And when he was asked by the men of that place, concerning his wife, he answered: She is my sister: for he was afraid to confess that she was his wife, thinking lest perhaps they would kill him because of her beauty.
וַֽיִּשְׁאֲל֞וּ אַנְשֵׁ֤י הַמָּקוֹם֙ לְאִשְׁתּ֔וֹ וַיֹּ֖אמֶר אֲחֹ֣תִי הִ֑וא כִּ֤י יָרֵא֙ לֵאמֹ֣ר אִשְׁתִּ֔י פֶּן־יַֽהַרְגֻ֜נִי אַנְשֵׁ֤י הַמָּקוֹם֙ עַל־רִבְקָ֔ה כִּֽי־טוֹבַ֥ת מַרְאֶ֖ה הִֽיא׃
4 Church Fathers comment on this verse
Upon his arrival in Gerarah, the residents inquired about his wife, and he responded, "This is my sister." He harbored a fear that the people of that land would take his life due to the captivating beauty of his wife, Rebekah, as he thought, "Surely the inhabitants of this place will kill me because she is striking in her appearance."
Some individuals who argue that lying may sometimes be permissible incorrectly cite Abraham's actions regarding Sarah, whom he referred to as his sister. This reference is misleading because he did not claim, "She is not my wife," but rather stated, "She is my sister" (Gen. 12:19). This designation was accurate, as Sarah was closely related enough to be considered his sister. This was reaffirmed by Abraham later when Sarah was returned to him by the man who had taken her. Abraham replied, "Yea she is truly my sister: she is my father's daughter, but not my mother's daughter" (Gen. 20:2, 12), indicating that while she was his father's child, she was not his mother's.
Thus, he masked the complete truth without uttering anything false, by emphasizing her identity as his sister while omitting that she was his wife. Likewise, his son Isaac followed this pattern by choosing a relative as his spouse. Therefore, it is not inherently deceitful to omit the truth through silence, as it is indeed deceptive to articulate falsehoods.
Isaac, acting under divine instruction, traveled to Gerarah to engage with Abimelech, not the one associated with his father Abraham but rather the latter's successor, as the former preceded Isaac's birth while this encounter occurred during Isaac's lifetime. In Gerarah, Isaac emulated his father's earlier actions; out of fear of hostile individuals, he introduced his wife as his sister. Upon discovering that Rebekah was indeed Isaac’s spouse and not his sister, Abimelech confronted Isaac, asking, “What have you done to us? One of my people could have lain with your wife, and you would have brought guilt upon us” (Genesis 26:10). Consequently, Abimelech ordered his men to execute anyone who approached Isaac or Rebekah.
He declared that their actions would have brought all sin upon them, aligning with Jerome's translation, which states, “You have brought this upon us” (Gen. 26:10). This mirrors a previous encounter when the earlier Abimelech chastised Abraham regarding Sarah, asking, “What have you done to us? How have you sinned against me and against my kingdom?” (Genesis 20:9).
Though the idolaters and pagans did not regard fornication as sinful, they viewed adultery, particularly the act of violating another’s marriage, as a severe transgression that violated the sanctity of intimacy and contributed to widespread social disarray. They forbade such acts under mortal law. Unfortunately, in modern times, this sin appears to have proliferated within the Christian community, often overlooked and scarcely regarded as sinful. Many, living without the reverence of God, indulge in unbridled lust. Thus, it is imperative to explore the enormity of the sin of adultery, considering the calamities that emerge from it. While discussing such sins may be uncomfortable, it is essential to address them as we would treat an illness requiring attention rather than ignore the afflicted.
Saint Chrysostom, despite his virtuous life, felt compelled to confront these issues for the welfare of his congregation. He acknowledged his discomfort yet realized that for the sake of the unashamed sinner, he needed to speak candidly, comparing his role to that of a physician treating a wound—sometimes needing to enter the sore to facilitate healing (Chrysostom. On the Epistle to the Ephesians, ch. 4, conversation 5).
We must partially emulate this esteemed teacher in recognizing the gravity of adultery. It is crucial to understand that there exists a distinction between variations of adultery and fornication. Adultery involves a bond broken between individuals espoused to other's partners, constituting a grave sin that not only taints their own relationships but also endangers the sanctity of another's marriage as per God’s design.
When one engages in adultery, they pursue the spouse of another, violating the sacred union ordained by God. Thus, the repercussions of adultery are significantly weightier than those of mere fornication. The act not only damages the souls of both transgressors but also brings ruin to their respective lawful unions.
The Apostle Paul highlights this moral obligation, stressing, “The wife does not have authority over her body, but her husband does; likewise, the husband does not have authority over his body, but the wife does” (1 Cor. 7:4). To breach this bond is to not only harm oneself but also to inflict hurt upon the Creator and the societal order He established. God’s design for marriage, as stated, “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh” (Gen. 2:24; Mt. 19:4-6; Mk. 10:7-9), embodies a profound unity that should not be severed.
Therefore, the sin of adultery is of greater magnitude, affecting not just the individuals involved but also their spouses, thus engaging four lives in its wake. St. Basil the Great established penalties for such sins, suggesting that the ramifications differ tremendously between fornication and adultery, with adultery warranting more severe consequences.
The act of adultery carries connotation akin to that of thievery, covert and damaging in nature. Job proclaimed, ‘In the night it will be like a thief; the eye of the adulterer watches for darkness, saying, “No one shall see me,” and hiding in shadows’ (Job 24:14-16). Yet, the consequences of adultery far surpass those of theft, as an adulterer steals that which is priceless—devotion, intimacy, and purity.
The sin of adultery constitutes a significant rebellion against God. The Apostle James warns, “Adulterers and adulteresses, do you not know that friendship with the world is enmity with God?” (James 4:4). The allure of worldly desires only deepens this rift, drawing individuals into a cycle of lust that defies God’s boundaries, making the act not just a social failing but a spiritual one.
When reflecting on the implications of such sin, one realizes the profound shame and consequences experienced by those caught in adultery. It evokes intense inner turmoil, guilt, and inevitably leads to destructive outcomes. The shame of being exposed in such a capacity devastates not only the adulterer but also all parties involved. The wrath of a husband discovering infidelity often ignites a fire of jealousy and retaliation.
Historically, the wrath of spurned spouses has led to tragic outcomes in stories from time. Adultery may incite severe repercussions, from social ridicule to violent retribution, showcasing the catastrophic effects laid bare due to a transgression against trust and purity.
Ultimately, the record of Old Testament law was explicit; the severity of adultery warranted death as a punishment, indicating the weightiness of this sin within God’s commands. The New Testamentity recognizes that grace and repentance are established for such sins yet reminds us that no earthly reparation can suffice for the harm inflicted upon another's marriage. Acknowledging this leads us to a deeper understanding of the necessity for believers to pursue fidelity and sanctity within their unions.
Recognizing the cost of infidelity, let it encourage married individuals to heed the wisdom of Proverbs: “Drink water from your own cistern, and running water from your own well” (Proverbs 5:15). Engaging fully with one’s spouse fosters a healthy, fulfilling, and God-honoring relationship, deterring the allure of temptation that leads one away from marital integrity.
This is my sister. Naturally, Isaac had to keep the names of his sons private, just as he did with the name of his wife.
Passages read together with this verse.
THEOSIS