Bede : She called on the name of the Lord who spoke to her: "You are the God who sees me." For she said, "Surely here I have seen the back of the one who sees me," therefore she called that well, "The well of the living one who sees me." It is clear from these words that Hagar could not see the face of the angel speaking with her, but only the back as he was departing; nevertheless, she recognized that she had seen him showing mercy and that he was living, that is, that he was truly God, or had come to her in the presence of the living God. The woman's wisdom is remarkable, or rather not remarkable at all, since she belonged to Abraham's household, in naming the well, by which she was comforted by the divine oracle, after that same God's name; as if clearly understanding that the well signified the deep divine dispensations by which He showed mercy to her affliction, commanded her to return to her mistress, and foretold that her offspring would be great; and just as in that well or fountain, as mentioned above, she saw living and perpetual water, so she understood the depth of the divine substance as always living and enduring without end or beginning, and rightly believed the well should be named after it. In correspondence with this figure, the Psalmist, having said: "As the deer longs for the streams of water, so my soul longs for you, O God" (Psal. 41:2); immediately added: "My soul thirsts for the living God." So that we might understand that just as the fountains have living and unfailing water, so God maintains an enduring life within himself. It is also noteworthy that Hagar's well between the wilderness of Kadesh and Bered is still shown today, and rightly so; as a testimony of her faith and confession. — Commentary on Genesis (Hexaemeron) Didymus the Blind : In the verses read before, it was an "angel of God" who was speaking with Hagar. Here she names him "Lord" and "God." It is not too much of a stretch to say that the angel was not in the service of his own words but of God's, as are also the prophets. For, in a certain sense, when angels exercise their ministry and when they foretell the future, they do the work of prophets. The name angel indicates an activity, not a substance; the same is true of the name prophet. [Since] the angel was speaking the words of God, Hagar called him God because of the One who lived in him. Similarly, when Isaiah prophesies, he sometimes speaks in his own person, as a man who has within himself the prophetic spirit, and he sometimes, as it were, makes God the character who speaks, without adding "says the Lord." For example, he writes, "I made the earth and created man upon it," but (it is he himself speaking) as one sent by the Lord he proclaims, "Hear, O heavens, and give ear, O earth; for the Lord has spoken." We say this to show that the words of Isaiah are not all spoken as though he were merely an intermediary but that participation in God confers also the authority of God; and because of God's dwelling in them, those who share in him are called gods. This is so true that an angel speaking to Moses was also called God. It is written in fact: And the angel of the Lord called him and said to him, "I am the God of Abraham, the God of Isaac and the God of Jacob." If one looks at the minister, these are words of angels, but if one looks at the sense, they are words of God. — ON Genesis 247-48 Didymus the Blind : It is well too that the vision of the instructing Word was seen "between Kadesh and Bered." Kadesh in fact is interpreted to mean "holy," and Bered, "lightning." It is between these two things that divine education takes place: the holy, on the one hand, to which it belongs (to see the divine things) and the lightning, on the other, which is a luminous state. For "your lightnings lighted up the world." — ON Genesis 249