Genesis 20:8-13 · Bible study
Genesis 20:8-13 Commentary: The King Who Feared God More Than Abraham
Hebrew · 10 what the commentators say
Meaning in one sentence
Abimelech's immediate obedience to God's dream warning contrasts with Abraham's weak excuses. A study in how God speaks and how people respond.
Research Summary
- Meaning: Abimelech's swift obedience contrasts with Abraham's weak excuses, showing God's word reaches even pagan hearts.
- Key words: 'fear of God' (yir'at Elohim, H3374+H0430), 'caused me to wander' (hit'u, H8582 Hiphil plural verb), 'what did you see' (mah ra'ita).
- Main debate: The moral weight of Abraham's half-truth, is it a lie? Also, the significance of the plural verb with Elohim in verse 13.
- Theological theme: God's sovereignty in protecting His covenant plan, and the universal call to respond to divine warning.
- Best use: In sermons or studies on truthfulness, assumptions about others, and the power of God's word to speak through unexpected channels.
Translation Comparison
BSB Berean Standard Bible 2020
8Early the next morning Abimelech got up and summoned all his servants; and when he described to them all that had happened, the men were terrified.
9Then 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.”
10Abimelech also asked Abraham, “What prompted you to do such a thing?”
11Abraham replied, “I thought to myself, ‘Surely there is no fear of God in this place. They will kill me on account of my wife.’
12Besides, she really is my sister, the daughter of my father—though not the daughter of my mother—and she became my wife.
13So when God had me journey from my father’s house, I said to Sarah, ‘This is how you can show your loyalty to me: Wherever we go, say of me, “He is my brother.”’”
WEB World English Bible 2000
8Abimelech rose early in the morning, and called all his servants, and told all these things in their ear. The men were very scared.
9Then Abimelech called Abraham, and said to him, “What have you done to us? How have I sinned against 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!”
10Abimelech said to Abraham, “What did you see, that you have done this thing?”
11Abraham said, “Because I thought, ‘Surely the fear of God is not in this place. They will kill me for my wife’s sake.’
12Besides, she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife.
13When God caused me to wander from my father’s house, I said to her, ‘This is your kindness which you shall show to me. Everywhere that we go, say of me, “He is my brother.”’”
KJV King James Version 1769
8Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.
9Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.
10And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?
11And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake.
12And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.
13And it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.
ASV American Standard Version 1901
8And Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.
9Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.
10And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?
11And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake.
12And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife:
13and it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt show unto me: at every place whither we shall come, say of me, He is my brother.
YLT Young's Literal Translation 1898
8And Abimelech riseth early in the morning, and calleth for all his servants, and speaketh all these words in their ears; and the men fear exceedingly;
9and Abimelech calleth for Abraham, and saith to him, `What hast thou done to us? and what have I sinned against thee, that thou hast brought upon me, and upon my kingdom, a great sin? works which are not done thou hast done with me.'
10Abimelech also saith unto Abraham, `What hast thou seen that thou hast done this thing?'
11And Abraham saith, `Because I said, `Surely the fear of God is not in this place, and they have slain me for the sake of my wife;
12and also, truly she is my sister, daughter of my father, only not daughter of my mother, and she becometh my wife;
13and it cometh to pass, when God hath caused me to wander from my father's house, that I say to her, This is thy kindness which thou dost with me: at every place whither we come, say of me, He is my brother.'
Darby Darby Bible 1890
8And Abimelech rose early in the morning, and called all his servants, and spoke all these words in their ears; and the men were greatly afraid.
9And Abimelech called Abraham and said to him, What hast thou done to us? And in what have I sinned against thee, that thou hast brought on me, and on my kingdom, a great sin? Thou hast done to me deeds that ought not to be done.
10And Abimelech said to Abraham, What hast thou seen that thou hast done this?
11And Abraham said, Because I said, Surely the fear of God is not in this place, and they will kill me for my wife's sake.
12But she is also truly my sister, the daughter of my father, but not the daughter of my mother; and she became my wife.
13And it came to pass when God caused me to wander from my father's house, that I said to her, Let this be thy kindness which thou shalt shew to me: at every place whither we shall come, say of me, He is my brother.
Douay-Rheims Douay-Rheims Bible 1899
8And Abimelech forthwith rising up in the night, called all his servants: and spoke all these words in their hearing, and all the men were exceedingly afraid.
9And Abimelech called also for Abraham, and said to him: What hast thou done to us? what have we offended thee in, that thou hast brought upon me and upon my kingdom a great sin? thou hast done to us what thou oughtest not to do.
10And again he expostulated with him, and said: What sawest thou, that thou hast done this?
11Abraham answered: I thought with myself, saying: Perhaps there is not the fear of God in this place: and they will kill me for the sake of my wife:
12Howbeit, otherwise also she is truly my sister, the daughter of my father, and not the daughter of my mother, and I took her to wife.
13And after God brought me out of my father's house, I said to her: Thou shalt do me this kindness: In every place, to which we shall come, thou shalt say that I am thy brother.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 20:8
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Abimelech's response to God's dream places him in a strikingly positive light. He rises early, gathers his servants, and tells them everything. Calvin calls this 'ready obedience' from a heathen king, meant to shame believers. Matthew Henry observes that Abimelech's fear of sin and its consequences leads him to act at once. On Abraham's side, the assessment is uniformly negative. His excuses, that he assumed the fear of God was absent in Gerar, and that Sarah is indeed his sister, are described by Clarke as 'far from defensible' and by Keil and Delitzsch as 'but two weak excuses.' Jamieson-Fausset-Brown notes that the moral standard of the pagan king stands higher than that of the prophet. The passage consistently shows a pagan ruler responding to divine revelation with more integrity than the man of faith.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Abraham as faithful but fearful: Some argue Abraham's actions were a protective measure allowed by God, pointing to his subsequent intercession (v.17) as evidence of his continued prophetic role.
- Abraham as seriously sinning: Most commentators emphasize the deceit and its consequences, noting the rebuke from Abimelech and the shame brought on God's name. Clarke and Keil stress the weakness of his excuses.
- Plural verb as divine plurality: The plural 'caused me to wander' (hit'u) with Elohim is seen by some as a hint of the Trinity or angelic agency. Calvin opts for angels; Cambridge Bible notes this as a grammatical curiosity.
What is clear: God's warning through the dream is effective and produces genuine fear and obedience in a pagan ruler, while Abraham's attempt at self-protection through half-truths is exposed and rebuked.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Abraham's deception | All commentators agree Abraham's actions were morally questionable and his excuses were weak. | Some argue Abraham's fear justified a protective half-truth (early Jewish tradition), while others insist the intention to deceive made it a clear sin (most Christian commentators like Clarke and Keil). |
| Moral standard of Gerar | Abimelech and his servants recognize the gravity of sin and respond with fear and integrity. | Whether this moral sensitivity is due to general revelation (natural law) or specific divine intervention (the dream) divides perspectives. Ellicott emphasizes natural conscience; Calvin highlights God's restraining grace. |
| Sarah's relationship to Abraham | Sarah is both Abraham's wife and his sister in some familial sense. | Whether she is a literal half-sister (same father, different mother) or a niece/relative (daughter of Haran) is debated. Calvin prefers 'sister in the second degree'; Clarke notes the OT uses 'sister' broadly. |
| The plural verb in verse 13 | The Hebrew verb <em>hit'u</em> (caused me to wander) is plural, while <em>Elohim</em> is a plural noun. | Some see this as a plural of majesty or a reference to the Trinity (Gill). Calvin reads it as referring to angels ('when the angels led me about'). The Cambridge Bible notes such plural forms sometimes occur when Israelites speak to heathen. |
Historical & Cultural Context
The setting is Gerar, a Philistine city in the Negev region. The Philistines were not part of the covenant people, yet they possessed a moral code. The Cambridge Bible suggests that 'the custom of the people, with which was bound up its religion, was more powerful than law,' and it cites the Code of Hammurabi as reflecting the moral standard of the most civilized communities. Abimelech is a king who, despite his pagan background, understands that adultery is a 'great sin', a phrase that echoes the later Mosaic law (cf. Exodus 32:21, Leviticus 20:10). His words to Abraham show a clear sense of divine retribution and communal guilt.
Abraham's assumption that 'the fear of God is not in this place' exposes a cultural prejudice. The Hebrew term yir'at Elohim often denotes a basic moral reverence, not necessarily the specific covenant faith of Israel. Gill notes that Abraham concluded 'from the general depravity of the Canaanites' that Gerar would be the same. But Wesley points out that 'there are many places and persons that have more of the fear of God in them than we think they have.' The irony is sharp: Abraham, the one who walked with God, misjudges a whole city, while the pagan king acts with transparent obedience.
Also notable is the political context. Abraham, as a resident alien, had no legal rights. Strangers could be killed without consequence, hence his fear. But the narrative shows that God can work through a foreign ruler to protect His own. Abimelech's public summoning of his servants and his subsequent generous treatment of Abraham (vv. 14-16) demonstrate that God's warning produces both fear and restitution. The passage challenges the reader to reconsider where true reverence for God is found.
Textual Notes
No major textual variants affect the meaning of this passage. The Cambridge Bible notes a possible alternative reading in verse 10: 'what didst thou fear?' instead of 'what sawest thou?' based on a slight emendation. The Syriac Peshitto reads 'what have I done unto thee?' in verse 9, which some prefer for smoother sense. Overall, the text is well preserved across all major manuscripts.
Reception History
Throughout church history, this passage has been read as a cautionary tale about the dangers of partial truth. Augustine used similar texts to argue that even when the words are factually true, the intent to deceive constitutes a lie. Reformers like Calvin saw in Abimelech a picture of natural religion responding to divine revelation, while Abraham represented the believer's propensity to fail under fear. More recently, the passage has been employed in discussions about the 'fear of God' as a universal human capacity and the surprising ways God works through those outside the covenant. It continues to challenge assumptions about who truly fears God.
Preaching This Verse
Three-point outline
- God's warning produces fear and obedience. Abimelech rises early, gathers his household, and tells them everything. His fear is not merely terror but a reverent response to the divine word. The men were 'very scared', a phrase used elsewhere of those who encounter the holy.
- A pagan king's integrity shames a believer's failure. Abimelech's questions to Abraham are relentless: 'What have you done to us? How have I sinned against you? What did you see?' He has done nothing wrong, yet he is the one who must correct the prophet. This reversal should humble every person of faith.
- Half-truths are still a form of deception. Abraham insists that Sarah is his sister, and she is, technically. But the intention to deceive makes it a lie. As Clarke puts it, 'a lie is any action done or speech delivered with the intention to deceive, though both may be absolutely true in themselves.' The passage calls us to examine not only our words but our motives.
Five-point outline
- The urgency of an awakened conscience: Abimelech acts immediately upon receiving God's word.
- The courage to admit wrongdoing publicly: He calls all his servants and tells them everything.
- The pain of being sinned against by a trusted spiritual leader: Abraham's deception hurts the king and his kingdom.
- The subtlety of self-justification: Abraham appeals to a half-truth and blames his wandering circumstances.
- The grace of God that protects even when His people fail: Abimelech is kept from sin, and Abraham is not cast off.
Illustration hooks
- A workplace misunderstanding. You assume your new colleague is incompetent because of their background, only to discover they are more skilled than you. Abraham assumed Gerar lacked the fear of God, but Abimelech proved him wrong.
- A parent caught in a lie by a child. The child sees through a half-truth and asks, 'Why did you say that?' The discomfort of having our motives exposed mirrors God's loving work to bring us to honesty.
Questions your congregation is asking
- How can I know whether my assumptions about others' faith are accurate?
- When is it acceptable to withhold the truth?
- What does it mean to have a 'fear of God' that shapes daily decisions?
Leading a Discussion
This passage invites honest reflection on our own responses to God's voice and the way we perceive others. Abimelech, a pagan king, models immediate obedience; Abraham, the father of faith, models self-justification. Where do we see ourselves in this story? The small group can explore the tension between fear of harm and fear of God.
Discussion questions
- What do Abimelech's actions in verses 8-10 reveal about his character? What motivates him?
- Why are the servants 'very afraid'? What does this collective fear indicate about the culture of Gerar?
- Abraham says he assumed 'the fear of God is not in this place.' What prejudices or assumptions do we carry about people outside our faith community?
- Was Abraham lying? How do we define a lie when facts are true but intent is to deceive?
- How does verse 13 function as Abraham's attempt to justify his pattern of deception? Does his history with Sarah excuse him?
- In what situations have you been surprised by the moral integrity of someone you assumed lacked faith?
- How does God's protection of Abimelech (keeping him from touching Sarah) and of Abraham (preserving his life) demonstrate God's character in this chapter?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 12:18 | Pharaoh called Abram and said, “What is this that you have done to me? Why didn’t you tell me that she was your wife? |
| Genesis 26:10 | Abimelech said, “What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt on us!” |
| Genesis 34:7 | The sons of Jacob came in from the field when they heard it. The men were grieved, and they were very angry, because he had done folly in Israel in lying with Jacob’s daughter, a thing that ought not to be done. |
| Genesis 38:24 | About three months later, Judah was told, “Tamar, your daughter-in-law, has played the prostitute. Moreover, behold, she is with child by prostitution.” Judah said, “Bring her out, and let her be burned.” |
| Genesis 39:9 | No one is greater in this house than I am, and he has not kept back anything from me but you, because you are his wife. How then can I do this great wickedness, and sin against God?” |
| Exodus 32:21 | Moses said to Aaron, “What did these people do to you, that you have brought a great sin on them?” |
| Exodus 32:35 | Yahweh struck the people, because of what they did with the calf, which Aaron made. |
| Leviticus 20:10 | “‘The man who commits adultery with another man’s wife, even he who commits adultery with his neighbor’s wife, the adulterer and the adulteress shall surely be put to death. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that Abraham’s claim was not a lie because he lacked intent to deceive, defining a lie as speech delivered with the purpose of causing another to believe something contrary to what the speaker knows is true. He supports this by citing ancient tradition that Sarah was his half-sister, sharing the same father but a different mother. This distinction allows Abraham to maintain technical truth while suppressing the fuller context of their relationship.
Calvin's Commentaries Reformed 1564
Calvin highlights Abimelech’s integrity by showing how the king confessed his own sin while fairly blaming Abraham, refusing the hypocritical excuse that others led him astray. He contrasts this with Abraham’s flawed defense, noting that although Abraham told a technical truth about Sarah being his sister, his silence was a deceptive lie that revealed a lack of trust in God’s protection.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary highlights the moral reversal in this scene: the heathen king Abimelech upholds a higher ethical standard than Abraham, God's prophet. Abraham's defense rests on the assumption that Gerar has no fear of God, but his half-truth about Sarah and his policy of mental reservation only weaken his position.
Geneva Bible Notes Reformed 1599
The notes highlight Abraham’s justification by claiming Sarah was his half-sister and urging her to call him brother during their wanderings. This explanation frames his deception not as mere cowardice but as a fulfillment of a prior agreement made when God led him away from home. The commentary suggests this context mitigates the severity of his actions in Abimelech’s eyes.
Gill's Exposition of the Bible Baptist 1748
Gill argues that Abraham’s claim of kinship was technically true, noting Sarah was his half-sister through their shared father Terah but not his mother. He interprets this as a literal truth rather than a lie, citing ancient customs where such marriages were lawful and grandchildren could be called children. This factual basis allowed Abraham to frame the deception as a protective measure against godless peoples who lacked reverence for God.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson-Fausset-Brown focuses on the humiliation of Abraham being rebuked by a heathen king who shows more honor and integrity than the patriarch. Abraham's defense is called a poor, morally deceptive half-truth that brought shame on himself, distrust toward God, and dishonor to true religion.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch highlight how Abraham, when confronted by Abimelech, offered only weak excuses and spoke cautiously about his call from God. They note that Abraham used the vague term Elohim ("gods") and avoided mentioning Jehovah, deliberately accommodating his answer to the polytheistic king's outlook and hiding the true purpose of his journey.
Lange's Commentary Reformed 1857
Lange's Commentary argues that Abraham repeated the deception about Sarah because his recent fearful encounters with godless people left him deeply suspicious. The commentary explains that Abraham's plan was a calculated precaution born from this distrust, not merely a relapse into sin, and he could only confess it to Abimelech after gaining confidence.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights how Abimelech, though a pagan king, responds to God's warning with immediate obedience and a calm yet pointed reproof of Abraham. His conduct becomes a lesson: even those outside the covenant can display the holy fear and plain speaking that believers themselves sometimes lack.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees a direct link between Abraham and Sarah's agreement to deny their marriage and God's long delay in giving them Isaac. He suggests the childlessness was punishment for their sinful compact. He also warns that equivocation is a grave sin that exposes others to temptation and leads us to wrongly judge who fears God.