And calling for him, he said: It is evident she is thy wife: why didst thou feign her to be thy sister? He answered: I feared lest I should die for her sake.
וַיִּקְרָ֨א אֲבִימֶ֜לֶךְ לְיִצְחָ֗ק וַיֹּ֙אמֶר֙ אַ֣ךְ הִנֵּ֤ה אִשְׁתְּךָ֙ הִ֔וא וְאֵ֥יךְ אָמַ֖רְתָּ אֲחֹ֣תִי הִ֑וא וַיֹּ֤אמֶר אֵלָיו֙ יִצְחָ֔ק כִּ֣י אָמַ֔רְתִּי פֶּן־אָמ֖וּת עָלֶֽיהָ׃
2 Church Fathers comment on this verse
Upon recognizing these signs, the just man no longer conceals the truth but openly acknowledges it, explaining his decision to refer to Rebekah as his sister. The Scripture states, "I would not die for her sake." The dread of death drove him to this choice. It is also possible that he was aware his father had previously escaped peril through a similar pretense, leading him to adopt the same approach.
Isaac, following God's directive, traveled to Gerar to Abimelech. However, this Abimelech was not the same as the one from Abraham's time; he reigned at a later period during Isaac's life. In Gerar, Isaac mirrored his father's actions: afraid of powerful men, he referred to his wife Rebekah as his sister. Once Abimelech discovered the truth—that Rebekah was indeed Isaac's wife—he admonished Isaac, saying, “What have you done to us? One of my people might have easily lain with your wife, and you would have brought guilt upon us” (Genesis 26:10). Consequently, Abimelech ordered his men to execute anyone who dared to harm Isaac or his wife, asserting, “You have brought such sin upon us” (Genesis 26:10 in Jerome's translation).
This account echoes the earlier interaction between Abraham and a previous Abimelech, who confronted Abraham regarding Sarah: “What have you done to us? What sin have you brought upon me and my kingdom?” (Genesis 20:9).
Interestingly, while the pagan idolaters did not view fornication as a significant sin—even indulging in it without restraint—they regarded adultery, which involves another man's wife, as a grievous offense, deeply damaging to familial relationships and worthy of severe prohibitions. Yet today, the wickedness of such actions appears to have grown among Christians, who often barely acknowledge them as sins. Many have recklessly succumbed to immoral desires devoid of God’s fear. For the sake of those lost in these temptations, we must explore the severe implications of adultery and its destructive consequences. Though speaking of such sins may be uncomfortable, it is vital to address the issue, as we would treat those suffering from a spreading disease rather than neglecting them.
St. John Chrysostom, despite being pure-hearted and reluctant to broach such topics, recognized the necessity of addressing sins to serve the spiritual well-being of the faithful. He would say to sinners, “I speak of what is base not of my own desire but for the sake of those unashamedly engaging in disgraceful acts. The physician, in seeking to heal an ulcer, must first confront the corruption before he can offer healing. In similar ways, I must speak boldly to you of your spiritual ailments.”
To elucidate the seriousness of adultery, it is crucial to differentiate between fornication and adultery. Fornication occurs when a single man and woman partake in immoral relations, unbound by marriage. Adultery, on the other hand, involves a breach of fidelity within a committed relationship. This can manifest between two people bound in marriage or between a married individual and a single person. In either case, the action is a violation of sacred trust and loyalty and incurs greater sin than simple fornication.
When adultery corrupts, it damages both the offender’s and the innocent spouse’s integrity and faithfulness, offends God, and disrupts the sanctity of marriage. The Lord established the covenant of marriage with the intention that a man and woman unite as “one flesh” (Genesis 2:24; Matthew 19:4-6). Those who commit adultery fracture this divine union, effectively rejecting the holy mystery that Christ shares with His Church.
Therefore, the sin of adultery holds greater weight than that of fornication, as it not only taints two individuals but also affects two other lives—the innocent partners of the adulterers. Accordingly, St. Basil the Great set distinct penalties: a fornicator would face a lesser punishment than an adulterer, reflecting the sin's severity. Adultery likens itself to theft, committed in secret, as Job remarks, “In the dark, the eye of the adulterer waits, saying, 'No one sees me'” (Job 24:15). While theft involves taking lifeless possessions, adultery steals something sacred—marital love and purity—making it far more grievous.
The thief may plead hunger or necessity to justify his crime, but the adulterer possesses everything yet still seeks what belongs to another, demonstrating a severe moral lack. Jesus warned that “the thief comes only to steal, kill, and destroy” (John 10:10), and in a similar vein, the adulterer destroys soul bonds and invites eternal ruin for all involved.
St. John Chrysostom emphasized that while God grants repentance for many sins, the gravity of adultery often precludes one from human understanding and forgiveness. He noted that marriage serves as a sanctuary for individuals immersed in the tumult of lust, urging that within such relationships, one should remain faithful, for failing to do so bears consequences far worse than merely human disapproval.
In the Old Testament, adultery was unforgivable; the punishment was death (Leviticus 20:10). Even if some within the Church seek repentance for adultery today, such forgiveness arises not from merit but from God’s supreme grace. Still, public acknowledgment of such sin brings lasting shame. Solomon advised that individuals hold fast to their spouses and enjoy the companionship established in their youth, urging them not to be swayed by temptations that lead to ruin.
Ultimately, we face calamities in our time due to unrecognized sins of infidelity and vice, as God’s judgment falls on nations and individuals alike. As Isaac learned from Abimelech, who feared divine wrath, we too must heed these lessons closely.
THEOSIS