Two women, two wells, two divine encounters—one in the desolate wilderness of Shur, the other beneath the blazing sun of Samaria.
Hagar, an Egyptian servant girl cast out and broken, meets “the angel of the Lord” by a spring of water.
The Samaritan woman, shunned and alone, meets a Jewish stranger who asks for a drink and then offers her living water.
Separated by nearly two thousand years, these stories converge like reflections on opposite sides of a mirror. Both reveal the same divine pattern—the God who seeks, sees, and saves the marginalized. The Old Testament account foreshadows the New; the New completes what the Old began. To see the link between Hagar and the Samaritan woman is to witness the continuity of divine compassion through the ages.
Typology: The Language of Divine Echo
Before exploring the stories, we must grasp the biblical concept of typology—the study of “shadows” and “types.”
A type is an event, person, or institution in the Old Testament that prefigures or anticipates a greater fulfillment in Christ and His redemptive work.
A shadow points forward to the substance that casts it.
The New Testament writers used this method constantly. Paul says in Colossians 2:17,
These are a shadow of the things to come, but the substance belongs to Christ.
When Jesus walked with the disciples on the road to Emmaus, Luke records in Luke 24:27,
Beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
The Bible is not a patchwork of unrelated stories; it is a symphony of divine intention. The melody begins faintly in Genesis and rises to full harmony in the Gospels.
The First Scene: Hagar by the Spring
Hagar’s story unfolds in Genesis 16. Sarai, impatient with God’s promise of an heir, gives her Egyptian servant to Abram. The plan backfires; rivalry and resentment flare. Hagar flees into the wilderness—pregnant, alone, and desperate, as recorded in Genesis 16:7:
The angel of the Lord found her by a spring of water in the wilderness, the spring on the way to Shur.
The “angel of the Lord” is no mere messenger. The text blurs the line between angel and deity, for Hagar later says in Genesis 16:13,
You are a God of seeing… Have I really seen him who sees me?
Reformed theologians from Calvin to Berkhof have recognized in such passages a Christophany—a pre-incarnate appearance of the Son of God.
Here, then, Christ meets a foreign woman in distress, speaks promises of life, and gives her a name for God that has endured for millennia: El Roi—“the God who sees me.”
In Genesis 21, when she is again cast out and her son Ishmael is near death, “God opened her eyes, and she saw a well of water” (v. 19). The God who sees also provides.
The Second Scene: The Samaritan Woman at the Well
Now fast-forward to John 4. The Lord Jesus, traveling from Judea to Galilee, “had to pass through Samaria.” That “had to” is the necessity of grace. At Jacob’s well He sits, weary from the journey. A woman approaches at noon, the hour when the sun punishes and the streets are empty—an hour chosen by those avoiding the eyes of others (John 4:7).
Jesus said to her, ‘Give me a drink.’
Thus begins one of Scripture’s most astonishing conversations.
She is startled: “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?”
He replies in verse 10:
If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.
When she hesitates, He exposes her history—five husbands and a man not her husband. Then He reveals His identity plainly in verse 26:
I who speak to you am he.
Like Hagar, she is transformed from shame to witness. She leaves her water jar, runs to her town, and proclaims, “Come, see a man who told me all that I ever did.”
The Parallels in Full Light
1. Setting and Symbolism.
Both meetings occur at wells, traditional places of life and betrothal. Isaac’s servant found Rebekah at a well; Jacob met Rachel there; Moses met Zipporah there. Each encounter prefigures covenantal union. In John 4 the true Bridegroom arrives—not to marry one woman, but to call a people to Himself.
2. The Pursuit of the Outcast.
Hagar, an Egyptian slave; the Samaritan woman, a moral pariah. Both flee society’s scorn. Both are found by divine initiative. Grace begins with God’s pursuit, not human seeking. As Jesus later said, “The Son of Man came to seek and to save the lost.”
3. Divine Self-Disclosure.
To Hagar: “You are the God who sees me.”
To the Samaritan woman: “I who speak to you am he.”
Both receive direct revelation rarely given to patriarchs or prophets. God delights to reveal Himself to the lowly.
4. Water as Salvation.
In Genesis 21 water preserves physical life; in John 4 living water grants eternal life. The symbol matures from the temporal to the eternal, from desert spring to fountain of the Spirit. Jesus later declares in John 7:38,
Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’
5. The Witness of the Redeemed.
Hagar names the well Beer-lahai-roi—“the well of the Living One who sees me.”
The Samaritan woman becomes the first evangelist of her village. Both testify: “He saw me; He knew me; He gave me life.”
The Angel of the Lord: A Glimpse of Christ Before Bethlehem
Reformed theology identifies the Angel of the Lord as the pre-incarnate Christ. Calvin wrote that “the eternal Word of God was always the Mediator between God and men.”
This explains why the Angel speaks with divine authority and receives worship.
When Hagar meets Him, she is not encountering a subordinate spirit but the same Person who will later sit weary at Jacob’s well.
Such continuity gives unity to Scripture. The Son who later took flesh had already been revealing the Father’s compassion. The covenant of grace did not begin in the manger but in eternity past, unfolding through redemptive history.
Seeing and Being Seen
At the heart of both stories is divine vision.
Hagar’s God sees her misery; Jesus knows the Samaritan woman’s history.
To be seen truly by God is both terrifying and healing.
Hebrews 4:13 reminds us,
No creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.
Yet for those who trust Him, that penetrating sight becomes comfort rather than condemnation. He sees not to destroy but to redeem.
In pastoral terms, this truth pierces the loneliness of the human heart. The God of Scripture is not distant.
He is the One who finds, names, and restores.
Living Water and the New Creation
The living water offered by Christ flows from the cross and resurrection. The prophets foresaw it. Isaiah 55:1 invites,
Come, everyone who thirsts, come to the waters.
Zechariah 14:8 speaks of a day when “living waters shall flow out from Jerusalem.”
Revelation 22:1 consummates the vision: “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb.”
Hagar’s well in the wilderness and the Samaritan’s well in Sychar are earthly preludes to that eternal river. The shadow becomes substance; the temporary provision becomes everlasting satisfaction.
Grace Across Boundaries
Both narratives shatter human barriers.
Hagar, an Egyptian slave, is the first person in Scripture to receive an annunciation concerning her child.
The Samaritan woman, despised by Jews, becomes the first in John’s Gospel to whom Jesus openly declares His messiahship.
In both cases, divine grace leaps over ethnic, social, and moral walls. The gospel does not erase distinctions but transcends them by uniting all in Christ.
Paul’s later words echo the pattern in Galatians 3:28:
There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.
The Contrast of Two Sons
The stories also hint at contrasting outcomes. Hagar’s son Ishmael becomes the father of a great nation yet remains outside the covenant of promise. The Samaritan woman’s “offspring,” in a spiritual sense, are those who believe her testimony and come to Christ. Where the old covenant distinguished Israel and outsiders, the new covenant welcomes all who drink of Christ’s water.
Thus, the shadow gives way to fulfillment. The well in Genesis sustains a single family line; the well in John opens a spring for the nations.
The Pattern of Redemption: From Shadow to Substance
The continuity between Hagar and the Samaritan woman illustrates the broader movement of Scripture—from shadow to substance, from type to antitype.
The Old Testament events are not mere moral tales; they are divine brushstrokes pointing toward Christ. When we read them through this lens, the Bible ceases to be ancient history and becomes one unfolding drama of redemption.
Francis Schaeffer called this the “melody line of Scripture”—the recurring theme that all history centers on Christ.
Herman Bavinck described it as “organic unity,” the growth of revelation like a tree from root to full bloom. Every branch, even one as obscure as Hagar’s, bears fruit in Christ.
Application: The God Who Sees You
The theology of typology is not cold abstraction. It is pastoral truth.
The same God who saw Hagar’s tears and who revealed Himself to a shamed Samaritan still meets people at their wells—at the intersection of thirst and despair.
For the believer: He sees you. Your sufferings are not invisible. “The eyes of the Lord are toward the righteous and his ears toward their cry” (Psalm 34:15).
For the unbeliever: the invitation stands. “Whoever drinks of the water that I will give him will never be thirsty again.” (John 4:14)
The gospel is the ultimate meeting of heaven and earth, where the outcast becomes the beloved.
Conclusion: One Story, One Savior
From the wilderness of Shur to the well of Sychar runs a single stream of grace. The Angel of the Lord who found a desperate servant girl is the incarnate Lord who offered eternal life to a desperate sinner.
The shadows of Genesis lengthen into the morning light of the Gospel.
To read Scripture rightly is to hear its echoes—the same voice, the same compassion, the same Redeemer.
The God who sees is the God who satisfies.
The One who opened a spring in the desert has opened a fountain of living water that will never run dry.
S.D.G.,
Robert Sparkman
MMXXV
rob@basedchristianity.org
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