And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.
Verse 8. Hagar, Sarai’s maid] This mode of address is used to show her that she was known, and to remind her that she was the property of another.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By this title he admonisheth her, that though she was Abrams wife, yet she was Sarais maid, to whom she owed subjection and service, from which she could not lawfully withdraw herself. Consider with thyself what thou art doing: what a sad exchange thou art making. Thou forsakest not only an excellent master and husband, but also me and my worship, which thou wilt not find in any other family, and so castest thyself out of the true church, and art running headlong into a place of all idolatry and impiety, to thy utter undoing; and this merely through pride and impatience.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he said, Hagar, Sarai’s maid,…. He calls her by her name, which might surprise her, and describes her by her character and condition, in order to check her pride, and put her in mind of her duty to her mistress; and to suggest to her, that she ought to have been not where she was, but in the house of her mistress, and doing her service:
whence camest thou? this question the angel asked, not as ignorant, for he that could call her by her name, and describe her character and state, knew from whence she came; but he said this not only to lead on to what he had further to say to her, but to put her upon considering from whence she came, what she had left behind, and what blessings she had deprived herself of; she had not only left her husband and her mistress, but the house of God; for such Abram’s family was, where the worship of God was kept up, and where the Lord granted his presence, and indulged with communion with himself:
and whither wilt thou go? he knew her intention and resolution was to go to Egypt, and he would have her think of the place whither she intended to go, as well as that she had left, as that her journey to it was dangerous, through a wilderness; that the country she was bound for was a wicked and an idolatrous one, where she would not have the free exercise of her religion she had embraced, nor any opportunity of attending the pure worship of God, and would be liable to be drawn into a sinful course of life, and into idolatrous worship:
and she said, I flee from the face of my mistress Sarai; this was very ingenuously said, she acknowledges Sarai to be her mistress, and owns that, she had displeased her, and caused her face to be against her; and confesses the truth, that she had fled from her, not being able to bear her frowns and corrections, at least her spirit was too high to submit to them.
Fuente: John Gill’s Exposition of the Entire Bible
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. (Eph 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, than that ancient dominion was. (389) The paternal authority is in its very nature amiable, and worthy of regard. If the flight of Hagar was prohibited by the command of God, much less will he bear with the licentiousness of a people, who rebel against their prince; or with the contumacy of children, who withdraw themselves from obedience to their parents.
Whence camest thou ? He does not inquire, as concerning a doubtful matter, but knowing that no place for subterfuge is left to Hagar, he peremptorily reproves her for her flight; as if he had said, ‘Having deserted thy station, thou shalt profit nothing by thy wandering, since thou canst not escape the hand of God, which had placed thee there.’ It might also be, that he censured her departure from that house, which was then the earthly sanctuary of God. For she was not ignorant that God was there worshipped in a peculiar manner. And although she indirectly charges her mistress with cruelty, by saying that she had fled from her presence; still the angel, to cut off all subterfuges, commands her to return and to humble herself. By which words he first intimates, that the bond of subjection is not dissolved either by the too austere, or by the impotent dominion of rulers; he then retorts the blame of the evil upon Hagar herself, because she had obstinately placed herself in opposition to her mistress, and, forgetful of her own condition, had exalted herself more insolently and boldly than became a handmaid. In short, as she is justly punished for her faults, he commands her to seek a remedy by correcting them. And truly, since nothing is better than, by obedience and patience, to appease the severity of those who are in authority over us; we must more especially labor to bend them to mildness by our humiliation, when we have offended them by our pride.
(389) For this ancient dominion implied slavery. The French translation has it, “ Le droit des magistrats est bien plus tolerable, que n’a point este ceste ancienne domination sur les serfs.” — Ed.
Fuente: Calvin’s Complete Commentary
(8) Whence camest thou?It is noteworthy that in these Divine communications Gods knowledge of all the circumstances is not presumed, but the person visited is led on to tell them. This adds very much to the freshness and poetry of the narrative. Here, however, in the address, Hagar, Sarais maid, the angel, at least, shows that he is aware who she is, and also reminds her of what she had forgotten, that in bestowing her upon Abram Sarai did not cease to be her mistress.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Sarai’s maid The words were calculated to remind her that she was not her own, nor yet Abram’s wife .
Whence whither These questions were adapted to arouse her conscience and her fears .
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 16:8 a
‘And he said, “Hagar, handmaid of Sarai, from where have you come and where are you going?” ’
It is clear that by becoming what she has Hagar has been brought within the covenant and that God will not let her go. But note that she is addressed as ‘handmaid of Sarai’ not wife of Abram. God accepts the customs of the people. Such an address from a stranger (angels are not usually recognised as such immediately) alerts her to the fact that this is an unusual visitation. Yet it also reminds her she is in the wrong. She ‘belongs’ to Sarai and the tribe.
“From where have you come?” He wants her to recognise that she shares in an unusually favourable circumstance, that of being within Yahweh’s covenant. And she is deserting it.
“Where are you going?” He also asks her to face the question as to what kind of a future there is for her and her child if she continues on her way. Life in Egypt will not be easy for a solitary woman with child. But the writer also wants us to recognise that she is, as it were, leaving the presence of God.
Gen 16:8 b
‘And she said, “I flee from the face of my mistress Sarai”.’
Hagar must have been appalled that at this stage, when she has nearly reached safety, she has met someone who knows her status. She does not try to avoid the question or lie. She admits her guilt.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 16:8. He said, Hagar, Sarai’s maid The angel calls her Sarai’s maid, to remind her of her duty and dependence, which she ought not to have relinquished. He advises her, therefore, to return, and patiently to submit to the treatment, however hard to bear, which she had fled to avoid; at the same time comforting her with a prophetic account of her son and his descendants.
REFLECTIONS.We have here Hagar’s flight, and return at the command of the angel.
1. The place where she was: the wilderness. Sin is the wilderness we are sure to get into, the moment we leave the path of duty. She was going homeward, but God interposes. Observe, It is a great mercy to be stopped short by Providence or conscience in a sinful way.
2. The angel’s address and question. The address, to humble: the question, to alarm her. Sarai’s maid should have taken correction submissively, and not have left that holy family to return to the idols of AEgypt. Note; (1.) It would stop our career often, if we would ask, Whither am I going? What am I doing? (2.) Wilfully to leave the means of grace, is a dangerous step. (3.) If God did not graciously interpose, alas! what often would become of us, when under the guidance of a perverse spirit?
3. Her answer. She pleads her mistress’s anger as the cause of her flight. Though it was no excuse for her, yet it was too just an accusation of Sarah. Learn, (1.) The impropriety of others’ behaviour to us is no sufficient plea for an ill return. (2.) They are partners of the guilt, who by their provocations lead others to sin. (3.) If masters or mistresses forbear not threatening, their servants will have some reason to complain.
4. The Angel’s command, or rather kind advice. Note; (1.) When we are out of the way of duty, it behoves us to make haste to return to it. (2.) We are bound to hope for God’s blessing when we do so, however disagreeable or dangerous the step may appear. It is better to return to suffer, than by flight to continue in sin.
Fuente: Commentary on the Holy Bible by Thomas Coke
And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.
Reader! I entreat you to remark with me, the peculiarity of the expression. The angel doth not promise in another’s name, as would certainly have been the case had he been a created angel, but in his own. He saith, I will multiply thy seed, etc. And who then could this be but the Angel of the Covenant, even the Lord Jesus Christ. See Mal 3:1 . It is very gratifying to the true believer in Jesus, to discover the Lord in places where we least expected him.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 16:8 And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.
Ver. 8. Hagar, Sarai’s maid.] This was a good item to her, that she was out of her way, because out of her place.
Whence camest thou? and whither wilt thou?
I flee from the face of my mistress, Sarai.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
face = presence. Figure of speech Pleonasm. See App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
Sarai’s maid: Gen 16:1, Gen 16:4, Eph 6:5-8, 1Ti 6:1, 1Ti 6:2
whence: Gen 3:9, Gen 4:10, Ecc 10:4, Jer 2:17, Jer 2:18
I flee: 1Sa 26:19
Reciprocal: Gen 35:1 – when thou Num 22:9 – What men Jdg 19:17 – whither 1Ki 19:9 – What doest thou 1Ki 19:13 – What doest 2Ki 5:25 – Whence Job 2:2 – From whence Act 9:4 – Saul Act 22:7 – Saul Gal 4:24 – Agar Tit 2:5 – keepers Rev 7:13 – whence
Fuente: The Treasury of Scripture Knowledge
Gen 16:8-9. And he said, Hagar, Sarais maid 1st, This was to check her pride. Though she was Abrams wife, yet he calls her Sarais maid, to humble her. 2d, It was a rebuke to her flight. Sarais maid ought to be in Sarais tent, and not wandering in the wilderness. Whence camest thou? Consider that thou art running away both from the duty thou wast bound to, and the privileges thou wast blest with, in Abrams tent. She said, I flee from the face of my mistress She acknowledges her fault in fleeing from her mistress; and yet excuses it, that it was from the face, or displeasure, of her mistress. And the angel said, Return to thy mistress Go home and humble thyself for what thou hast done amiss, and resolve for the future to behave thyself better.