Genesis 12:20

Abram did not need to answer Pharaoh’s questions (12:18–19) because Pharaoh’s rebuke was followed by expulsion. Pharaoh’s command echoed God’s command to Abram (12:1), but Pharaoh’s words brought Abram shame and disgrace. Even so, God remained faithful and preserved his promise.

• This story shows that God would allow Abram to put his promises at risk in this episode. Soon after Abram obeyed God’s call, a famine tested his weak faith. God rescued Abram and his family, even though Abram acted foolishly. In Egypt, he used deception instead of trusting God to protect him.

• This story intentionally mirrors Israel's later slavery in Egypt:

  • Because of a famine (compare Genesis 12:10 with Genesis 47:13), Abram and Israel went to Egypt (compare Genesis 12:10 with Genesis 47:27).

  • There was an attempt to kill the males and save the females (compare Genesis 12:12 with Exodus 1:22).

  • God sent plagues to Egypt (compare Genesis 12:17 with Exodus 7:14–11:10).

  • Abram and Israel took riches from Egypt (compare Genesis 12:16 with Exodus 12:35–36).

  • Pharaoh expelled them (Hebrew shalakh, meaning “send”; compare Genesis 12:19–20 with Exodus 12:31–33) and they went to the Negev (compare Genesis 13:1 with Numbers 13:17, 22).

  Israel was to believe that God would deliver them from bondage in Egypt through the plagues because their ancestor had already been rescued from bondage in Egypt.

Here is a most humiliating rebuke, and Abram deserved it. Had not God interfered, he might have been tempted to stay in Egypt and forget the promise (Psa 105:13, Psa 105:15). Often still does God rebuke His people and remind them through enemies that this world is not their rest.




Next: Genesis Chapter 13

Here is, I. The danger Sarai was in of having her chastity violated by the king of Egypt: and without doubt the peril of sin is the greatest peril we can be in. Pharaoh's princes (his pimps rather) saw her, and, observing what a comely woman she was, they commended her before Pharaoh, not for that which was really her praise - her virtue and modesty, her faith and piety (these were no excellencies in their eyes), but for her beauty, which they thought too good for the embraces of a subject. They recommended her to the king, and she was presently taken into Pharaoh's house, as Esther into the seraglio of Ahasuerus (Est 2:8), in order to her being taken into his bed. Now we must not look upon Sarai as standing fair for preferment, but as entering into temptation; and the occasions of it were her own beauty (which is a snare to many) and Abram's equivocation, which is a sin that commonly is an inlet to much sin. While Sarai was in this danger, Abram fared the better for her sake. Pharaoh gave him sheep, oxen, etc. (v. 16), to gain his consent, that he might the more readily prevail with her whom he supposed to be his sister. We cannot think that Abram expected this when he came down into Egypt, much less that he had an eye to it when he denied his wife; but God brought good out of evil. And thus the wealth of the sinner proves, in some way or other, to be laid up for the just.
II. The deliverance of Sarai from this danger. For if God did not deliver us, many a time, by prerogative, out of those straits and distresses which we bring ourselves into by our own sin and folly, and which therefore we could not expect any deliverance from by promise, we should soon be ruined, nay, we should have been ruined long before this. He deals not with us according to our deserts.
1. God chastised Pharaoh, and so prevented the progress of his sin. Note, Those are happy chastisements that hinder us in a sinful way, and effectually bring us to our duty, and particularly to the duty of restoring that which we have wrongfully taken and detained. Observe, Not Pharaoh only, but his house, was plagued, probably those princes especially that had commended Sarai to Pharaoh. Note, Partners in sin are justly made partners in the punishment. Those that serve others' lusts must expect to share in their plagues. We are not told particularly what these plagues were; but doubtless there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake that they were thus plagued.
2. Pharaoh reproved Abram, and then dismissed him with respect.
(1.) The reproof was calm, but very just: What is this that thou hast done? What an improper thing! How unbecoming a wise and good man! Note, If those that profess religion do that which is unfair and disingenuous, especially if they say that which borders upon a lie, they must expect to hear of it, and have reason to thank those that will tell them of it. We find a prophet of the Lord justly reproved and upbraided by a heathen ship-master, Jon 1:6. Pharaoh reasons with him: Why didst thou not tell me that she was thy wife? intimating that, if he had known this, he would not have taken her into his house. Note, It is a fault too common among good people to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience, in some people than we thought they possessed; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected. Charity teaches us to hope the best.
(2.) The dismission was kind and very generous. He restored him his wife without offering any injury to her honour: Behold thy wife, take her, Gen 12:19. Note, Those that would prevent sin must remove the temptation, or get out of the way of it. He also sent him away in peace, and was so far from any design to kill him, as he apprehended, that he took particular care of him. Note, We often perplex and ensnare ourselves with fears which soon appear to have been altogether groundless. We often fear where no fear is. We fear the fury of the oppressor, as though he were ready to destroy, when really there is no danger, Isa 51:13. It would have been more for Abram's credit and comfort to have told the truth at first; for, after all, honesty is the best policy. Nay, it is said (Gen 12:20), Pharaoh commanded his men concerning him, that is, [1.] He charged them not to injure him in any thing. Note, It is not enough for those in authority to do no hurt themselves, but they must restrain their servants, and those about them, from doing hurt. Or, [2.] He appointed them, when Abram was disposed to return home after the famine, to conduct him safely out of the country, as his convoy. Probably he was alarmed by the plagues (Gen 12:17), and inferred from them that Abram was a particular favourite of Heaven, and therefore, through fear of their return, took special care he should receive no injury in his country. Note, God has often raised up friends for his people, by making men know that it is at their peril if they hurt them. It is a dangerous thing to offend Christ's little ones. Mat 18:6. To this passage, among others, the Psalmist refers, Psa 105:13-15, He reproved kings for their sakes, saying Touch not my anointed. Perhaps if Pharaoh had not sent him away, he would have been tempted to stay in Egypt and to forget the land of promise. Note, Sometimes God makes use of the enemies of his people to convince them, and remind them, that this world is not their rest, but that they must think of departing.
Lastly, Observe a resemblance between this deliverance of Abram out of Egypt and the deliverance of his seed thence: 430 years after Abram went into Egypt on occasion of a famine they went thither on occasion of a famine also; he was fetched out with great plagues on Pharaoh, so were they; as Abram was dismissed by Pharaoh, and enriched with the spoil of the Egyptians, so were they. For God's care of his people is the same yesterday, today, and for ever.

And Pharaoh commanded his men. In giving commandment that Abram should have a safe-conduct out of the kingdom, Pharaoh might seem to have done it, for the sake of providing against danger; because Abram had stirred up the odium of the nation against himself, as against one who had brought thither the scourge of God along with him; but as this conjecture has little solidity, I give the more simple interpretation, that leave of departure was granted to Abram with the addition of a guard, lest he should be exposed to violence. For we know how proud and cruel the Egyptians were; and how obnoxious Abram was to envy, because having there become suddenly rich, he would seem to be carrying spoil away with him.

Footnotes:

[339] Many learned commentators, Dr A. Clarke among the number, suppose this to have been a second call from God, and to have taken place when he was at Charran. But the objections adduced by Calvin against such an interpretation are of great weight, and cannot be easily set aside. -- Ed.

[340] Prolepsis is the figure which anticipates in the discourse something still future; as when the word Bethel is used to designate the place which at the time was called Luz, and which did not receive this name till it was given by Jacob. -- Ed.

[341] The dislike which the Jews have to this word arises from the fact that they confine its application to heathens, barbarians, and Christians, in short, to all who are not of Israel according to the flesh. They are not, however, warranted by Scripture in so doing, as Calvin rightly argues. -- Ed.

[342] ^"Mancipii...A manucapium, quod ab hostibus manu caperetur;" because taken by the hand by the enemy. -- Ed

[343] By others a plain. Vide Poli Synopsis in loco. See our English version, "Abram passed through the land unto the place of Sichem, unto the plain of Moreh." -- Ed.

[344] That is, an oak is put for an oak grove, or forest. -- Ed.

[345] The sentence seems obscure: "Ergo Abram ex generali pietatis doctrina, sacrificiis coeleste sibi sanctuarium aperuit, ut Deum rite coleret." The French translation throws little light upon it: Abram donc s'est fait ouverture au sanctuaire celeste par une doctrine generale de piete, afin de bien servir Dieu.' The word sacrifice is here entirely omitted. Nor does the Old English translator seem to have given himself much trouble to render it accurately: Abram, out of a general doctrine of godliness, prepared a heavenly was to himself to offer sacrifices, that he might worship God aright.' -- Ed.

[346] And consequently that he regarded all his own sacrifices as typical of the great atoning sacrifice of the cross. -- Ed.

[347] Astatoumenos

[348] ^"Ut testetur se peculiarem habere Deum." -- "Qu'il testife avoir un autre Dieu que celui qui estoit la adore:" to testify that he has another God than that which was there adored. -- French Tr

[349] ^"Atque hinc latrandi materiam protervi quidam canes arripiunt."

[350] ^" An aggravation of Abraham's alarm arose from the complexion of his wife, -- Thou art a fair woman.' Though the Egyptian ladies were not so dark as the Nubians and Ethiopians, they were of a browner tinge than the Syrians and Arabians: we also find on the monuments that ladies of high rank are usually represented in lighter tints than their attendants.... There is ample evidence, that a fair complexion was deemed a high recommendation in the age of the Pharaohs. This circumstance, so fully confirmed by the monuments, is recorded in no history but the book of Genesis; and it is a remarkable confirmation of the veracity of the Pentateuch." -- Gliddon's Ancient Egypt, quoted in Hengstenberg's Egypt and the Books of Moses, p.200. It may here be proper to remark, that much learned labor has been expended by the Anti-supernaturalist Divines on the Continent, in the fruitless attempt to prove that the Pentateuch could not be the work of Moses, nor of the age in which he lived; and, consequently, not an inspired production. This has led to a deeper investigation of Egyptian antiquities, the result of which has been to confirm, in every possible way, the authenticity of the Mosaic records. Monuments as ancient as the times of Moses, and bas-reliefs exhibiting different characters, and persons engaged in different occupations, all show, that no writer of comparatively modern times could have composed these books. We have here an additional proof to many which had been given before, that a slight acquaintance with facts may lead to scepticism; but that deep investigation of them invariably confirms the testimony of Scripture. -- See [9]note at p. 316. -- Ed

[351] ^" She must therefore have been unveiled. The monuments show, that, according to Egyptian customs, she could only so appear in public. We find from the monuments,' says Taylor, that the Egyptian women, in the reign of the Pharaohs, exposed their faces, and were permitted to enjoy as much liberty as the ladies of modern Europe. But this custom was changed after the conquest of the country by the Persians.'' -- Hengstenberg's Egypt and the Books of Moses, p. 199.

[352] ^"Non interpretor fuisse factum, ut statim cum rege dormiret, sed ut rex solemni ritu eam duceret uxorem."

Commanded his men concerning him - Gave particular and strict orders to afford Abram and his family every accommodation for their journey; for having received a great increase of cattle and servants, it was necessary that he should have the favor of the king, and his permission to remove from Egypt with so large a property; hence, a particular charge is given to the officers of Pharaoh to treat him with respect, and to assist him in his intended departure.
The weighty and important contents of this chapter demand our most attentive consideration. Abram is a second time called to leave his country, kindred, and father's house, and go to a place he knew not. Every thing was apparently against him but the voice of God. This to Abram was sufficient; he could trust his Maker, and knew he could not do wrong in following his command. He is therefore proposed to us in the Scriptures as a pattern of faith, patience, and loving obedience. When he received the call of God, he spent no time in useless reasonings about the call itself, his family circumstances, the difficulties in the way, etc., etc. He was called, and he departed, and this is all we hear on the subject. Implicit faith in the promise of God, and prompt obedience to his commands, become us, not only as His creatures, but as sinners called to separate from evil workers and wicked ways, and travel, by that faith which worketh by love, in the way that leads to the paradise of God.
How greatly must the faith of this blessed man have been tried, when, coming to the very land in which he is promised so much blessedness, he finds instead of plenty a grievous famine! Who in his circumstances would not have gone back to his own country, and kindred? Still he is not stumbled; prudence directs him to turn aside and go to Egypt, till God shall choose to remove this famine. Is it to be wondered at that, in this tried state, he should have serious apprehensions for the safety of his life? Sarai, his affectionate wife and faithful companion, he supposes he shall lose; her beauty, he suspects, will cause her to be desired by men of power, whose will he shall not be able to resist. If he appear to be her husband, his death he supposes to be certain; if she pass for his sister, he may be well used on her account; he will not tell a lie, but he is tempted to prevaricate by suppressing a part of the truth. Here is a weakness which, however we may be inclined to pity and excuse it, we should never imitate. It is recorded with its own condemnation. He should have risked all rather than have prevaricated. But how could he think of lightly giving up such a wife? Surely he who would not risk his life for the protection and safety of a good wife, is not worthy of one. Here his faith was deficient. He still credited the general promise, and acted on that faith in reference to it; but he did not use his faith in reference to intervening circumstances, to which it was equally applicable. Many trust God for their souls and eternity, who do not trust in him for their bodies and for time. To him who follows God fully in simplicity of heart, every thing must ultimately succeed. Had Abram and Sarai simply passed for what they were, they had incurred no danger; for God, who had obliged them to go to Egypt, had prepared the way before them. Neither Pharaoh nor his courtiers would have noticed the woman, had she appeared to be the wife of the stranger that came to sojourn in their land. The issue sufficiently proves this. Every ray of the light of truth is an emanation from the holiness of God, and awfully sacred in his eyes. Considering the subject thus, a pious ancient spoke the following words, which refiners in prevarication have deemed by much too strong: "I would not," said he, "tell a lie to save the souls of the whole world." Reader, be on thy guard; thou mayest fall by comparatively small matters, while resolutely and successfully resisting those which require a giant's strength to counteract them. In every concern God is necessary; seek him for the body and for the soul; and do not think that any thing is too small or insignificant to interest him that concerns thy present or eternal peace.

And Pharaoh commanded his men concerning him,.... His courtiers and servants, not to do him any hurt or injury in his person or substance; who he might suppose would be enraged at hearing how the king and they had been imposed upon and deceived; he ordered a guard about him while he was there, and to conduct him, and all that belonged to him, safely out of his dominions, as appears by what follows: but Dr. Lightfoot (m) is of opinion, that he gave charge to the Egyptians, making it as it were a law for the time to come, that they should not converse with Hebrews, nor with foreign shepherds, in any so near familiarity, as to eat or drink with them, which the Egyptians observed strictly ever after, Genesis 43:32.

and they sent him away, and his wife, and all that he had; they did not drive him out by force, or in any disgraceful manner, but being committed to a guard of men, appointed by the king, he had safe conduct out of the land, with his family, and all that he had; all that he brought with him, and all the increase he had made there, and all the gifts he had received of the king. The Jews (n) interpret it of the writings and gifts he had given to Sarai; and they (o) observe a great likeness between Abram's descent into Egypt, his being there, and departure out of it, and that of his posterity in later times; as that they both went thither on account of a famine; that they both went down to sojourn there; and that they both went out with great substance; with other particulars observed by them.

(m) See his Works, vol. 1. p. 694. (n) Pirke Eliezer, c. 26. (o) Bereshit Rabba, sect. 40. fol. 35. 3.

Pharaoh gave them a charge concerning him for his safe conduct whither he pleased.

The princes of Pharaoh finding her very beautiful, extolled her beauty to the king, and she was taken to Pharaoh's house. As Sarah was then 65 years old (cf. Gen 17:17 and Gen 12:4), her beauty at such an age has been made a difficulty by some. But as she lived to the age of 127 (Gen 23:1), she was then middle-aged; and as her vigour and bloom had not been tried by bearing children, she might easily appear very beautiful in the eyes of the Egyptians, whose wives, according to both ancient and modern testimony, were generally ugly, and faded early. Pharaoh (the Egyptian ouro, king, with the article Pi) is the Hebrew name for all the Egyptian kings in the Old Testament; their proper names being only occasionally mentioned, as, for example, Necho in Kg2 23:29, or Hophra in Jer 44:30. For Sarai's sake Pharaoh treated Abram well, presenting him with cattle and slaves, possessions which constitute the wealth of nomads. These presents Abram could not refuse, though by accepting them he increased his sin. God then interfered (Gen 12:17), and smote Pharaoh and his house with great plagues. What the nature of these plagues was, cannot be determined; they were certainly of such a kind, however, that whilst Sarah was preserved by them from dishonour, Pharaoh saw at once that they were sent as punishment by the Deity on account of his relation to Sarai; he may also have learned, on inquiry from Sarai herself, that she was Abram's wife. He gave her back to him, therefore, with a reproof for his untruthfulness, and told him to depart, appointing men to conduct him out of the land together with his wife and all his possessions. שׁלּה, to dismiss, to give an escort (Gen 18:16; Gen 31:27), does not necessarily denote an involuntary dismissal here. For as Pharaoh had discovered in the plague the wrath of the God of Abraham, he did not venture to treat him harshly, but rather sought to mitigate the anger of his God, by the safe-conduct which he granted him on his departure. But Abram was not justified by this result, as was very apparent from the fact, that he was mute under Pharaoh's reproofs, and did not venture to utter a single word in vindication of his conduct, as he did in the similar circumstances described in Gen 10:11-12. The saving mercy of God had so humbled him, that he silently acknowledged his guilt in concealing his relation to Sarah from the Egyptian king.