Follies of Fear - Genesis 20: 1-18

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Follies of Fear
Genesis 20:1-18
9/19/2021
The LORD ac<vely protects real people with real fears
Introduc)on
I just heard this idea recently on a podcast and I think it ﬁts well where we are in Genesis 20. The
comparison was that of the Allied invasion of Normandy on June 6, 1944 and the uncondi<onal
surrender signed by the Germans on May 7, 1945 in Reims, France. What was stated by the podcaster, I
want to say Albert Mohler but am not certain, is that even though it took nearly a year to become
victorious it was a foregone conclusion once the invasion took place. It was inevitable that Germany
would fall. The victory was a forgone conclusion once a beachhead was established in Normandy
because then all the resources of the Allied forces were able to pour into the European con<nent and
overwhelm the embaWled Germans.
Now, agreed, it is much easier to make that statement from our vantage point in history.
However, what if you were a soldier who survived D-day, were then ﬁgh<ng across the hedgerow
country or slogging it out in one of the countless baWles being waged in a city or town? Watching your
friends dying all along the way would not have been a very reassuring sight nor would it ins<ll the
conﬁdence that victory was inevitable.
So, here is the comparison I’m making to where we are in Genesis. Abraham has had numerous
encounters with the LORD God Almighty. God has been making promises, sustaining Abraham,
covenan<ng with him, giving him victory, and interac<ng with him on maWers of grave importance.
Looking at all of this from our whole Bible perspec<ve, in light of the complete victory obtained in Christ,
we say that the conclusion is foregone, God said a child would be brought forth from the union of
Abraham and Sarah, so it will be true. But this isn’t the real life, 24/7 reality facing Abraham and Sarah.
So even though we may read[pt] Genesis 20 and scratch our pious heads at what we see – saying “what?
this again?” I believe we can grow in our humility as we look at the passage, not from our piety in regard
to Abraham’s posi<on, but from the beau<ful reality that God is so gracious in his response to the follies
produced by fear.
Fear can be an absolute force to be reckoned with in life, an absolute force. That cannot escape
us as we study our Scriptures. I can blindly take in a passage, a book, whole sec<ons of the Bible seeing
the whole picture – thinking I have it all ﬁgured out – making such observa<ons along the way. For
example looking back and remembering that in Genesis 18 the promise was reiterated to Abraham and
to Sarah – they would have a child by the working of God. Addi<onally, Abraham was made aware of his
role as one who was to keep the way of the LORD by doing righteousness and jus<ce. Not only was this
stated but Abraham immediately exercised this calling by appealing to God for the righteous who might
be swept away with the wicked in the ci<es of Sodom and Gomorrah when God’s wrath was poured out
upon the wicked (18vv19-33). This is observed and is obviously a high point. We, likewise, are blessed to
have these in our walk with the LORD, <mes of doing as he has commanded, experiencing fellowship and
closeness with him, but in the observa<on of another, it is easy to forget that what ogen follows a
spiritual high point, is the experience of a low point and <mes of doubt fear takes hold. And these low

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points come ogen when we least expect them. But when they hit, we ﬂail around in our follies thinking
we can bring about an end to the situa<on by our own strength or by our own cunning.
This happens friends, because we are real people with real fears. Abraham is not a sterile
character who epitomizes righteousness from the false idea that righteous means always right. And I’m
glad the God of all crea<on uses men and women like Abraham and Sarah to tell his story because they
are real people with real fears like you and me. We need a God who can bring redemp<on to those who
are completely undeserving of such a work. Thankfully this is the God who pours forth from the pages of
Scripture and who we see present today. Real people with real fears being ac)vely protected.
Therefore, church – as we explore this passage – my prayer – my hope – is that you will be blessed to
know The LORD ac)vely protects real people with real fears.
Blunders of man’s cunning (vv1-2, 11-12)
1. At the beginning of this new chapter, it may seem like a familiar story.
a. vv1-2a From there Abraham journeyed toward the territory of the Negeb and lived between
Kadesh and Shur; and he sojourned in Gerar. v2a And Abraham said of Sarah his wife, “She is
my sister.”
i. It is familiar because it is remarkably similar to what happened in Genesis 12 when
Abraham (then Abram) went down to Egypt (12vv10-19) and used the same tac<c.
ii. Eerily this isn’t the last <me that someone from the line of Abraham uses this ruse in
the land of Gerar, for in Gen 26 Isaac does the same thing with his wife Rebekah.
iii. We tend to behave very much the same way – get backed into a corner, either real
or perceived, and what we have done before – even if it didn’t work! Is what we
return to.
1. I would urge you to consider this paWern. It is not like Abraham has the
corner on the market when it comes to rever<ng to a familiar paWern.
Iden<fy where this happens or has happened in your life.
a. Maybe it is your study paWern if you are a student – wai<ng to the
last minute to get your assignments done?
b. Perhaps it is a way of unwinding ager a long day, kick back and relax,
stay up late and watch a movie and then miss out on some real
meaningful <me with your family the following morning because of
your fa<gue?
2. I readily acknowledge that these are not the same as telling people your
wife is your sister which may lead to the ruining of your marriage vows. But
they are paWerns nonetheless.
2. Abraham’s paWern results in his wife being taken into another man’s house v2b And Abimelech king
of Gerar sent and took Sarah.

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a. It shouldn’t be a shock that this man, when he takes Sarah, it isn’t to be a mere friend, his
cook, or house servant. He is taking her to be a wife.
i. This is outrageous on mul<ple fronts.
1. First, because she is married to Abraham, and we understand marriage to be
as God deﬁnes it in Gen 2:24 as a one ﬂesh union requiring a holding fast
together for life.
2. Second, because God has made a promise that is to be fulﬁlled through her,
through the marriage a child is to come in less than a year.
3. Third, it was even against the customs of the peoples of that land to take
another man’s wife – adultery was a serious breach of honor that would
bring great shame on those engaged in it.
ii. Observa<onally from what we know of the Biblical plan this is outrageous, but
experien<ally these are real people with real fears and so they ﬂail about, as we
tend to do in <me of despera<on. You can see what I mean by looking down a
vv11-13
3. v11 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.’
a. Here Abraham plainly indicated he is afraid he is going to be killed because of his wife. He is
assuming no fear of God is present so therefore he is dead because of the beauty of 90 year
old Sarah. He had this same fear a few decades earlier in Egypt. Later his son will have this
fear “lest the men of the place should kill me because of Rebekah, because she was aGracHve
in appearance (26v7)”
b. As we go through the various passages where Abraham is afraid, it is quickly seen to be
unwarranted. For actually the men in power have a higher view of marriage than he gives
them credit to possess. Yet he con<nues to explain himself: v12 Besides, she is indeed my
sister, the daughter of my father though not the daughter of my mother, and she became my
wife.
c. Hence this has been his plan since he was ﬁrst called: v13 And when God caused me to
wander from my father’s house, I said to her, ‘This is the kindness you must do me: at every
place to which we come, say of me, “He is my brother.” ’ ”
4. Abraham’s cunning is certainly a snare to him. Just as ours is to us. When real people with real fears
resort to their own devices all manner of results may come.
Transi)on: However, God is gracious – he is good although rightly declared the Judge of all the earth, he
is a merciful and just judge. Not winking at sin or turning from it but he promises in his word a way of
escape. 1 Cor 10:13 “No temptaHon has overtaken you that is not common to man. God is faithful, and
he will not let you be tempted beyond your ability, but with the temptaHon he will also provide the way
of escape, that you may be able to endure it.”

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Benevolence of God’s communica)on (vv3-7)
1. The benevolence, the kindness of God towards those who are struggling – real people with real
fears – comes through in the fact that he communicates. And He doesn’t bind himself to speaking
only with those whom he has chosen – he is sovereign over all crea<on, over every creature, as he is
in this account: v3 But God came to Abimelech in a dream by night and said to him, “Behold, you are
a dead man because of the woman whom you have taken, for she is a man’s wife.”
a. Just when this grand plan of Abraham and Sarah having a child should be genng closer to
coming about Sarah is not longer in the tent of Abraham but has been taken into the house
of Abimelech.
b. At just the right <me and in just the right way God’s benevolence comes through in his
communica<on. Communica<on directly to Abimelech. Directly to this man, God speaks that
he is a dead man for taking another man’s wife. Now, previously when I said real people with
real fears, I was indica<ng Sarah and Abraham – but by Abraham not being truthful about
who Sarah was – his wife! Subsequently, this man, Abimelech, is declared to be a dead man
by God! He has a legi<mate case to be afraid. But look at how he responds.
2. vv4-5 Now Abimelech had not approached her. So he said, “Lord, will you kill an innocent people? v5
Did he not himself say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ In the
integrity of my heart and the innocence of my hands I have done this.”
a. This appeal, if we are picking up on a paWern, is similar to how Abraham interceded on
behalf of the people of Sodom back in Genesis 18:23 “Will you indeed sweep away the
righteous with the wicked?” v25 “Far be if from you to do such a thing, to put the righteous
to death with the wicked, so that the righteous fare as the wicked! Far be that from you!
Shall not the judge of all the earth do what is just?
b. This is a paWern of communica<on; God wants to communicate and he understands
pe<<ons – especially those made to righteousness.
c. Abimelech does this and you cannot argue about the eﬀec<veness of how it worked at the
<me the pe<<on was made. For God responds favorably.
3. v6 Then God said to him in the dream, “Yes, I know that you have done this in the integrity of your
heart, and it was I who kept you from sinning against me. Therefore I did not let you touch her.
a. Abimelech is a real person with a pressing and real fear made known to him by God for an
ac<on that he has taken – even within the integrity of his heart – yet protected and kept
from sinning. The man is protected and God’s promise is protected for his promises are
unbreakable.
b. The LORD ac)vely protects real people with real fears.
c. No<ce that Abimelech is very much involved. He had integrity as acknowledged by God. The
decision he made was based oﬀ of the best informa<on he had available and therefore he
acted.

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i. We, as God’s people, need to no<ce this and strive to live out our lives from
posi<ons of integrity. Being vigilant in praying for wisdom and seeking what God’s
word has to say about a maWer.
ii. Yet, when we act to do so with integrity. Then, as Abimelech does, change course
the moment it is discovered we were in error. Ini<al ac<ons in integrity are one thing
but con<nued ac<ons in light of new informa<on is prideful.
4. God, benevolent in his communica<on con<nues, giving Abimelech new informa<on v7 Now then,
return the man’s wife, for he is a prophet, so that he will pray for you, and you shall live. But if you do
not return her, know that you shall surely die, you and all who are yours.”
Transi)on: Abimelech, has a choice, doesn’t he? At the end of v7 we know exactly where God stands on
the issue. No more appealing to his own integrity in considera<ons of God’s clear communica<on he has
two choices either obedience or disobedience.
Obedience and Considera)ons (vv8-10)
1. He chooses obedience. v8 So Abimelech rose early in the morning and called all his servants and told
them all these things. And the men were very much afraid.
a. God spoke to him in a dream at night. His response is to rise early, share the revela<on,
and to put into mo<on the plan of restora<on that God impressed upon him.
b. Obedience to God is present, he shares, he does not suppress the new informa<on – but
no<ce how he interacts with Abraham – he con<nues to show a high level of integrity.
2. vv9-10 Then Abimelech called Abraham and said to him, “What have you done to us? And how have I
sinned against you, that you have brought on me and my kingdom a great sin? You have done to me
things that ought not to be done.” v10 And Abimelech said to Abraham, “What did you see, that you
did this thing?”
a. Bible Scholar Derek Kidner helped me see that these ques<ons are exactly what we need
at <mes to unravel another person’s intent.
i. In asking what have you done? How have I caused any of this? What caused you
to think this was a necessary course?
ii. These ques<ons really force Abraham to realize he approached this new area
with a completely self-serving perspec<ve. All Abraham was asking was what will
my plan obtain for me. As a sojourner he needed a place for his household to
wander the land, for the ﬂocks and herds to graze, to have rela<ve peace to do
so.
iii. What might put this plan in jeopardy? His own death certainly. However, he
jumped to this conclusion without genng to know anyone. He assumed the
worst and not the best.

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iv. I believe we must be wise, but give people the beneﬁt of the doubt, assume
good inten<ons, talk and get to know, ask ques<ons where doubt may be
present and be ministers of truth in love. Clearly Abimelech was ready to
respond to the truth and we must praise God when this happens as we interact
with real people with real fears.
Blessing to those who bless and curse to those who dishonor (God is faithful to his word 12v3)
(vv14-18)
1. When Abraham ﬁrst was called from his father’s house God said that he would bless those who
blessed Abraham and would curse those who dishonored him. With the overarching promise that all
the families of the earth would be blessed from Abraham. All of this is present in the remaining
verses of chapter 20.
a. v14 Then Abimelech took sheep and oxen, and male servants and female servants, and
gave them to Abraham, and returned Sarah his wife to him.
i. Abimelech obeyed God and acted in such a way to bless Abraham. He welcomed
him to the land – the exact thing Abraham needed as a sojourner.
ii. v15 And Abimelech said, “Behold, my land is before you; dwell where it pleases
you.”
b. Where a wrong was commiWed – res<tu<on was rendered – honor was restored v16 To
Sarah he said, “Behold, I have given your brother a thousand pieces of silver. It is a sign
of your innocence in the eyes of all who are with you, and before everyone you are
vindicated.”
2. Abraham was given the opportunity to pray for Abimelech. A truly humbling posi<on I’m sure – but
as one chosen by God this is what he was called to do.
a. vv17-18 Then Abraham prayed to God, and God healed Abimelech, and also healed his
wife and female slaves so that they bore children. v18 For the LORD had closed all the
wombs of the house of Abimelech because of Sarah, Abraham’s wife.
b. The one who had dishonored Abraham – according to the word of the Lord (Gen 12:3) –
was cursed but in blessing Abraham he became blessed by God and was healed.
Transi<on: Real people with real fears are present in the passage and undoubtedly the LORD ac<vely
protects them and he protects his plan of redemp<on.
Divine Protec)on beyond a warning against sin but atonement for it (Conclusion)
In the chapter a warning is very much present – a warning against sinning. But this should leave us s<ll
very much uncertain as real people with real fears. Being saved in just the nick of <me does not make for
a peaceful existence. For as the Psalmist says, “If you, O Lord, should mark iniquiHes, O Lord, who could
stand?” Ps 130:3 Yes, Abraham, Sarah, and the whole house of Abimelech were protected by God in the
account we just went through but what about all the other iniqui<es in their lives? What about all the

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iniqui<es in your life? For surely you recognize that in your fear you have sought solu<ons that are
ungodly and that have led you down paths of unrighteousness? “For while we were living in the ﬂesh,
our sinful passions…were at work in our members [and] bore the fruit for death.” (paraphrase Rom 7:5)
This is where we must move forward in <me from the place we are, in Genesis 20, and realize that God’s
plan of redemp<on, a plan he will not let fail through the follies of fear, is brought to comple<on in the
work of Jesus Christ. “He is the propiHaHon for our sins, and not for ours only but also for the sins of the
whole world.” 1 Jn 2:2 So it is, The LORD ac)vely protects real people with real fears and so the follies
of his faithful, damaging as they are, do not thwart his plans. Here this before we pray, “In him, [In Christ]
we have redempHon through his blood, the forgiveness of our trespasses, according to the riches of his
grace,” Eph 1:7 If you have been chosen by God, you are ac<vely, without fail dear saint, protected by
the LORD, by the indestruc<ble power of Christ’s redeeming work you are saved!


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