4. But Abimelech had not come near her. Though Abraham had deprived himself of his wife, the Lord interposed in time to preserve her uninjured. When Moses previously relates, that she was taken away by Pharaoh, he does not say whether her chastity was assailed or not; but since the Lord then also declared himself the vindicator of her whom he now saved from dishonor, we ought not to 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 suffered her to be corrupted in Egypt? We see, however, that when the Lord so defers his aid as not to stretch out his hand to the faithful, till they are in extreme peril, he shows the more clearly how admirable is his Providence.
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 thou dost severely punish adultery, shall thy wrath pour itself out on unoffending 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, mark in what way, and to what extent he boasts that his heart and hands are guiltless. For he does not arrogate to himself a purity which is altogether 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; (429) 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 selfgovernment, by which men abstain from force and acts of injustice. Besides, the interrogation which Abimelech used proceeded from a common feeling of religion. For nature itself dictates, that God preserves a just discrimination in inflicting punishments.
(429) “ Inter scelus et delictum.” — “Between an act of abandoned wickedness and a mere fault.” — Ed