A WORD ON THE HOLY SPIRIT

^[p. 199] A WORD ON THE HOLY SPIRIT

John 4: 13,14; Genesis 21: 17 - 34

JT I thought a word on the Spirit would help us, and that we might look at the power and effect of the truth typically upon the woman of Samaria and on Hagar. Then I think we may see how the idea of the Spirit, or the well in Genesis, is carried through in Abraham. The idea of the well goes further than the Spirit personally, including, as it does, the system of grace in which the Spirit operates, and from that point of view it is introduced first in scripture in connection with Hagar, as belonging to the household of faith, though she never fully availed herself of it. That is, it had no permanent effect, so that she goes to Egypt for a wife for her son, she being an Egyptian. But the woman of Samaria goes back to the men of the city, but they have no power over her. Hagar goes back to where she came from for a wife for her son, proving that she was not free of it; but the woman of Sychar went back to the city, to the men, and proved that she was completely delivered from them, and from the world, in that she invites them to a Man who is not of it at all, and her invitation is effective. That is, it has power, in that it is from one in deliverance. It is in that power of deliverance from the world, that we may hope to attract persons out of it.

PGT Is there any difference between the thought of the well, and the rivers in chapter 7?

JT In chapter 7 it is rivers, alluding to the superabundance of the effect of the Spirit. “This he said concerning the Spirit, which they that believed on him were about to receive” (John 7: 39, New Trans.), which I believe alludes to Pentecost, where you see the full result of the Spirit come down. Rivers in scripture suggest sources of influence, bringing to light primarily what is of God — gold and the like (Genesis 2: 12 - 13).

^[p. 200] A well is a much smaller subdivision of water. An ocean may affect continents, for according to the size of the body of water, so is its influence; while a well, being the smallest subdivision of water, rather suggests what is applicable to one person at a time; and also it suggests freshness and vigour, so that it becomes a well or spring in the believer.

EW Does the well link one with God Himself?

JT I think it does. It springs up into everlasting life; it has God in view. It springs up, and the action of it here shows that the result is for God. It is the smallest subdivision of water mentioned, and is first connected with Hagar. It comes to light here first, and the well is called “Beer-lahai-roi” (Genesis 16: 14) — the well of the Living who was seen. It is by the well that she is brought into direct touch with God. The moral effect was not there in Hagar’s case, but it was evident in this woman of Samaria in John 4.

WT You are not speaking of the Spirit as the Comforter, but as of service as in us individually.

JT The thought of the well is first connected with our state of soul, for that is the point the Lord makes; He says, “Go, call thy husband” John 4: 16. The moral state has to be adjusted before we can come into it. Hagar did not answer to it, though it was the place where she came into touch with God. At first she left the house of faith in self-will, but in spite of that, God met her. She goes out, but God met her; showing what grace is, and how this type involves that God follows us up.

The woman of Samaria, on the other hand, was an outcast, and when she gets instruction as to the well, she seems to get the spiritual thought, for she says, “give me this water, that I thirst not, neither come hither to draw” John 4: 15; but the Lord says, “Go, call thy husband” John 4: 16. The moral question has to be gone into. She is able to go to the men of the city, and say, “Come, see a man, which told me all things that ever I did” John 4: 29. She had already been exposed to herself, and evidently ^[p. 201] judged herself accordingly. This is the way it was meant to affect her; for the application of the well has to do with the self-acting organs in us. It has to do with the lower affections; they have to be operative, and that is by the word. Unless one is cleansed morally, there are no practical results, and then the self-acting organs are brought under the control of the Spirit, so that there is a “springing up”.

GHC Is the gift of the Spirit intended to link us up with a living Person, whereas in Hagar’s case it was just temporary relief?

JT It did not bring Hagar into a link with God. God showed wonderful grace in allowing her to find herself in these circumstances, for in them she would get the benefit of the system of grace, circumstances brought about by her own conduct. But it is added that she goes to Egypt for a wife for her son. She is responsible for her son: “lift up the lad, and hold him in thine hand” Genesis 21: 18; she was held to that. She made her son to drink, then she goes off to Egypt. The self-acting organs, so to speak, were not under the influence of the Spirit. The woman of Samaria goes back to the city and says, “Come, see a man” John 4: 29. She is delivered; the men of the city have no power over her; she has power over them for good; she is completely delivered, being in possession, in principle, of the living water.

JHT Isaac came from the same well as Rebekah drew nigh.

JT He valued the thing, though Hagar did not; but you had something more in your mind.

JHT I was thinking of the contrast between Egypt and the well.

JT Rebekah knew how to use the well. She is seen coming to it with a pitcher at the time the maidens came to draw water. She is not like this woman; she had not to come when others were not there. She could lift up her head. She is one who is already morally right, and she knows what to do. It is there she comes ^[p. 202] to light as a type of the church. The remarks of the servant of Abraham about her are very beautiful: “And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder ... and she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also” (Genesis 24: 45, 46). Now when she reached Isaac he had just come from the well. He dwelt in the south country, and that is where the “well Lahai-roi” was. He is by the well; it is the means of sustenance. Moses (Exodus 2: 15) sat by the well, and “Joseph is a fruitful bough ... by a well” (Genesis 49: 22).

EW The Lord was waiting by this well in John 4.

JT In the end of chapter 3 it says, “The Father loves the Son, and has given all things to be in his hand” John 3: 35. This is the filling out of that. “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water”. John 4: 10. The gift of God is through a divine Person, “who it is that saith to thee”.

WT On the other hand, would you say Rebekah made room for the Spirit?

JT She made room for Abraham’s servant. One great idea with Rebekah is sufficiency, plenty of room, plenty of everything; but there is nothing of that about Hagar, only narrowness and worldliness. And yet God helped Ishmael; God was with him, and he became an archer, but his mother took him a wife out of Egypt. She is a type therefore of those who today participate in the Spirit (Hebrews 6), but are worldly, and never come to anything spiritually.

JW Did the action of Rebekah show that she knew the wealth that was connected with the well?

JT Quite. If you take the thing typically, it is a question of the Spirit. We have to understand the types from the standpoint of the New Testament, so the well in these passages points to the energy of life and consequent power and wealth that lie ^[p. 203] in the Spirit.

FWB What is involved in Ishmael becoming an archer?

JT It is rather a reproach in Genesis to be an archer; it is a man who fights at a distance. It is recorded of Joseph that he is a “fruitful bough by a well” Genesis 49: 22. That is Christ in the fulness of grace; “the archers ... shot at him ... but his bow abode in strength” Genesis 49: 23, 24. That is what the Jews did to Him, and Ishmael and Hagar are the Jewish element. They were the persecutors of Christ.

WT The woman in John 4 was needy.

JT You see the complete deliverance in John 4 in this practical way, that she goes back to her old haunts and has power for good over the men, and she directs them to a Man she has found who told her all things she ever did. She valued and enjoyed the light, although it exposed her.

WT Is that connected with revelation?

JT Surely; the only-begotten Son was there, declaring God. Of Hagar it reads, “The Angel of Jehovah found her by a spring of water” Genesis 16: 7, as if it were God showing interest in her though she was self-willed and then the well is named because she was conscious that God saw her. It would be like the revelation of God to her. In the next incident her eyes are opened and she is held responsible. “Arise, lift up the lad, and hold him in thine hand”. Genesis 21: 18. The lad drinks, but there is no moral effect, and his history shows that he corresponds with the Jews as hating Christ. Unless inward members are morally cleansed through the purifying of the mind, there will be no outward effect in separation from the world. I think it is a very poor thing if, while we may talk about having the Spirit, we are not delivered from the world. Unless the effects are seen practically, what is the use of talking about it?

WT Have we any antitype in the New Testament? I was wondering if there were any instances in the epistles to throw light upon it.

JT In the epistle to the Galatians it is brought in ^[p. 204] formally; they are said to be going back to the beggarly elements. There it is the world of religion, but at Corinth they were going back to the world of sensuality.

Ques Do you think the woman in John 4 appreciated the difference that existed between Samaria and Jerusalem?

JT I think you see how she overcomes the prejudices that existed between Samaria and Jerusalem. She had talked about the Jews and the Samaritans and their rival claims. The Lord asserted what God had set among the Jews, that salvation was of them, and His word evidently affected her. The result was that her testimony brings about an abiding place for Christ among the Samaritans, for “he abode there two days” John 4: 40. How can there be a state of things suitable for this in a local company save as they are unworldly? The result at Samaria would indicate deliverance from the world in a moral sense; they were not thinking nationally, for as they came to Him and heard Him themselves, they say, “we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world” (John 4: 42). “He abode there two days” John 4: 40; the period of testimony.

JHT I wondered if the result in Samaria would also be seen at Colosse, where the apostle speaks of their love in the Spirit? Then they would be walking in wisdom towards those without, redeeming opportunities.

JT Yes; “Christ in you” (Colossians 1: 27); suitable conditions were there.

Rem Referring to Isaac, he comes from the well Lahai-roi, and then he dwells there. That is in contrast to Hagar going down to Egypt, is it not?

JT Genesis 21 taken together with this chapter helps immensely, showing the power of the divine system of grace. Hagar did not come into the good of the thing; but what about Abraham? He is a characteristic believer. It says Abimelech and Phichol the captain ^[p. 205] of his host come to Abraham. He had moral power, and the Philistine respected that. The Philistine will never respect you unless he has to, and then he will make the best terms he can, but he will make a show of what he has. So here, he brings his military man and says, as it were ‘You are a man of distinction’. Every man delivered from the world is that; he is marked off; he has power, and the blessing of God is with him. The Philistine king wanted to make terms regarding himself, his son, and his grandson. The power and blessing of God marked Abraham, and so he was formidable. Abimelech recognises this, so he makes a show and brings his military man, indicating that he has an army. Abraham has no army, but when the need arises he is not behind. He had trained servants in his house (Genesis 14: 14). But this is a question of those before whom you have to live; he took sheep and oxen and gave them to Abimelech, but he reproved him on account of the well. He shows he is a man of power, and you must be to stand up against a king. Abraham had no crown except a moral one, but Abimelech makes terms with him for three generations. Abraham says in effect, ‘Here are seven ewe lambs; these are what I am thinking about; they represent the spirit which marks me. I do not think of being at war with you, I want to be a man of peace’. Ewe lambs are the opposite of being armed to the teeth.

RD-s What would that imply?

JT It is Romans 12: 20. “If thine enemy hunger, feed him; if he thirst, give him drink”. You are thinking of the system of grace, and you want to gain people; you do not want to be quarrelling. It is peace.

JHT Why seven ewe lambs?

JT They set forth the perfection of the subjective results of the Spirit. You are not aggressive. The Philistine had never thought of that. It was a new thing to him, but that is the kind of man he had to reckon with. It suggests the fruit of the Spirit. There ^[p. 206] are nine varieties of the fruit of the Spirit given in Galatians 5: 22 - 23: “Love, joy, peace, long-suffering, kindness, goodness, fidelity, meekness, self-control”. If that is the spirit of Abraham you can trust him. He has a wonderful influence for good. He says, “For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well” Genesis 21: 30. He commends the system of grace. The spirit of Christ, which marked Abraham, would thus be represented before Abimelech. The well which Abraham dug was the secret of this.

JHT Why is this proposal in John 4 made to the woman and not to Nicodemus in chapter 3?

JT It is very remarkable that this great truth should come out in such a woman as this. I suppose it is to illustrate the system of grace. That is just what the grace of God is; it takes up the worst kind of people and makes them vessels for the display of itself. For she left her waterpot. She was a better pupil than Nicodemus; she left her waterpot. She saw the benefits of living water and immediately put the thing into effect, and the effort was successful, for the men came and believed.

Ques Would the waterpot signify all that she was engaged with in her past history?

JT Yes; leaving it she indicates spirituality, that her body was to be the vessel. She saw that her body was henceforth to be employed in the system of grace. Romans brings it out that our bodies are to be used; our members are to be yielded as instruments of righteousness to God. Nicodemus is a man who never came out in definite testimony in the Lord’s lifetime. He was a secret disciple. This woman identified herself with Him and was a successful evangelist immediately. Nicodemus is a very poor disciple. The woman is immediately a witness, and, through her, room is made for Christ — a very great result.

JHT Is the gift of the Spirit intended to make ^[p. 207] Christ greater to us than any one else? In John 4 He is greater than Jacob, in chapter 6 He is greater than Moses, and in chapter 8 He is greater than Abraham.

JT Very good. She says to the men, “Come, see a man” John 4: 29. The Person was before her soul. That is the effect of the Holy Spirit; He engages our hearts with Christ. You feel that Hagar had never come into the assembly, typically, but this woman of Samaria had. Hagar represents the Jew with all his advantages. It has been mentioned that the effect of the Spirit is to bring testimony for Christ. Compare Nicodemus with this woman; although he came out at the end, this woman is immediately a fruitful witness, and room is made for Christ.

I think Abraham intended that these ewe lambs should be before Abimelech as representative of his spirit, and it was to maintain the well in its proper character. It would be safe in the hands of Abraham. It is very important to keep the system of grace clear, for it ought to produce the same spirit in any one. The Galatians were giving it up. Then in chapter 26, Abimelech discerning that God was also with Isaac, comes back to Isaac with Ahuzzath his friend, and Phichol the captain of his host. He comes back with an additional man, that is his friend — three of them, which I suppose would be royalty, military power, and the social thing, the latter being based on friendship. That was a formidable array, and that is what we have to contend with. The social element is an added thing, but it did not overcome Isaac. He sent them away, and that same day his servants came and told him that they had found water. It is called a city in chapter 26; in chapter 21 it is called a place; there is advance in the instruction. The city implies that there is an order of things in which there is light and rule. We are to cherish assembly order. We have been speaking of people with whom the Lord can abide, but now it is a city (verse 33). You must have light and ^[p. 208] rule and authority; all that stands in relation to the well Beersheba. Beersheba also stands for the faithfulness of God. It is where God appears to Jacob as the God of his father Isaac, meaning that everything is secure in a risen Christ; it is Isaac, not Abraham.

EW What is the point in Abraham planting a tree by the well and calling on the Eternal God (Genesis 21: 33)?

JT He has gained a moral victory and entered into an engagement with Abimelech; this was in the knowledge of the Eternal God. Moses alludes to the idea afterwards: “The eternal God is thy refuge” (Deuteronomy 33: 27), and “thou hast been our dwelling-place in all generations” (Psalm 90:1).

Ques Does making room for the Spirit enable us to magnify what is of Christ and then get rid of these things?

JT The use of the figure of the well is in view of being independent of the world. Moses sat by the well, that being the divine thought instead of the energy of the flesh. The great legislator and administrator sat by the well. The thing is set up in Genesis in Joseph, a fruitful bough by a well. Moses sat by the well as the administrator of it. John 4 is really administrative, the Father having given all things into the hand of the Son.

Ques Where does the well in Numbers link on with this subject?

JT The well in Numbers has a very great link. The administrative side is in view in “the law-giver” and “the princes”, but it is the power by which they go into Canaan. “Spring up, O well” (Numbers 21: 17). After that the people go from one point to another until they reach the top of Pisgah, then they take a retrospective view of the journey and see all that God has been to them. You see the wilderness, and the point is to look over “the waste” to see what God has ^[p. 209] been to you there. The Spirit enables us to look back over our whole history and see how God has been working with us, what He has been to us.