14. Wherefore the well was called (398) I subscribe to the opinion of those who take the word יקרא ( yekra,) indefinitely, which is usual enough in the Hebrew language. In order that the sense may be the clearer it is capable of being resolved into the passive voice, that ‘the well was called.’ (399) Yet I think this common appellation originated with Hagar, who, not content with one simple confession, wished that the mercy of God should be attested in time to come; and therefore she transmitted her testimony, as from hand to hand. Hence we infer how useful it is, that they who do not freely humble themselves, should be subdued by stripes. Hagar, who had always been wild and rebellious, and who had, at length, entirely shaken off the yoke; now, when the hardness of her heart was broken by afflictions, appears altogether another person. She was not, however, reduced to order by stripes only; but a celestial vision was also added, which thoroughly arrested her. And the same thing is necessary for us; namely, that God, while chastising us with his hand, should also bring us into a state of submissive meekness by his Spirit. Some among the Hebrews say that the name of the well was given to it, as being a testimony of a twofold favor, because Ishmael was revived from death, and God had respect to Hagar, his mother. But they foolishly mutilate things joined together: for Hagar wished to testify that she had been favourably regarded by Him who was the Living God, or the Author of life.
(398) “ Idcirco vocavit puteum, Puteum viventis videntis me.” “Therefore she called the well, The well of him who liveth and seeth me.”
(399) As in the English version.