Bible History
Fausset's Bible Dictionary
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
JACOB'S WELL
On a low slope of Mount Gerizim, at the opening of the valley of Shechem, from which it is one mile and a half distant eastward, with the grainfields of the plain of El Mukna in front. Hence, appears the appropriateness of the allusions "our fathers worshipped in this mountain," namely, Gerizim, whereon the Samaritan temple stood (John 4:20); "lift up your eyes, and look on the fields, for they are white already to harvest" (John 4:25). The distance from Shechem (Sychar) is no objection; for even if the Samaritan woman's coming to the well was not the result of a providential The loss of his favorite son Joseph was his heaviest trial, his deceit to Isaac now being repaid by his sons' cruel deceit to himself. Tender affection for wife and children was his characteristic (Genesis 37:33-35; 42:36; 45:28). By special revelation at Beersheba (Genesis 46) allaying his fears of going to Egypt, which Isaac had been expressly forbidden to do (Genesis 26:2), he went down. This marks the close of the first stage in the covenant and the beginning of the second stage. Leaving Canaan as a family, Israel returned as a nation. In Egypt the transformation took place; the civilization, arts, and sciences of Egypt adapted it well for the divine purpose of training Israel in this second stage of their history; Jacob and his family, numbering 70, or as Stephen from Septuagint reads, 75 souls (Acts 7:14), according as Joseph's children only or his grandchildren also are counted. Jacob's sons' wives are not reckoned in the 70 persons, only the unmarried daughter Dinah and a granddaughter. In the number are included, according to Hebrew usage, some who were still "in the loins of their fathers." Benjamin's (then only 24) ten sons were probably born in Egypt subsequently. So Pharez' two sons and Asher's two grandsons by Beriah. In the genealogy those named are the heads of tribes and of famiLies. At 130 Jacob blessed Pharaoh and termed his life a "pilgrimage" of days "few and evil" (47; Hebrews 11:9,13). The catalog of ills includes his sufferings:
(1) from Esau,(2) Laban,
(3) maiming by the Angel,
(4) Dinah's violation and Simeon and Levi's cruelty,
(5) loss of Joseph,
(6) Simeon's imprisonment,
(7) Benjamin's departure,
(8) Rachel's death,
(9) Reuben's incest.
All these seemed "against" him, but all was for him, because God was for him (Romans 8:28,31,37; Genesis 42:36). His true grandeur and sublimity burst forth at his latter end; his triumphant and grateful review of life," God, before whom my fathers did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lad!" His blessing Joseph's sons was an act of "faith" (Hebrews covenant. Jacob is made to know he has more to fear from God's displeasure than from Esau's enmity Once that he stands right with God he need not fear Esau. There followed therefore the wrestling "alone" with Jehovah (compare Matthew 14:23; Mark 1:35); his being named "Israel"; and his asking God's name, to which the only reply was, God "blessed him there." Blessing is God's name, i.e. the character wherein He reveals Himself to His people (Exodus 34:5-7). Jacob called the place Peniel, "the face of God." Next Jacob came to Succoth, then crossed Jordan, and near Shechem bought his only possession in Canaan, the field whereon he tented, from the children of Hamer, Shechem's father, for 100 kesita, i.e. ingots of silver of a certain weight. The old versions translated "lambs," an ancient standard of wealth before coinage was practiced. For "Shalem, a city of Shechem," translated with Samaritan Pentateuch, "Jacob came in peace to the city of Shechem," though there is still a Salim E. of Nablus (Shechem). His settlement here in the N. instead of with his father in the S. at Beersheba may have been to avoid collision with Esau and to make an independent settlement in the promised land. It seems to have been in a time of his temporary religious declension after his escape from Esau through God's interposition. Undue intercourse with the Canaanites around ended in Dinah's fall and the cruel retribution by Simeon and Levi, which so imperiled his position among the surrounding Canaanites, and which so deeply affected him (Genesis 33:17,19; Genesis 34; Genesis 49:5,6). It is true he erected an altar, El Elohe Israel, claiming God as his own "the God of Israel." Still Godsaw need for calling him to a personal and domestic revival. Jacob understood it so, and called his household to put away their strange gods (namely, Rachel's stolen teraphim and the idols of Shechem, which was spoiled just before), their earrings (used as idolatrous phylacteries), and uncleanness; and then proceeded to perform what he had vowed so long ago, namely, to make the stone pillar God's house (Genesis 28:22). When thus once more he sought peace with God "the terror of God was upon the cities around" (compare Joshua 2:9). They made no attempt such as Jacob feared to avenge the slaughter of the Shechemites. Reaching Bethel once more after 40 years, where he had seen the heavenly ladder, he has a vision of God confirming his name "Israel" and the promise of nations springing from him, and of his seed inheriting the land; He therefore rears again the stone pillar to El Shaddai, "God Almighty," the name whereby God had appeared to Abram also when He changed his name to Abraham. Then followed the birth of Benjamin, which completed the tribal twelve (Genesis 35). accident, the sacredness of Jacob's well and the excellence of its deep drawn water would account for her coming so far. It was not the public city well, otherwise it would have been furnished with some means of drawing the water (John 4:11). The sinking of so deep a well would only be undertaken by some one who had not access to the neighbouring streams and fountains. The patriarchs had never want of pasture in Canaan, but often difficulties as to water (Genesis 21:25-30; 26:13-15,18-22). Jacob therefore naturally provided himself with a well in his field just purchased (Genesis 33:17-19). With characteristic prudence he secured on his own property, by great labour, a perennial supply at a time when the surrounding watersprings, which abound on the surface, were in the hands of unfriendly neighbours. Formerly there was a a square hole opening into a vaulted chamber 15 feet square, in the floor of which was the well's mouth. The vault has fallen, so that stones have fallen in and much reduced its original depth, in Maundrell's time it was 105 feet deep; now it is often dry, at other times it has a few feet of water. Caspari (Chronicles and Geog. Introd. to Life of Christ) says Sychar originally extended further to the S., and consequently a large part of it lay nearer to Jacob's well than to the fountain Ain el Askar at the N. side of the opening of the valley of Nablus toward the E. Those at the S. of Sychar would repair to Jacob's well rather than to Ain el Askar, which is ten minutes' walk from Jacob's well. The true mouth of the well is but four feet long, and opens into the well itself, which is seven and a half feet in diameter, and now owing to rubbish only 75 ft. deep. The vaulted chamber was possibly the crypt of the church builtover the well in the 4th century. Dr. Rogers and Miss Peache have contributed 150 British pounds for clearing the well and protecting it with stonework (Israel Exploration Quarterly Statement, April 1877).
Bibliography Information
Fausset, Andrew Robert M.A., D.D., "Definition for 'jacob's well' Fausset's Bible Dictionary".
bible-history.com - Fausset's; 1878.
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