Genesis 20:3
One night, however, God came to Abimelech in a dream and told him, "You are as good as dead because of the woman you have taken, for she is a married woman."
But God
The phrase "But God" signifies a divine intervention that alters the course of human events. In Hebrew, "Elohim" is used here, emphasizing God's power and sovereignty. This phrase is a recurring theme throughout Scripture, highlighting moments when God steps into human history to redirect or correct. It serves as a reminder of God's active presence and His ability to change circumstances according to His will.

came to Abimelech
The act of God coming to Abimelech demonstrates God's personal involvement in the affairs of individuals, regardless of their status or nationality. Abimelech, a Philistine king, is not part of the covenant community, yet God reaches out to him. This underscores the universal scope of God's concern and His willingness to communicate with those outside the immediate circle of His chosen people.

in a dream by night
Dreams were a common means of divine communication in the ancient Near East. The phrase "in a dream by night" indicates a supernatural revelation, a method God often used to convey His will or warnings. This highlights the importance of being attentive to God's messages, which can come in various forms, and the need for discernment in understanding His guidance.

and said to him
The direct communication from God to Abimelech emphasizes the clarity and authority of God's message. It reflects the personal nature of God's interactions with humanity, where He speaks directly to individuals to guide, warn, or instruct them. This phrase reminds us of the importance of listening for God's voice in our own lives.

You are as good as dead
This phrase is a stark warning, indicating the severity of Abimelech's situation. In Hebrew, the expression conveys an imminent threat to life, underscoring the seriousness of taking another man's wife. It serves as a reminder of the sanctity of marriage and the consequences of violating God's moral laws.

because of the woman you have taken
The focus on "the woman you have taken" highlights the specific action that has brought about God's warning. It points to the sin of adultery and the importance of respecting marital boundaries. This phrase calls attention to the personal responsibility each individual has in their actions and the impact those actions can have on their relationship with God.

for she is a married woman
The emphasis on "she is a married woman" reinforces the covenantal nature of marriage as instituted by God. In the Hebrew context, marriage is a sacred bond that must not be broken. This phrase serves as a reminder of the divine order established in creation and the need to honor and uphold the commitments made within marriage.

Persons / Places / Events
1. God
The sovereign deity who intervenes in human affairs, demonstrating His omniscience and justice.

2. Abimelech
The king of Gerar, who unknowingly takes Sarah, Abraham's wife, into his household.

3. Sarah
Abraham's wife, who is taken by Abimelech under the pretense that she is Abraham's sister.

4. Abraham
The patriarch who misleads Abimelech by claiming Sarah is his sister, not his wife.

5. Gerar
The region where Abimelech rules and where the events of this chapter take place.
Teaching Points
God's Sovereignty and Intervention
God actively intervenes in human affairs to protect His covenant and His people. This demonstrates His sovereignty and care for His promises.

The Sanctity of Marriage
The passage underscores the importance of marriage and God's commitment to uphold its sanctity. Believers are called to honor and protect the marriage covenant.

The Consequences of Deception
Abraham's deception leads to potential disaster. This teaches the importance of truthfulness and the potential consequences of deceit.

God's Protection of His People
Even when His people make mistakes, God is faithful to protect and guide them. This encourages believers to trust in God's protection and guidance.

The Role of Dreams in Divine Communication
God uses dreams to communicate His will and warnings, as seen with Abimelech. This highlights the various ways God can speak to His people.
Bible Study Questions
1. How does God's intervention in Abimelech's dream demonstrate His sovereignty and care for His covenant people?

2. In what ways does this passage highlight the importance of truthfulness, and how can we apply this in our daily lives?

3. How does the sanctity of marriage, as seen in this passage, relate to other biblical teachings on marriage?

4. What can we learn from Abraham's actions about the consequences of fear and lack of trust in God's protection?

5. How does God's communication through dreams in this passage compare to other instances in the Bible where God uses dreams to convey His message?
Connections to Other Scriptures
Genesis 12:10-20
Similar situation where Abraham deceives Pharaoh about Sarah being his sister, showing a pattern of fear and lack of trust in God's protection.

Psalm 105:14-15
God's protection over His anointed ones, which can be seen in His intervention to protect Sarah.

Proverbs 21:1
The heart of a king is in the hand of the Lord, illustrating God's control over Abimelech's actions.

Hebrews 13:4
The sanctity of marriage, which God upholds by warning Abimelech about Sarah's marital status.
A Bit of the Old NatureF. B. Meyer, B. A.Genesis 20:1-7
Abimelech's Plea AcceptedA. Fuller.Genesis 20:1-7
Abraham and AbimelechJ. Parker, D. D.Genesis 20:1-7
Abraham Reproved for Denying His WifeC. Simeon, M. A.Genesis 20:1-7
Abraham's Artifice with AbimelechJ. Lathrop, D. D.Genesis 20:1-7
Abraham's Reaction After His High Spiritual ExperiencesLange.Genesis 20:1-7
Abraham's Repetition of His Old FaultT. H. Leale.Genesis 20:1-7
Abraham's Sin RepeatedA. Fuller.Genesis 20:1-7
God Orders Our JourneysGenesis 20:1-7
The Exact TruthGenesis 20:1-7
People
Abimelech, Abraham, Sarah
Places
Gerar, Kadesh-barnea, Negeb, Shur Desert
Topics
Abimelech, Abim'elech, Account, Behold, Dead, Die, Dream, Hast, Husband, Man's, Married, Truly, Wife
Dictionary of Bible Themes
Genesis 20:3

     1409   dream
     4957   night

Genesis 20:1-3

     5714   men

Genesis 20:1-5

     8279   innocence, examples

Genesis 20:1-7

     1020   God, all-knowing
     5737   sisters

Genesis 20:1-16

     6206   offence

Genesis 20:1-18

     5076   Abraham, life of
     6183   ignorance, of God

Genesis 20:3-7

     5548   speech, divine

Library
The Sick Person Ought Now to Send for Some Godly and Religious Pastor.
In any wise remember, if conveniently it may be, to send for some godly and religious pastor, not only to pray for thee at thy death--for God in such a case hath promised to hear the prayers of the righteous prophets, and elders of the church (Gen. xx. 7; Jer. xviii. 20; xv. 1; 1 Sam. xii. 19, 23; James v. 14, 15, 16)--but also upon thy unfeigned repentance to declare to thee the absolution of thy sins. For as Christ hath given him a calling to baptize thee unto repentance for the remission of thy
Lewis Bayly—The Practice of Piety

Ascalon. Gerar. The Story of the Eighty Witches.
'Ascalon,' in the Samaritan interpreter, is the same with 'Gerar,' Genesis 21. The word Gerar, among the Talmudists, seems to have passed into 'Gerariku.' "Wherefore (say they) have they not determined of that country, which is in Gerariku? Because it is ill to dwell in. How far? To the river of Egypt. But behold, Gaza is pleasant to dwell in," &c. In the author of Aruch it is, Gardiki. "Bereshith Rabbah (saith he) renders Gardiki." 'The king of Gerar,' Genesis 20:2, with the Jerusalem Targumist,
John Lightfoot—From the Talmud and Hebraica

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which
Arthur W. Pink—The Sovereignty of God

And to Holy David Indeed it Might More Justly be Said...
22. And to holy David indeed it might more justly be said, that he ought not to have been angry; no, not with one however ungrateful and rendering evil for good; yet if, as man, anger did steal over him, he ought not to have let it so prevail, that he should swear to do a thing which either by giving way to his rage he should do, or by breaking his oath leave undone. But to the other, set as he was amid the libidinous frenzy of the Sodomites, who would dare to say, "Although thy guests in thine own
St. Augustine—Against Lying

The Interpretation of the Early Narratives of the Old Testament
[Sidenote: Importance of regarding each story as a unit] Of all the different groups of writings in the Old Testament, undoubtedly the early narratives found in the first seven books present the most perplexing problems. This is primarily due to the fact that they have been subject to a long process of editorial revision by which stories, some very old and others very late and written from a very different point of view, have been closely joined together. While there is a distinct aim and unity
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments
Lewis Bayly—The Practice of Piety

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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