Commentary on Genesis John Calvin (continued)
JOHN CALVIN
it is improbable that Sarai should have been so greatly incensed, except by many, and, indeed atrocious offenses. Therefore, the woman being of servile temper, and of indomitable ferocity, chose rather to flee, than to return to favor, through the humble acknowledgment of her fault.
7. And the angel of the Lord found her. We are here taught with what clemency the Lord acts towards his own people, although they have deserved severe punishment. As he had previously mitigated the punishment of Abram and Sarai, so now he casts a paternal look upon Hagar, so that his favor is extended to the whole family. He does not indeed altogether spare them, lest he should cherish their vices; but he corrects them with gentle remedies. It is indeed probable, that Hagar, in going to the desert of Sur, meditated a return to her own country. Yet mention seems to be made of the desert and the wilderness, to show that she, being miserably afflicted, wandered from the presence of men, till the angel met her. Although Moses does not describe the form of the vision, yet I do not doubt, that it was clothed in a human body; in which, nevertheless, manifest tokens of celestial glory were conspicuous.
8. And he said, Hagar, Sarai's maid. By the use of this epithet, the angel declares, that she still remained a servant, though she had escaped the hands of her mistress; because liberty is not to be obtained by stealth, nor by flight, but by manumission. Moreover, by this expression, God shows that he approves of civil government, and that the violation of it is inexcusable. The condition of servitude was then hard; and thanks are to be given to the Lord, that this barbarity has been abolished; yet God has declared from heaven his pleasure, that servants should bear the yoke; as also by the mouth of Paul, he does not give servants their freedom, nor deprive their masters of their use; but only commands them to be kindly and liberally treated. (Ephesians 6:5.) It is to be inferred also, from the circumstance of the time, not only that civil government is to be maintained, as matter of necessity, but that lawful authorities are to be obeyed, for conscience' sake. For although the fugitive Hagar could no longer be compelled to obedience by force, yet her condition was not changed in the sight of God. By the same argument it is proved, that if masters at any time deal too hardly with their servants, or if rulers treat their subjects with unjust asperity, their rigour is still to be endured, nor is there just cause for shaking off the yoke, although they may exercise their power too imperiously. In short, whenever it comes into our mind to defraud any one of his right, or to seek exemption from our proper calling, let the voice of the angel sound in our ears, as if God would draw us back, by putting his own hand upon us. They who have proudly and tyrannically governed shall one day render their account to God; meanwhile, their asperity is to be borne by their subjects, till God, whose prerogative it is to raise the abject and to relieve the oppressed, shall give them succor. If a comparison be made, the power of magistrates is far more tolerable,