introduces Isaac's response, which is notably brief and devoid of apology or elaborate explanation. It underscores the immediate and undeniable nature of his guilt, as he offers no defense against Abimelech's charges.
* **"Because I said, Lest I die for her."**: Isaac's reply is a stark, fear-driven confession. He offers no justification other than his overwhelming concern for his own life. This reveals a profound spiritual vulnerability and a failure to fully trust God's protection, despite the divine promises that had been recently reiterated to him. It also highlights a recurring pattern of fear and self-preservation within the patriarchal narratives, mirroring his father Abraham's actions.

#### Literary Devices
The passage employs several significant literary devices. **Irony** is prominent, as Isaac, the heir of God's promises and recipient of divine blessing, resorts to the same fear-driven deception as his father, Abraham, in a strikingly similar situation. This generational repetition creates a sense of **foreshadowing** and **typology**, hinting at the ongoing human struggle with faith and the need for divine intervention to preserve the covenant line. Abimelech's rhetorical question, "how saidst thou, She [is] my sister?" functions as a powerful **rebuke**, conveying his moral indignation and the gravity of Isaac's lie. The brevity of Isaac's response, "Because I said, Lest I die for her," serves as a form of **understatement**, revealing the depth of his fear and lack of faith without elaborate explanation. The narrative's direct and unvarnished portrayal of Isaac's sin exemplifies the biblical commitment to **realism**, presenting its heroes with their flaws intact, thereby highlighting God's faithfulness despite human imperfection.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This incident in Isaac's life profoundly illustrates the persistent tension between human fear and divine faithfulness. Isaac's deception, mirroring Abraham's, underscores that even those chosen by God are susceptible to sin and a lack of trust, revealing the deep-seated human tendency toward self-preservation over reliance on God's promises. Yet, God's providence shines through, as Abimelech's discovery and subsequent protective decree prevent a greater sin and safeguard Rebekah, ensuring the continuation of the covenant line. This demonstrates that God's plan is not contingent on human perfection but is sustained by His unwavering character and sovereign will. The narrative thus serves as a powerful reminder that God works through imperfect vessels, consistently fulfilling His purposes despite human shortcomings.

* [Genesis 12:11-13](/genesis/12-11-13 "Abraham's deception in Egypt") - Abraham's similar deception concerning Sarah in Egypt, highlighting a recurring pattern of fear and lack of faith within the patriarchal family.
* [Proverbs 29:25](/proverbs/29-25 "Fear of man is a snare") - "The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe." This proverb directly addresses the snare of fear that led Isaac to lie, contrasting it with the safety found in trusting God.
* [Hebrews 11:8-9](/hebrews/11-8-9 "Faith of Abraham and Isaac") - Though Isaac's faith faltered here, the larger narrative of his life, like Abraham's, is presented as one of faith, demonstrating that God's assessment of His people encompasses their overall walk, not just isolated failures.

### REFLECTION AND APPLICATION
Isaac's fear-driven deception in Genesis 26:9 serves as a potent mirror for our own lives, revealing the pervasive human tendency to prioritize self-preservation over truth and trust in God, especially when faced with perceived threats. Despite being an heir to incredible divine promises, Isaac succumbed to a familiar pattern of sin, demonstrating that even those deeply connected to God can falter. This passage challenges us to honestly examine the areas in our lives where fear might lead us to compromise our integrity, speak untruths, or doubt God's protective hand. It calls us to cultivate a deeper, more robust faith that stands firm even when circumstances seem dire, remembering that God's faithfulness is unwavering, even when ours is not. Learning from Isaac's vulnerability, we are encouraged to confess our fears, repent of our deceptions, and intentionally choose to walk in truth and trust, believing that God is indeed our ultimate protector and provider, capable of preserving us far beyond our own limited foresight or deceptive strategies.

#### Questions for Reflection
* **In what areas of my life do I tend to compromise truth or act out of fear, rather than trusting God's provision and protection?**
* **How does Isaac's repeated sin, mirroring his father's, highlight the importance of breaking generational patterns of sin in my own family or community?**
* **What specific steps can I take to deepen my trust in God's sovereignty and protection, especially when I feel vulnerable or threatened?**

### FAQ
**Why did Isaac lie about Rebekah, given God's promises to him?**

Answer: Isaac's deception, claiming Rebekah was his sister, stemmed from a profound fear for his life. He believed that if the men of Gerar knew she was his wife, they would kill him to take her due to her beauty. Despite God's recent reaffirmation of His covenant promises to Isaac in [Genesis 26:2-5](/genesis/26-2-5 "God's covenant promises to Isaac"), Isaac's human frailty and a momentary lapse in faith led him to resort to a deceptive strategy, mirroring a similar pattern seen in his father Abraham ([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 in Gerar")). This incident highlights the ongoing human struggle to fully trust God even when His promises are clear and recently reiterated.

### CHRIST-CENTERED FULFILLMENT
While Isaac's fear and deception reveal the inherent weakness of humanity, the narrative ultimately magnifies God's unwavering faithfulness and sovereign protection, which finds its ultimate and perfect fulfillment in Jesus Christ. Unlike Isaac, who resorted to lies out of fear for his life, Jesus Christ is the embodiment of truth and integrity, the "faithful and true witness" ([Revelation 3:14](/revelation/3-14 "Revelation 3:14 - The Faithful and True Witness")). He never compromised truth for self-preservation but perfectly trusted His Father, even unto death on the cross, demonstrating ultimate obedience and securing true safety and eternal life for all who trust in Him. The repeated need for divine intervention to protect the flawed patriarchal line, despite their sins, foreshadows the coming of the perfect, sinless Seed—Jesus Christ—through whom all nations would truly be blessed ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Seed is Christ")). God's plan of salvation, therefore, does not depend on human perfection or adherence to truth, but on His own steadfast love and the perfect obedience of His Son, who became the Lamb of God to take away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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.