WELLS AND SPRINGS (3)
[p. 42] WELLS AND SPRINGS (3)
Genesis 16: 6 - 14; Genesis 21: 14 - 21; Genesis 24: 11 - 27
JT Our subject is the consideration of wells and springs which stand in relation to the assembly. We have three in the scriptures read, and we shall need to be attentive to see the relation of each to the assembly. The first two — in chapters 16 and 21 — stand in relation to Hagar. How she may be linked up with the assembly will become clear as we proceed. She stands in relation to it negatively, by way of contrast. We learn from Galatians that she is over against Sarah, who may be connected directly with the assembly. Sarah, Abraham’s wife, is said to be the free woman. She represents “Jerusalem above ... which is our mother”; that is, the assembly. Hagar is to be looked at as a type of Israel, and as provisionally occupying the place of wife to Jehovah. Israel will yet occupy this place as the earthly bride.
The application of the well to Hagar would be the Spirit as ministered to the Jews, or Israel, through the ministry of Christ, and that of the twelve. Hagar exhibits a certain amount of respect, or regard, for the well, but she is in no way characterised by it. She uses it for Ishmael, her son, but in no way is she characterised by what the well represents; whereas Rebecca, in contrast to her, is remarkably characterised by the features of the assembly, and in the use of the well in chapter 24.
I thought the Lord would help us in understanding the contrast between the ministry of the Spirit to those who are unappreciative of it and fail to take character from it, and to those who do appreciate it and take character from it, who thereby characteristically constitute the assembly. Rebecca represents this in a striking manner.
[p. 43] WR What was in your mind in saying that Hagar was in no way characterised by what the well represents?
JT There are many like her today, who do not openly disregard the Spirit, nor the word of God — for Hagar obeyed the angel’s directions to return to her mistress — but they do not appropriate what is of God so as to become characterised by it.
CMA Would the fact that the angel of Jehovah is prominent, stress the earthly side of things? The initiative seems to be taken by the angel. He finds Hagar at the well.
JT She is treated as one in relation with God, being of Abraham’s household, and is directed to return: “Return to thy mistress, and submit thyself under her hands” (verse 9). Throughout these passages she is treated with remarkable consideration by Jehovah, but while she respects the command of the angel there is nothing further to indicate any characteristics produced by the word of God. There are many who outwardly obey and conform to a certain degree to what is of God, but fail in character, and hence disqualify themselves for being regarded as of the assembly.
Rem In chapter 21, she is given a flask of water.
JT It is Abraham’s provision, but there is a well to which God opened her eyes. “And Abraham rose up early in the morning, and took bread, and a flask of water, and gave it to Hagar, putting it on her shoulder” (verse 14). And then we are told, “And the water was exhausted from the flask” (verse 15). And then, in verse 19, “And God opened her eyes, and she saw a well of water; and she went and filled the flask with water, and gave the lad drink”. She availed herself of the well and used the flask too, but there is nothing said of her appropriating it for herself.
WB-w Her name is said to mean flight. Would that be characteristic of Israel? She is called upon to [p. 44] return.
JT She represents Israel in such circumstances. She is a wanderer, or one who flees. She is governed immediately by what is said to her, but fails to absorb the divine thought; fails to take character from it. There are many like her at the present time.
Ques If one’s tendencies are unspiritual, does this appear in my children? Ishmael takes character from Hagar.
JT It is clear enough that he is a mongrel, spiritually; “a wild-ass of a man”; but she is taken account of in these two chapters as a type of Israel; the Israel the Lord Jesus had to do with; to whom He ministered by the Spirit of God. “But if by the finger of God I cast out demons, then the kingdom of God is come upon you”, Luke 11: 20. She represents the Jews in those circumstances; she flees of her own will and returns at the divine direction, but that is all. Then she becomes an outcast by the authority of Scripture: “But what says the scripture? Cast out the maid servant and her son”, Galatians 4: 30. She is an outcast, with her son, on the authority of Scripture, but yet not disregarded. She is provided with a flask of water and bread, and her eyes are opened to see the well, and she uses the well for her son, but there is no character which answers to it, neither in herself, nor in her son.
JS How do you view Abraham here?
JT He is in relation with God, and representative of Him; he is spoken of as anointed in Psalm 105. Ishmael is taken account of because he is Abraham’s seed, according to chapter 17. He is like many today that are in relation with those who are of God and are more or less submissive, and observant of what is of God, but fail to take character from it; that is, fail to take character from the Spirit. There can be no features of the assembly without the Spirit — without the Spirit appropriated — not merely speaking of Him formally, but [p. 45] appropriating Him.
FHL In chapter 16, the spring is called a well after Hagar had said, “Thou art the God who reveals himself” (verse 13). Is there any point in that in line with what you are saying?
JT “And she called the name of Jehovah who spoke to her, Thou art the God who reveals himself, for she said, Also here have I seen after he has revealed himself. Therefore the well was named Beer-lahai-roi” (verses 13, 14). And then we are told where it was. She knows that she has had to do with God, for He saw her, and the well is recognised, but where is the typical character of the assembly? There is not a trace of it in her.
AC Is it not striking that despite Hagar fleeing on the two occasions, she is still the object of angelic care?
JT The angel spoke to her in both cases. She is typical of the Jews. What interest was shown in them in the incarnation, as God came into their midst! The Lord goes so far as to say, “I have not been sent save to the lost sheep of Israel’s house”, Matthew 15: 24. What attention was paid to them — but without effect! The nation, as such, was utterly without response to the overtures and favours extended to them. John the baptist said, “He that has the bride is the bridegroom”, John 3: 29. But where was the bride? The Bridegroom’s voice was to be heard.
ANW Is the contrast emphasised in Galatians, in that, on the negative side, “Hagar ... corresponds to Jerusalem which is now”? Hagar could be said to personify that, but the positive side is too great to say that Sarah personifies it. It does not say Sarah is the “Jerusalem above”, Galatians 4: 25, 26.
JT Galatians says she is the free woman, and this suffices for the apostle Paul to connect her with the assembly; he connects her with the Jerusalem which is above. She is the free woman; she is not Rebecca, but still, there is sufficient there to enable the Spirit to speak [p. 46] of her as a type of the heavenly city — as over against Hagar, who is like Jerusalem now. The apostle says, “which is now, for she is in bondage with her children” (verse 25), so it is a question of motherhood really, but motherhood that is identified with the assembly.
WGT Does chapter 16 bring out the thought of elevation; God regarding persons in an elevated way because of outward connections; such would otherwise never come under His notice?
JT Hagar and Ishmael are elevated because of their relation to Abraham. This book shows what notice is taken of Ishmael. He had twelve princes, we are told, and God says to Abraham, “... because he is thy seed”, Genesis 21: 13. His mother had her elevation because of her relation with the house of Abraham. She belonged to a believer’s household, but failed to take character from the Spirit, which was so ministered to her, in type, on two occasions.
RWS Would the type of the well bring in the thought of our appropriation? We had rivers in the first meetings on our subject — four main streams. Now it is a small amount of water.
JT It is water as of a well or spring. You are dealing with just one person. She has a double testimony rendered to her in the form of a well or spring — ministered to her by God — a very remarkable thing. In the second instance, she has a vessel whereby she may appropriate the thing, but failed in characteristic appropriation of it. She did not use it for herself; she used it for her son.
EMcK Would Israel having the advantage be seen in that this is the first time the well is mentioned?
JT That is just what is meant. Israel has the advantage — what an advantage! In answer to the enquiry “What then is the superiority of the Jew?” the apostle says, “Much every way”, Romans 3: 1, 2. Israel became the object of the ministry of the Spirit in a dual kind of [p. 47] way, as seen in the passages before us, and in no case does she avail herself of it; that is, to use it for herself.
WGT Correspondingly, would you bring the gentiles in here where Israel was once? They had the light first. “Arise, shine! for thy light is come” (Isaiah 60: 1), but there has been no answer to it among the gentiles except in the assembly.
JT Hagar is regarded in the Scripture as a type of Israel as under the first covenant, “gendering to bondage”. She does not represent the gentiles; she was in relation to Abraham, but as a bondmaid (her son taking character from her) she is a type of Jerusalem as in bondage with her children.
WB-w “For Hagar is mount Sinai in Arabia, and corresponds to Jerusalem which is now”, Galatians 4: 25.
JT That is very plain, whereas Jerusalem above is free — our mother; so that, although the mother side is introduced, the heavenly city is the bride of the Lamb.
WB-w In the first instance, where the well comes in, Hagar is called upon to submit to her mistress. Would that answer to the Lord’s ministry among the Jews while He was here; and then the second well, where she has a vessel, would that correspond with Acts 2, the giving of the Spirit?
JT Quite so; she is called upon to submit, and she acquiesces in a way; she returns to her mistress, but you can see that it is a forced matter; there is no spiritual character in it. Those who heard Peter’s preaching at Pentecost, said, “What shall we do, brethren?” Acts 2: 37. Thus the remnant is different from Hagar, who represents what characterised the nation. Those convicted of sin say, “What shall we do, brethren? And Peter said to them, Repent, and be baptised, each one of you, in the name of Jesus Christ, for remission of sins, and ye will receive the gift of the Holy Spirit”, Acts 2: 37, 38. God had promised it. The promise was to them and their children, and to as many as were afar off. So that they come into the truth and avail themselves [p. 48] of the gift of the Holy Spirit; the whole nation failed to do this.
WB-w Those who were added, submitted to the truth.
JT They wanted to know what to do, and they were told what to do and they did it; and it is said, “And they persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers” (verse 42). There are real results, but not in what Hagar represents.
AAT In the early days of christianity, the Hebrews came out into the light, but the epistle to the Hebrews speaks of those who being partakers of the Holy Spirit have fallen away. They came under its influence, but did not come into the good of it.
JT That is just the truth. They were actually partakers of the Holy Spirit. Well, you say, They had it. Not at all. There may be many here partaking of the Holy Spirit, that is, as among christians and as sharing in spiritual ministry, but that does not mean they are true christians, sealed with the Spirit. It places them under great responsibility. That was exactly the point with Hagar. Hagar, in type, partook of the Spirit, giving the water to her son, but she never took character from it. It was all a shallow, external matter, whereas the Holy Spirit is in the heart of the true christian, and gives real character to him — sheds abroad the love of God in his heart.
AR Over against those who believed at Pentecost, there were those that were mocking and said that those who received the Spirit were full of new wine.
JT They were like Ishmael, mocking as Isaac was weaned. They “insulted the Spirit of grace”, Hebrews 10: 29.
Ques Would you say Hagar had never judged Egyptian principles although in a position of favour?
JT That is quite apparent. In chapter 21, we are told that she “went and filled the flask with water, and gave the lad drink. And God was with the lad, and he [p. 49] grew; and he dwelt in the wilderness, and became an archer. And he dwelt in the wilderness of Paran. And his mother took him a wife out of the land of Egypt” (verses 19 - 21). Where was there any suggestion of her having any real part in the Spirit? None at all. And yet she sees. She is called by her name and told not to fear. She is wonderfully dealt with, in grace, but fails as to the character which the Holy Spirit personally imparts to a believer.
FHL God even names Ishmael, does He not?
JT Yes; the attention paid to him is remarkable; even prophetically. “Twelve princes shall he beget”, chapter 17: 20. All is because he stands related to Abraham, but that will not suffice for eternity. The Spirit of grace was operating among the Jews, and it is quite clear that most of them were not permanently affected. Some had part among the real ones and gained in an external way, but did not prove themselves genuine — did not “go on to perfection”. The epistle to the Hebrews deals with all this, warning in the severest terms those who sin wilfully after receiving the knowledge of the truth.
ABP Was there not a lack of true motherhood with Hagar? She cast her child under a shrub, and said, “Let me not behold the death of the child” (chapter 21: 16).
JT It is a remarkable passage. It is said first of all that, “Abraham rose up early in the morning, and took bread, and a flask of water, and gave it to Hagar, putting it on her shoulder — and the child, and sent her away. And she departed, and wandered about in the wilderness of Beer-sheba” (verse 14). She wandered about. That is what she was characteristically — a wanderer, or a person who flees — no stability or restfulness about her. And then the passage says, “And the water was exhausted from the flask; and she cast the child under one of the shrubs, and she went and sat down over against him, a bow-shot off” (verses 15, 16). A bow-shot is quite a distance. There is no affection suggested in that. Then it says, “for she said. Let me not behold the death of the child. And she sat over against him, and lifted up her voice and wept. And God heard the voice of the lad” (verses 16, 17). Notice that — not her voice. God heard the voice of the lad, because he was Abraham’s son.
ARS What does the flask stand for?
JT Just a drinking vessel. If she were spiritually awakened, as the woman of Samaria was, she would have thought of herself as a vessel to be used of God. That woman left the water-pot; henceforth, it was a question of herself. Hagar had no idea of herself being a vessel of the Spirit of God; those she typifies have no such idea.
CAM Do you think she may represent those amongst us who have been delivered from the world in a circumstantial way, and who are thus brought into the blessing that is near them?
JT Yes. See what surroundings she is in. What advantages she has had in the house of Abraham, and now with her child Ishmael, whose very name indicates relations with God. God speaks to her, and opens her eyes to see the well, and she uses the flask to appropriate the well, but only for her son. Then, when she takes the initiative, it is not to go back, to be near the household of faith, but in the opposite direction, towards Egypt; and there she secures a wife for her son. She is in no way typically characterised by the presence of the Holy Spirit. One of the greatest questions for us now is, Are we characterised by the appropriation of the Holy Spirit?
CAM If we fail to come under the exercise that this involves, we might fail to reach the assembly altogether.
JT We cannot reach assembly conditions, except in an external way, without the Holy Spirit. It is by the Holy Spirit that we arrive at any real assembly impressions and constitution.
WGT [p. 51] The moral lesson to be learned in Hagar’s and Ishmael’s experience, seems to be that that which is first is natural, afterwards that which is spiritual.
JT Yes. It is really a question in one’s own soul of casting out Hagar and her son to make room for Isaac; the true child of promise; and that is what we come to in chapter 21. Hagar and Ishmael are the “natural”, and both are to be cast out. Scripture says that they are cast out: “What says the scripture?”; that is, Sarah’s word as to it is Scripture.
AR The teachers at Galatia were legalising the saints. Were they disregarding the operations of the Holy Spirit?
JT That is the point; they were disregarding the Spirit of God. They were perverting the glad tidings of the Christ (Galatians 1: 7).
ARS If Hagar had drunk of the well, she would have been invigorated. The well was there for her.
JT Those whom she typifies do not appropriate what is provided, what is so great and blessed, and hence they never take on the character of the assembly.
FNW What is the characteristic of the two lines set out in Galatians 4: 29? “But as then he that was born according to flesh persecuted him that was born according to Spirit”. That is the Holy Spirit, is it not?
JT Yes. Hagar and Ishmael represent the flesh which as regards christians has to be cast out, but, inasmuch as they, standing in relation to the household of faith, represent Israel, God is still owning them, and so the type runs on to the end. God follows up Israel.
WGT The word used there for Ishmael’s mocking is persecuted. I suppose that is what we all have to accept. If there is going to be any progress on spiritual lines, there will be persecution.
JT And that from your most intimate natural relations. They may be the occasion of the persecution.
ABP What does the well in chapter 24 suggest? Isaac was coming from it when Rebecca came into view.
JT [p. 52] I think it is to bring out that what was ministered to Israel — to the Jews — was the same as that ministered at Pentecost to the assembly. There is just the one Spirit. It is to bring out the great grace shown to Israel, in the ministry of Christ and the ministry of the twelve. It is the same Spirit. In the first instance, I suppose, it is what came out in the Lord Jesus. The well here, Beer-lahai-roi, is the Spirit, as presented by Christ. Isaac is seen returning from it — literally “came from coming to”, as the footnote reads — as if with Rebecca coming into view, God would indicate that this must be the prime thought. It is, “Well of the Living who was seen”, as the footnote indicates. It is really to bring out the light that shone in Christ among the Jews, involving the Spirit. In Genesis 24 the bearing of it is toward the assembly.
ABP That would serve to emphasise the matter of appropriation; that Israel had the same opportunity that the assembly has had.
JT That is the idea. It is the same Spirit and only emphasises the favour shown to Israel in the ministry of Christ and that of the twelve. The ministry of the twelve might be suggested in the flask, because the idea of the vessel comes in especially in connection with the assembly. While Christ gives the Living Water, what is given after Pentecost was already here in the assembly. Acts 8 and 9 connect the gift of the Spirit with apostolic ministry.
ANW Was not Israel’s sin against the Lord, that, what He did by the Spirit of God, the Jews said He did by Beelzebub?
JT That is what brings out the terrible word that a sin against the Holy Spirit will never be forgiven either in this age or the age to come. That is what the Jews were guilty of.
AR At the present time it seems that God is specially effecting liberty amongst the brethren. Might these references to the well, suggest the need in current [p. 53] ministry, not only of right words and the truth, but that what is spiritual should be embodied in the ministry given?
JT Quite so. It is a question of whether we are characterised by the Spirit, so that the ministry might be truly spiritual. “He therefore who ministers to you the Spirit”, says the apostle Paul (Galatians 3:5). How is he doing it? “On the principle of works of law, or of the report of faith?” That is, the ministry today is not on the principle of law. It is not exacting. There ought to be reproof and rebuke, of course, but nothing that brings into bondage. Spiritual ministry liberates the saints. The gift of the Holy Spirit, poured out at Pentecost, was most bounteous. “And ye will receive the gift of the Holy Spirit. For to you is the promise and to your children, and to all who are afar off, as many as the Lord our God may call”, Acts 2: 38, 39.
JS Would the flask and bread in Genesis 21: 14, represent what was provisional only?
JT Yes. It was very limited — the water soon became exhausted. But the well was there — God’s provision. Hagar appropriated it for her son, which was right, of course, but she gravitated towards Egypt. There is no thought of returning to the household of faith. Hagar and Ishmael got further and further away from God.
JTJr God had Isaac in mind in chapter 21. He says in verse 12, “for in Isaac shall a seed be called to thee”. And then the voice to Hagar is from the heavens. It is the heavenly side of things that is in mind even for Hagar.
JT That is very remarkable. The present dispensation, in type, is in mind. God had “heard the voice of the lad”, and was with him as he grew. Remarkable grace was shown, but the sequel brought out that there was no heart with Ishmael or Hagar for the realm of faith, or for God and [p. 54] His things.
ANW You have said there is more to the credit of Ishmael than to Hagar. In chapter 21, we are told that God was with him. Why was that?
JT Because he was Abraham’s seed. Hagar had no such dignity as that, because she did not have the status of a wife, in the true sense of it. As cast out she is regarded as a handmaid or, according to Galatians, a bondmaid.
WFK Ishmael had mocked.
JT Well, he had; but still, he was Abraham’s seed, and God showed grace to him, providing for him to a point. It refers to God’s patience with the Jews. The history is to show that the flesh turns away from God, even as known in grace. Ishmael dwelt before his brethren, but that does not mean fellowship. It implies that I am just as good as you are. He is in presence of the brethren — the real children of promise — but he is not of them. It is no encouragement or advantage to the brethren to have an element like that in their presence.
CAM I suppose that is a thing to be afraid of in our households. We might maintain things on the principle of bondage, and have advanced no further than an appreciation of the providential interventions of God.
JT Yes, and having no spiritual character. There may be a nearness outwardly to the brethren — those who are the children of promise — because it is quite clear Ishmael dwelt near them. He did not move away out of sight. He kept within view of them, which would mean that he maintained his distinction as of Abraham, with no spiritual correspondence. That is the principle of the flesh, if it is outwardly related to what is of God. Israel was surrounded by that sort of thing, but it was a real opposition. Edom, Moab, Ammon and Ishmael were all related to it, but never subject to God in the midst of His people.
WGT Joseph’s brethren sold him into the hand of the Ishmaelites. Would that fit in here?
JT The Ishmaelites used him as a chattel. They bought him and sold him.
ABP Does heaven’s regard for Abraham show itself in the Lord’s indignation against those who said they were Abraham’s seed? He says, “Ye are of the devil, as your father”, John 8: 44. As though Abraham was held in regard and his lineage would be defended by Christ.
JT Quite so. It is what they had become, like Edom. God had paid great attention to Edom and refused to let Israel attack him, but in result God said, I hated him. It is the continuance of an attitude that results in being further and further away from God morally, and more opposed to His people and to His things.
WFK Is God’s attitude towards Israel expressed by the father towards the elder son in Luke 15?
JT Just so. The father’s thought was to have him come into the house, but he would not come in. Genesis 21 is very instructive in regard of the well, because Abraham is seen there as great enough to reprove Abimelech, the Philistine king, on account of the well. If Hagar is not appropriating it or taking character from it, Abraham is. He must have it, and so secures the well — the well of the oath — and he has it abidingly. The Holy Spirit is ours on the principle of the promise and the oath.
JS Hagar is from Egypt and of Egypt.
JT Clearly. And she gravitates in that direction. She gets a wife for her son from Egypt. The link is very strong. I hope we will see the greatness of Abraham in chapter 21. Before Isaac is offered up, the greatness of Abraham is seen. He is great enough to stand up to the Philistine king and reprove him. In the previous chapter he prays for him, but in chapter 21 he reproves him, as it were, in the power of the well. Abraham gives the Philistine king seven ewe lambs, as [p. 56] much as to say, My spirit is not aggressive nor unreasonable. As a type, he is characterised by the Spirit of God. The ewe lambs denote the spirit of moderation — which believers are to show to all men (Philippians 4: 5). Abraham had that spirit. That is the point in chapter 21 — the moral greatness of Abraham as seen in the spirit he shows — not an aggressive, violent spirit; not a wild ass of a man, but a lowly man, and yet the power of God is with him.
FHL So that after securing the well, chapter 22 follows as the outcome, morally.
JT Yes. His relations with God are established on the principle of an oath, so that here it is the well of the oath. It is a place in chapter 21, but in chapter 26 it is a city. The place is called Beer-sheba, and Abraham calls on the name of Jehovah the Eternal God. He is coming into an eternal relation with God; it is immutable. That is an immense thing.
WGT Does the Spirit of God move Abraham to have his house circumcised in chapter 17?
JT God moved him. He directed him to do it, and he did it, showing how he was characterised by the divine mind, immediately. This point in chapter 21 is immense, and we should get it into our souls — the greatness of Abraham, before he offers up Isaac — what he was. Everything is immutably fixed between him and God, so he calls on the name of the Eternal God.
WB-w Would God allow the Philistines to take away this well violently to test Abraham and bring out what was in him?
JT Abraham stands against that violence, but in another spirit. Seven ewe lambs do not denote violence. The Philistine king says, What are these? Abraham had already given him cattle, showing how great he was. He has already reproved him, but now he asks. What are these? What a fine reply! These, he says, in effect, are to denote that this well belongs to me. I need it if I am to have the spirit that these ewe lambs denote.
[p. 57] Abraham has the spirit of Christ, and that comes down to christianity by the Spirit “sent from heaven”.
WB-w The Philistine element that was against Abraham would bring out this great thought in him?
JT That is one of the greatest things in the book of Genesis — what Abraham was in the presence of a great monarch, and yet according to Psalm 105, he was outwardly of small account. “When they were a few men in number, of small account, and strangers in it. And they went from nation to nation, from one kingdom to another people. He suffered no man to oppress them, and reproved kings for their sakes, Saying, Touch not mine anointed ones, and do my prophets no harm” (verses 12 - 15).
RWS When Abimelech and Phichol returned to the land of the Philistines. Abraham planted a tamarisk in Beer-sheba. What does that denote?
JT Evidently a place of worship. Here it is not idolatry. They had no temple. It was his own planting, which indicated his right to the land. He called on the name of the Eternal God; you will notice that. “And Abraham planted a tamarisk in Beer-sheba, and called there on the name of Jehovah, the Eternal God” (verse 33). It is a wonderful finish, because it is an eternal relationship of the man of faith.
JS Would Beer-sheba correspond to John 4, “... neither in this mountain nor in Jerusalem worship the Father” (verse 21)?
JT Quite so, in the sense that Beer-sheba has a moral and spiritual significance, rather than geographical. It is the place of confirmation, and faith links on with this. The faithfulness of God enters into it, and this is particularly seen as Jacob is there on his way to Egypt (Genesis 46: 1 - 4). God says to Jacob there, “I am God, the God of thy father”; not Abraham, but Isaac. It is a question of Christ risen, in whom every promise is yea [p. 58] and amen.
WFK Does digging a well suggest conditions provided for the Holy Spirit?
JT Yes. Abraham is virtually saying, I cannot get along without it. We see that more in Isaac (chapter 26).
WB-w Will you say a little more about these seven ewe lambs that Abraham brings, “that they may be a witness to me that I have dug this well” (verse 30)?
JT It represents the fruit of the Spirit. You say, What is the explanation of a certain person being such a subject, humble, gracious man? What is the explanation of that? A Unitarian may say, I can be just like you; but he cannot. He does not possess the Spirit of God. A Christian Scientist may be very nice, but he does not possess the Spirit. He is only attempting to imitate. The true thought is what is here typically. The believer must have the well, and these seven ewe lambs mean I have the Spirit that the well represents. A real christian denotes that. Abraham is saying here, I must have the well. I will be violent like the Philistine if I do not have the Spirit of God. If we do not rely on the Spirit of God each day, we will be just natural. We may come to the meetings, but in a characteristic way we shall not have the spirit of the assembly.
WGT The Lord Said to his disciples, “Ye know not of what spirit ye are”, Luke 9: 55. They were asking that fire be commanded to come down from heaven. Abraham asked for no divine intervention against the Philistines.
AR You have been emphasising the idea of the spirit of the assembly. The Holy Spirit helps us in our relations with divine Persons. Then as to our relations with one another, does what John the baptist says help, “He shall baptise you with the Holy Spirit and fire”, Matthew 3: 11. Our links with one another would be according to God.
JT Quite so. The point in Galatians 5 is what the Holy Spirit is in its fruit — love, joy, peace, longsuffering, etc. That is the idea that comes in here. It is [p. 59] what characterises us. If we profess to have the Spirit, and profess to be in fellowship, this fruit is what is to characterise us. Without that our profession is futile.
Ques In Acts 3 when the opposition begins — the Philistine element opposing the works of God, seen in Peter and the lame man — they told him not to carry on this great service of speaking about Jesus. The final issue is, we obey God. Would that be the thought in mind as a result of the Spirit of God operating in us, as under pressure?
JT Yes. Chapter 5 says God gives the Holy Spirit to those who obey Him. We must obey God. If we do, we are in the power of the Spirit. The Spirit is actually there.
Well now, to go on to Genesis 24, I think we can see the place the well has in connection with Rebecca. It is a fuller presentation of our subject than we have elsewhere in the book. We have two wells. The first is Beer-lahai-roi; Isaac is occupied with that, but the servant who takes the camels and goes to seek Rebecca, makes the camels kneel down by a well. “And he made the camels kneel down outside the city by a well of water” (verse 11). It is remarkable that he made them kneel down, and then it says, “... at the time of the evening, when the women came out to draw water. And he said, Jehovah, God of my master Abraham, meet me, I pray thee, with thy blessing this day, and deal kindly with my master Abraham. Behold, I stand here by the well of water, and the daughters of the men of the city come out to draw water. And let it come to pass, that the maiden to whom I shall say, Let down thy pitcher, I pray thee, that I may drink, and who will say, Drink, and I will give thy camels drink also, be she whom thou hast appointed for thy servant Isaac; and hereby I shall know that thou hast dealt kindly with my master” (verses 11 - 14). What a beautiful prayer that is. The servant of Abraham is a type of the Spirit Himself in another sense; he links with the well and he makes the camels [p. 60] to kneel down; the camels are subject to him. We ask our children in the morning to kneel down to pray. Some may be reluctant and even glad when the prayer is over; these camels had no such spirit as that. They knelt down because he made them to do so. He made the camels kneel down by the well of water. What a fine drink they got! And what a fine giver of the drink. It is no less than the assembly in type. What we get in obeying our parents or whoever it may be when it is a question of kneeling down before God is indicated here. Many children do not kneel down according to order. What is needed is moral power, as seen in Abraham’s servant here.
Ques It was not a casual “stand” that the servant took in verse 13. The word seems to indicate that he stationed himself. Would it be a characteristic position?
JT The same as chapter 18, “And he lifted up his eyes and saw, and behold, three men standing near him” (verse 2). Literally, “stationed themselves”. It is deliberate. Everything is in order spiritually. But to return to verse 12, the servant says, “My master, Abraham”. What a beautiful tribute by the servant! And he is no less than a type of the Spirit Himself. At the end of the chapter he passes the thought of master from Abraham to Isaac, showing that the Deity is in mind. You have the Trinity in the chapter typically, and how perfectly maintained — the three Persons are One in thought and They recognise each other according to Their positions in the economy! In this setting we have Rebecca coming to light in connection with the well. She has a pitcher. She does not have to be supplied with one. In the servant’s prayer, he says to Jehovah, “... and the daughters of the men of the city come out to draw water. And let it come to pass, that the maiden to whom I shall say, Let down thy pitcher ...” (verses 13, 14). She has one. That is, she has what is needed, not only the water in the well, but the pitcher, and her own strength and energy to use [p. 61] it effectively.
WGT Hagar seems to have depended entirely upon Abraham for the flask in chapter 21. Abraham brought it to her. Ordinarily as being a servant in the house, she would be accustomed to get the pitcher herself. I was wondering if pride entered into her position.
JT She took no furnishing at all. She went out as an outcast; what she had was supplied by Abraham. Here in chapter 24 it is the assembly we are dealing with, which carries supremely the idea of a vessel. Peter saw “a certain vessel descending”, Acts 10: 11. Rebecca has what is needed with which to minister. It is a question of ministry now, and of prayer preceding the ministry. What good meetings we should have if they were opened by prayers like this!
WFK Is Rebecca a type of the assembly as ministering to others?
JT Quite so; she is ready for whatever comes — ministry in a general way — but she is a subject of prayer. The servant is asking Jehovah about her before he meets her. It is the preceding prayer and as a result, all is perfect. Rebecca is ready with what is needed. This service is needed, and she is ready for it with her pitcher and her energy. We shall see too as we have often noted before, the amount of water she had to furnish was very large, including what the camels drank. But the point, first of all, is this pitcher, and the letting it down from where it should be — the shoulder.
RWS Why does he ask for just a sip of water? “Let me, I pray thee, sip a little water out of thy pitcher. And she said, Drink, my lord!” (verse 17).
JT Do you not think that is a demeanour that should govern us when we are invited into the house of a brother or sister? We should not expect something great, but what is simple. Rebecca gives the servant more than he asks for.
Ques Is it the Spirit of grace to which you were previously [p. 62] referring?
JT I think it expresses humility in the servant. He is not asking for anything great, but he, is giving her an opportunity to show how liberal she is. It is a question of bringing out the assembly here. It is what the assembly is characterised by.
TW Does that explain why she appears to be very free to a mere stranger as he is?
JT I think so. She is seemly in every way; there is not a discrepancy in the whole proceeding, except in Laban. Everything is according to God, and all brings out the graces of the assembly, seen typically in this young woman. All is connected with the well, the use she makes of it, and her preparedness in view of this service.
WR Peter speaks of showing hospitality to one another without grudging. I suppose that is a feature that is developed here.
JT Yes; the liberality with which she acts; the man “was astonished at her, remaining silent, to know whether Jehovah had made his journey prosperous or not” (verse 21). What a beautiful spirit that is! And then it is said, “And it came to pass when the camels had drunk enough, that the man took a gold ring, of half a shekel weight, and two bracelets for her hands, ten shekels weight of gold, and said, Whose daughter art thou? tell me, I pray thee. Is there room in thy father’s house for us to lodge? And she said to him, I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor” (verses 22 - 24). Notice that! It is the sisterhood of the house of faith that is in mind. Typically, she understands that. It is to preclude any foreign mixture in marriage among believers. She is of the same family and line as Abraham. “And she said to him, There is straw, and also much provender with us; also room to lodge” (verse 25). She does not even go in to ask her father, mother, or brother. She is quite sure of her ground; that in her father’s house can be furnished all that is needed for the servant of Abraham and his camels as well. “And the man stooped, and bowed down before Jehovah, and said, Blessed be Jehovah, God of my master Abraham, who has not withdrawn his loving-kindness and his faithfulness from my master; I being in the way, Jehovah has led me to the house of my master’s brethren” (verses 26, 27). Well, we touch the top stone now; “my master’s brethren”; and all centring in this young woman. It is a question of what culminates in the assembly.
WGT Does this type show how the Spirit of God is the complete representation of the Deity? There is no doubt that the servant here represents Abraham in a very full way.
JT We have the Deity in type here. The servant; and first, the master in Abraham; and after that the master in Isaac — the Father and Son and Holy Spirit. The Spirit thus maintains before us the Deity, either in the Father, or in the Son, or in Himself. He Himself being equal to this service. The great thought of the Trinity cannot be truly maintained, save by the Holy Spirit. It is not a matter of mere doctrine; it can be held and presented rightly only by the Holy Spirit.
ABP The woman of John 4 said to the Lord that He had nothing to draw with. This type seems to stress not only the means of drawing, but the energy required for our appropriation.
WB-w There seems to be quite a distinction between the servant at the well and the servant in the house in this chapter. There is a great deal gone into in the house, which typifies the assembly in another sense.
JT “The house of my master’s brethren”. It involves order and family affection. As to this, Laban fully confirmed what Rebecca had said. He said to the servant, “Come in, blessed of Jehovah! Why standest thou outside? for I have prepared the house, and room for the camels. And the man came into the house” (verses 31, 32). The house is very prominent in this section.