Genesis Chapter 20
After the destruction of Sodom and Gomorrah, Abraham journeyed toward the South and settled between Kadesh and Shur, in the region of Gerar.
Scripture says in Genesis 20:1-2 (NKJV), “And Abraham journeyed from there to the South, and dwelt between Kadesh and Shur, and stayed in Gerar. Now Abraham said of Sarah his wife, ‘She is my sister.’ And Abimelech king of Gerar sent and took Sarah.”
Abraham’s relocation was likely prompted by a desire to leave behind the haunting memory of divine judgment upon the cities of the plain. Living near the ruins of Sodom and Gomorrah would have been a constant reminder of both the wickedness of those people and the solemn reality of God’s justice.
In Gerar, Abraham once again resorted to deception, claiming that Sarah was his sister. His fear for his own safety prompted him to repeat the same sin he had committed years earlier in Egypt (Genesis 12:10-13). While Sarah was ninety years old, the issue was likely not youthful beauty but rather her status and connection to Abraham, a man of great wealth and influence. In ancient times, royal harems were often political in nature, serving as means of alliance and power rather than mere passion. Nevertheless, Sarah’s rejuvenation to bear a son may have restored her vitality and attractiveness. As Henry Morris observed, her physical renewal “possibly manifested itself in renewed beauty as well.”
This episode demonstrates how easy it is for believers to slip back into old habits when they rely on fear rather than faith. Abraham had already experienced God’s protection and provision, yet he reverted to his own schemes to preserve his safety. This should remind all believers that spiritual maturity does not come automatically with age. Unless one continually yields to the Spirit of God, the sins of youth can reappear in later years. As Proverbs 3:5-6 (NKJV) commands, “Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths.” Abraham’s failure here was one of trust, not ignorance.
Then God intervened directly to preserve His covenant promise. Genesis 20:3-7 (NKJV) records, “But God came to Abimelech in a dream by night, and said to him, ‘Indeed you are a dead man because of the woman whom you have taken, for she is a man’s wife.’ But Abimelech had not come near her; and he said, ‘Lord, will You slay a righteous nation also? Did he not say to me, “She is my sister”? And she, even she herself said, “He is my brother.” In the integrity of my heart and innocence of my hands I have done this.’ And God said to him in a dream, ‘Yes, I know that you did this in the integrity of your heart. For I also withheld you from sinning against Me; therefore I did not let you touch her. Now therefore, restore the man’s wife; for he is a prophet, and he will pray for you and you shall live. But if you do not restore her, know that you shall surely die, you and all who are yours.’”
This was a terrifying revelation for Abimelech. To hear God say, “Indeed you are a dead man,” even in a dream, was no small matter. Yet the warning was necessary, because the covenant line leading to the Messiah was at stake. Donald Barnhouse insightfully noted, “Suppose Abimelech had taken Sarah and God had not intervened? Two seeds would have been at the door to Sarah’s womb, and to this day an element of doubt would cling to the ancestry of our Lord.” God’s intervention safeguarded the purity of the messianic lineage, demonstrating His sovereignty even over human folly.
Abimelech’s response revealed a conscience sensitive to righteousness. He pleaded his innocence, and God acknowledged it, saying, “I know that you did this in the integrity of your heart.” This highlights that even a pagan king can act in moral sincerity and that God, in His providence, can restrain sin. As Proverbs 21:1 (NKJV) declares, “The king’s heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes.” God’s protective hand prevented Abimelech from committing a greater sin, for He said, “I also withheld you from sinning against Me.” This demonstrates that sin is ultimately an offense against God Himself, not merely against man.
Remarkably, God called Abraham a prophet even in the midst of his failure. He instructed Abimelech to restore Sarah and to seek Abraham’s intercession: “For he is a prophet, and he will pray for you and you shall live.” This shows that God’s gifts and calling are irrevocable, as stated in Romans 11:29 (NKJV), “For the gifts and the calling of God are irrevocable.” Despite Abraham’s lapse in faith, God still recognized his prophetic office and preserved his role as an intercessor. It is a powerful reminder of divine mercy: though Abraham failed to trust, God remained faithful to His covenant.
After God appeared to Abimelech in a dream, warning him not to touch Sarah, the king acted immediately. Genesis 20:8-10 (NKJV) records, “So Abimelech rose early in the morning, called all his servants, and told all these things in their hearing; and the men were very much afraid. And Abimelech called Abraham and said to him, ‘What have you done to us? How have I offended you, that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done.’ Then Abimelech said to Abraham, ‘What did you have in view, that you have done this thing?’”
Abimelech wasted no time in dealing with the matter. He immediately gathered his servants and told them of God’s warning, and the men were rightly terrified, recognizing that God’s hand of judgment was near. Then, confronting Abraham directly, Abimelech expressed astonishment that the patriarch of God’s covenant people had behaved so deceitfully. The rebuke was stinging: “You have done deeds to me that ought not to be done.” It was a shameful reversal of roles—Abimelech, a pagan king, was in the right, and Abraham, God’s chosen servant, was in the wrong. This was a grievous testimony before unbelievers.
Abimelech’s question, “What did you have in view, that you have done this thing?” was a fair and logical one. He could not comprehend why Abraham, the friend of God, would deceive him. The truth was that Abraham had not kept the Lord in view at all. His fear had obscured his faith, and his self-preserving instinct had replaced his trust in divine protection. This moment serves as a reminder that when a believer walks in fear rather than faith, even the ungodly can see the inconsistency and hypocrisy in his actions.
Abraham then attempted to justify himself. Genesis 20:11-13 (NKJV) states, “And Abraham said, ‘Because I thought, surely the fear of God is not in this place; and they will kill me on account of my wife. But indeed she is truly my sister. She is the daughter of my father, but not the daughter of my mother; and she became my wife. And it came to pass, when God caused me to wander from my father’s house, that I said to her, “This is your kindness that you should do for me: in every place, wherever we go, say of me, ‘He is my brother.’”’”
Abraham began by saying, “Surely the fear of God is not in this place,” but the irony was that the fear of God was not in him at that moment. He had presumed that Gerar was godless, but in doing so he showed that his own heart lacked reverence and trust toward the Lord. Fear of man had displaced fear of God. If Abraham had truly believed in God’s promise and protection, he would have had no reason to lie. As Proverbs 29:25 (NKJV) says, “The fear of man brings a snare, but whoever trusts in the Lord shall be safe.”
Abraham then added that Sarah was indeed his half-sister, the daughter of his father but not of his mother, and that she became his wife. This half-truth, however, was intended to deceive and therefore constituted a whole lie. Truth becomes falsehood when it is used to mislead. It was a technical defense that revealed a heart still trying to justify sin rather than confess it.
Abraham also shifted blame subtly by saying, “When God caused me to wander from my father’s house.” The Hebrew word translated “wander” (תָּעָה, ta‘ah) carries a deeply negative connotation, often referring to straying, erring, or reeling aimlessly. It is used of drunken staggering, lost sheep, and false prophets leading people astray. As Donald Barnhouse noted, “It is the worst word he could have used. Abraham chose a word that implies aimless wandering, as if to suggest that God had caused him to stray.” This was an indirect accusation against God, as if divine calling placed him in jeopardy, forcing him to protect himself through deceit.
Barnhouse insightfully imagined what Abraham should have said: “Forgive me, Abimelech, for dishonoring both you and my God. My selfish cowardice overwhelmed me, and I denied my God by fearing that He who called me could not take care of me. He is not as your gods of wood and stone. He is the living God, the Creator, the Most High God, possessor of heaven and earth. He told me He would be my shield and my exceeding great reward and supplier of all my needs. In sinning against Him, I sinned against you. Forgive me, Abimelech.” Such a confession would have restored Abraham’s testimony and honored God before the nations.
The narrative concludes with Abimelech’s gracious restitution. Genesis 20:14-18 (NKJV) says, “Then Abimelech took sheep, oxen, and male and female servants, and gave them to Abraham; and he restored Sarah his wife to him. And Abimelech said, ‘See, my land is before you; dwell where it pleases you.’ Then to Sarah he said, ‘Behold, I have given your brother a thousand pieces of silver; indeed this vindicates you before all who are with you and before everybody.’ Thus she was reproved. So Abraham prayed to God; and God healed Abimelech, his wife, and his female servants. Then they bore children; for the Lord had closed up all the wombs of the house of Abimelech because of Sarah, Abraham’s wife.”
In remarkable humility, Abimelech lavished Abraham with gifts of livestock and servants, and even offered him freedom to settle anywhere in his land. It was a gesture of peace and generosity, effectively “heaping coals of fire” on Abraham’s head, as Romans 12:20 (NKJV) teaches, “If your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing you will heap coals of fire on his head.” The irony is that Abraham, being in the wrong, should have been the one offering restitution to Abimelech, yet it was the pagan king who acted righteously.
Abimelech also gave Sarah a thousand pieces of silver, saying, “Behold, I have given your brother a thousand pieces of silver.” The pointed reference to Abraham as “your brother” likely carried a tone of irony. This generous compensation was a public declaration of Sarah’s innocence, vindicating her before all observers. The text adds, “Thus she was reproved,” using the Hebrew word yakach, which means “set right” or “vindicated.” It can suggest that Sarah was both corrected by the rebuke and vindicated for her obedience and submission under difficult circumstances.
Finally, Abraham interceded for Abimelech, and God healed his household. Every womb in Abimelech’s house had been closed because of Sarah, a divine act that underscored how seriously God protected His covenant line. The healing restored fertility, confirming that God’s favor was again upon them. Even through Abraham’s failure, God’s purpose prevailed, and His grace brought restoration.
