Genesis 26:8Meaning & Commentary from the Church Fathers

It carries the eternal designation of ‘patience’; either because it endures indefinitely, rejoicing eternally, or because it comprises the patience of believers—who are indeed the body of Christ (cf. 1 Cor. 6:15, 1 Cor. 12:12-27). The witness of those who persevere until the end (cf. Mt. 10:22, Mt. 24:13, Mk. 13:13) and their expressions of gratitude form the sacramental play and the salvation that accompanies true joy. The king represents Christ, who, as Scripture illustrates, observes from the heights our laughter and gratitude, our blessings, and our rejoicing.

His words echoed those of the previous Abimelech, who addressed Abraham concerning Sarah, “What have you done to us? Why have you brought sin against me and my kingdom?” (Genesis 20:9).

Although idolaters did not view fornication as a transgression, delighting in it without restraint, they regarded adultery—interacting with another man's wife—as a serious offense, and they prohibited it through strict commands. Yet today, this moral failure is widespread among Christians, often overlooked as wrongdoing. Many lack the reverence for God and indulge uncontrollably in this impurity. Therefore, we must discuss the significance of adultery as a grave sin and the disasters it brings forth. Though it might be uncomfortable to address the subject of adultery and fornication, it is imperative to provide guidance when these vices are rampant, not neglecting those in need of healing.

Saint Chrysostom, despite his own purity and embarrassment to speak of such matters, felt compelled as a teacher to address these issues for the sake of those unashamedly engaging in such sinful acts. He asserts, “You accept me, something unclean, proclaiming it without shame; I do not speak of this willingly but must do so for the sake of those unashamed of their disgraceful acts. Just as a physician must first touch an ulcer to heal it, so I must address these sins to minister to your souls” (Chrysostom, On the Epistle to the Ephesians, ch. 4, conversation 5). Likewise, we ought to follow his example to some extent.

To fully appreciate the seriousness of adultery, it is crucial to differentiate between the terms involved. Fornication describes a union between a free man and woman who are not bound by marriage, whereas adultery pertains to a situation involving individuals who are married. If both parties are free, they transgress their own liberties; if one is married and the other is free, the latter's transgression is viewed as adultery. Adultery contaminates both an individual's and another's marital intimacy, showing a breach of trust that condemns both actions—suggesting that the sin of adultery carries more weight than that of fornication.

Adultery creates a corruption that defiles not only the souls of those directly involved but also affects their lawful partners in the sacrament of marriage, as the Apostle poignantly states: “Every fornicator or unclean person has no inheritance in the kingdom of Christ and God” (Ephesians 5:5). If fornication entangles one’s spirit and body, driving them away from the divine, how much greater is the danger for the one who commits adultery? An individual’s body truly does not belong to oneself alone, as proclaimed: “The wife does not have authority over her own body, but the husband does; likewise, the husband does not have authority over his own body, but the wife does” (1 Corinthians 7:4).

Engaging in adultery not only sullies the sanctity of marriage but also brings offense to God, the Creator. The Lord instituted the bond of marriage with these words: “For this reason, a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh” (Genesis 2:24; Matthew 19:4-6; Mark 10:7-9). Therefore, to commit adultery is to sever what God has united, undermining the holy mystery of matrimony, which symbolizes the unity of Christ and His Church.

Consequently, the guilt associated with adultery is doubly condemning as compared to fornication; for while fornication harms only the two involved, adultery has a far wider impact, infringing upon the rightful partners as well. The adulterer tarnishes both their own bed and that of the spouse, thereby incurring greater repentance. St. Basil the Great laid down strict punishments: the fornicator banished for seven years, the adulterer for fifteen (see the Book of Correction, rules 58 and 59).

In this regard, adultery resembles thievery—a secretive act marked by deceptive intentions. Righteous Job likened it to thievery, stating, “In the night it is like a thief; the eye of the adulterer waits for darkness, thinking, ‘No eye of the stranger shall see me’” (Job 24:14-16). However, the offense of adultery remains vastly greater than theft, for while a thief annexes lifeless possessions, the adulterer violates the sanctity of a person's heart, soul, and love—something far more invaluable than mere material goods.

A thief may rationalize their crime by citing need or desperation, as Scripture notes: “It is not surprising when someone steals to satisfy their hunger” (Proverbs 6:30). The individual with a lawful spouse, however, can offer no valid excuse, for in his own folly, he destroys his own soul (Proverbs 6:32). Indeed, the adulterer, with a spouse at home, seeks to partake of another's offering, ignoring the pure and fulfilling love available within his own marriage, trading it for disgrace that leads to his own ruin.

The Gospel states that “the thief does not come except to steal, to kill, and to destroy” (John 10:10). Analogously, the adulterer seeks to wrest away another’s union, often resulting in violence. The sin of adultery can lead to not just the destruction of the souls involved but also brings about tragic consequences for many. St. Chrysostom highlights that the sin of adultery fundamentally undermines the sanctity of the divine order that God established.

Such acts of immorality extend beyond personal transgression; they are enmities against God Himself. The Holy Apostle James warns, “Adulterers and adulteresses, do you not know that friendship with the world is enmity with God?” (James 4:4). This worldly love manifests primarily through desires that betray divine law, casting aside God’s commands.

The enormity of the sin of adultery is such that one who engages in it may feel unworthy of pardon. Chrysostom reflects that a spouse is meant to be a helper and support against temptation. Just as a sailor who fails to navigate properly faces dire consequences, so too does one who corrupts the marriage bed—forever marked and judged by both God and men. Marriage ought to be a sanctuary in a life corrupted by lust and ungrateful desires.

Adultery is not forgiven lightly, as Old Testament law mandated death for such an offense. Scripture states: “Whoever commits adultery with another man's wife shall surely be put to death” (Leviticus 20:10). Such sins could not be cleansed through sacrifice but required severe penalties. In sacred texts, one finds that the consequences for adultery were death, illustrating the gravity of this sin.

While contemporary church theology may offer repentance, this is not because human actions warrant it. Instead, it reveals the limitless mercy of God, surpassing human understanding. Yet, those stained by such sins cannot always escape the judgment of men; much shame lingers after the sin surfaces. “A wound for a wound cannot be erased” (Proverbs 6:33), indicating that consequences endure.

Adultery brings considerable suffering to one’s conscience, leading to unending self-reproach and agony, whether the sin is discovered or not. Even unconfessed, the turmoil arises from guilt that never ceases its torment. The fear of exposure hangs over the adulterous individual, complicating their life with anxiety and unease.

When infidelity becomes public, it leads to devastating humiliation and invokes the wrath of the wronged spouse, compounding the shame and leading to the demand for retribution from society. A notable analogy in the Scriptures recounts the silent suffering of King David. Although his sin was privately reprimanded, the shame still shrouded him: “All day long my shame is before me” (Psalm 43:16).

In the case of a discovered adultery, the consequences are dire. The husband’s rage often leads to violence, representing turmoil and vengeance. Historical examples illustrate these dire outcomes—where jealousy led wives to murder their unfaithful husbands. This is the dismal aftermath of adultery.

The culmination of these actions brings inevitable and acute suffering to the unfaithful; Proverbs warns, “Can a man take fire to his bosom and not be burned?” (Proverbs 6:27). Those caught in the act can less hope for mercy, as public exposure leads to severe punishment according to the law. History has shown varying forms of harsh penalties for adultery, including execution across different cultures, thus emphasizing the seriousness of the crime.

In contrast to the olden days, when the consequences of adultery were dire, today, among Christians, the ramifications are often light. As divine retribution appears among nations for hidden sins, we must reflect upon our own accountability towards God. If nations are chastised for secret adultery, what judgment awaits those openly engaging in such wickedness?

In light of these truths, reflecting on the wise counsel of Solomon is valuable: “Drink water from your own cistern and running water from your own well” (Proverbs 5:15). Thus, married individuals ought to take to heart these words, valuing their own unions and remaining faithful to their spouses.