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Genesis 12:10
Verse
Context
Sermons
J. Vernon McGee
Chuck Smith
J. Glyn Owen
Willie Mullan
Joe Focht
Joshua DanielSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There was a famine in the land - Of Canaan. This is the first famine on record, and it prevailed in the most fertile land then under the sun; and why? God made it desolate for the wickedness of those who dwelt in it. Went down into Egypt - He felt himself a stranger and a pilgrim, and by his unsettled state was kept in mind of the city that hath foundations that are permanent and stable, whose builder is the living God. See Heb 11:8, Heb 11:9.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Abram in Egypt. - Abram had scarcely passed through the land promised to his seed, when a famine compelled him to leave it, and take refuge in Egypt, which abounded in corn; just as the Bedouins in the neighbourhood are accustomed to do now. Whilst the famine in Canaan was to teach Abram, that even in the promised land food and clothing come from the Lord and His blessing, he was to discover in Egypt that earthly craft is soon put to shame when dealing with the possessor of the power of this world, and that help and deliverance are to be found with the Lord alone, who can so smite the mightiest kings, that they cannot touch His chosen or do them harm (Psa 105:14-15). - When trembling for his life in Egypt on account of the beauty of Sarai his wife, he arranged with her, as he approached that land, that she should give herself out as his sister, since she really was his half-sister (Gen 11:29). He had already made an arrangement with her, that she should do this in certain possible contingencies, when they first removed to Canaan (Gen 20:13). The conduct of the Sodomites (Gen 19) was a proof that he had reason for his anxiety; and it was not without cause even so far as Egypt was concerned. But his precaution did not spring from faith. He might possibly hope, that by means of the plan concerted, he should escape the danger of being put to death on account of his wife, if any one should wish to take her; but how he expected to save the honour and retain possession of his wife, we cannot understand, though we must assume, that he thought he should be able to protect and keep her as his sister more easily, than if he acknowledged her as his wife. But the very thing he feared and hoped to avoid actually occurred.
Jamieson-Fausset-Brown Bible Commentary
there was a famine . . . and Abram went down into Egypt--He did not go back to the place of his nativity, as regretting his pilgrimage and despising the promised land (Heb 11:15), but withdrew for a while into a neighboring country.
John Gill Bible Commentary
And there was a famine in the land,.... The land of Canaan, which was a very fruitful country, abounding with all kind of provisions usually; but now there was a scarcity of all; and which was both for the sins of the inhabitants of the land, and for the trial of Abram's faith, who was brought out of his own country, where was bread enough and to spare, into one in which there was a famine; and this might be a temptation to Abram to return from whence he came, and to slight and despise the country that was given him: and Abram went down into Egypt to sojourn there; not to dwell there, only till the famine was over; and rightly is he said to go down to Egypt, since that lay lower than the land of Canaan; and his going thither only to sojourn, and with an intention to return again to Canaan, shows the strength of his faith in the promise; and so far was he from going back to his own country, from whence he came, that he went directly the contrary, for Chaldee lay north east of Canaan, and Egypt south west: this country is in the Hebrew text called Mizraim, from the second son of Ham, see Gen 10:6 it had its name Egypt not from Aegyptus, one of its kings, as some (l) say, but from the blackish colour of its soil, and also of its river Nile, and of its inhabitants; which colour is by the Greeks called "aegyptios", from "aegyps", a vulture, a bird of that colour: it is bounded on the south by the kingdom of Sennar, tributary to the king of Ethiopia, and the cataracts of the Nile; on the north by the Mediterranean sea; on the east by the Arabian Gulf, or Red sea, and the isthmus of Suez; and on the west by a region of Lybia, called Marmorica (m). For the famine was grievous in the land; in the land of Canaan, and perhaps nowhere else; God ordering it so in his wise providence, that there should be plenty of food in one land, when there is a scarcity in another, that countries may be helpful to one another: of this famine, and of Abram's going down to Egypt on account of it, mention is made by Heathen writers; Nicolaus of Damascus says (n), that Abram came out of Chaldee into Canaan, now called Judea, and a grievous famine being there, and understanding there was plenty in Egypt, he readily went thither, partly to partake of their plenty, and partly to hear what the priests would say of the gods; and Alexander Polyhistor relates, from Eupolemus (o), that Abram removed from the place of his nativity, Camarine, called by some Urie, and settled in Phoenicia, where being a famine, he went with all his family into Egypt, and dwelt there. (l) Apollodorus, l. 2. in initio. (m) Vid. Universal History, vol. 1. p. 391. (n) Apud Euseb. Praepar. Evangel. l. 9. c. 16. p. 417. (o) Apud ib. c. 17. p. 418, 419.
Matthew Henry Bible Commentary
Here is, I. A famine in the land of Canaan, a grievous famine. That fruitful land was turned into barrenness, not only to punish the iniquity of the Canaanites who dwelt therein, but to exercise the faith of Abram who sojourned therein; and a very sore trial it was; it tried what he would think, 1. Of God that brought him thither, whether he would not be ready to say with his murmuring seed that he was brought forth to be killed with hunger, Exo 16:3. Nothing short of a strong faith could keep up god thoughts of God under such a providence. 2. Of the land of promise, whether he would think the grant of it worth the accepting, and a valuable consideration for the relinquishing of his own country, when, for aught that now appeared, it was a land that ate up the inhabitants. Now he was tried whether he could preserve an unshaken confidence that the God who brought him to Canaan would maintain him there, and whether he could rejoice in him as the God of his salvation when the fig-tree did not blossom, Hab 3:17, Hab 3:18. Note, (1.) Strong faith is commonly exercised with divers temptations, that it may be found to praise, and honour, and glory, Pe1 1:6, Pe1 1:7. (2.) It pleases God sometimes to try those with great afflictions who are but young beginners in religion. (3.) It is possible for a man to be in the way of duty, and in the way to happiness, and yet meet with great troubles and disappointments. II. Abram's removal into Egypt, upon occasion of this famine. See how wisely God provides that there should be plenty in one place when there was scarcity in another, that, as members of the great body, we may not say to one another, I have no need of you. God's providence took care there should be a supply in Egypt, and Abram's prudence made use of the opportunity; for we tempt God, and do not trust him, if, in the time of distress, we use not the means he has graciously provided for our preservation: We must not expect needless miracles. But that which is especially observable here, to the praise of Abram, is that he did not offer to return, upon this occasion, to the country from which he came out, nor so much as towards it. The land of his nativity lay north-east from Canaan; and therefore, when he must, for a time, quit Canaan, he chooses to go to Egypt, which lay south-west, the contrary way, that he might not so much as seem to look back. See Heb 11:15, Heb 11:16. Further observe, When he went down into Egypt, it was to sojourn there, not to dwell there. Note, 1. Though Providence, for a time, may cast us into bad places, yet we ought to tarry there no longer than needs must; we may sojourn where we may not settle. 2. A good man, while he is on this side heaven, wherever he is, is but a sojourner. III. A great fault which Abram was guilty of, in denying his wife, and pretending that she was his sister. The scripture is impartial in relating the misdeeds of the most celebrated saints, which are recorded, not for our imitation, but for our admonition, that he who thinks he stands may take heed lest he fall. 1. His fault was dissembling his relation to Sarai, equivocating concerning it, and teaching his wife, and probably all his attendants, to do so too. What he said was, in a sense, true (Gen 20:12), but with a purpose to deceive; he so concealed a further truth as in effect to deny it, and to expose thereby both his wife and the Egyptians to sin. 2. That which was at the bottom of it was a jealous timorous fancy he had that some of the Egyptians would be so charmed with the beauty of Sarai (Egypt producing few such beauties) that, if they should know he was her husband, they would find some way or other to take him off, that they might marry her. He presumes they would rather be guilty of murder than adultery, such a heinous crime was it then accounted and such a sacred regard was paid to the marriage bond; hence he infers, without any good reason, They will kill me. Note, The fear of man brings a snare, and many are driven to sin by the dread of death, Luk 12:4, Luk 12:5. The grace Abram was most eminent for was faith; and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. Alas! what will become of the willows, when the cedars are thus shaken?
Tyndale Open Study Notes
12:10-20 This episode shows that God would not allow Abram to jeopardize his promises. Just after Abram’s obedience to the call, a famine tested his weak faith. God delivered him and his family, even though Abram foolishly used deception rather than trusting in God to preserve him in Egypt. • This story deliberately parallels Israel’s later bondage in Egypt. Because of a famine (Gen 12:10 // Gen 47:13), Abram/Israel went to Egypt (Gen 12:10 // Gen 47:27); there was an attempt to kill the males and save the females (Gen 12:12 // Exod 1:22); God plagued Egypt (Gen 12:17 // Exod 7:14–11:10); Abram/Israel plundered Egypt (Gen 12:16 // Exod 12:35-36); they were expelled (Hebrew shalakh, “send”; Gen 12:19-20 // Exod 12:31-33) and ascended to the Negev (Gen 13:1 // Num 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. 12:10-13 Abram’s scheme was rooted in fear that jeopardized his family and God’s promises. Abram was not walking by faith when he went to Egypt. He stopped building altars and his deceptiveness took center stage. Deception would plague his family throughout Genesis (26:1-11; 27:1-29; 29:15-30; 30:34-36; 31:6-11; 37:18-35; 39:7-20). • Abram’s plan was probably based on a social custom whereby a brother arranged the marriage of his sister (cp. 24:29-61). Abram may have thought that any potential suitor would have to deal with him, giving him time to leave with Sarai. He did not count on Pharaoh’s acting without negotiation (12:14-16). 12:10 The Nile River provided ample irrigation, so Egypt was often the last region to suffer from famine.
Genesis 12:10
Abram and Sarai in Egypt
9And Abram journeyed on toward the Negev.10Now there was a famine in the land. So Abram went down to Egypt to live there for a while because the famine was severe.11As he was about to enter Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman,
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(Genesis) Genesis 46:4-7
By J. Vernon McGee2.6K04:35GenesisGEN 12:10GEN 28:10GEN 31:21GEN 32:3GEN 46:5GEN 46:26MAT 6:33In this sermon, the speaker discusses the three spiritual periods in the life of Jacob, which can be applicable to many believers today. The first period is when Jacob lived somewhere else and then encountered the gospel and turned to God. The second period is characterized by Jacob's struggle to rely on himself rather than on God. The third period is when Jacob grows in grace and knowledge of Christ. The speaker then focuses on Jacob's journey to Egypt due to a famine in the land, highlighting the improvement in Jacob's faith as he takes his entire family with him. The speaker acknowledges the presence of a long genealogy in the passage but does not delve into it, emphasizing the importance of not getting bogged down in such details.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
Abraham: A False Step
By J. Glyn Owen1.7K42:14AbrahamGEN 12:10In this sermon, the preacher emphasizes that all genuine saints are flawed individuals who rely on the grace of God. He uses the example of Abram, who, like everyone else, had a fallen nature and needed God's grace to be saved and remain in a relationship with Him. The preacher then focuses on a specific event in Abram's life, a famine in the land of promise. He highlights how Abram, despite being called by God and brought to the land, becomes fearful and runs away from the situation instead of trusting in God's timing and seeing it as a test of his faith. The sermon encourages listeners to be aware of unrecognized discipline and to trust in God's timing and faithfulness.
(Genesis) 25 - the Dance of Circumstances and the Danger of Compromise
By S. Lewis Johnson1.5K49:07CompromiseGEN 12:10In this sermon, the preacher discusses the entangling web of sin and how one sin leads to another. He emphasizes the destruction of a believer's testimony and the chastisement of God, but also highlights the lesson of God's mercy towards His people. The sermon focuses on the dance of circumstances and the danger of compromise, emphasizing that while we cannot control our physical circumstances, our response to them determines the environment in which we live. The preacher uses the example of Abram in Genesis chapter 12 to illustrate these lessons, highlighting Abram's decline in faith and his deviation to worldly schemes when faced with a famine in the land.
Following Living Suffering for Christ
By Willie Mullan1.4K1:04:48Suffering For ChristGEN 12:10MAT 5:111CO 6:91PE 2:231PE 3:131PE 4:19REV 20:11In this sermon, the preacher focuses on the seven verses of 1 Peter chapter four. He emphasizes that believers are being encouraged to live, testify, and suffer for Christ. The preacher highlights the importance of continuing to follow Christ and endure suffering in light of the coming judgment. He mentions the image of the great white throne and the books being opened, emphasizing the need for believers to be prepared. The preacher also references Hebrews chapter four, discussing the concept of suffering for righteousness and the importance of speaking the truth even when it is difficult.
(Genesis) Genesis 12-13
By Joe Focht1.3K1:02:02GenesisGEN 12:10EXO 16:4MAT 6:8MAT 6:331CO 2:21CO 10:112CO 12:9In this sermon, the speaker emphasizes the importance of making decisions based on God's word rather than worldly influences. He highlights the constant bombardment of worldly standards and the temptation to rely on our own resources. The speaker encourages listeners to turn to prayer when faced with difficult situations and to seek new revelations about God's character and provision. Drawing from the example of the Israelites in the wilderness, the speaker emphasizes the necessity of learning from God's discipline and relying on His word for sustenance rather than worldly sustenance.
The Spirit of Egypt - Part 1
By Joshua Daniel99309:57GEN 12:10PSA 146:3PRO 11:25ISA 31:1MAT 16:26LUK 10:30
This sermon reflects on a time of imminent danger during the Japanese invasion of Madras, where the speaker's father used the opportunity to preach the gospel. It emphasizes seeking God's guidance in times of decision-making and the consequences of turning to worldly comforts instead of following God's call. The message warns against relying on earthly prosperity and the importance of lifting others up according to the teachings of Jesus.
When Lust Is the Reason People Reach for the Promise
By Carter Conlon78140:31GEN 12:10This sermon emphasizes the danger of redefining Christ to avoid persecution or discomfort, leading to a compromised testimony. It highlights the need for humility, repentance, and a return to the true purpose of being a blessing to others. The speaker calls for a revival in the church, urging believers to seek God's will for their lives and to embrace the fullness of Christ's power and purpose.
The Life of Abraham - Part 1
By W.F. Anderson41500:00GEN 12:10In this sermon, the preacher begins by reading from Genesis chapter 12, where Abraham faces a severe famine in the land. As a result, Abraham decides to go down to Egypt to find food and shelter. However, he is concerned that the Egyptians will kill him in order to take his beautiful wife, Sarah. The preacher then digresses to share a personal anecdote about a vacation in Florida. The sermon concludes by emphasizing the importance of relying on God's promises and learning the implications of our faith, just as Abraham had to learn throughout his life.
Gone Down Into Egypt
By F.B. Meyer0Divine ProvisionFaith in TrialsGEN 12:10GEN 46:3ISA 31:1F.B. Meyer explores Abram's journey into Egypt during a famine in Canaan, emphasizing the challenges faced by those who separate themselves for God's purpose. He highlights the importance of faith in navigating life's difficulties, warning against relying on worldly solutions when faced with trials. Meyer reflects on how Abram's decision to go to Egypt, driven by fear, led to further complications, including deceit regarding his wife Sarah. He encourages believers to trust in God's provision and to seek His guidance rather than resorting to questionable means for relief. Ultimately, Meyer reassures that even in failure, God's grace can transform and redeem those who surrender to Him.
Failure Without Christ
By D.L. Moody0Overcoming FailureFaithGEN 12:101JN 5:4D.L. Moody emphasizes that without Christ, every human endeavor ultimately leads to failure, citing biblical figures like Abraham, Moses, Elijah, and Peter who faltered when they took their focus off God. He illustrates that even the mightiest men of faith experienced weakness and failure at critical moments in their lives, demonstrating that reliance on one's own strength is futile. Moody encourages believers to maintain their focus on Christ to overcome the challenges of the world, as true victory comes through faith in Him.
Don’t Let Men Move You. Let God Alone Move You
By Zac Poonen0Obedience to GodDivine GuidanceGEN 11:31GEN 12:7GEN 12:10ISA 11:3JER 17:5MAT 4:4LUK 14:26REV 17:18Zac Poonen emphasizes the importance of being led by God rather than by the opinions of men, using Abraham's journey as a key example. He illustrates how Abraham's obedience to God's command, despite familial pressures and the allure of comfort, was crucial in building the true Jerusalem. Poonen warns against the tendency to act based on human reasoning, especially during challenging times, and encourages believers to wait for God's direction before making decisions. He highlights that true accomplishment comes from following God's voice, not from seeking approval or success in the eyes of men. Ultimately, Poonen calls for a faith that prioritizes divine guidance over worldly comforts.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There was a famine in the land - Of Canaan. This is the first famine on record, and it prevailed in the most fertile land then under the sun; and why? God made it desolate for the wickedness of those who dwelt in it. Went down into Egypt - He felt himself a stranger and a pilgrim, and by his unsettled state was kept in mind of the city that hath foundations that are permanent and stable, whose builder is the living God. See Heb 11:8, Heb 11:9.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Abram in Egypt. - Abram had scarcely passed through the land promised to his seed, when a famine compelled him to leave it, and take refuge in Egypt, which abounded in corn; just as the Bedouins in the neighbourhood are accustomed to do now. Whilst the famine in Canaan was to teach Abram, that even in the promised land food and clothing come from the Lord and His blessing, he was to discover in Egypt that earthly craft is soon put to shame when dealing with the possessor of the power of this world, and that help and deliverance are to be found with the Lord alone, who can so smite the mightiest kings, that they cannot touch His chosen or do them harm (Psa 105:14-15). - When trembling for his life in Egypt on account of the beauty of Sarai his wife, he arranged with her, as he approached that land, that she should give herself out as his sister, since she really was his half-sister (Gen 11:29). He had already made an arrangement with her, that she should do this in certain possible contingencies, when they first removed to Canaan (Gen 20:13). The conduct of the Sodomites (Gen 19) was a proof that he had reason for his anxiety; and it was not without cause even so far as Egypt was concerned. But his precaution did not spring from faith. He might possibly hope, that by means of the plan concerted, he should escape the danger of being put to death on account of his wife, if any one should wish to take her; but how he expected to save the honour and retain possession of his wife, we cannot understand, though we must assume, that he thought he should be able to protect and keep her as his sister more easily, than if he acknowledged her as his wife. But the very thing he feared and hoped to avoid actually occurred.
Jamieson-Fausset-Brown Bible Commentary
there was a famine . . . and Abram went down into Egypt--He did not go back to the place of his nativity, as regretting his pilgrimage and despising the promised land (Heb 11:15), but withdrew for a while into a neighboring country.
John Gill Bible Commentary
And there was a famine in the land,.... The land of Canaan, which was a very fruitful country, abounding with all kind of provisions usually; but now there was a scarcity of all; and which was both for the sins of the inhabitants of the land, and for the trial of Abram's faith, who was brought out of his own country, where was bread enough and to spare, into one in which there was a famine; and this might be a temptation to Abram to return from whence he came, and to slight and despise the country that was given him: and Abram went down into Egypt to sojourn there; not to dwell there, only till the famine was over; and rightly is he said to go down to Egypt, since that lay lower than the land of Canaan; and his going thither only to sojourn, and with an intention to return again to Canaan, shows the strength of his faith in the promise; and so far was he from going back to his own country, from whence he came, that he went directly the contrary, for Chaldee lay north east of Canaan, and Egypt south west: this country is in the Hebrew text called Mizraim, from the second son of Ham, see Gen 10:6 it had its name Egypt not from Aegyptus, one of its kings, as some (l) say, but from the blackish colour of its soil, and also of its river Nile, and of its inhabitants; which colour is by the Greeks called "aegyptios", from "aegyps", a vulture, a bird of that colour: it is bounded on the south by the kingdom of Sennar, tributary to the king of Ethiopia, and the cataracts of the Nile; on the north by the Mediterranean sea; on the east by the Arabian Gulf, or Red sea, and the isthmus of Suez; and on the west by a region of Lybia, called Marmorica (m). For the famine was grievous in the land; in the land of Canaan, and perhaps nowhere else; God ordering it so in his wise providence, that there should be plenty of food in one land, when there is a scarcity in another, that countries may be helpful to one another: of this famine, and of Abram's going down to Egypt on account of it, mention is made by Heathen writers; Nicolaus of Damascus says (n), that Abram came out of Chaldee into Canaan, now called Judea, and a grievous famine being there, and understanding there was plenty in Egypt, he readily went thither, partly to partake of their plenty, and partly to hear what the priests would say of the gods; and Alexander Polyhistor relates, from Eupolemus (o), that Abram removed from the place of his nativity, Camarine, called by some Urie, and settled in Phoenicia, where being a famine, he went with all his family into Egypt, and dwelt there. (l) Apollodorus, l. 2. in initio. (m) Vid. Universal History, vol. 1. p. 391. (n) Apud Euseb. Praepar. Evangel. l. 9. c. 16. p. 417. (o) Apud ib. c. 17. p. 418, 419.
Matthew Henry Bible Commentary
Here is, I. A famine in the land of Canaan, a grievous famine. That fruitful land was turned into barrenness, not only to punish the iniquity of the Canaanites who dwelt therein, but to exercise the faith of Abram who sojourned therein; and a very sore trial it was; it tried what he would think, 1. Of God that brought him thither, whether he would not be ready to say with his murmuring seed that he was brought forth to be killed with hunger, Exo 16:3. Nothing short of a strong faith could keep up god thoughts of God under such a providence. 2. Of the land of promise, whether he would think the grant of it worth the accepting, and a valuable consideration for the relinquishing of his own country, when, for aught that now appeared, it was a land that ate up the inhabitants. Now he was tried whether he could preserve an unshaken confidence that the God who brought him to Canaan would maintain him there, and whether he could rejoice in him as the God of his salvation when the fig-tree did not blossom, Hab 3:17, Hab 3:18. Note, (1.) Strong faith is commonly exercised with divers temptations, that it may be found to praise, and honour, and glory, Pe1 1:6, Pe1 1:7. (2.) It pleases God sometimes to try those with great afflictions who are but young beginners in religion. (3.) It is possible for a man to be in the way of duty, and in the way to happiness, and yet meet with great troubles and disappointments. II. Abram's removal into Egypt, upon occasion of this famine. See how wisely God provides that there should be plenty in one place when there was scarcity in another, that, as members of the great body, we may not say to one another, I have no need of you. God's providence took care there should be a supply in Egypt, and Abram's prudence made use of the opportunity; for we tempt God, and do not trust him, if, in the time of distress, we use not the means he has graciously provided for our preservation: We must not expect needless miracles. But that which is especially observable here, to the praise of Abram, is that he did not offer to return, upon this occasion, to the country from which he came out, nor so much as towards it. The land of his nativity lay north-east from Canaan; and therefore, when he must, for a time, quit Canaan, he chooses to go to Egypt, which lay south-west, the contrary way, that he might not so much as seem to look back. See Heb 11:15, Heb 11:16. Further observe, When he went down into Egypt, it was to sojourn there, not to dwell there. Note, 1. Though Providence, for a time, may cast us into bad places, yet we ought to tarry there no longer than needs must; we may sojourn where we may not settle. 2. A good man, while he is on this side heaven, wherever he is, is but a sojourner. III. A great fault which Abram was guilty of, in denying his wife, and pretending that she was his sister. The scripture is impartial in relating the misdeeds of the most celebrated saints, which are recorded, not for our imitation, but for our admonition, that he who thinks he stands may take heed lest he fall. 1. His fault was dissembling his relation to Sarai, equivocating concerning it, and teaching his wife, and probably all his attendants, to do so too. What he said was, in a sense, true (Gen 20:12), but with a purpose to deceive; he so concealed a further truth as in effect to deny it, and to expose thereby both his wife and the Egyptians to sin. 2. That which was at the bottom of it was a jealous timorous fancy he had that some of the Egyptians would be so charmed with the beauty of Sarai (Egypt producing few such beauties) that, if they should know he was her husband, they would find some way or other to take him off, that they might marry her. He presumes they would rather be guilty of murder than adultery, such a heinous crime was it then accounted and such a sacred regard was paid to the marriage bond; hence he infers, without any good reason, They will kill me. Note, The fear of man brings a snare, and many are driven to sin by the dread of death, Luk 12:4, Luk 12:5. The grace Abram was most eminent for was faith; and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. Alas! what will become of the willows, when the cedars are thus shaken?
Tyndale Open Study Notes
12:10-20 This episode shows that God would not allow Abram to jeopardize his promises. Just after Abram’s obedience to the call, a famine tested his weak faith. God delivered him and his family, even though Abram foolishly used deception rather than trusting in God to preserve him in Egypt. • This story deliberately parallels Israel’s later bondage in Egypt. Because of a famine (Gen 12:10 // Gen 47:13), Abram/Israel went to Egypt (Gen 12:10 // Gen 47:27); there was an attempt to kill the males and save the females (Gen 12:12 // Exod 1:22); God plagued Egypt (Gen 12:17 // Exod 7:14–11:10); Abram/Israel plundered Egypt (Gen 12:16 // Exod 12:35-36); they were expelled (Hebrew shalakh, “send”; Gen 12:19-20 // Exod 12:31-33) and ascended to the Negev (Gen 13:1 // Num 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. 12:10-13 Abram’s scheme was rooted in fear that jeopardized his family and God’s promises. Abram was not walking by faith when he went to Egypt. He stopped building altars and his deceptiveness took center stage. Deception would plague his family throughout Genesis (26:1-11; 27:1-29; 29:15-30; 30:34-36; 31:6-11; 37:18-35; 39:7-20). • Abram’s plan was probably based on a social custom whereby a brother arranged the marriage of his sister (cp. 24:29-61). Abram may have thought that any potential suitor would have to deal with him, giving him time to leave with Sarai. He did not count on Pharaoh’s acting without negotiation (12:14-16). 12:10 The Nile River provided ample irrigation, so Egypt was often the last region to suffer from famine.