.gif)
Genesis 20 Inductive Bible Study: An Unlikely Man of Faith (IX)
Outline
vv.1-7 A Plot Replayed
vv.8-13 A Strife Resolved
vv.14-18 A Name Restored
Textual Summary
After the destruction of Sodom and Gomorrah, Abraham journeyed to Gerar, where he for self-protection told the half-truth again about Sarah’s identity, after which the matriarch was taken by King Abimelech into his harem. However, God prevented Abimelech from approaching Sarah and vindicated his innocence and integrity. Abimelech then rebuked Abraham, returned Sarah to the patriarch, and restored her reputation by showing lavish generosity to them.
vv.1-7 A Plot Replayed
The narrative of Genesis 20 begins with Abraham's journey from the region near Sodom to Gerar, a Philistine territory. Seeking to protect himself and Sarah, he repeats an earlier deception by presenting Sarah as his sister rather than his wife. This act of self-preservation leads to Sarah being taken into the harem of King Abimelech. Despite her advanced age, Sarah’s beauty still captivates the king, a testament to her enduring allure and the cultural importance of royal harems as symbols of power and diplomacy.
However, divine intervention is swift. God appears to Abimelech in a dream, warning him of the grave consequences of his actions. “You are as good as dead because of the woman you have taken; she is a married woman” (v.3). This divine encounter highlights God's direct involvement in protecting the lineage through which the promised seed, Isaac, would come. Abimelech, ignorant of Sarah’s marital status, pleads his innocence. “In the integrity of my heart and the innocence of my hands I have done this” (v.5). God acknowledges his sincerity and reveals His protective hand in preventing Abimelech from sinning against Him by touching Sarah.
vv.8-13 A Strife Resolved
Abimelech rises early the next morning, his heart heavy with the divine warning. He summons all his officials and relays the dream to them, and they are greatly afraid. The gravity of the situation spreads through the court, and a sense of divine fear and respect permeates the atmosphere.
Abimelech then confronts Abraham, seeking an explanation for the deceit. “What have you done to us? How have I wronged you that you have brought such great guilt upon me and my kingdom? You have done things to me that should not be done” (v.9-10). Abraham’s response is a blend of fear, half-truths, and rationalization. He explains his fear that there was no fear of God in the place and that he would be killed because of his wife. Abraham also reveals a technical truth—that Sarah is indeed his half-sister, the daughter of his father though not of his mother.
Despite Abraham’s rationale, the narrative underscores the complexity of human ethics and divine protection. Abraham’s actions, while rooted in self-preservation, reveal his lack of complete trust in God’s protection. Yet, God’s unwavering faithfulness in safeguarding Sarah and His covenant with Abraham is evident. This divine safeguarding ensures that the integrity of the promise remains unblemished.
vv.14-18 A Name Restored
Abimelech’s response is one of magnanimity and wisdom. He returns Sarah to Abraham, along with sheep, cattle, male and female slaves, and a thousand shekels of silver. This generous restitution not only restores Sarah’s honor but also publicly vindicates her integrity and the innocence of both parties involved. The thousand shekels of silver serve as a “covering of the eyes” for Sarah, signifying her vindication before all who are with her and the complete exoneration from any suspicion.
Abimelech’s actions also reflect the high moral standards he held, despite his pagan status. His respectful handling of the situation and his willingness to make restitution highlight a profound sense of justice and respect for the divine warning he received. This narrative portrays Abimelech in a favorable light, emphasizing that righteousness can be found outside the covenant community, and God’s justice extends to all nations.
The chapter concludes with a significant note on divine favor. Abraham prays to God, and God heals Abimelech, his wife, and his female slaves so they could have children again. For the Lord had kept all the women in Abimelech’s household from conceiving because of Abraham’s wife Sarah. This divine intervention not only reaffirms Abraham’s prophetic role but also restores the natural order disrupted by the deceit.
Interpretative Challenges
Why did Abimelech take an elderly woman into his harem?
Sarah must have still been a beautiful and attractive woman at the age of 90, probably no less than when she was at the age of 65 (Gen. 12:14). However, the real reason was likely quite different. In ancient times, having many wives signified a king’s power and wealth and solidified diplomatic bonds with other kings and powerful people through political marriages. Although Abraham was new to the region of Gerar, his wealth and influence would quickly be known by the local people. This status might have prompted Abimelech to marry his "sister" to establish reciprocal relations with him.
Was Abimelech a believer? If not, how could he commune with God? And was he to blame in this?
There is no mention of Abimelech’s personal faith or religious practice in this passage. It is relatively safe to conclude that Abimelech was a pagan king, albeit having limited knowledge of Yahweh. He was not exactly "communing" with God as a believer would; it was God who appeared to him. Besides Abimelech, God had also appeared to other pagan rulers like Pharaoh (Gen. 41:1) and Nebuchadnezzar (Dan. 2:1).
From a secular standpoint, Abimelech was a righteous man. Taking Sarah into his harem was done in ignorance; his conscience was clear. “In the integrity of my heart and the innocence of my hands I have done this” (v.5), he defended, to which God replied, “Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning against Me; therefore I did not let you touch her” (v.6). Matthew Henry commented, “If our consciences witness, that, however we may have been cheated into a snare, we have not knowingly sinned against God, it will be our rejoicing in the day of evil. It is matter of comfort to those who are honest, that God knows their honesty, and will acknowledge it. It is a great mercy to be hindered from committing sin; of this God must have the glory. But if we have ignorantly done wrong, that will not excuse us, if we knowingly persist in it. He that does wrong, whoever he is, prince or peasant, shall certainly receive for the wrong which he has done, unless he repent, and, if possible, make restitution.”
Another interesting footnote: the name Abimelech means “my father is king,” and the Abimelech in Genesis 20 was likely the father (or grandfather) of another Abimelech encountered by Isaac in Genesis 26:1. Or it could be a title for the king of the Philistines (Ps. 34).
What is a prophet (v.7)?
“… he is a prophet, and he will pray for you and you will live” (Gen. 20:7). This is the first time the Hebrew word for prophet is used in Scripture. Quoting from the MacArthur Study Bible, “Here it identified Abraham as recognized by God to speak to Him on behalf of Abimelech. Usually, it is used to describe, not one who speaks to God on behalf of someone, but one who speaks to someone on behalf of God.” Quite different from the ministry of a prophet (see the excerpt from Easton’s Bible Dictionary at the appendix), the office of someone who intercedes to God on behalf of man belongs primarily to a priest.
One of the hallmarks of the charismatic movement is their presumptuous doctrine and outlandish practice of prophecy/prophet. In fact, many within charismatic circles claim to be modern-day “prophets” (e.g., the Kansas City Prophets, Benny Hinn, etc.). After multiple failures in making accurate predictions, they even came up with the idea of “fallible prophecies/prophets.” Therefore, it is prudent for Christians to know what the Bible says about true prophets and to cultivate necessary discernment on this matter.
Analyzing the Faith Journey
Abraham’s journey in Genesis 20 reflects a man of faith wrestling with human fears and imperfections. Despite his significant encounters with God and the promises he received, Abraham still resorts to self-preservation tactics that jeopardize his integrity and his wife’s safety. This paradox of faith and fear underscores the complexity of human nature and the challenges of living out faith in a fallen world.
Abraham’s actions in Gerar mirror his earlier deception in Egypt (Genesis 12:10-20). Despite the passage of time and numerous divine affirmations, he reverts to a survival strategy that reflects a lack of trust in God’s protection. This recurrence of deceit indicates a deep-seated fear and a reliance on human schemes rather than divine promises.
The narrative also sheds light on the resilience and strength of Sarah. Despite being caught in her husband’s deception, she remains a central figure in God’s redemptive plan. Her beauty,
.gif)
.gif)
.gif)
