the Third Sunday after Easter
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THE MESSAGE
Genesis 20:11
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- InternationalParallel Translations
Avraham said, "Because I thought, 'Surely the fear of God is not in this place. They will kill me for my wife's sake.'
And 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.
And Abraham said, "Because I thought, surely there is no fear of God in this place; they will kill me on account of the matter of my wife.
Then Abraham answered, "I thought no one in this place respected God and that someone would kill me to get Sarah.
Abraham replied, "Because I thought, ‘Surely no one fears God in this place. They will kill me because of my wife.'
Abraham said, "Because I thought, 'Surely there is no fear or reverence of God in this place, and they will kill me because of my wife.'
Abraham said, "Because I thought, surely there is no fear of God in this place, and they will kill me because of my wife.
Then Abraha answered, Because I thought thus, Surely the feare of God is not in this place, and they will slay me for my wiues sake.
And Abraham said, "Because I said, surely there is no fear of God in this place, and they will kill me because of my wife.
Abraham answered: I did it because I didn't think any of you respected God, and I was sure that someone would kill me to get my wife.
Avraham replied, "It was because I thought, ‘There could not possibly be any fear of God in this place, so they will kill me in order to get my wife.'
And 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.
Then Abraham said, "I thought no one in this place respected God. I thought someone would kill me to get Sarah.
Abraham said, "I did it because I thought, ‘There is no fear of God at all in this place, and they will kill me because of my wife.'
And Abraham said, Because I thought, perhaps there is no fear of God in this country; and they will slay me for my wifes sake.
Abraham answered, "I thought that there would be no one here who has reverence for God and that they would kill me to get my wife.
Abraham replied, “I thought, ‘There is absolutely no fear of God in this place. They will kill me because of my wife.’
And Abraham said, Because I thought, Surely the fear of God is not in this place, and they will kill me for my wife's sake.
Abraham sayde: I thought: Peraduenture there is no feare of God in this place, & they shall sleye me for my wifes sake,
And 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.
And Abraham said, Because it seemed to me that there was no fear of God in this place, and that they might put me to death because of my wife.
Abraha aunswered: For I thought [thus] surely the feare of God is not in this place, and they shal slaye me for my wyues sake.
And 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.
And Abraham said, Because I thought, Surely the feare of God is not in this place: and they will slay mee for my wiues sake.
And Abraam said, Why I said, Surely there is not the worship of God in this place, and they will slay me because of my wife.
And 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.
Abraham replied, "I thought to myself, 'Surely there is no fear of God in this place. They will kill me on account of my wife.'
Abraham answerde, Y thouyte with me, and seide, in hap the drede of God is not in this place; and thei schulen sle me for my wijf;
And 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;
And 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.
Abraham said, "Because I thought, 'Surely the fear of God is not in this place. They will kill me for my wife's sake.'
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.
Abraham replied, "I thought, ‘This is a godless place. They will want my wife and will kill me to get her.'
Abraham said, "I did it because I thought there was no fear of God in this place. I thought they would kill me because of my wife.
Abraham said, "I did it because I thought, There is no fear of God at all in this place, and they will kill me because of my wife.
And Abraham said, Because I thought, Surely there is no fear of God, in this place, - therefore will they slay me for the sake of my wife.
Abraham 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:
Abraham said, "I did it because I thought, There is no fear of God at all in this place, and they will kill me because of my wife.
And 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.
Abraham said, "Because I thought, surely there is no fear of God in this place, and they will kill me because of my wife.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Surely: Genesis 22:12, Genesis 42:18, Nehemiah 5:15, Job 1:1, Job 28:28, Psalms 14:4, Psalms 36:1-4, Proverbs 1:7, Proverbs 2:5, Proverbs 8:13, Proverbs 16:6, Romans 3:18
slay: Genesis 12:12, Genesis 26:7
Reciprocal: Genesis 20:14 - took Genesis 21:10 - Cast out Genesis 31:31 - Because Exodus 1:17 - feared God Exodus 20:20 - his fear Leviticus 25:17 - fear Judges 15:18 - and fall Nehemiah 5:9 - walk Job 6:14 - he forsaketh Proverbs 29:25 - fear Malachi 3:5 - fear 1 Peter 2:17 - Fear
Cross-References
Abraham traveled from there south to the Negev and settled down between Kadesh and Shur. While he was camping in Gerar, Abraham said of his wife Sarah, "She's my sister." So Abimelech, king of Gerar, sent for Sarah and took her. But God came to Abimelech in a dream that night and told him, "You're as good as dead—that woman you took, she's a married woman." Now Abimelech had not yet slept with her, hadn't so much as touched her. He said, "Master, would you kill an innocent man? Didn't he tell me, ‘She's my sister'? And didn't she herself say, ‘He's my brother'? I had no idea I was doing anything wrong when I did this." God said to him in the dream, "Yes, I know your intentions were pure, that's why I kept you from sinning against me; I was the one who kept you from going to bed with her. So now give the man's wife back to him. He's a prophet and will pray for you—pray for your life. If you don't give her back, know that it's certain death both for you and everyone in your family." Abimelech was up first thing in the morning. He called all his house servants together and told them the whole story. They were shocked. Then Abimelech called in Abraham and said, "What have you done to us? What have I ever done to you that you would bring on me and my kingdom this huge offense? What you've done to me ought never to have been done." Abimelech went on to Abraham, "Whatever were you thinking of when you did this thing?" Abraham said, "I just assumed that there was no fear of God in this place and that they'd kill me to get my wife. Besides, the truth is that she is my half sister; she's my father's daughter but not my mother's. When God sent me out as a wanderer from my father's home, I told her, ‘Do me a favor; wherever we go, tell people that I'm your brother.'" Then Abimelech gave Sarah back to Abraham, and along with her sent sheep and cattle and servants, both male and female. He said, "My land is open to you; live wherever you wish." And to Sarah he said, "I've given your brother a thousand pieces of silver—that clears you of even a shadow of suspicion before the eyes of the world. You're vindicated." Then Abraham prayed to God and God healed Abimelech, his wife and his maidservants, and they started having babies again. For God had shut down every womb in Abimelech's household on account of Sarah, Abraham's wife.
Now Abimelech had not yet slept with her, hadn't so much as touched her. He said, "Master, would you kill an innocent man? Didn't he tell me, ‘She's my sister'? And didn't she herself say, ‘He's my brother'? I had no idea I was doing anything wrong when I did this."
"Don't lay a hand on that boy! Don't touch him! Now I know how fearlessly you fear God; you didn't hesitate to place your son, your dear son, on the altar for me."
The men of the place questioned him about his wife. He said, "She's my sister." He was afraid to say "She's my wife." He was thinking, "These men might kill me to get Rebekah, she's so beautiful."
On the third day, Joseph spoke to them. "Do this and you'll live. I'm a God-fearing man. If you're as honest as you say you are, one of your brothers will stay here in jail while the rest of you take the food back to your hungry families. But you have to bring your youngest brother back to me, confirming the truth of your speech—and not one of you will die." They agreed.
Job was a man who lived in Uz. He was honest inside and out, a man of his word, who was totally devoted to God and hated evil with a passion. He had seven sons and three daughters. He was also very wealthy—seven thousand head of sheep, three thousand camels, five hundred teams of oxen, five hundred donkeys, and a huge staff of servants—the most influential man in all the East!
Don't they know anything, all these impostors? Don't they know they can't get away with this— Treating people like a fast-food meal over which they're too busy to pray?
Start with God —the first step in learning is bowing down to God ; only fools thumb their noses at such wisdom and learning.
Guilt is banished through love and truth; Fear-of- God deflects evil.
Gill's Notes on the Bible
And Abraham said,.... In defence of himself, as well as he could:
because I thought; within himself, concluding from the general depravity of the Canaanites, that this was the case of the inhabitants of Gerar:
surely the fear of God [is] not in this place; this is a certain truth, which he thought might be depended upon, and taken for granted, since so it was everywhere: or "only" e, as the word used signifies; this was the only thing he had to plead, that he verily thought with himself that there was no true religion and godliness in Gerar: that the inhabitants of it were without any fear of God before their eyes, or in their hearts; and he knew, where this is the case, there is nothing to restrain from the commission of the grossest sins:
and they will slay me for my wife's sake; that they might marry her, see Genesis 12:12.
e רק "tantum", Montanus; so Vatablus, Junius Tremellius, Piscator, Drusius so the Targums of Onkelos and Jonathan, and Ben Melech.
Barnes' Notes on the Bible
- Abraham in Gerar
2. ×××××× .2 'aÌbıÌymelek, Abimelekh, âfather of the king.â
7. × ××× naÌbıÌy' âprophet,â he who speaks by God, of God, and to God, who declares to people not merely things future, but also things past and present, that are not obvious to the sense or the reason; related: âflow, go forth.â
13. ×תע×Ö¼ hıÌtâuÌ is plural in punctuation, agreeing grammatically with ××××× 'eÌlohıÌym. ×(w), however, may be regarded as the third radical, and the verb may thus really be singular.
16. × ××ת nokachat an unusual form, either for × ××ת nokahÌ£at the second person singular feminine perfect or × ××× nokehÌ£aÌh the third person singular feminine perfect, from a verb signifying in hiphil, âmake straight, right.â
17. ××× 'aÌmaÌh âhand-maid,â free or bond. ש×פ×× shıÌpchaÌh âbond-maidâ 1 Samuel 25:41.
The concealment of his relation to Sarah calls to our mind a similar act of Abraham recorded not many pages back. We are to remember, however, that an interval of twenty-four years has elapsed since that event. From the present passage we learn that this was an old agreement between him and his wife, while they were wandering among strangers. It appears that Abraham was not yet conscious of anything wrong or even imprudent in this piece of policy. He therefore practises it without any hesitation. On this occasion he appears for the first time as a prophet. He is the first of this order introduced to our notice in the Old Testament, though Henok had prophesied at an earlier period Jude 1:14, and Noahâs benediction was, at the same time, a prediction.
Genesis 20:1-7
Abimelek takes Sarah. Abraham had been dwelling near Hebron. But the total separation between him and Lot, and the awful overthrow of Sodom and Amorah in the vicinity, may have loosened his tie to Hebron, and rendered it for the present not an agreeable place of residence. He therefore travels southward and takes up his abode at Gerar (see note on Genesis 10:19). Sarah, though now eighty-nine years of age, was as youthful in look as a person of forty would now be. She had, moreover, had no family, was remarkable for her good looks, and was at present, no doubt, renewed in health and vigor Genesis 12:11-16.
Genesis 20:3-7
The Supreme Being here appears as God ××××× 'eÌlohıÌym, and therefore in his eternal power and independence, as he was antecedent to the creation of man. He communicates with Abimelek in a dream. This prince addresses him as ××× × 'aÌdonaÌy, âLord.â We have already seen that the knowledge of the true God had not yet disappeared from the Gentile world, who were under the Noachic covenant. âThou wilt die.â Thou art dying or at the point of death if thou persist. A deadly plague was already in the body of Abimelek, on account of Sarah. âWilt thou slay a righteous nation also?â Abimelek associates his nation with himself, and expects that the fatal stroke will not be confined to his own person. He pleads his integrity in the matter, which the Lord acknowledges. Gentiles sometimes act according to the dictates of conscience, which still lives in them, though it be obscured by sin. Abimelek was innocent in regard to the âgreat sinâ of seizing another manâs wife, of which God acquitted him. He was wrong in appropriating a woman to himself by mere stretch of power, and in adding wife to wife. But these were common customs of the time, for which his conscience did not upbraid him in his pleading with God. âAnd the God.â The presence of the definite article seems to intimate a contrast of the true God with the false gods to which the Gentiles were fast turning. Abimelek was at least in the doubtful ground on the borders of polytheism.
Genesis 20:7
Abraham is here designated by the Lord a prophet. This constituted at once the gravity of Abimelekâs offence Psalms 105:15, and the ground of his hope of pardon. It is at the same time a step in advance of all the previous spiritual attainments of Abraham. A prophet is Godâs spokesman, who utters with authority certain of the things of God Exodus 7:1; Exodus 4:15. This implies two things: first, the things of God are known only to him, and therefore must be communicated by him; secondly, the prophet must be enabled of God to announce in correct terms the things made known to him. These things refer not only to the future, but in general to all such matters as fall within the purpose and procedure of God. They may even include things otherwise known or knowable by man, so far as these are necessary to the exposition of the divine will. Now Abraham has heretofore received many communications from God. But this did not constitute him a prophet. It is the divinely-authorized utterance of new truth which raises him to this rank. And Abrahamâs first exercise in prophecy is not in speaking to men of God, but to God for men. âHe shall pray for thee.â The prophetic and the priestly offices go together in the father of the faithful. These dignities belong to him, not from any absolute merit, for this he has not, but from his call to be the holder of the promise, and the father of that seed to whom the promises were made.
Genesis 20:8-13
Abimelek retraces his steps, and rectifies his conduct. He makes known his dream to his assembled court, who are filled with astonishment and apprehension. He then calls Abraham, and in bold and manly style remonstrates with him for leading him into error and sin. Abraham is apparently silent from confusion and self-condemnation. Abimelek, after a pause, demands of him his reason for so doing. Abraham now replies with great simplicity and candor. He had said within himself, âThe fear of God is not in this place.â This is another indication that polytheism was setting in. He concluded that his life would be in danger on account of his wife, and resorted to his wonted expedient for safety. He had learned to trust in the Lord in all things; but he did not think this inconsistent with using all lawful means for personal security, and he was not yet fully alive to the unlawfulness of his usual pretence. He pleads also in extenuation that she is in reality his sister (see Genesis 12:19-20). âCaused me to wander.â The verb here is not necessarily plural. But if it be, it is only an instance of the literal, meaning of ××××× 'eÌlohıÌym, the Eternal Supernatural Powers, coming into view. âThy kindness.â The old compact of Abraham with Sarah tended to palliate his conduct in the eyes of Abimelek, as he would see that it had no special reference to himself.
Genesis 20:14-18
Abimelek seems to have accepted his apology, as he probably felt that there was truth in the character Abraham gave of his people, and was precluded from resenting it by the salutary impression of his dream; while at the same time Abrahamâs mode of avoiding danger appeared warrantable according to his own and the common code of morals. He therefore hastens to make honorable amends for his conduct. He makes Abraham a valuable present, restores his wife, and makes him free to dwell in any part of his dominions. He then accosts Sarah in respectful terms, informing her that he had presented her brother with one thousand silver pieces, probably shekels, on her account. He does not offer this directly to herself, that it may be distinctly understood that her honor was unstained. This may refer either to Abraham or to the sum of money. The latter is more natural, as the sentence then affords a reason for addressing Sarah, and mentioning this particular gift. âA covering of the eyesâ does not mean a veil, the proper word for which is צע××£ tsaÌâıÌyp, but is a figurative phrase for a recompense or pacificatory offering, in consideration of which an offence is overlooked. âUnto all that are with thee.â All her family were concerned in this public vindication of her character. âAnd all this that thou mayest be righted.â The original of this is most naturally taken as a part of Abimelekâs speech, and then it is to be translated as above. All this has been done or given that the injury to Sarah may be redressed. If the original be regarded as a part of the narrative, it must be rendered, âAnd all this (was done) that she might be righted.â The sense is the same in substance. In the former case the verb is in the second person, in the latter in the third.
Genesis 20:17-18
These verses record the fact of Abrahamâs intercession for Abimelek, and explain in what sense he was on the point of dying (Genesis 20:3). âThey bareâ means that they were again rendered capable of procreating children, and in the natural course of things did so. The verb is in the masculine form, because both males and females were involved in this judicial malady. The name Yahweh is employed at the end of the chapter, because the relation of the Creator and Preserver to Sarah is there prominent.
Clarke's Notes on the Bible
Verse Genesis 20:11. And Abraham said — The best excuse he could make for his conduct, which in this instance is far from defensible.
