Genesis 20:14
So Abimelech brought sheep and cattle, menservants and maidservants, and he gave them to Abraham and restored his wife Sarah to him.
So Abimelech brought sheep and cattle
In the ancient Near East, livestock was a primary measure of wealth and a common form of currency. Abimelech's gift of sheep and cattle to Abraham signifies a gesture of reconciliation and respect. This act reflects the cultural practice of making amends through substantial gifts, which is seen in other biblical narratives, such as Jacob's gifts to Esau in Genesis 32:13-15.

menservants and maidservants
The inclusion of servants in the gift highlights the wealth and status of Abimelech. Servants were valuable assets, contributing to the economic productivity of a household. This act of giving servants also indicates a transfer of resources and a sign of goodwill, ensuring that Abraham's household would be well-supported.

and he gave them to Abraham
This phrase underscores the transfer of wealth and resources from Abimelech to Abraham, signifying a formal resolution to the conflict. It also reflects the divine favor upon Abraham, as God had intervened on his behalf. This act of giving can be seen as a fulfillment of God's promise to bless those who bless Abraham (Genesis 12:3).

and restored his wife Sarah to him
The restoration of Sarah to Abraham is a crucial element in the narrative, emphasizing the protection of the covenant promise that Sarah would bear a son. This act also rectifies the potential threat to the lineage through which the Messiah would come. The restoration signifies the importance of marital fidelity and the sanctity of God's covenant with Abraham, as seen in the broader biblical narrative.

Persons / Places / Events
1. Abimelech
The king of Gerar who took Sarah into his household, believing she was Abraham's sister. After God warned him in a dream, he returned Sarah to Abraham.

2. Abraham
The patriarch who, out of fear, misled Abimelech by saying Sarah was his sister. Despite his deception, God protected him and his wife.

3. Sarah
Abraham's wife, who was taken by Abimelech but later returned to her husband after divine intervention.

4. Gerar
The region where Abimelech ruled and where the events of this chapter took place.

5. God's Intervention
God appeared to Abimelech in a dream, warning him of the consequences of keeping Sarah, thus protecting the covenant promise to Abraham.
Teaching Points
God's Faithfulness Despite Human Failure
Even when Abraham acted out of fear and deception, God remained faithful to His promises. This teaches us that God's plans are not thwarted by human shortcomings.

The Importance of Integrity
Abraham's lack of honesty led to unnecessary complications. As believers, we are called to live with integrity, trusting God to protect and provide.

Divine Protection and Provision
God's intervention in Abimelech's dream demonstrates His active role in protecting His people and fulfilling His promises. We can trust in God's sovereignty over our lives.

Restoration and Reconciliation
Abimelech's restitution to Abraham, including gifts, highlights the importance of making amends and restoring relationships when wrongs have occurred.
Bible Study Questions
1. How does the account of Abraham and Abimelech challenge us to trust God in difficult situations rather than resorting to deception?

2. In what ways can we see God's faithfulness in our lives, even when we make mistakes?

3. How does the pattern of fear and deception in Abraham's family (seen also in Isaac's life) encourage us to break negative cycles in our own families?

4. What steps can we take to ensure we live with integrity, especially when faced with fear or uncertainty?

5. How can we apply the principle of making restitution and seeking reconciliation in our relationships today, as seen in Abimelech's actions towards Abraham?
Connections to Other Scriptures
Genesis 12:10-20
Similar to the events in Genesis 20, Abraham previously misled Pharaoh about Sarah, resulting in divine intervention and protection.

Genesis 26:1-11
Isaac, Abraham's son, repeats a similar deception with Abimelech, showing a pattern of fear and God's faithfulness across generations.

Psalm 105:14-15
This passage speaks of God's protection over His anointed ones, which can be seen in His safeguarding of Abraham and Sarah.
Prejudice
People
Abimelech, Abraham, Sarah
Places
Gerar, Kadesh-barnea, Negeb, Shur Desert
Topics
Abimelech, Abim'elech, Bondmen, Bondwomen, Cattle, Female, Giveth, Handmaids, Male, Menservants, Men-servants, Oxen, Restored, Returned, Sarah, Servants, Sheep, Slaves, Taketh, Wife, Womenservants, Women-servants
Dictionary of Bible Themes
Genesis 20:14

     4684   sheep

Genesis 20:1-16

     6206   offence

Genesis 20:1-18

     5076   Abraham, life of
     6183   ignorance, of God

Library
The Sick Person Ought Now to Send for Some Godly and Religious Pastor.
In any wise remember, if conveniently it may be, to send for some godly and religious pastor, not only to pray for thee at thy death--for God in such a case hath promised to hear the prayers of the righteous prophets, and elders of the church (Gen. xx. 7; Jer. xviii. 20; xv. 1; 1 Sam. xii. 19, 23; James v. 14, 15, 16)--but also upon thy unfeigned repentance to declare to thee the absolution of thy sins. For as Christ hath given him a calling to baptize thee unto repentance for the remission of thy
Lewis Bayly—The Practice of Piety

Ascalon. Gerar. The Story of the Eighty Witches.
'Ascalon,' in the Samaritan interpreter, is the same with 'Gerar,' Genesis 21. The word Gerar, among the Talmudists, seems to have passed into 'Gerariku.' "Wherefore (say they) have they not determined of that country, which is in Gerariku? Because it is ill to dwell in. How far? To the river of Egypt. But behold, Gaza is pleasant to dwell in," &c. In the author of Aruch it is, Gardiki. "Bereshith Rabbah (saith he) renders Gardiki." 'The king of Gerar,' Genesis 20:2, with the Jerusalem Targumist,
John Lightfoot—From the Talmud and Hebraica

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which
Arthur W. Pink—The Sovereignty of God

And to Holy David Indeed it Might More Justly be Said...
22. And to holy David indeed it might more justly be said, that he ought not to have been angry; no, not with one however ungrateful and rendering evil for good; yet if, as man, anger did steal over him, he ought not to have let it so prevail, that he should swear to do a thing which either by giving way to his rage he should do, or by breaking his oath leave undone. But to the other, set as he was amid the libidinous frenzy of the Sodomites, who would dare to say, "Although thy guests in thine own
St. Augustine—Against Lying

The Interpretation of the Early Narratives of the Old Testament
[Sidenote: Importance of regarding each story as a unit] Of all the different groups of writings in the Old Testament, undoubtedly the early narratives found in the first seven books present the most perplexing problems. This is primarily due to the fact that they have been subject to a long process of editorial revision by which stories, some very old and others very late and written from a very different point of view, have been closely joined together. While there is a distinct aim and unity
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments
Lewis Bayly—The Practice of Piety

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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