第二口井——为以撒的井（接上篇）
为着栽种——亚伯拉罕在别是巴栽上一棵垂丝柳树（创二一33）。垂丝柳树是柳树的一种，叶子很细，常常生长在水边，给人生命丰富之涌流的印象。亚伯拉罕为别是巴的井立约以后，栽上一棵垂丝柳树，指明他所喝的是丰富涌流的水。今天教会生活乃是在别是巴的井旁。你喝这井，并且凭这井活着，你就像一棵涌流生命丰富的垂丝柳树。人到你这里，绝不会觉得枯干，乃要为生命的水所复苏。别是巴，是“盟誓的井”，乃是教会该在的地方。我们都必须是涌流的垂丝柳树。
在别是巴这里有栽种，但以实玛利在旷野只有狂野。今天许多基督教团体就像旷野，他们只叫人狂野。然而正当的教会生活使人得栽种。这一段话清楚的启示出两个生活的源头。一个是在我们魂的旷野里天然的源头，另一个是在我们灵的园子里蒙救赎的源头。
呼求耶和华永远大能者的名——亚伯拉罕“在那里呼求耶和华永远之神的名。”我们看见神另一特殊的名称－耶和华伊勒俄拉姆。在十七章我们看见以利沙代，就是全丰全足的大能者。在这里我们看见伊勒俄拉姆。俄拉姆，意思是永远或永远的。然而，这希伯来文字根的意思是隐蔽、隐藏、或遮藏不见。亚伯拉罕最终经历神是永远者，是隐秘且奥秘的一位。我们不能看见或摸着祂，但祂是这样的真实。祂的存在是永远的，因祂无始也无终（诗九十2，赛四十28）。
这里我们看见另一粒在新约中得着发展的种子。亚伯拉罕在二十一章所经历的神，与约翰一章一节、四节所启示的相同：“太初有话…话就是神…生命在祂里面。”这生命就是伊勒俄拉姆。在永远里奥秘的神，是我们永远的生命。永远的生命乃是一位神圣者，祂是这样的隐蔽、遮藏、隐藏、奥秘。隐秘，却又是这样的真实、永在、永活、无始无终。今天我们里面所有的，乃是伊勒俄拉姆，就是那隐藏、隐秘、隐蔽、奥秘、永活的一位。祂是我们的生命。我们只要呼求“哦，主耶稣”，就能与亚伯拉罕有同样的享受。可以说，垂丝柳树就是我们所经历的生命树。这是生命树的彰显。
这活水的源头使以撒成为燔祭（创二二2，9）。以实玛利所喝的源头使他成为弓箭手，就是为自己狂野而活的人。但以撒生活的源头使他成为燔祭，就是为着神的满足而献给神的人。
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Two Wells – Two Source of Living (3) – Gen. 21:33
The Second Well — The Well for Isaac (Continued)
For Planting — Abraham planted a tamarisk tree at Beer-sheba (Gen. 21:33). The tamarisk tree is a type of willow tree with very fine leaves that often grows by the water, giving the impression of the rich flowing of life. After making a covenant for the well at Beer-sheba, Abraham planted a tamarisk tree, indicating that the water he drank was the water of rich flowing. Today the church life is by the well at Beer-sheba. If you drink of this well and live by this well, you will be like a tamarisk tree flowing with the riches of life. When people come to you, they will never feel dry but will be revived by the water of life. Beer-sheba, “the well of the oath”, is where the church should be. We all must be flowing tamarisk trees.
At Beer-sheba there is planting, but with Ishmael in the wilderness, there is only wildness. Today many Christian groups are like the wilderness; they only make people wild. However, the proper church life causes people to be planted. This passage clearly reveals two sources of living. One is the natural source in the wilderness of our soul, and the other is the redeemed source in the garden of our spirit.
Calling on the Name of Jehovah, the Eternal God — Abraham “called there on the name of the Lord, the everlasting God”. We see another special title of God — Jehovah El Olam. In chapter 17, we saw El Shaddai, which is the all-sufficient Mighty One. Here we see El Olam. Olam means eternal or eternity. However, the root of this Hebrew word means concealed, hidden or veiled from sight. Abraham eventually experienced God as the Eternal One, the One who is hidden and mysterious. We cannot see Him or touch Him, yet He is so real. His existence is eternal, having neither beginning nor end (Psa. 90:2; Isa. 40:28).
Here we see another seed that is developed in the New Testament. The God Abraham experienced in chapter 21 is the same as the One revealed in John 1:1 and 4: “In the beginning was the Word… the Word was God… In him was life.” This life is El Olam. The God who is mysterious in eternity is our eternal life. Eternal life is a divine Person who is so concealed, veiled, hidden and mysterious. He is hidden, yet He is so real, ever-existing, ever-living, without beginning or end. What we have within us today is El Olam, the One who is hidden, secret, concealed, mysterious and ever-living. He is our life. We simply need to call, “O Lord Jesus”, and we can have the same enjoyment as Abraham. We may say that the tamarisk tree is the tree of life we experience. It is the expression of the tree of life.
The source of this living water caused Isaac to become a burnt offering (Gen. 22:2, 9). The source Ishmael drank made him an archer, a person living wildly for himself. But the source of Isaac’s living made him a burnt offering, a person offered to God for God’s satisfaction.