John Calvin Commentary Genesis 16:8

"And he said, Hagar, Sarai`s handmaid, whence camest thou? and whither goest thou? And she said, I am fleeing from the face of my mistress Sarai." — Genesis 16:8 (ASV)

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 can also be inferred, from the context of that time, not only that civil government is to be maintained as a 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.

This same argument also proves that if masters at any time deal too harshly with their servants, or if rulers treat their subjects with unjust asperity, their rigor 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 enters our minds to defraud anyone of their 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. Those who have proudly and tyrannically governed shall one day render their account to God; meanwhile, their asperity is to be borne by their subjects, until God, whose prerogative it is to raise the abject and to relieve the oppressed, shall give them succor.

If a comparison is made, the power of magistrates is far more tolerable than that ancient dominion. 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 about 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 your station, you will profit nothing by your wandering, since you cannot escape the hand of God, which had placed you 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 worshipped there in a special 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 these 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 was fitting for a handmaid.

In short, as she is justly punished for her faults, he commands her to seek a remedy by correcting them. Indeed, since nothing is better than, by obedience and patience, to appease the severity of those who are in authority over us, we must especially strive to bend them to mildness by our humiliation when we have offended them by our pride.