He should have influenced more non-Jews to become Jewish than Sarah since he traveled around more and had greater opportunities to meet people. Unfortunately, Abraham sometimes rebuffed non-Jews.

This Zionism has been in our genetic makeup from the very first. The story of Abraham and Sarah as a couple only occupies two of the 54 parshiyot (portions): an extremely small part of the Torah.

Whereas, when Sarah told him to send Hagar and Ishmael away, his reaction was “it was a very bad thing in Abraham’s eyes, concerning his son”, here we have total apathy.

 In other words, the teachings of Abraham and Sarah were transformed from a local message to a universal one. Yet the Talmud tells us that there was a fundamental difference in these name changes.

And the Midrash likewise suggests that Keturah, the woman Abraham marries after Sarah's death, was actually Hagar, and the matchmaker was none other than Isaac! (Gen. 25:11 and 24:62, Rashi there).

Over and over Genesis tells us how Abraham had longed for a son with Sarah, how it had been the only thing he had ever really wanted. Isaac’s birth had been a miracle, foretold by angels.

What makes the story of Avraham (Abraham) and Sarah going to Egypt important enough to be included in the Genesis narrative? (Genesis 12:10-20) Ramban suggests that this is an example of the maxim ...

The journey will not follow a straight path—Abraham had to move to Egypt soon after arriving in what would be the Promised Land of Canaan—but God is there, every step of the way.

Abraham asks Sarah to pretend to be his sister in the hope that this will help them avoid trouble -- an act of deceit that made sense in the context of their times. The gamble works out badly.