(3) God (Elohim) came . . . --From the use of this title of the Deity it has been said that this narrative is an Elohistic form of the Jehovistic narrative inúGenesis 12:10-20. But we have seen that even in the History of the Fall, where the writer in so remarkable a manner styles the Deity Jehovah-Elohim, he nevertheless restricts Eve and the serpent in their conversation to the name Elohim. With the same care in the application of the names, it is necessarily Elohim who appears to a heathen king; and had the title Jehovah been used it would have been a violation of the narrator's rule. Moreover, the sole reason for calling that narrative Jehovistic is that in Genesis 12:17 it is Jehovah who plagues Pharaoh for Sarah's sake. But equally here, Genesis 20:18, it is Jehovah who protects Sarah from Abimelech; in both cases it being the covenant- God, who saves his people from injury.

Thou art but a dead man.--Heb., thou diest, or art dying. Abimelech was already suffering from the malady spoken of in Genesis 20:17, when Elohim appeared to him and warned him that death would be the result of perseverance in retaining Sarah. It was this malady which was the cause of the abstention spoken of in Genesis 20:4; Genesis 20:6.

Verse 3. - But God - Elohim; whence the present chapter, with the exception of Ver. 18, is assigned to the Elohist (Tuch, De Wette, Bleek, Davidson), and the incident at Gerar explained as the original legend, of which the story of Sarah's abduction by Pharaoh is the Jehovistic imitation. But

(1) the use of Elohim throughout the present chapter is sufficiently accounted for by observing that it describes the intercourse of Deity with a heathen monarch, to whom the name of Jehovah was unknown, while the employment of the latter term in Ver. 18 may be ascribed to the fact that it is the covenant God of Sarah who there interposes for her protection; and

(2) the apparent resemblance between the two incidents is more than counterbalanced by the points of diversity which subsist between them - came to Abimelech in a dream - the usual mode of self-revelation employed by Elohim towards heathen. Cf. Pharaoh's dreams (Genesis 41:1) and Nebuchadnezzar's (Daniel 4:5), as distinguished from the visions in which Jehovah manifests his presence to his people. Cf. the theophanies vouchsafed to Abraham (Genesis 12:7; Genesis 15:1; Genesis 18:1) and to Jacob (Genesis 28:13; Genesis 32:24), and the visions granted to Daniel (Daniel 7:1-28; Daniel 10:5-9) and the prophets generally, which, though sometimes occurring in dreams, were yet a higher form of Divine manifestation than the dreams - by night, and said to him, Behold, thou art but a dead man, - literally, behold thyself dying, or about to die - σὺ ἀποθνήσκεις (LXX.). Abimelech, it is probable, was by this time suffering from the malady which had fallen on his house (vide Ver. 17) - for (i.e. on account of) the woman which thou hast taken; for she is a man's wife - literally, married to a husband, or under lordship to a lord (cf. Deuteronomy 22:22).

20:1-8 Crooked policy will not prosper: it brings ourselves and others into danger. God gives Abimelech notice of his danger of sin, and his danger of death for his sin. Every wilful sinner is a dead man, but Abimelech pleads ignorance. If our consciences witness, that, however we may have been cheated into a snare, we have not knowingly sinned against God, it will be our rejoicing in the day of evil. It is matter of comfort to those who are honest, that God knows their honesty, and will acknowledge it. It is a great mercy to be hindered from committing sin; of this God must have the glory. But if we have ignorantly done wrong, that will not excuse us, if we knowingly persist in it. He that does wrong, whoever he is, prince or peasant, shall certainly receive for the wrong which he has done, unless he repent, and, if possible, make restitution.But God came to Abimelech in a dream by night,.... Put a dream into his mind, by which he cautioned him against taking Sarah to be his wife; so careful was the Lord that no wrong should be done to such a godly and virtuous person, to which she was exposed through the weakness of her husband. Aben Ezra wrongly interprets this of an angel, when it was God himself:

and said unto him, behold, thou art but a dead man, for the woman which thou hast taken; that is, God would punish him with death, unless he restored the woman, whom he had taken, to her husband; not for any uncleanness he had committed with her, but for taking her without her free and full consent, and without inquiring more strictly into her relation to Abraham, and connection with him, and for his impure and unlawful desires after her, if persisted in:

for she is a man's wife, or "married to an husband" (c); and therefore it was unlawful in him to take her to be his wife.

(c) "maritata marito", Pagninus, Montanus, Piscator, Schmidt.