Lesson 8--Jacob, Esau, Leah and Rachel, Laban





Jacob's well is located at the entrance to the valley between Ebal and Gerizim, south-east of Sychar, also called Shechem. Jacob's well still exists today, and even though after much rain it contains a little water, it is now usually quite dry. We can gain some insight from the location of Jacob's well between Ebal and Gerizim; "And thou shalt write upon the stones all the words of this LAW very plainly. “You shall therefore obey the voice of the Lord thy God, and do his commandments and his statutes, which I command thee this day. And Moses charged the people the same day, saying, These shall stand upon mount Gerizim to bless the people. And these shall stand upon mount Ebal to curse." (Deuteronomy 27:8, 10-13)



We also know that Jacob's well was in a town called Sychar, also called Shechem. "He arrived at a Samaritan town called Sychar, near the tract of land that Jacob gave to his son Joseph." (John 4:5 Amplified Bible)



The word translated as Sychar means drunken. "Jacob's well" is still in Sychar. In Biblical symbolism drunkenness often portrays the religious mentality. The book of the Revelation speaks of this (see Revelation 17:1-2, 5-6).





Indeed, the harlot sitting upon many waters is Babylon, she is religion, man's approach to God based upon performance and she makes men drunk. When you are drunk, you think you are wonderful and charming when you are not. Drunk people think they can do all sorts of things they are not capable of, perhaps that's why most karaoke happens in bars! Drunkenness produces an illusion that all is well and wonderful when it is not. This is what religion produces as we busy ourselves with our programs and activities, an illusion that all is well and wonderful and that we are making a difference when in reality it is not well and wonderful and we are not making a difference. Perhaps that is why the "woman at the well" was still thirsting for something deeper...




We move away from a religious performance based relationship as we gain the understanding that we are sanctified through the offering of the body of Jesus Christ ONCE for ALL.



We are not sanctified based upon our performance, but rather through the offering of the body of Jesus Christ once for all. "Jacob's well" of religious performance is dried up today, you won't find any water there.


Father is not interested in a law-based relationship that is based upon performance, rather He is looking for a body that is prepared for Him, people that simply love Him and delight to do His will. What Father is looking for is someone who will say, I just want to allow You to live through me and do Your will, God!

Hebrews 10:6-7 In burnt offerings and sacrifices for sin
You had no pleasure. Then I said, ‘Behold, I have come—
In the volume of the book it is written of Me—

Ps. 40:7b-8 Then I said, "Behold I come; In the scroll of the book it iw written of me. 8 I delight to do Your will, O my Gd, And Your law is within my heart."




 "Then said he, Lo, I come to do thy will, O God. He taketh away the FIRST, that he may establish the SECOND.

By the which will we are sanctified through the offering of the body of Jesus Christ once for all." (Hebrews 10:9-10)

As we read the context in Hebrews 10:5

("Sacrifice and offering you would not, but a body have you prepared Me...), verses 9-10 declare plainly that indeed Father is taking away the FIRST- which is sacrifice and offering, a law-based relationship, based upon performance.

He is establishing the SECOND- a body (you and I) that is prepared for Him, people that just love Him and delight to do His will.

Indeed, "Jacob's well" still stands between "Ebal and Gerizim," between blessing and cursing based upon religious performance. This religious mentality goes something like this: "If I do enough good stuff for God, maybe I'll be blessed. But I know that He's really waiting for me to mess up, so He can punish me." The book of Hebrews deals with this mentality;

I like to phrase it as:


instead of



“Sacrifice and offering you did not desire, but a body you prepared for me; Heb. 5b



8“Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them”—though they were offered in accordance with the law


As we are speaking of a place of rest in worship, a new beginning, there is an encounter that Jesus has with a woman at a well that is quite enlightening.

"Now Jacob's well was there. “There comes a woman of Samaria to draw water: Jesus said to her, Give me to drink." (John 4:6-7)




I believe there's still a "woman" at the well. In Biblical symbolism, the "woman" often speaks of the soul. Thayers Greek Definitions defines the word most often translated as soul, which is psyche in Greek, a feminine noun, as "the seat of the feelings, desires, affections, aversions (our heart, soul etc.)", or as we have so often heard it, the mind, will and emotions.

There is a "woman" at the well, looking for something deeper, looking for something that will satisfy her thirst. The soul of man knows that there has to be something beyond just the surface of things, something deep that will bring life and refreshing. However, so often she finds herself at "Jacob's well."


Other Allegories, Types, Shadows in Old Testament


"Allegory is language that says one thing and means either something MORE than what it says or something OTHER than what it says.".

1) The Israelites' wilderness Manna from Heaven is allegorized as Jesus, the bread of life. John 6:48-60.

2) The OT Passover Lamb of God is allegorized as Jesus. 1 Corinthians 5:7; John 1:29, 36.

3) Jacob's Ladder in Genesis is allegorized as Jesus on whom angels ascend/descend. John 1:51.

4) Sarah allegorized as the New Covenant. Galatians 4:22-31.

5) Hagar allegorized as the Old Covenant. Galatians 4:22-31.

6) Isaac allegorized as a New Covenant believer. Galatians 4:22-31.

7) Ishmael allegorized as an Old Covenant legalistic believer. Galatians 4:22-31.

8) OT leaven allegorized as NT legalism and hypocrisy. Galatians 5:3-9.

9) Earthly Jerusalem is allegorized as a heavenly city. Galatians 4:26.

10) The rock that poured water in the wilderness is allegorized as Christ.1 Cor. 10:4.

11) The Genesis serpent is allegorized as satan. Revelation 12:9.

12) Adam is an allegory (type) of Christ. Romans 5:14-19.

13) Melchizedek priesthood  is allegorized as Jesus' superior priesthood to that of the Levitical. Heb.5-7.

14) OT priesthood is allegorized as shadows of heavenly things. Hebrews 8:4-5.

15) Tabernacle is allegorized as a shadow of the true heavenly Sanctuary. Heb. 8:1-5.

16) Sanctuary furniture is allegorized as heavenly symbols. Hebrews 9:1-15.

17) The Law is an allegorical shadow of good things to come, not the very image. Heb. 10:1.

18) Circumcision is allegorized as an inner heart transformation.  Romans 2:28-29.

19) The Sabbath is allegorized as a state of divine being. Hebrews 4:1-11.

20) The OT Eve-bride is allegorized as the spiritual body and bride of Christ. 1Cor. 12:27;  2Cor. 11:2-3. Ephesians 6:22-33.

21) The Temple is allegorized as Jesus' earthly body, the way in the holy of Holies. Jn. 2:19.

22) The Temple is also allegorized as our earthly bodies. 1 Corinthians 6:19.

23) Paul allegorizes the Israelites' physical journey into the Church's spiritual journey. 1 Corinthians 10:2-7; Galatians 3:7; Romans 6:3.

24) The sign of Jonah is allegorized as Jesus' three days buried in the earth's belly. Matthew 12:38-41.

25) Moses, in his symbolic role of prophet, leader and mediator for Jehovah’s people, is an allegory of shadow pointing to Jesus who functions in a similar, though more exalted, capacity (cf. Deuteronomy 18:15; Acts 3:22; 1 Corinthians 10:2; Galatians 3:27; 3:19; 1 Timothy 2:5).

26) Moses also has many parallel events in his life that points to his pre-figuring Jesus allegorically.

Both Moses and Jesus survive the killing of all male children.
Both Moses and Jesus are exiles in a foreign land until an evil king dies.
Both Moses and Jesus return from the foreign land to rescue their people.
Both Moses and Jesus lead their people on an Exodus journey.
Both Moses and Jesus fast for forty days.
Both Moses and Jesus are transfigured.
Both Moses and Jesus are raised by men who are not their blood fathers.
Both Moses and Jesus are misunderstood by their family.
Both Moses and Jesus intercede for the sins of their people.
Both Moses and Jesus are willing to die for the sins of their people.
Both Moses and Jesus commission a successor/successors.
Both Moses and Jesus commanded raging waters.

27) Zion typifies the church and finally heaven (cf. Galatians 4:25, 26; Hebrews 12:22; Revelation 21:2).

28) Babylon, which held God’s people captive in the Old Testament, allegorizes the condition of an apostate church that has departed from the simplicity of the New Testament pattern (Revelation 11:8; 14:8; 16:19; 17:5; 18:2ff).

29) The brazen serpent, lifted up in the wilderness, through which the people found physical healing (Numbers 21:8) was allegorized as the lifted-up Christ (John 3:14; 12:32), through whom spiritual healing comes (Isaiah 53:5).

30) The deliverance of Noah’s family from a corrupted world, by means of “water,” allegorizes our salvation, through baptism, from the power of darkness into the kingdom of Christ (cf. 1 Peter 3:20-21; Colossians 1:13).

31) The creation of light on the first day of Earth’s history (Genesis 1:3) allegorizes the coming brilliant illumination of the gospel of Christ (cf. 2 Corinthians 4:6).

32) Adam and Eve are an allegory of Christ and the church. From Adam's rib came his bride. 1 Timothy 2:13-14. From Christ's pierced rib pours forth His spirit-bride, the church.  Paul unveiled this great allegorical mystery when he revealed that AS Eve was TO Adam, so IS the church TO Christ. Ephesians 5:23-33.

33) Adam also becomes BOTH an allegory of contrast and comparison to Jesus in 1 Corinthians 15:21-22 and 45-48 where Adam is described as a living soul IN WHOM all die, whereas Christ is a life-quickening spirit IN WHOM all are made alive. Paul picks up this same theme in Romans when he states that Adam introduced sin into the world, whereas through Christ system of righteousness was made available for mankind (Romans 5:19).

34) The mysterious Melchizedek and King David were both allegorical types of Christ as priest and Christ as earthly king. Melchizedek, who was both King of Salem and a High Priest of God—at the same time (Genesis 14:18-20)—was an allegorical type of Christ. David also both wore a kingly crown and famously ate the showbread reserved only for priests. These two Old Testament types reveal the dual nature of Jesus NOW serving as our King and High Priest. Jesus, at his ascension, began to reign on David’s throne and to SIMULTANEOUSLY function as our high priest (cf. Psalm 110:4; Zechariah 6:12, 13; Hebrews 5:5-10; 6:20; 7:1-17).

35) There were three offices in the Old Testament which allegorize Jesus' kingdom anointing. Prophets (1 Kings 19:16), priests (Exodus 28:41), and kings (1 Samuel 10:1) were anointed in allegorical anticipation of the coming of the anointed one who is prophet (Acts 3:22), priest (Hebrews 3:1), and king (Revelation 17:14).

36) Many institutions of the Old Testament era were allegorical shadows of good things to come. The Passover with its spotless lamb (Exodus 12:5) was to be slain “between the two evenings” (12:6 ASVfn), i.e., between three and five P.M., without any bones being broken (12:46). It was an allegory of the death of Jesus (cf. 1 Corinthians 5:7), who was without spot or blemish (1 Peter 1:19), who died at about three P.M. (Matthew 27:46), and who had none of his bones broken (John 19:33ff).

37) The feast of the firstfruits (Leviticus 23:10), i.e., Pentecost, was a celebration in which the initial produce of the harvest was offered to God as a token of the full crop to follow. This ritual allegorized : (1) the early influx of the Jews into the church of Christ (Romans 11:16); and, (2) the resurrection of Jesus as God’s pledge of the general resurrection to ultimately come (1 Corinthians 15:20, 23).

38) The feast of the tabernacles was an allegory to commemorate Israel’s sojourn in the wilderness (Leviticus 23:43). But it was also designed to remind us that we are but sojourners on this earth (1 Peter 2:11), and that someday we will lay aside this earthly tabernacle (2 Corinthians 5:1; 2 Peter 1:13, 14) for a more permanent abiding place (cf. Hebrews 11:9-13).

39) The burning bush of Exodus is an allegory of Christ. God revealed Himself as the great "I Am" In Exodus 3 with Moses at the Burning Bush. Jesus refers to Himself as the "I Am" on at least eight separate occasions, thus now personifying the Burning Bush allegory. In each of those eight occasions, the wording in the original Greek is the same. Jesus refers to Himself not simply as "I am" but literally as "I, I Am". The phrase could be legitimately translated as "I and I alone" or "I and no one else". The words He chose are emphatic.

40) In 1 Cor. 14:21, Paul took an Old Testament passage which on its face had nothing to do with New Testament tongues (Is. 28:11-12), and allegorized it into a prophetic passage for the spiritual gift of tongues.

41)  The author of Hebrews, also allegorized animal sacrifices from being useless rituals under the bare letter of the law to a wonderful prophetic image of Christ's perfect ransom paid for all under the spiritual reading of the passage. Heb. 10:1-10.

42) Peter and Paul both allegorized Old Testament dietary laws by integrating faith and thanksgiving into the true spiritual diet. (Acts. 11:5-10; Rom. 14:1-23; 1 Tim. 4:3-4).

43) Peter, in Acts 2:16-17 allegorized Joel 2:28-29 to refer to the coming of the Holy Spirit at Pentecost.

44) Colossians 2:17 allegorizes the OT festivals, holy days and dietary laws as  "shadows" of "the body of Christ" to come, again not the literal thing itself but a prophetic shadow of the Kingdom of God.

45) Jesus allegorized Psalm 22 in Matthew 27:46 when He was on the cross, prosopologically/usurping the dialogue there as His own. (
Prosopological exegesis (PE) is a technique of interpreting Scripture common in the early church.)

46) Jesus allegorized Ps 118.26  in Mt 23.39 when He prosopologically/usurped the statement in the Psalm as His own rather than that of the OT speaker.

47) Jesus allegorized Ps 41.9 in John 13.18 by prosopologically/usurping this Scripture to be His own statement regarding Judas.

48) Jesus allegorized Ps 35.19, 69.4 in John 15.25 by prosopologically/usurping the description there to decry the people's groundless hatred of Him.

49) Mt. Sinai is allegorized as the Old Covenant in Galatians 4:22-31.

50) Mt. Zion is allegorized as the New Covenant in Galatians 4:22-31.



Happy Resurrection Week, Day and Happy Resurrection Life!!

We will continue with lesson 8 next week.

The blessings of the Lord are upon you whether by blood, adoption, or assignment. The blessing of the LORD makes a person rich, and he adds no sorrow with it. Prov. 10:22

David & Mary Sue





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