The distinction between Sarah and Hagar

Noting that the word was becoming certain as something to come to pass, he was implying that it is not proper to remain in the things before it, thereby dishonoring virtue.

Sarah said: 'I am wronged by you; I gave my maidservant of mine into your bosom; but seeing that she has conception in her womb, I have been dishonored in opposition to her; may God judge between me and you.' (Gen 16:2). The 'from you' is twofold, that is, either 'from you' or 'from whom'; so that regarding the 'from you' it is thus: when anyone, desiring to use the preliminary exercises for the sake of virtue and the perfection of wisdom, remains in these in some way dishonoring the virtue by not using them for what is necessary, and the 'from whom' will receive the same intellect, the only difference being that he truly dishonors the virtue by hastening to give birth from the introduction alone and setting this as the end.

Pay attention also to 'in opposition to her'; for the virtue was not simply dishonored, but 'in opposition to her'; for when anyone, having used the preliminary exercises because of the perfection of wisdom, goes beyond the need, he dishonors the virtue in himself. As for 'may God judge between me and you', one might say it literally as having been spoken because of some movement from a human being in her, but following the intention of those who have understood, it is said toward the one remaining in the introductory character: that you did not bear perfect children from me, but rather allowed them to remain still in those things.

Abram said to Sarah: 'Behold, your maidservant is in your hands; use her as it is pleasing to you.' (Gen 16:6). Regarding the literal sense, the word of the patriarch introduces an indifference, as he receives the maidservant from the woman without desiring pleasure and now being content with her and withdrawing when he wishes; but toward an elevation, the diligent one, even if remaining in the introduction and being alienated from the perfection of virtue, receives the rebuke from her unpleasantly, and then, having moved from the smaller things, as if subjecting himself to her, uses her instructions to restore authority. For whenever he is eager to say, do, and think all things toward the goal of virtue, he most readily receives the corrections from her.

And Sarah mistreated her and drove her away from her presence. This mistreatment of the handmaid, whom we lead into the preliminary exercises, turns out to be a kind of dismissal of them. For those who are pressing toward perfection no longer need them. Because of this, she rightly departs; for she no longer endures the introductory elements of having attained progress and perfection.

And an angel of the Lord of God found her at the water spring in the desert, at the spring on the road to Shur (Gen 16:7). And the angel of the Lord said to her, 'Hagar, handmaid of Sarah, whence do you come and whither are you going?' And she said, 'I am fleeing from the presence of Sarah, my mistress' (Gen 16:8). From these things, one can see and know the virtue of Hagar and that she was not ungrateful, as an angel was conversing with her and placing care for her not as a trivial matter; for it is evident that it was according to the will of God. It was not unlikely that she was diligent, as she was chosen by the holy Sarah for the companionship of Abraham. And her thankfulness is shown by her saying, 'I am fleeing from the presence of Sarah, my mistress'; nothing trivial is said about her. In the things previously mentioned, Sarah's virtue and the spiritual understanding of the divine Scriptures were placed, while Hagar was the introductory and shadowy one.

Therefore, the one approaching the divine instruction ought to attend to her in this way, so as to understand him according to letter and spirit, in a manner and order that fits. Thus it is necessary for the child of Sarah's introduction, so that he may reach the more perfect things, just as it was said concerning the Israelites, 'that they were first entrusted with the words of God' (Rom 3:2), which are given until a time of correction. For no one remaining in the letter or in her introductory wisdom is being made an opponent. Therefore, this lover of wisdom, if he remains using only the introductory things, in a way dishonors virtue; and if he rises up, he will have lost the introductory guidance as having departed from it; once progress has been attained, the former things pass away, just as was the case with the Egyptian Hagar; for the things of the introduction are confirmed by earthly examples.