Genesis 20:9
Then Abimelech called Abraham and asked, "What have you done to us? How have I sinned against you, that you have brought such tremendous guilt upon me and my kingdom? You have done things to me that should not be done."
Then Abimelech called Abraham and asked,
Abimelech, a common title for Philistine kings, similar to "Pharaoh" in Egypt, is the ruler of Gerar. This encounter follows a dream where God warned Abimelech about taking Sarah, Abraham's wife. The calling of Abraham indicates a confrontation, highlighting the seriousness of the situation. Abraham, a patriarch and prophet, is being held accountable by a pagan king, which underscores the moral expectations God has for His chosen people.

“What have you done to us?
Abimelech's question reflects a sense of betrayal and confusion. Abraham's deception about Sarah being his sister rather than his wife endangered Abimelech and his people. This phrase echoes the moral and ethical standards expected in human relationships, emphasizing the consequences of deceit. It also parallels other biblical instances where leaders confront wrongdoers, such as Nathan confronting David.

How have I sinned against you,
Abimelech's rhetorical question suggests his innocence and ignorance of any wrongdoing against Abraham. It highlights the cultural norms of hospitality and justice in ancient Near Eastern societies, where causing harm without cause was a serious offense. This phrase also reflects the biblical principle of accountability and the importance of maintaining integrity in relationships.

that you have brought such tremendous guilt upon me and my kingdom?
The "tremendous guilt" refers to the potential sin of adultery, which was a grave offense in ancient cultures, including among the Philistines. The mention of the kingdom indicates the collective impact of a leader's actions on his people, a recurring theme in Scripture where the sin of a leader can bring consequences upon a nation. This also foreshadows the biblical principle of corporate responsibility seen in other narratives, such as Achan's sin affecting Israel.

You have done things to me that should not be done.”
This statement underscores the universal moral law that transcends cultural boundaries, suggesting that certain actions are inherently wrong. It reflects the biblical theme of justice and righteousness, where even those outside the covenant community recognize and uphold moral standards. This phrase also points to the ethical teachings of Jesus, who emphasized love and truth in relationships, aligning with the broader biblical narrative of God's desire for holiness among His people.

Persons / Places / Events
1. Abimelech
The king of Gerar who unknowingly took Sarah, Abraham's wife, into his household, believing her to be Abraham's sister.

2. Abraham
The patriarch who, out of fear for his life, misled Abimelech by claiming Sarah was his sister.

3. Sarah
Abraham's wife, who was taken by Abimelech due to Abraham's deception.

4. Gerar
The region where Abimelech ruled and where the events of Genesis 20 took place.

5. God's Intervention
God intervened by warning Abimelech in a dream, preventing him from sinning against Him by taking Sarah as his wife.
Teaching Points
The Consequences of Deception
Deception can lead to unintended consequences and harm to others. Abraham's lie put Sarah and Abimelech in a precarious situation.

God's Sovereign Protection
God intervenes to protect His covenant and His people, demonstrating His sovereignty and faithfulness even when we falter.

The Importance of Truthfulness
As followers of Christ, we are called to live truthfully, trusting God rather than resorting to deceit out of fear.

Learning from Past Mistakes
Abraham's repeated deception shows the importance of learning from past mistakes and growing in faith and trust in God.

God's Grace in Our Weakness
Despite Abraham's failings, God remained faithful to His promises, reminding us of His grace and mercy in our weaknesses.
Bible Study Questions
1. How does Abraham's fear influence his decision to deceive Abimelech, and what can we learn about the impact of fear on our decision-making?

2. In what ways does God's intervention in Genesis 20:9 demonstrate His protection over His covenant people, and how can this encourage us in our own lives?

3. How does the account of Abraham and Abimelech challenge us to reflect on our own truthfulness and integrity in our relationships?

4. What lessons can we draw from Abraham's repeated mistakes, and how can we apply these lessons to avoid similar pitfalls in our spiritual journey?

5. How does the grace shown to Abraham in this passage encourage us to rely on God's faithfulness, even when we fall short?
Connections to Other Scriptures
Genesis 12
Abraham previously deceived Pharaoh in a similar manner, showing a pattern of fear and lack of trust in God's protection.

Exodus 20:16
The commandment against bearing false witness highlights the importance of truthfulness, which Abraham struggled with in this account.

Psalm 105:14-15
God's protection over His anointed, as seen in His intervention to protect Sarah and uphold His covenant with Abraham.

Proverbs 29:25
The fear of man as a snare, which is evident in Abraham's actions driven by fear rather than faith.

Hebrews 11:8-12
Despite his failings, Abraham is commended for his faith, reminding us of God's grace and the importance of faith in His promises.
The Exact Truth
People
Abimelech, Abraham, Sarah
Places
Gerar, Kadesh-barnea, Negeb, Shur Desert
Topics
Abimelech, Abim'elech, Calleth, Deeds, Guilt, Hast, Kingdom, Offended, Ought, Sin, Sinned, Wherein, Works, Wrong, Wronged
Dictionary of Bible Themes
Genesis 20:1-16

     6206   offence

Genesis 20:1-18

     5076   Abraham, life of
     6183   ignorance, of God

Genesis 20:9-10

     5822   criticism, against believers

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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