Commentary on Genesis John Calvin (continued)
COMMENTARY ON GENESIS
through impudence, yet does not, meanwhile, scruple to condemn himself as guilty of a great sin, 'It is not,' he says, 'through thee, that I and my whole kingdom have been prevented from falling into the greatest wickedness.' No one therefore may exonerate himself from blame, under the pretense that he had been induced by others to sin. It is, however to be noted, that adultery is here called a great sin; because it binds not one man only, but a whole people, as in a common crime. The king of Gerar could not indeed have spoken thus, had he not acknowledged the sacred right of marriage. But, at the present time, Christians — at least they who boast of the name — are not ashamed jocularly to extenuate so great a crime, from which even a heathen shrinks with the greatest horror. Let us however know, that Abimelech was a true herald of that divine judgment, which miserable men in vain endeavor to elude by their cavils. And let that expression of Paul ever recur to our memory, 'Be not deceived; because of those things cometh the wrath of God upon the disobedient.' (1 Corinthians 5:9; Ephesians 5:6.) It is not without reason, that he makes this sin common to the whole nation; for when crimes are committed with impunity, a whole region is, in a certain sense, polluted. And it is especially notorious, that the anger of God is provoked against the whole body of the people, in the person of the king. Hence, with so much the greater earnestness and care, must we beseech God to govern, by his Spirit, those whom he has placed in authority over us; and then, to preserve the country, in which he has granted us a dwelling-place, exempt and pure from all iniquity.
10. What sawest thou that thou hast done this thing ? By this question the king provides against the future. He thinks that Abraham had not practiced this dissimulation inconsiderately; and, since God was grievously offended, he fears to fall again into the same danger. He therefore testifies, by an inquiry so earnest, that he wishes to remedy the evil. Now, it is no common sign of a just and meek disposition in Abimelech, that he allows Abraham a free defense. We know how sharply, and fiercely, they expostulate, who think themselves aggrieved: so much the greater praise, then, was due to the moderation of this king, towards an unknown foreigner. Meanwhile, let us learn, by his example, whenever we expostulate with our brethren, who may have done us any wrong, to permit them freely to answer us.
11. And Abraham said. There are two points contained in this answer. For, first, he confesses that he had been induced by fear to conceal his marriage. He then denies that he had lied for the purpose of excusing himself. Now, although Abraham declares with truth, that he had not concealed his marriage with any fraudulent intention, nor for the purpose of injuring any one; yet he was worthy of censure, because, through fear, he had submitted, so far as he was concerned, to the prostitution of his wife. Wherefore, much cannot be said in his excuse: since he ought to have been more courageous and resolute in fulfilling the duty of a husband, by vindicating,