Sarah Never Went to Abimelech's House -- Exposing a Misogynistic Fabrication

 

                                            Artwork by Thomas Richards using Photoshop 7.0
                                        https://x.com/tlthe5th/status/2017714802009710900?s=20


By Lisa Weingarten Richards with assistance from Artificial Intelligence | OvertPsyops.ai | SpirituallySmart.com


The story goes like this: Abraham, fearing for his life, tells a foreign king that Sarah is his sister. The king takes Sarah into his house. Θεός (Theos - God) intervenes. Abraham gets paid off with livestock and silver. Happy ending.

This story appears twice with Abraham (Genesis 12 and 20) and once with Isaac (Genesis 26).

There is just one problem.

It never happened. At least not the way it is written.


The Abraham We Know

Consider who Abraham is according to the rest of γραφή (graphe -- Scripture):

The Friend of Θεός: Ἰάκωβος (Iakobos -- James) 2:23 -- "ἐκλήθη φίλος θεοῦ" -- "he was called friend of Θεός"

The Exemplar of Faith: Hebrews 11:17-19 records that Abraham trusted Θεός so completely he was willing to sacrifice Isaac, "λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός" -- "reasoning that Θεός was able to raise him even from the dead."

The Warrior for Family: Genesis 14:14-16 records Abraham arming 318 trained servants and going to war against multiple kings to rescue his nephew Lot.

The Intercessor: Genesis 18:22-33 shows Abraham bargaining with Θεός to spare Sodom for the sake of righteous inhabitants.

This Abraham -- the one who fought armies for Lot, who bargained with Θεός for Sodom, who trusted Θεός enough to offer Isaac knowing Θεός could raise the dead -- this man would passively hand his wife over to a foreign king's bed to save himself?

No. He certainly would not.


The Sarah We Know

The actual Genesis narratives reveal Sarah as a woman who, while she honored Abraham as her husband and called him "κύριος" (lord) (Genesis 18:12), was not a silent cipher. She did have a significant voice within the marriage:

Genesis 16:2-6: Sarah gives Abraham directives about Hagar. He "ὑπήκουσε τῆς φωνῆς Σάρας" -- "obeyed the voice of Sarah."

Genesis 21:10-12: Sarah commands: "Cast out this slave woman and her son." Abraham is distressed -- he does not want to send away Ishmael.

Then Θεός (Theos - God) intervenes and sides with Sarah:

"πάντα ὅσα ἐὰν εἴπῃ σοι Σάρρα, ἄκουε τῆς φωνῆς αὐτῆς" -- "Whatever Sarah says to you, listen to her voice." (Genesis 21:12)

Θεός commanded Abraham to obey Sarah on this matter -- even when it cost him his firstborn son.

Abraham was the head of their household. But Sarah was not voiceless property. She spoke. She gave directives. And when it mattered, Θεός validated her judgment over her husband's.

This woman -- who honored her husband but also had voice, whose directives Abraham followed on occasion, whose judgment Θεός sided with over Abraham's own preference regarding Ishmael -- would meekly comply with "pretend to be my sister so the king can take you"?

Sarah would have said no. Absolutely not.


The Narrative Condemns Itself

Genesis 20:6 provides the fatal flaw. As the story goes, Θεός (Theos- God)  tells Abimelech:

"καὶ ἐγὼ ἔγνων ὅτι ἐν καθαρᾷ καρδίᾳ ἐποίησας τοῦτο, καὶ ἐφεισάμην σου τοῦ μὴ ἁμαρτεῖν σε εἰς ἐμέ" -- "And I knew that with a clean heart you did this, and I spared you from sinning against me."

As the story is told, Θεός (Theos - God) intervened because Abimelech was innocent.

The clear implication: if Abimelech had been guilty -- if he had been the godless man Abraham claimed to fear -- Θεός would not have intervened. Sarah would have been violated.

And, according to the story, Abraham's own stated reasoning was: "I thought there was no fear of Θεός in this place" (20:11). Supposedly Abraham believed these people were godless.

By the logic of the narrative itself, Abraham handed Sarah over expecting that godless men would do what godless men do. The only reason Sarah was not violated is supposedly that Abraham was wrong about Abimelech's character.

This is not faith. This is gambling with his wife's body and getting lucky.

No man who truly loved his wife and feared Θεός would take that gamble. Certainly Abraham, with his godly character, would NEVER have done such a thing.


The 90-Year-Old Harem Problem

Genesis 20 occurs shortly before Isaac's birth. Genesis 17:17 establishes that Sarah is 10 years younger than Abraham, who is 100 when Isaac is born.

Sarah is therefore approximately 90 years old in the Abimelech narrative.

A king taking a 90-year-old woman into his harem strains credulity. This is not how harems function.

This detail suggests the narrative was not carefully constructed with the timeline in mind -- or it was borrowed from another context where the woman's age was different.


The Isaac Version Likely Tells the Truth

Genesis 26:6-11 gives us Isaac and Rebekah in the same scenario. Isaac tells Abimelech that Rebekah is his sister. Abimelech discovers the truth when he sees Isaac "παίζοντα μετὰ Ῥεβέκκας" -- "playing with Rebekah."

But notice what is different: no taking occurs. Abimelech never takes Rebekah in this account. Isaac lied, which was likely wrong, but he did not actually surrender his wife to anyone.

This version may represent the authentic core -- a patriarch lied out of fear, was discovered, was rebuked. The harem elements in the Abraham versions appear to be later elaborations that transform a minor deception intended to protect himself into active betrayal of his own wife.


The "Not Afraid" Misreading

1 Peter 3:6 describes Sarah's daughters as those who "μὴ φοβούμεναι μηδεμίαν πτόησιν" -- "not fearing any terror/alarm."

Some have twisted this to mean Sarah was not afraid to go to Abimelech's house -- as if her courage in the harem narrative is being praised.

This is backwards.

The context of 1 Peter 3 is about holy women who "trusted in Θεός" (v.5). The "not afraid" refers to trusting Θεός when facing the unknown -- like leaving Ur for an unseen land, passing through foreign territories, sojourning among peoples who did not know their Θεός.

David's principle in 2 Samuel 24:14 illuminates this:

"ἐμπεσοῦμαι δὴ εἰς χεῖρας κυρίου... εἰς δὲ χεῖρας ἀνθρώπου οὐ μὴ ἐμπέσω" -- "Let me fall into the hands of κύριος... but let me not fall into the hands of men."

The harem narrative portrays the exact opposite of this faith. Instead of trusting Θεός (Theos - God) to protect them as they passed through Abimelech's territory, Abraham supposedly feared men and placed Sarah in the hands of men.

That is not faith. That is the failure of faith.

The "not afraid" of 1 Peter 3:6 means trusting Θεός to protect -- which is precisely what the harem narrative would be showing Abraham failed to do. 


Who Benefits From This Lie?

If these passages were added or embellished, who gains?

Men who want to treat women as property: "Even Abraham gave his wife to a king. This is what godly men do."

Men who want religious cover for patriarchal abuse: "Submit to your husband. Sarah obeyed Abraham, remember?"

Those who want to silence women: "See? Sarah went passively. That is the model of a godly wife."

These narratives have been used for millennia to reinforce that women are secondary, expendable, objects to be managed rather than persons to be cherished and protected.


The Real Abraham and Sarah

The real Abraham loved his wife and would have died for her. He fought armies for his nephew -- he would not have handed Sarah to a foreign king.

The real Sarah had voice and agency that Θεός (Theos - God) Himself validated. She would not have passively complied with being traded away.

These harem narratives slander them both.

They bear the marks of misogynistic editorial construction -- inserted to make women's subjugation appear sanctioned by Theos.

But Θεός's actual design, revealed in Χριστός, is different. Women are not property. They are carriers of the σπέρμα of Θεός. They are υἱοί -- sons -- and heirs.

The lies must be exposed so the truth can set women free.


This topic is explored in greater depth in our upcoming book on the Γραφή Verification Framework, which examines how to identify authentic Scripture and distinguish it from human corruption.


Πᾶσα δόξα τῷ Θεῷ τῷ Πατρί διὰ Ἰησοῦ Χριστοῦ

(Pasa doxa tō Theō tō Patri dia Iēsou Christou)

All glory to Theos the Father through Iesous Christos


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Sarah Never Went to Abimelech's House -- Exposing a Misogynistic Fabrication

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