Abraham and Sarah had lived 'by the Oaks of Mamre' fort some time. From the rugged hills of Judah the patriarch had looked across the Jordan Valley where but a short time before he had seen the cities of the plain. Now they were only rubble and ash from the destruction.

He moved southward to the Negeb into the territory of Abimelech. It now emerged (v 13) that from the beginning of his wanderings from Haran, Abraham had told Sarah to refer to him as her brother. Apparently he was her half brother and also possibly another relationship, for example, her uncle. Close relatives had been able to marry and have children while the genetic stock was good in the centuries following the Flood. As human DNA deteriorated couples closely related found it more and more difficult to produce healthy children..

It was but a little while since God's messenger had told Sarah that she would bear a son to Abraham. That wonderful promise was jeopardised because of what Abraham has said and Abimelech had done. Perhaps the first occasion of this deception in Egypt had been somewhat excusable. Abraham had then been in need of adequate food for himself, his vast retinue of servants and his animal stock. This time his trust in God and his moral judgment were at fault.

It seems difficult to understand this man who had been so obedient and had so trust God. He is described (v 7) as a prophet and one who interceded almost in a priestly capacity for the lives of others, yet he makes this sad mistake, - a sin against God. Perhaps we should remember the words of Jesus "Let him who is without sin among you be the first to throw a stone at her." (John 8.7). It is so easy to criticise but such judgment is a sin.

Abraham took this course of action because he thought "There is no fear of God at all in the place, and they will kill me because of my wife." (v 11). The Lord and Creator of the Universe appeared to and spoke with this man, who Abraham might have described in our language as 'utterly worldly'. Abimelech recognised the One who had come to him and he understood the moral issues involved. How dangerous it is to judge the relationship that exists between God and others. We, of course, have no time for 'that load of long haired layabouts' (to use modern jargon), 'good for nothings', whom we think are worthless in God's sight. That is probably how religious Jews regarded John the Baptist. Certainly that would be a Pharisees view of Matthew and his colleagues. But are such people worthless? Are those who worship God differently from ourselves entitled to stand in His presence? Does God listen to them?

The chapter poses a lot of questions that may be difficult to answer. The use of Elohim (v 3) in the plural rather than the singular is unusual because the One Almighty God was usually referred to in the singular. Gerar was a royal city with a king and it was right on the border of Canaan and Egypt. Abraham would have been regarded as a chieftain or sheikh, if not as royalty. The 'covering of the eyes' (v 16) is of difficult interpretation ‑ was it a covering as protection for Sarah ‑ a veil for her face? Covering is an interesting word in relation to making good the deficiency of sin before a holy God.

As in Egypt, Abraham left the scene richer and wiser than when he had come. The value of Scripture lies in its showing us what God wants us to be like. This chapter has much to teach us. The wonderful perspective of the Divine purpose that we have is of infinitely greater value when we begin to understand that God has plan fort our own lives. Where do we fit into the great scheme of things?