A Journey Through The Old Testament - Elmer Towns

their root in this period when Abram temporarily abandoned the pioneering life of faith for the
more comfortable lifestyle of the world in Egypt. From this point on in Scripture, the land of
Egypt most often represents the world and sin in typical interpretation.
ABRAM AND THE PHARAOH
(Gen. 12:14-20)
When Abram arrived at the Egyptian border, the response of the Egyptians to Sarai’s
beauty confirmed Abram’s fears. “The Egyptians saw the woman, that she was very beautiful.
The princes of Pharaoh also saw her and commended her to Pharaoh” (Gen. 12:14-15). In all
probability, the princes of Pharaoh were border officials similar to contemporary customs
officials. The word “pharaoh” is not a name but rather a title given to rulers of Egypt meaning
literally “the king.” The particular Pharaoh who took an interest in Sarai may have been a local
ruler over part of Egypt rather than the king over the whole nation.
At first, everything seemed to be going well for Abram. His plan had worked. As he had
suspected, the Egyptians were enamored with his wife’s attractiveness. By passing her off as his
sister, Abram had access to a life of luxury in Egypt. “He had sheep, oxen, male donkeys, male
and female servants, female donkeys, and camels” (v. 16). Sarai too was enjoying a more
comfortable lifestyle than that with which she had been accustomed. She was now living in
Pharaoh’s home (v. 15) and according to Jewish tradition was also the recipient of the symbols
of wealth. Like the daughter of Pharaoh, Sarai was apparently given a maid, a girl named Hagar.
Some contemporary Christians have the mistaken idea that God always blesses obedience
with abundance and judges sins with hardships. Abram could certainly have used that kind of
erroneous logic to justify his spirituality during this lapse of faith. In reality, he experienced
famine in the will of God and an abundance of material wealth out of the will of God. But the
absence of two spiritual symbols illustrates Abram’s spiritual state at this time. There was no tent
or altar in Egypt.
When the Lord intervened in this period of Abram’s life, He did so indirectly by
afflicting “Pharaoh and his house with great plagues because of Sarai, Abram’s wife” (v. 17).
The exact nature of these plagues is not here identified, though some commentators have
speculated they may have involved barrenness as was later the case when Sarai became part of
the harem of Abimelech (cf. 20:18). Whatever the nature of the plagues, Pharaoh soon identified
the true relationship between Abram and Sarai as the cause of these plagues. He responded by
confronting Abram with his sin and sending him out of Egypt. Despite the fact Pharaoh asked
questions, there is no recorded response of Abram. Some interpreters regard this silence as the
result of deep conviction in which Abram realized his sin and could offer no justification for it.
Pharaoh ended his relationship with Abram and Sarai by commanding “his men
concerning him; and they sent him away, with his wife and all that he had” (12:20). The Hebrew
verb wayeshallechu implies not only the idea of dismissing one but also that of Pharaoh’s men
escorting Abram out of the land of Egypt (cf. 18:16; 21:27). It does not necessarily denote an
involuntary dismissal but definitely implies the appointing of men to conduct Abram out of the
land together with his wife and possessions. We have no clue as to how long Abram remained in
Egypt. It may be that he would have continued in Egypt much longer had he not been thrown out
of the country.
In Egypt Abram learned the problems we run from in one place are usually greater at the
next place. He would have been better off to suffer hunger in the Promised Land than to be rich
in Egypt. Further, his experience in Egypt illustrates the truth that backsliders usually don’t take