John Calvin Commentary Genesis 20

And Abraham journeyed from thence. What Moses related concerning the destruction of Sodom was a digression. He now returns to the continuation of his history and proceeds to show what happened to Abraham; how he conducted himself, and how the Lord protected him; until the promised seed, the future source of the Church, should be born to him.

He also says that Abraham came into the South country; not that he traveled beyond the limits of the inheritance given to him, but that he left his former abode and went towards the South. Moreover, the region which he points out mainly fell, afterwards, to the lot of the tribe of Judah.

It is, however, unknown what his intention was in moving, or what necessity compelled him to change his place. However, we should be persuaded that he had not transferred his abode to another place for any insufficient reason, especially since a son, whom he had not even dared to wish for, had recently been promised to him through Sarah.

Some imagine that he fled from the sad spectacle that was continually before his eyes, for he saw the plain, which had recently seemed so pleasant to the view and so filled with a varied abundance of fruits, transformed into a misshapen chaos. And certainly, it was possible that the whole neighborhood might be affected by the smell of sulfur, as well as tainted with other corruptions, so that people might more clearly perceive this memorable judgment of God.

Therefore, it is not inconsistent with the facts to suppose that Abraham, seeing the place was under the curse of the Lord, was drawn elsewhere by his detestation of it. It is also credible that (as happened to him in another place) he was driven away by the malice and injuries of those among whom he lived.

For the more abundantly the Lord had shown His grace to him, the more necessary it was, in return, for his patience to be exercised, so that he might reflect on his condition as a pilgrim on earth. Moses also expressly declares that he lived as a stranger in the land of Gerar.

Thus we see that this holy family was driven here and there like refuse, while a fixed abode was granted to the wicked. But it is profitable for the pious to be thus unsettled on earth, lest, by setting their minds on a comfortable and quiet dwelling, they should lose the inheritance of heaven.

And Abraham said of Sarah his wife. In this history, the Holy Spirit presents to us a remarkable instance, both of the infirmity of man and of the grace of God. It is a common proverb that even fools become wise by suffering evil. But Abraham, forgetful of the great danger that had happened to him in Egypt, once more strikes his foot against the same stone, although the Lord had purposely chastised him, so that the warning might be useful to him throughout his whole life.

Therefore, we perceive in the example of the holy patriarch how easily forgetfulness, both of the chastisements and the favors of God, steals over us. For it is impossible to excuse his gross negligence in not calling to mind that he had once tempted God, and that he alone would have been to blame if his wife had become the property of another man.

But if we thoroughly examine ourselves, scarcely anyone will be found who will not acknowledge that he has often offended in the same way. It may be added that Abraham was not free from the charge of ingratitude; because, if he had properly considered that his wife had been wonderfully preserved for him by the Lord, he would never again, knowingly and willingly, have cast himself into similar danger.

For he makes the former favor divinely offered to him, as far as he is able, of no effect.

We must, however, notice the nature of the sin, which we have touched on before. For Abraham did not, for the sake of providing for his own safety, prostitute his wife (as impious men cavil).

But, as he had before been anxious to preserve his life until he should receive the seed divinely promised to him, so now, seeing his wife with child, in the hope of enjoying so great a blessing, he thought nothing of his wife’s danger.

Therefore, if we thoroughly weigh all things, he sinned through unbelief, by attributing less than he ought to the providence of God.

Hence, we are also admonished how dangerous it is to trust our own judgment. For Abraham’s disposition is right while fixing his attention on the promise of God; but insofar as he does not patiently wait for God’s help but turns aside to the use of unlawful means, he is, in this respect, worthy of censure.

And Abimelech sent. There is no doubt that the Lord purposed to punish his servant for the counsel he had so rashly taken.

And such fruits of distrust do all receive who do not rely, as they ought, on the providence of God.

Some perverse men quarrel with this passage because nothing seems more improbable to them than that a decrepit old woman should be desired by the king and taken from her husband.

But we answer:

1. It is not known what her appearance was, except that Moses previously declared her to be a person of singular beauty. And it is possible that she was not much worn with age, for we often see some women in their fortieth year more wrinkled than others in their seventieth.

2. Another thing to be considered is that, by the unusual favor of God, her beauty was preeminent among her other qualities. It might also be that King Abimelech was less attracted by the elegance of her form than by the rare virtues with which he saw her, as a mature woman, to be endowed.

3. We must remember that this whole affair was directed by the hand of God, so that Abraham might receive the due reward for his folly. And as we find that those who are exceedingly perceptive in discerning the natural causes of things are yet most blind concerning divine judgments, let this single fact suffice: that Abimelech, being an instrument to carry out the divine chastisement, acted under a secret impulse.

But God came to Abimelech in a dream by night. Here Moses shows that the Lord acted with such gentleness that, in punishing His servant, He yet, as a father, forgave him; just as He deals with us, so that, while chastising us with His rod, His mercy and His goodness far exceed His severity.

Hence also we infer that He takes greater care of the pious than carnal sense can understand, since He watches over them while they sleep. This also is to be carefully noted: that however we may be despised by the world, we are still precious to Him, since for our sake He reproves even kings, as it is written in Psalm 105:14.

But as this subject was more fully discussed in the twelfth chapter (Genesis 12:1), let readers seek there what I now purposely omit. Regarding God being said to have come, this should be understood in terms of the king's perception, to whom undoubtedly the majesty of God was manifested, so that he might clearly perceive himself to be divinely reproved and not deluded with a vain phantom.

Behold, thou art but a dead man. Although God reproved King Abimelech for the sake of Abraham, whom He covered with His special protection, He still intends to show, generally, His high displeasure against adultery. And, in truth, here is no express mention of Abraham; but rather a general announcement is made for the purpose of maintaining conjugal fidelity.

Thou shalt die, because thou hast seized upon a woman who was joined to a husband. Let us therefore learn that a precept was given in these words to mankind, which forbids anyone to touch his neighbor’s wife.

And, truly, since nothing in the life of man is more sacred than marriage, it is no wonder that the Lord should require mutual fidelity to be cherished between husbands and wives and should declare that He will be the Avenger of it as often as it is violated. He now addresses Himself, indeed, only to one man, but the warning ought to sound in the ears of all, that adulterers—although they may exult with impunity for a time—will still feel that God, who presides over marriage, will take vengeance on them (Hebrews 13:4).

But Abimelech had not come near her. Though Abraham had deprived himself of his wife, the Lord intervened in time to preserve her unharmed. When Moses previously recounts that she was taken away by Pharaoh, he does not say whether her chastity was violated or not; but since the Lord then also declared himself the defender of her whom he now saved from dishonor, we should not doubt that her integrity was preserved both times. For why did he now forbid the king of Gerar to touch her, if he had previously allowed her to be defiled in Egypt? We see, however, that when the Lord so delays his help as not to extend his hand to the faithful until they are in extreme danger, he shows the more clearly how admirable his Providence is.

Wilt thou slay also a righteous nation? The explanation given by some, that Abimelech here compares himself with the men of Sodom, is perhaps too refined. The following meaning appears to me more simple; namely ‘O Lord, although you severely punish adultery, shall your wrath pour itself out on innocent men, who have rather fallen into error, than sinned knowingly and willingly?’ Moreover, Abimelech seems so to clear himself, as if he were entirely free from blame: and yet the Lord both admits and approves his excuse.

We must, however, note in what way, and to what extent he boasts that his heart and hands are guiltless. For he does not claim for himself a purity which is completely spotless; but only denies that he was led by lust, either tyrannically or purposely, to abuse another man’s wife. We know how great is the difference between a crime and a fault; thus Abimelech does not exempt himself from every kind of charge, but only shows that he had been conscious of no such wickedness as required this severe punishment.

The ‘simplicity of heart,’ of which he speaks, is nothing else than that ignorance which stands opposed to consciousness of guilt; and ‘the righteousness of his hands,’ is nothing but that self-government, by which men abstain from force and acts of injustice. Besides, the question Abimelech asked proceeded from a common feeling of religion. For nature itself dictates, that God preserves a just discrimination in inflicting punishments.

Yea, I know that you did this in the integrity of your heart. We infer from this answer of God (as I have lately remarked) that Abimelech did not testify falsely concerning his own integrity. Yet, while God allows that his excuse is true, He nevertheless chastises him.

Let us therefore learn that even those who are pure, according to human judgment, are not entirely free from blame. For no error can be considered so excusable as to be without some deteriorating admixture. Therefore, it is not for anyone to absolve himself by his own judgment; rather, let us learn to bring all our conduct to the standard of God.

For Solomon does not say in vain that the ways of men seem right to themselves,
but the Lord ponders the hearts, (Proverbs 21:2).

But if even those who are unconscious of any evil in themselves do not escape censure, what will be our condition if we are held inwardly bound by our own conscience?

I also withheld you. This declaration implies that God had regard not only for Abraham but also for the king. For because he had no intention of defiling another man’s wife, God had compassion on him.

And it frequently happens that the Spirit restrains, by His bridle, those who are gliding into error; just as, on the other hand, He drives those headlong, by infatuations and a spirit of stupor, who, with depraved affections and lusts, knowingly transgress. And as God brought to the pagan king, who had not been guilty of deliberate wickedness, a timely remedy so that his guilt should not be increased, so He proves Himself daily to be the faithful guardian of His own people, to prevent them from rushing forward from lighter faults to desperate crimes.