Commentary on Genesis John Calvin (continued)
COMMENTARY ON GENESIS
and ungodly men openly to oppose our faith; but sometimes, privately and by stealth, he assails us through the medium of good and simple men, that he may overcome us unawares. On every side, therefore, we must be on our guard against his wiles; lest by any means he should undermine us.
And Abram hearkened to the voice of Sarai. Truly the faith of Abram wavers, when he deviates from the word of God, and suffers himself to be borne away by the persuasion of his wife, to seek a remedy which was divinely prohibited. He, however, retains the foundation, because he does not doubt that he shall, at length, perceive that God is true. By which example we are taught, that there is no reason why we should despond, if, at any time, Satan should shake our faith; provided that the truth of God be not overthrown in our hearts. Meanwhile, when we see Abram, who, through so many years, had bravely contended like an invincible combatant, and had surmounted so many obstacles, now yielding, in a single moment, to temptation; who among us will not fear for himself in similar danger? Therefore, although we may have stood long and firmly in the faith, we must daily pray, that God would not lead us into temptation.
3. And gave her to her husband Abram to be his wife. Moses states what was the design of Sarai; for neither did she intend to make her house a brothel, nor to be the betrayer of her maid's chastity, nor a pander for her husband. Yet Hagar is improperly called a wife; because she was brought into another person's bed, against the law of God. Wherefore, let us know that this connection was so far illicit, as to be something between fornication and marriage. The same thing takes place with all those inventions which are appended to the word of God. For with whatever fair pretext they may be covered, there is an inherent corruption, which degenerates from the purity of the word, and vitiates the whole.
4. Her mistress was despised in her eyes. Here Moses relates that the punishment of excessive precipitancy quickly followed. The chief blame, indeed, rested with Sarai; yet because Abram had proved himself too credulous, God chastises both as they deserve. Sarai is grievously and bitterly tried, by the proud contempt of her handmaid; Abram is harassed by unjust complaints; thus we see that both pay the penalty of their levity, and that the contrivance devised by Sarai, and too eagerly embraced by Abram, fails of success. Meanwhile, in Hagar, an instance of ingratitude is set before us; because she, having been treated with singular kindness and honor, begins to hold her mistress in contempt. Since, however, this is an exceedingly common disease of the mind, let the faithful accustom themselves to the endurance of it; if, at any time, a return so unjust be made to them, for their acts of kindness. But especially, let the infirmity of Sarai move us thus to act, since she was unable to bear the contempt of her maid.