Genesis 20 records an incident in which Abraham and Sarah traveled to Gerar, a Philistine city ruled by King Abimelech. Fearing for his life, Abraham instructed Sarah to identify herself as his sister rather than his wife. This was not the first time Abraham had used such a strategy; a similar event had occurred earlier in Egypt with Pharaoh (Genesis 12:10-20). Because Sarah was presented as an unmarried woman, Abimelech took her into his household, potentially as a wife or concubine. However, before he could touch her, Jehovah intervened by appearing to Abimelech in a dream and warning him that Sarah was a married woman.
Jehovah declared to Abimelech, “Look! You are as good as dead because of the woman whom you have taken, for she is married to a husband.” (Genesis 20:3). Abimelech, protesting his innocence, stated that he had not touched Sarah and that he had taken her under the assumption that she was single. Jehovah acknowledged Abimelech’s integrity, saying, “I know that you did this with an honest heart, so I kept you from sinning against me. That is why I did not allow you to touch her.” (Genesis 20:6). Despite Abimelech’s innocence, Jehovah required him to return Sarah to Abraham and seek Abraham’s intercession to remove the plague that had befallen his household.
Genesis 20:17 states, “Then Abraham prayed to God, and God healed Abimelech and his wife and his slave girls, and they began having children again.” This verse raises several important questions: What was the nature of the plague? Why did Jehovah afflict Abimelech’s household despite his ignorance? What does this event reveal about Jehovah’s justice and Abraham’s role as an intercessor?
The Nature of the Plague on Abimelech’s Household
The text suggests that Jehovah struck Abimelech’s house with a condition that prevented the women from conceiving children. Genesis 20:18 clarifies, “For Jehovah had made all the women in Abimelech’s house infertile because of Sarah, Abraham’s wife.” This implies that a temporary barrenness affected not only Abimelech’s wife but also his female servants.
The precise medical nature of this affliction is unknown, but its effect was evident: childbearing was completely halted. This suggests that Jehovah’s action was not merely symbolic but had tangible physical consequences. The fact that the affliction ceased immediately after Abraham’s prayer indicates that it was not a natural occurrence but a direct divine intervention.
The plague may have served multiple purposes. First, it prevented Abimelech from consummating any union with Sarah, ensuring that no confusion would arise concerning the parentage of Isaac, who was soon to be born (Genesis 21:1-3). Second, it demonstrated Jehovah’s protective power over His covenant promises. Sarah was to bear the promised child through whom Abraham’s descendants would become a great nation (Genesis 17:16-19). Any interference with Sarah’s role in this divine plan was unacceptable.
Why Did Jehovah Afflict Abimelech’s Household If He Was Innocent?
At first glance, Jehovah’s punishment may seem harsh, considering that Abimelech had not knowingly sinned. However, several factors must be considered.
First, although Abimelech personally claimed innocence, his actions had serious consequences. He had taken another man’s wife into his household, an act that, even if done unknowingly, could have defiled Sarah and disrupted Jehovah’s plan for Abraham’s offspring. Jehovah, in His wisdom, intervened before any physical relationship took place.
Second, Jehovah’s affliction of Abimelech’s house was not merely a punishment but a warning. It served as a means of correction, ensuring that Abimelech would recognize Jehovah’s authority and respect His moral standards. The king’s dream and the subsequent plague revealed Jehovah’s power and justice, leading Abimelech to restore Sarah and acknowledge Abraham’s special relationship with Jehovah.
Third, Jehovah’s actions also served as a public demonstration of His favor toward Abraham. By afflicting Abimelech’s household and then healing them only after Abraham’s prayer, Jehovah emphasized that Abraham was His chosen servant. This would have reinforced Abraham’s status in the region and deterred future threats against him and his family.
Abraham’s Role as an Intercessor
One of the most striking aspects of this account is Abraham’s function as an intercessor. Jehovah specifically commanded Abimelech to seek Abraham’s prayers, saying, “Now return the man’s wife, for he is a prophet, and he will pray for you and you will live.” (Genesis 20:7). This underscores an important biblical principle: Jehovah’s people have a role in interceding on behalf of others.
This was not the first time Abraham had interceded for others. In Genesis 18, he pleaded with Jehovah on behalf of Sodom, asking if the city could be spared if even ten righteous individuals were found there (Genesis 18:22-32). While Sodom ultimately lacked such righteous individuals, Abraham’s intercession demonstrated his concern for others and his role as a mediator.
The fact that Jehovah required Abraham’s prayer for Abimelech’s healing reinforces the unique relationship Abraham had with Him. Although Jehovah had already declared that He would heal Abimelech’s household, He chose to do so only after Abraham’s intercession. This pattern of requiring human intercession is seen throughout Scripture. For example, in Numbers 12:13, Moses prayed for Miriam’s healing, and in Job 42:7-9, Jehovah commanded Job’s friends to seek Job’s prayers for their forgiveness.
Abraham’s intercession for Abimelech also highlights Jehovah’s mercy. Though Abimelech and his household had been afflicted, Jehovah provided a clear path to restoration. Unlike the judgment on Sodom, which was final and irrevocable, the plague on Abimelech’s house was temporary and conditional. When Abimelech obeyed Jehovah’s command and sought Abraham’s prayer, healing was granted.
Theological and Moral Lessons from This Account
Several important theological and moral lessons emerge from this passage.
First, Jehovah’s sovereignty over human affairs is evident. He actively intervenes to protect His promises and guide His people. The affliction of Abimelech’s house was not a random punishment but a purposeful act to ensure the fulfillment of Jehovah’s covenant with Abraham.
Second, Jehovah values moral integrity, even among non-Israelites. Abimelech’s genuine ignorance did not exempt him from consequences, but Jehovah acknowledged his innocence and provided a means of restoration. This demonstrates that Jehovah’s justice is fair and that He takes human intentions into account.
Third, this account underscores the power of intercessory prayer. Jehovah required Abraham’s intercession to lift the affliction on Abimelech’s house, showing that the prayers of the righteous have great significance. This aligns with later biblical teachings, such as James 5:16, which states, “A righteous man’s supplication has a powerful effect.”
Finally, this passage reveals Jehovah’s faithfulness to His chosen ones. Sarah was protected from harm, Abraham’s status as a prophet was reinforced, and the covenant promise remained secure. Jehovah had declared that Sarah would bear the promised child, and He ensured that no interference from foreign rulers would compromise that plan.
Genesis 20:17 provides a profound insight into Jehovah’s justice, His protection over His covenant people, and the power of intercessory prayer. Abimelech’s household suffered affliction not as an arbitrary act of divine wrath, but as a necessary intervention to uphold Jehovah’s moral law and safeguard His promises.
By requiring Abraham’s intercession, Jehovah highlighted Abraham’s prophetic role and demonstrated that His chosen servant had a special relationship with Him. This passage also reinforces the principle that Jehovah’s justice is both corrective and restorative—while Abimelech and his household faced consequences, they were also given a path to healing and reconciliation.
Ultimately, this account illustrates Jehovah’s unwavering faithfulness in protecting His covenant promises. Abraham and Sarah were central to Jehovah’s plan, and no earthly power, whether Pharaoh, Abimelech, or any other ruler, could thwart His divine will.
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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