As
we studied last week, Jesus gave those who chose to be his disciples and
friends a new commandment. We can gain some insight into our savior by who he
interacted with. It is quite fascinating that Jesus was a friend himself to
sinners and Samarians. In this blog Samarians and Samaritans are speaking of
the people who lived in the region of Samaria. While Samaritans are thought of
as good people, in Jesus day Samaritans were from Samaria, or Samarians. His new commandment to those who would call
themselves disciples and friends is to love one another.
John
13:34-35 A new commandment I give unto you, That ye love one another; as I have
loved you, that ye also love one another.35 By this shall all men know that ye
are my disciples, if ye have love one to another.KJV
We
never see Jesus patting the backs of the Pharisees or Sadducees. He never told them they were doing a fine job
and that they should keep it up. So why would
anyone today want to be Pharisees and Sadducees, rather than friends and
disciples of Jesus? If we are truly disciples and friends then we should love
each other and free the world from sin. The
legalists hated Jesus’ message. They had
their prejudices and thoughts about how the Messiah would agree with them.
Instead Jesus surprised everyone and brought an inclusive message, that whoever
wills can be saved. Because of this
radical message, Jesus was accused of being a glutton, let’s explore that.
Matt
11:18-19 For John came neither eating nor drinking, and they say, He hath a
devil.19 The Son of man came eating and drinking, and they say, Behold a man
gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is
justified of her children.KJV
GLUTTON
- A person who is debased and excessive in his eating habits. Gluttony is more
than overeating. In its association with drunkenness (Prov 23:21; Deut 21:20),
it describes a life given to excess. When Jesus was called a "gluttonous
man" (Matt 11:19), His critics were accusing Him of being loose and
excessive by associating with tax collectors and sinners.(from Nelson's
Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers)
From
the Old Testament, being a glutton was worthy of death.
OT:2151
zalal (zaw-lal'); a primitive root [compare OT:2107]; to shake (as in the
wind), i.e. to quake; figuratively, to be loose morally, worthless or prodigal:
KJV - blow down, glutton, riotous (eater), vile.(Biblesoft's New Exhaustive
Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary.
Copyright © 1994, 2003, 2006 Biblesoft, Inc. and International Bible
Translators, Inc.)
Deut
21:18-21 If a man have a stubborn and rebellious son, which will not obey the
voice of his father, or the voice of his mother, and that, when they have
chastened him, will not hearken unto them:19 Then shall his father and his
mother lay hold on him, and bring him out unto the elders of his city, and unto
the gate of his place;20 And they shall say unto the elders of his city, This
our son is stubborn and rebellious, he will not obey our voice; he is a glutton
[2151], and a drunkard.21 And all the men of his city shall stone him with
stones, that he die: so shalt thou put evil away from among you; and all Israel
shall hear, and fear.KJV
While
the Pharisees and Sadducees wanted to put Jesus to death, it was not because of
gluttony. They mocked his character by their accusations. I find it interesting
that by this time in history people were not stoning their gluttonous sons. I suppose the culture of society had softened
up so that they did not practice this any longer.
Matt
9:9-13 9 And as Jesus passed forth from
thence, he saw a man, named Matthew, sitting at the receipt of custom: and he
saith unto him, Follow me. And he arose, and followed him.10 And it came to
pass, as Jesus sat at meat in the house, behold, many publicans and sinners
came and sat down with him and his disciples.11 And when the Pharisees saw it,
they said unto his disciples, Why eateth your Master with publicans and
sinners?12 But when Jesus heard that, he said unto them, They that be whole
need not a physician, but they that are sick.13 But go ye and learn what that
meaneth, I will have mercy, and not sacrifice: for I am not come to call the
righteous, but sinners to repentance.KJV
Jesus
ate with the publicans and sinners.
Jesus was not so religious that he couldn’t eat with the unsaved. This infuriated the self-righteous. I am calling the Pharisees and Sadducees self-righteous
because they are attempting to become righteous by their own works. Only those who recognize the need for a
savior can become righteous. The self-righteous propagate superstition to try
to add credibility to their position of self-righteousness. Let’s see what Jesus said.
Luke
13:1-5 About that time some people came up and told him about the Galileans
Pilate had killed while they were at worship, mixing their blood with the blood
of the sacrifices on the altar. 2 Jesus responded, "Do you think those
murdered Galileans were worse sinners than all other Galileans? 3 Not at all.
Unless you turn to God, you too will die. 4 And those eighteen in Jerusalem the
other day, the ones crushed and killed when the Tower of Siloam collapsed and
fell on them, do you think they were worse citizens than all other
Jerusalemites? 5 Not at all. Unless you turn to God, you too will die."
(from THE MESSAGE: The Bible in Contemporary Language © 2002 by Eugene H.
Peterson. All rights reserved.)
Jesus
confronted the superstition that our behavior can control good or bad
outcomes. Good people are treated
horribly, and bad people may never suffer, that is simply life. The people who were killed in the temple were
not bad people; they were in the temple when they were killed. Their sins were not worse than anyone else’s
sins. Jesus never told us if we were
self-righteous (following the law) or if we repent and are saved, that we would
be spared from trouble, he said the opposite.
I find it interesting that Jesus pointed out Galileans and
Jerusalemites. He did not mention the
Samarians. Hold that thought.
Luke 20:19-26 When the scribes and the high
priests realized that Jesus had told this parable about them, they wanted to
arrest him right then, but they were afraid of the crowd.20 So they watched him
closely and sent spies who pretended to be honest men in order to trap him in
what he would say. They wanted to hand him over to the jurisdiction of the
governor, 21 so they asked him, “Teacher, we know that you’re right in what you
say and teach, and that you don’t favor any individual, but teach the way of
God truthfully. 22 Is it lawful for us to pay taxes to Caesar or not?”23 But he
discerned their craftiness and responded to them, 24 “Show me a denarius. Whose
face and name does it have?” “Caesar’s,” they replied.25 So he told them, “Then
give back to Caesar the things that are Caesar’s, and to God the things that
are God’s.” 26 So they couldn’t catch him before the people in what he said.
Amazed at his answer, they became silent.ISV
We
know that in chapter 23, one of the things they accuse Jesus of before Pilate,
is not rendering to Caesar. Jesus was
not interested in changing the political system; he was interested in changing the
unsaved. Again, the self-righteous wanted
to continue in their ways while condemning sinners. Because they condemned
Jesus as a sinner, they did not respect anything he was saying. Paul, who was one of those to condemn Jesus
and his followers, speaks about his sinful past.
1
Tim 1:12-17 12 And I thank Christ Jesus
our Lord, who hath enabled me, for that he counted me faithful, putting me into
the ministry;13 Who was before a blasphemer, and a persecutor, and injurious:
but I obtained mercy, because I did it ignorantly in unbelief.14 And the grace
of our Lord was exceeding abundant with faith and love which is in Christ
Jesus.15 This is a faithful saying, and worthy of all acceptation, that Christ
Jesus came into the world to save sinners; of whom I am chief.16 Howbeit for
this cause I obtained mercy, that in me first Jesus Christ might shew forth all
longsuffering, for a pattern to them which should hereafter believe on him to
life everlasting.17 Now unto the King eternal, immortal, invisible, the only
wise God, be honour and glory for ever and ever. Amen.KJV
Paul
is saying that no one is too sinful to not obtain mercy. If Jesus had mercy on Paul, then he will have
mercy on all the Pharisees, Sadducees, tax collectors, Samarians, and
sinners. Where the Pharisees and
Sadducees separated themselves from everyone else, Jesus brings them together
under the heading of “unsaved”. To
understand that this separation of “classes” that existed was not only in words
but steeped into their very culture, we have to look at the geography of the
area.
The
Samarians were heathens to the Jews of Jesus’ day because of intermarriage among
the people from other nations who came back from captivity. Jesus always treated them as unsaved like
everyone else. Jesus did not have a
special hatred toward the Samarians as the Jews did. To explain Samaria’s location, Samaria is
between Galilee and Judea, going from north to south, Galilee, Samaria, Judea.
To the east of all three cities lies the Jordan River, to the North of the
Jordan River is the Sea of Galilee, to the south of the Jordan River is the
Dead Sea. To the west of the three
cities is the Mediterranean Sea. To travel by land between Galilee to Judea one
must travel through Samaria, unless, like the Jews of the first century, one
would go around Samaria by crossing the Jordan twice on the east, or sailing
around Samaria on the west. Jesus took
the direct route through Samaria; he was not deterred by the culture.
To
bring this into our modern understanding, it would be similar to racial
prejudice. The people living north and
south of Samaria made up lies and stories about the people in order to scare
others into not going there. The
Samarians were also considered heathens because they had their own temple to
worship in. However, the Samarians followed the Torah and the Torah only.
Therefore, the Samarians believed they were true to following God without all
the traditions and amendments to the laws.
As we just saw regarding gluttony, the Jews were not following the Torah
laws, but had amended them to suit their culture. Note, last week we referenced dedicating
possessions to the temple.
John
4:7-43 There cometh a woman of Samaria
to draw water: Jesus saith unto her, Give me to drink.8 (For his disciples were
gone away unto the city to buy meat.)9 Then saith the woman of Samaria unto
him, How is it that thou, being a Jew, askest drink of me, which am a woman of
Samaria? for the Jews have no dealings with the Samaritans.
It
must have been strange for the disciples to first be in Samaria, and then
secondly to find Jesus speaking to a Samarian women as the Jews have no
dealings with the Samarians.
John
4:10 Jesus answered and said unto her, If thou knewest the gift of God, and who
it is that saith to thee, Give me to drink; thou wouldest have asked of him,
and he would have given thee living water.11 The woman saith unto him, Sir,
thou hast nothing to draw with, and the well is deep: from whence then hast
thou that living water?12 Art thou greater than our father Jacob, which gave us
the well, and drank thereof himself, and his children, and his cattle?13 Jesus answered
and said unto her, Whosoever drinketh of this water shall thirst again:14 But
whosoever drinketh of the water that I shall give him shall never thirst; but
the water that I shall give him shall be in him a well of water springing up
into everlasting life.15 The woman saith unto him, Sir, give me this water,
that I thirst not, neither come hither to draw.16 Jesus saith unto her, Go,
call thy husband, and come hither.17 The woman answered and said, I have no
husband. Jesus said unto her, Thou hast well said, I have no husband:18 For
thou hast had five husbands; and he whom thou now hast is not thy husband: in
that saidst thou truly.19 The woman saith unto him, Sir, I perceive that thou
art a prophet.20 Our fathers worshipped in this mountain; and ye say, that in
Jerusalem is the place where men ought to worship.
Their
fathers worshipped in that mountain because Moses told them to. Some people tried to erase history because of
their bias toward the Northern tribes, but archeologists have uncovered the sites
of two temples there. This now clarifies
some of Nehemiah and Hosea’s condemnations towards the priesthood there (see the
End Notes for more details). We have to understand the bitter rivalry between
the northern kingdom, and the southern kingdom because of bad political
leaders. Sychar is where this conversation was taking place, the place of
Jacob’s well which was between Mt Gerizim and Mt Ebal.
Deut 11:29-32And it shall come to pass, when
the Lord thy God hath brought thee in unto the land whither thou goest to
possess it, that thou shalt put the blessing upon mount Gerizim, and the curse
upon mount Ebal.30 Are they not on the other side Jordan, by the way where the
sun goeth down, in the land of the Canaanites, which dwell in the champaign
over against Gilgal, beside the plains of Moreh?31 For ye shall pass over
Jordan to go in to possess the land which the Lord your God giveth you, and ye
shall possess it, and dwell therein.32 And ye shall observe to do all the
statutes and judgments which I set before you this day.KJV
Josh 8:33-35 And all Israel, and their
elders, and officers, and their judges, stood on this side the ark and on that
side before the priests the Levites, which bare the ark of the covenant of the
Lord, as well the stranger, as he that was born among them; half of them over
against mount Gerizim, and half of them over against mount Ebal; as Moses the
servant of the Lord had commanded before, that they should bless the people of
Israel.34 And afterward he read all the words of the law, the blessings and
cursings, according to all that is written in the book of the law.35 There was
not a word of all that Moses commanded, which Joshua read not before all the
congregation of Israel, with the women, and the little ones, and the strangers
that were conversant among them.KJV
Joshua
did what was commanded by Moses regarding blessing and cursing on the mountain,
but this was the land of the Canaanites, and Joshua did not completely
eradicate the Canaanites. In Jesus’ time people were still worshipping on that
mountain. If we look at this situation
from 40,000 ft, we see that God is not limited to “living in a temple”, so
where one worships is not at issue. If
we remember, the glory left the temple at Jerusalem in Ezekiel’s time, so today
one should not hold grudges regarding Samarians and Jews. Back to Jesus.
John
4:21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall
neither in this mountain, nor yet at Jerusalem, worship the Father.22 Ye
worship ye know not what: we know what we worship: for salvation is of the
Jews.
Instead
of glossing over this, let’s keep in mind why Jesus said this. Salvation is of the Jews because Jesus comes
from the line of David, the tribe of Judah.
But Jesus clarifies this by pointing out that Pentecost will change all
of this rivalry.
John
4:23 But the hour cometh, and now is, when the true worshippers shall worship
the Father in spirit and in truth: for the Father seeketh such to worship
him.24 God is a Spirit: and they that worship him must worship him in spirit
and in truth.25 The woman saith unto him, I know that Messias cometh, which is
called Christ: when he is come, he will tell us all things.
The
Samarians were awaiting the Messiah. Jesus tells her He is the Messiah. When he said these things in Judah he was
hated.
John
4:26 Jesus saith unto her, I that speak unto thee am he.
The
disciples didn’t understand why Jesus would speak to a heathen, how could she
be saved?
John
4:27 And upon this came his disciples, and marvelled that he talked with the
woman: yet no man said, What seekest thou? or, Why talkest thou with her?28 The
woman then left her waterpot, and went her way into the city, and saith to the
men,29 Come, see a man, which told me all things that ever I did: is not this
the Christ?30 Then they went out of the city, and came unto him 31 In the mean
while his disciples prayed him, saying, Master, eat.32 But he said unto them, I
have meat to eat that ye know not of.33 Therefore said the disciples one to
another, Hath any man brought him ought to eat?34 Jesus saith unto them, My
meat is to do the will of him that sent me, and to finish his work.35 Say not ye,
There are yet four months, and then cometh harvest? behold, I say unto you,
Lift up your eyes, and look on the fields; for they are white already to
harvest.36 And he that reapeth receiveth wages, and gathereth fruit unto life
eternal: that both he that soweth and he that reapeth may rejoice together.37
And herein is that saying true, One soweth, and another reapeth.38 I sent you
to reap that whereon ye bestowed no labour: other men laboured, and ye are
entered into their labours.
Jesus
explains to the disciples that the harvest of people is ready; and the Samaritans
believed on Jesus.
John
4:39 And many of the Samaritans of that city believed on him for the saying of
the woman, which testified, He told me all that ever I did.40 So when the
Samaritans were come unto him, they besought him that he would tarry with them:
and he abode there two days.41 And many more believed because of his own
word;42 And said unto the woman, Now we believe, not because of thy saying: for
we have heard him ourselves, and know that this is indeed the Christ, the
Saviour of the world.43 Now after two days he departed thence, and went into
Galilee.KJV
Incredible,
the sinful, intermarried, northern cities/tribes, believed on Jesus. They were looking for the Messiah and now
they believed in the Messiah. This was
different from Judea. On a return trip
however, the Samaritans did not receive Jesus.
Let’s look at this.
Luke
9:51-56 Now when the time was almost come for Jesus to be received up [to
heaven], He steadfastly and determinedly set His face to go to Jerusalem. 52
And He sent messengers before Him; and they reached and entered a Samaritan
village to make [things] ready for Him; 53 But [the people] would not welcome
or receive or accept Him, because His face was [set as if He was] going to
Jerusalem. 54 And when His disciples James and John observed this, they said,
Lord, do You wish us to command fire to come down from heaven and consume them,
even as Elijah did? [2 Kings 1:9-16.] 55 But He turned and rebuked and severely
censured them. He said, You do not know of what sort of spirit you are, 56 For
the Son of Man did not come to destroy men's lives, but to save them [from the
penalty of eternal death]. And they journeyed on to another village. AMP
Let’s
remember, the Samarians had a temple, and Jesus was going to Jerusalem for
Passover. This probably seemed insulting
to them because they believed he was the Messiah. Yet Jesus had to be killed in Jerusalem, so
this was bigger than worship during a regular Passover. It is interesting that Jesus illustrates who
our neighbors are, using the analogy of a man traveling from Jerusalem to
Jericho. Jerusalem is south west of Jericho. Jericho is in Samaria in the
eastern mountains. People went from
Galilee to Jerusalem to worship in the temple at Passover. Instead of traveling through Samaria, people
took an eastern route over the mountains, either crossing the Jordan or
traveling along the west bank of the Jordan.
Luke
10:29-37 29 But he, willing to justify
himself, said unto Jesus, And who is my neighbour?30 And Jesus answering said,
A certain man went down from Jerusalem to Jericho, and fell among thieves,
which stripped him of his raiment, and wounded him, and departed, leaving him
half dead.31 And by chance there came down a certain priest that way: and when
he saw him, he passed by on the other side.32 And likewise a Levite, when he
was at the place, came and looked on him, and passed by on the other side.33
But a certain Samaritan, as he journeyed, came where he was: and when he saw
him, he had compassion on him,34 And went to him, and bound up his wounds,
pouring in oil and wine, and set him on his own beast, and brought him to an
inn, and took care of him.35 And on the morrow when he departed, he took out
two pence, and gave them to the host, and said unto him, Take care of him; and
whatsoever thou spendest more, when I come again, I will repay thee.36 Which
now of these three, thinkest thou, was neighbour unto him that fell among the
thieves?37 And he said, He that shewed mercy on him. Then said Jesus unto him,
Go, and do thou likewise.KJV
The
three characters in Jesus’ story are a Priest, a Levite, and a Samaritan. At
this time, a priest was not necessarily a Levite. At the time Nehemiah came back to rebuild the
city, the Levites were working in fields as the people were not supporting the
priesthood any longer due to so many invasions.
Jesus makes the Samaritan the hero of the story. To Judeans, that was a harsh story. Jesus is
saying that we should be neighborly like a Samarian. The self-righteous
probably flipped.
When Jesus was going to Judea from Galilee,
passing along the border of Samaria and Galilee, he cleansed ten lepers. On their way to show themselves to the
priest, one turned back and gave thanks.
Luke
17:11-19 As He went on His way to Jerusalem, it occurred that [Jesus] was
passing [along the border] between Samaria and Galilee. 12 And as He was going
into one village, He was met by ten lepers, who stood at a distance. 13 And
they raised up their voices and called, Jesus, Master, take pity and have mercy
on us! 14 And when He saw them, He said to them, Go [at once] and show
yourselves to the priests. And as they went, they were cured and made clean.
[Lev 14:2-32.] 15 Then one of them, upon seeing that he was cured, turned back,
recognizing and thanking and praising God with a loud voice; 16 And he fell
prostrate at Jesus' feet, thanking Him [over and over]. And he was a Samaritan.
17 Then Jesus asked, Were not [all] ten cleansed? Where are the nine? 18 Was
there no one found to return and to recognize and give thanks and praise to God
except this alien? 19 And He said to him, Get up and go on your way. Your faith
(your trust and confidence that spring from your belief in God) has restored
you to health. AMP
The
alien, the one from Samaria, gave
thanks. Jesus came to break down
divisions between people groups, tribes, and nations. He considered all of us sinners, even the
self righteous. In Luke, we see three
parables that Jesus told; the lost sheep, the lost coin, and the prodigal
son. All three of these stories show the
extent we are to search and rejoice over the lost being saved.
Luke
15:1-2 NOW THE tax collectors and [notorious and especially wicked] sinners
were all coming near to [Jesus] to listen to Him. 2 And the Pharisees and the
scribes kept muttering and indignantly complaining, saying, This man accepts
and receives and welcomes [preeminently wicked] sinners and eats with them. AMP
Luke
15:7 Thus, I tell you, there will be more joy in heaven over one [especially]
wicked person who repents (changes his mind, abhorring his errors and misdeeds,
and determines to enter upon a better course of life) than over ninety-nine
righteous persons who have no need of repentance. AMP
Luke
15:10 Even so, I tell you, there is joy among and in the presence of the angels
of God over one [especially] wicked person who repents (changes his mind for
the better, heartily amending his ways, with abhorrence of his past sins). AMP
Luke
15:30-32 But when this son of yours arrived, who has devoured your estate with
immoral women, you have killed for him that [wheat-] fattened calf! 31 And the
father said to him, Son, you are always with me, and all that is mine is yours.
32 But it was fitting to make merry, to revel and feast and rejoice, for this
brother of yours was dead and is alive again! He was lost and is found! AMP
Because
Jesus and his disciples traveled through Samaria often, the Samarians were not
left out of the events of Jesus’ death.
After Jesus was crucified, he appeared to his disciples, although we
might think that his disciples stayed in Jerusalem after Jesus’ death, they
went to a special mountain location in the mountains near the sea of
Tiberias. At the time, the disciples
were in great danger as the soldiers reported to the chief priests what had
happened and that Jesus’ body had risen.
The priests bribed the guards and lied, saying that the disciples took
Jesus’ body. It may have been that the disciples went to Galilee along with
lots of other people, traveling through Samaria.
Matt
28:16-20 Then the eleven disciples went away into Galilee, into a mountain
where Jesus had appointed them.17 And when they saw him, they worshipped him:
but some doubted.18 And Jesus came and spake unto them, saying, All power is
given unto me in heaven and in earth.19 Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the Holy
Ghost:20 Teaching them to observe all things whatsoever I have commanded you:
and, lo, I am with you alway, even unto the end of the world. Amen.KJV
John
21:1 After these things Jesus shewed himself again to the disciples at the sea
of Tiberias; and on this wise shewed he himself.KJV
Paul
tells us that Jesus was seen by over 500 brethren at once. This was probably not in Jerusalem as that
would have made quite a commotion. After
this, the disciples went back towards Jerusalem to the Mt of Olives, this is
where Jesus ascended. By today’s modern maps,
that is 161km, or about 100 miles one way.
However, they traveled this distance, by foot, camel, or via the Mediterranean
Sea; it was not a short trip. Each time
they took the journey, it would have taken them 3 days or so by foot. Along the way they probably told the story of
what had happened to all the people they came across. There were many disciples that may have left
Jerusalem and went to Galilee at this time.
Somehow, we have the idea the disciples were sitting around in an upper
room for 50 days, which is not true. Then
they were told by an angel, on the Mt of Olives, to go back to Jerusalem and
wait for the Holy Spirit.
1
Cor 15:4-8 And that he was buried, and that he rose again the third day
according to the scriptures:5 And that he was seen of Cephas, then of the
twelve:6 After that, he was seen of above five hundred brethren at once; of
whom the greater part remain unto this present, but some are fallen asleep.7
After that, he was seen of James; then of all the apostles.8 And last of all he
was seen of me also, as of one born out of due time.KJV
The
social bias of the day was to keep away from sinners, tax collectors, Samarians,
and Jesus. Although the Samarians believed on Jesus as
Messiah, the majority of the Jews did not. When the Apostles were scattered,
Phillip went to Samaria.
Acts
8:4-25 Now those who were scattered abroad went about [through the land from
place to place] preaching the glad tidings, the Word [the doctrine concerning
the attainment through Christ of salvation in the kingdom of God]. 5 Philip
[the deacon, not the apostle] went down to the city of Samaria and proclaimed
the Christ (the Messiah) to them [the people]; [Acts 6:5.] 6 And great crowds
of people with one accord listened to and heeded what was said by Philip, as
they heard him and watched the miracles and wonders which he kept performing
[from time to time]. 7 For foul spirits came out of many who were possessed by
them, screaming and shouting with a loud voice, and many who were suffering
from palsy or were crippled were restored to health. 8 And there was great
rejoicing in that city. 9 But there was a man named Simon, who had formerly
practiced magic arts in the city to the utter amazement of the Samaritan
nation, claiming that he himself was an extraordinary and distinguished person.
10 They all paid earnest attention to him, from the least to the greatest,
saying, This man is that exhibition of the power of God which is called great
(intense). 11 And they were attentive and made much of him, because for a long
time he had amazed and bewildered and dazzled them with his skill in magic
arts. 12 But when they believed the good news (the Gospel) about the kingdom of
God and the name of Jesus Christ (the Messiah) as Philip preached it, they were
baptized, both men and women. 13 Even Simon himself believed [he adhered to,
trusted in, and relied on the teaching of Philip], and after being baptized,
devoted himself constantly to him. And seeing signs and miracles of great power
which were being performed, he was utterly amazed. 14 Now when the apostles
(special messengers) at Jerusalem heard that [the country of] Samaria had
accepted and welcomed the Word of God, they sent Peter and John to them, 15 And
they came down and prayed for them that the Samaritans might receive the Holy
Spirit; 16 For He had not yet fallen upon any of them, but they had only been
baptized into the name of the Lord Jesus. 17 Then [the apostles] laid their
hands on them one by one, and they received the Holy Spirit. 18 However, when
Simon saw that the [Holy] Spirit was imparted through the laying on of the
apostles' hands, he brought money and offered it to them, 19 Saying, Grant me
also this power and authority, in order that anyone on whom I place my hands
may receive the Holy Spirit. 20 But Peter said to him, Destruction overtake
your money and you, because you imagined you could obtain the [free] gift of
God with money! 21 You have neither part nor lot in this matter, for your heart
is all wrong in God's sight [it is not straightforward or right or true before
God]. [Ps 78:37.] 22 So repent of this depravity and wickedness of yours and
pray to the Lord that, if possible, this contriving thought and purpose of your
heart may be removed and disregarded and forgiven you. 23 For I see that you
are in the gall of bitterness and in a bond forged by iniquity [to fetter
souls]. [Isa 58:6.] 24 And Simon answered, Pray for me [beseech the Lord, both
of you], that nothing of what you have said may befall me! 25 Now when [the
apostles] had borne their testimony and preached the message of the Lord, they
went back to Jerusalem, proclaiming the glad tidings (Gospel) to many villages
of the Samaritans [on the way]. AMP
This
is an amazing story; after the day of Pentecost the Samarians received the Holy
Spirit, just as Jesus said. Now we can
truly understand that Jesus was a friend to all sinners. He did not care what nationality, or tribe,
or political affiliation, or what past, or present sins people had, everyone
needed what he could give them, eternal life. It is our charge to get the
unsaved saved, and then we are to love them so that others will know we are
disciples and friends of Jesus. It
should not matter if someone is a sinner or a Samarian, self righteous, or a
legalist, everyone can become a disciple.
End Notes:
Samaria
— a watch-mountain or a watch-tower. In the heart of the mountains of Israel, a
few miles north-west of Shechem, stands the "hill of Shomeron," a
solitary mountain, a great "mamelon." It is an oblong hill, with
steep but not inaccessible sides, and a long flat top. Omri, the king of
Israel, purchased this hill from Shemer its owner for two talents of silver,
and built on its broad summit the city to which he gave the name of
"Shomeron", i.e., Samaria, as the new capital of his kingdom instead
of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri
resided during the last six years of his reign. As the result of an
unsuccessful war with Syria, he appears to have been obliged to grant to the
Syrians the right to "make streets in Samaria", i.e., probably permission
to the Syrian merchants to carry on their trade in the Israelite capital. This
would imply the existence of a considerable Syrian population. "It was the
only great city of Palestine created by the sovereign. All the others had been
already consecrated by patriarchal tradition or previous possession. But
Samaria was the choice of Omri alone. He, indeed, gave to the city which he had
built the name of its former owner, but its especial connection with himself as
its founder is proved by the designation which it seems Samaria bears in
Assyrian inscriptions, Beth-khumri ('the house or palace of Omri').",
Stanley.
Samaria
was frequently besieged. In the days of Ahab, Benhadad II. came up against it
with thirty-two vassal kings, but was defeated with a great slaughter (1 Kings
20:1-21). A second time, next year, he assailed it; but was again utterly
routed, and was compelled to surrender to Ahab (20:28-34), whose army, as
compared with that of Benhadad, was no more than "two little flocks of
kids."
In
the days of Jehoram this Benhadad again laid siege to Samaria, during which the
city was reduced to the direst extremities. But just when success seemed to be
within their reach, they suddenly broke up the seige, alarmed by a mysterious
noise of chariots and horses and a great army, and fled, leaving their camp
with all its contents behind them. The famishing inhabitants of the city were
soon relieved with the abundance of the spoil of the Syrian camp; and it came
to pass, according to the word of Elisha, that "a measure of fine flour
was sold for a shekel, and two measures of barely for a shekel, in the gates of
Samaria" (2 Kings 7).
Shalmaneser
invaded Israel in the days of Hoshea, and reduced it to vassalage. He laid
siege to Samaria (723 B.C.), which held out for three years, and was at length
captured by Sargon, who completed the conquest Shalmaneser had begun (2 Kings
18:9-12; 17:3), and removed vast numbers of the tribes into captivity. (See
SARGON.)
This
city, after passing through various vicissitudes, was given by the emperor
Augustus to Herod the Great, who rebuilt it, and called it Sebaste (Gr. form of
Augustus) in honour of the emperor. In the New Testament the only mention of it
is in Acts 8:5-14, where it is recorded that Philip went down to the city of
Samaria and preached there.
It
is now represented by the hamlet of Sebustieh, containing about three hundred
inhabitants. The ruins of the ancient town are all scattered over the hill,
down the sides of which they have rolled. The shafts of about one hundred of
what must have been grand Corinthian columns are still standing, and attract
much attention, although nothing definite is known regarding them. (Comp. Mic
1:6.)
In
the time of Christ, Western Palestine was divided into three provinces, Judea,
Samaria, and Galilee. Samaria occupied the centre of Palestine (John 4:4). It
is called in the Talmud the "land of the Cuthim," and is not regarded
as a part of the Holy Land at all.
(from
Easton's Bible Dictionary, PC Study Bible formatted electronic database
Copyright © 2003, 2006 Biblesoft, Inc. All rights reserved.)
SAMARIA,
CITY OF [suh MAR ih uh] (lookout) - the capital city of the northern kingdom of
Israel (see Map 6, B-3).
Built
about 880 B.C. by Omri, the sixth king of Israel (1 Kings 16:24), Samaria
occupied a 91-meter (300-foot) high hill about 68 kilometers (42 miles) north
of Jerusalem, and 40 kilometers (25 miles) east of the Mediterranean Sea. This
hill was situated on the major north-south road through Palestine. It also
commanded the east-west route to the Plain of Sharon and the Mediterranean Sea.
Because of its hilltop location, Samaria could be defended easily. Its only
weakness was that the nearest spring was a mile distant, but this difficulty
was overcome by the use of cisterns.
Samaria
withstood an attack by Ben-Hadad, king of Syria (2 Kings 6:24-25), but it
finally fell to the Assyrians, in 722 B.C. - 21 B.C., and its inhabitants were
carried into captivity. The city was repopulated by people from Babylon,
Cuthah, Ava, Hamath, and from Sepharvaim (2 Kings 17:24), all bringing their
pagan idolatries with them. Intermarriage of native Jews with these foreigners
led to the mixed race of SAMARITANS so despised by fullblooded Jews during the
time of Jesus (John 4:1-10).
In
excavations of Samaria, archaeologists have uncovered several different levels
of occupation by the Israelites. The first two levels, from the reigns of Omri
and Ahab, show careful construction, apparently by Phoenician craftsmen. At
this time, the city may have been 20 acres in extent, enclosed by an outer wall
6 to 8 meters (20 to 30 feet) thick, with a more narrow inner stone wall about
2 meters (5 feet) thick. A two-story palace was constructed at the higher
western end of the hill around some courtyards. In one of these courtyards a
pool about 5 by 9 meters (17 by 33 feet) was discovered. This may have been the
pool where the blood of Ahab was washed from his chariot after he was killed in
a battle against the Syrians (1 Kings 22:38).
The
palace was described as an ivory house (1 Kings 22:39; Amos 3:15). Excavations
near the pool uncovered a storeroom housing 500 plaques or fragments of ivory
used for inlay work in walls and furniture.
The
third level of the city, from the period of Jehu (about 841 B.C. - 813 B.C.),
gave evidence of additions and reconstruction. Levels four to six covered the
period of Jereboam II and showed that repairs had been made to Samaria before
the Assyrians captured it in 722/21 B.C.
From this period came several pieces of pottery inscribed with administrative
records describing shipments of wine and oil to Samaria. One potsherd recorded
the name of the treasury official who received the shipment, the place of
origin, and the names of the peasants who had paid their taxes. Structures from
the Greek period can still be seen in ruined form. A series of round towers are
magnificent monuments of the Hellenistic age in Palestine. Roman remains
include a colonnaded street leading from the west gate, an aqueduct, a stadium,
and an impressive theater.
The
small village of Sebastiyeh—an Arabic corruption of the Greco-Roman name
Sebaste—now occupies part of the ancient site of this historic city. Even after
the Israelite residents of Samaria were deported, the city continued to be
inhabited by several different groups under the successive authority of
Assyria, Babylon, Persia, Greece and Rome. Herod the Great, Roman procurator in
Palestine (ruled 37 B.C.- A.D. 4) when Jesus was born, made many improvements
to Samaria and renamed it Sebaste-the Greek term for Augustus-in honor of the
emperor of Rome. This Herodian city is probably the "city of Samaria"
mentioned in the book of Acts (8:5).
SAMARIA,
REGION OF [suh MAR ih uh] — a territory
in the uplands of central Palestine that corresponded roughly with the lands
allotted to the tribe of Ephraim and the western portion of Manasseh. Samaria
consisted of about 1,400 square miles of attractive, fertile land, bounded by
the Valley of Jezreel on the south and Mount Carmel on the north. Its rich
alluvial soil produced valuable grain crops, olives, and grapes. This
productivity was made all the more important by the presence of two north-south
and three east-west roads. Samaria was able to engage in commerce with
neighboring Phoenicia as well as the more distant nations of Syria and Egypt.
Because
Samaritan soil was considerably more fertile than the soil in Judah, the
Northern Kingdom was always more prosperous. But the very attractiveness of the
territory brought invaders, while trade with such pagan nations exposed the
people to corrupt foreign religions. The prophets strongly condemned the
wickedness of Samaria-its idolatry, immorality, idle luxury, and oppression of
the poor (Hos 7:1; 8:5-7).
In
the time of Jesus, Palestine west of the Jordan River was divided into the
three provinces of Galilee, Samaria, and Judea. Because of their intermarriage
with foreigners, the people of Samaria were shunned by orthodox Jews. Situated
between Galilee and Judea, Samaria was the natural route for traveling between
those two provinces. But the pure blooded Jews had no dealings with the
Samaritans (John 4:9). They would travel east cross the Jordan River, and
detour around Samaria.
Also
see SAMARITANS.
(from
Nelson's Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson
Publishers)
SAMARITANS
[suh MAR ih tuhns] — natives or inhabitants of Samaria, a distinct territory or
region in central Palestine.
Until
the rise of Assyrian power in the ancient Near East, Samaria was occupied by
the tribes of Ephraim and the western portion of the tribe of Manasseh. Many of
the sites in Samaria held important places in Israelite history. Mount Gerizim
and Mount Ebal were the scene of the covenant-renewal ceremony in Joshuas time
(Josh 8:30-35). Shechem, situated near Mount Gerizim, was an ancient Canaanite
town that regained its earlier prosperity during the monarchy. It became
capital of the northern kingdom of Israel briefly under Jeroboam I (about 931
B.C. - 910 B.C.; 1 Kings 12:25), but it was replaced by Penuel and then Tirzah.
Construction
on the city of Samaria was begun by Omri about 880 B.C. and completed by his
son Ahab (about 874 B.C. - 853 B.C.). Samaria became the new capital of Israel,
and successive kings added to it and rebuilt sections to make it a
well-fortified capital. But the city fell to the Assyrians in 722 B.C. - 721
B.C. Most of the leading citizens of the Northern Kingdom were deported to
places in Syria, Assyria, and Babylonia.
Sargon
replaced the deported Israelites with foreign colonists (2 Kings 17:24). These
newcomers intermarried among the Israelites who remained in Samaria. Later
their numbers were increased when Esarhaddon and Ashurbanipal (the biblical
Osnapper; Ezra 4:10) sent more Assyrian colonists to the district of Samaria.
These people took the name Samaritans from the territory and attempted to
settle the land. However, "they did not fear the Lord, and the Lord sent
lions among them, which killed some of them" (2 Kings 17:25). In despair
they sent to Assyria for "one of the priests" who would "teach
them the rituals of the God of the land" (2 Kings 17:27). Thereafter the
Samaritans worshiped the God of Israel. But they also continued their idolatry,
worshiping the pagan gods imported from foreign lands (2 Kings 17:29).
So
the Samaritans were a "mixed race" contaminated by foreign blood and
false worship. The Jewish historian Josephus indicates that the Samaritans were
also opportunists. When the Jews enjoyed prosperity, the Samaritans were quick
to acknowledge their blood relationship. But when the Jews sufferred hard
times, the Samaritans disowned any such kinship, declaring that they were
descendants of Assyrian immigrants.
When
a group of Jews, led by Zerubbabel, returned from the Babylonian Captivity, the
Samaritans offered to help Zerubbabel rebuild the Temple. When their offer was
rejected, they tried to prevent the Jews from finishing their project (Ezra
4:1-10). When Nehemiah attempted to rebuild the wall of Jerusalem, he was
opposed by Arabic and Samaritan groups (Neh 2:10-6:14). The breach between the
Samaritans and the Jews widened even further when Ezra, in his zeal for racial
purity, pressured all Israelite men who married during the Captivity to divorce
their pagan wives (Ezra 10:18-44).
The final break between the two groups
occurred when the Samaritans built a rival temple on Mount Gerizim, claiming
Shechem rather than Zion (Jerusalem) as the true Beth-el (house of God), the
site traditionally chosen and blessed by the Lord.
The
Samaritans trace their beginnings to the time of Eli, who established the
sanctuary for worship of God in Shiloh. They also believe their religion is
distinctive because they base their beliefs and practices on the Torah, or the
Law-the first five books of the Old Testament. They recognize no other Hebrew
Scriptures as authoritative.
At
what stage the pagan elements of Mesopotamian religion were removed from
Samaritan belief is impossible to determine. But probably by the time of
Nehemiah (about 450 B.C.), the Samaritans considered themselves orthodox. The
Samaritans also claimed that Ezra changed the Hebrew text to favor Jerusalem
over Mount Gerizim as the site for the second temple. But the Samaritans
themselves may also be guilty of changing the wording of the Law to reflect
favorably on their traditions.
In
the Roman period the Samaritans appeared to prosper. Their religion was made
legal in the Empire, being practiced in synagogues in Italy and Africa.
Suffering persecution from Christians, they finally revolted in the fifth and
sixth centuries. The Roman emperor Justinian (ruled A.D. 527-565) suppressed the Samaritans and
brought them almost to extinction, a condition from which they never recovered.
But two small units of Samaritans survive until the present time-one group in
Nablus (ancient Shechem) and a second group near Tel Aviv.
The
pride of the modern Samaritan community at Nablus is a large scroll of the
books of the Law, inscribed in an angular script much as Hebrew was written
long before the time of Christ.
The
Samaritans retained their belief in God as the unique Creator and Sustainer of
all things. They also worshiped Him in the three feasts prescribed in the books
of the Law-Passover, Pentecost, and Booths (or Tabernacles) - and the solemn
Day of Atonement. But their faith was influenced in later periods by Islamic
and other beliefs, unlike the orthodox Jewish community. To this day they
sacrifice one or more lambs on Mount Gerizim during the Feast of Passover.
(from
Nelson's Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson
Publishers)
Today we can state with certainty that the
first phase of the temple on Mount Gerizim was erected in the middle of the
fifth century BCE by Sanballat the Horonite, a contemporary of Ezra and
Nehemiah, who lived more than one hundred years before the Sanballat that is
mentioned by Josephus. Sanballat from the time of Nehemiah was probably a
resident of Hawara (Horon), located at the foot of Mount Gerizim, and was
a descendant of the last Israelites who remained in Samaria after the
destruction of the city by the Assyrians.
Although Sanballat was the sworn enemy of Nehemiah, who returned to Judah from exile in 445 BCE, and wanted to kill him, he maintained good relations with the people in Judah and the high priesthood that served in the temple in Jerusalem. The daughter of Sanballat married the grandson of the high priest Eliashib. This angered Nehemiah and he expelled the grandson from Jerusalem: “And one of the sons of Jehoiada, the son of Eliashib the high priest, was the son-in-law of Sanballat the Horonite therefore I chased him from me” (Nehemiah 13:28). Sanballat the Horonite who was a pahat – governor of Samaria on behalf of the Persian Empire – decided to build a temple to a supreme god on Mount Gerizim, which was sacred to both the people of Samaria and the people of Judah, and thus severe all ties with Jerusalem and its temple. He decided to wed his daughter to a scion of the high priesthood in Jerusalem thereby making all his descendants priests from the sect of the Jerusalem priesthood. It seems that along with the grandson of Eliashib the Priest other Judean priests came to Mount Gerizim where they built and sanctified the temple as a replica of the Jerusalem temple |
It should be mentioned that the state of the
priesthood and the temple in Jerusalem at this time was at its
nadir as attested to by Nehemiah “I also found out that the portions of the
Levites had not been given to them; so that the Levites and the singers, who
did the work, had fled each to his field. So I remonstrated with the
officials and said, ‘Why is the house of God forsaken’” (Nehemiah 13:10-11).
The prophet Malachi, who is thought to have lived at the same time, also had
harsh words about the temple and the running of it: “O priests, who despise
my name….oh that there were one among you who would shut the doors, that you
might not kindle fire upon my altar in vain” (Malachi 1:6-10). He later
accuses them of even respecting their pahat more than the Lord. Due to the
difficult conditions that prevailed in the temple it was therefore not hard
for Sanballat to assemble unemployed Jewish priests in the temple onMount Gerizim.
Josephus adds that Sanballat gave them land and built homes for them. In our
opinion this was the historical setting against which the temple was built on Mount Gerizim.
|
The Samaritan tradition sees things
differently. While in Deuteronomy it says, “at the place which the Lord will
choose to make his name dwell there”, in the Samaritan Torah it states “a
place that was chosen at Mt Gerizim”. According to the Jewish Bible, Joshua
built the altar on Mount Gerizim and not on Mount Ebal.
The original temple was built on Mount Gerizim, and not according
to Jewish belief, in Shiloh where Phinehas the priest served and to
which where all the tribes of Israel made pilgrimage.
Prior to the death of Uzi the Priest, three events occurred: hastarat hapanim, the eternal flame was extinguished and the holy vessels disappeared from the temple, these having been hidden in a cave onMount Gerizim. The vessels will be rediscovered when the messiah, Hathab, comes, when the End of Days will begin. |
The power of the Gerizim temple in the
second century BCE was no less strong than that of Jerusalem. It
was sanctified by the Samaritans in Samaria and in the
Diaspora, particularly in Egypt, and led to an intense conflict between
Jews and Samaritans. As mentioned, it began first as a theological
argument about Mount Gerizim and Mount Moriah and
the holy places, and by the end of the second century BCE led to a
bitter war between the Hasmoneans and Samaritans. John Hyrcanus besieged Mount Gerizim and
razed the city to the ground. In every house that was excavated a thick burnt
layer was discovered and many coins of John Hyrcanus and his son Yannai were
recovered.
The date of the Samaritan temple destruction, the 21st of Kislev, became a holiday for the Jews during which it is forbidden to eulogize the dead. Despite the destruction, the Samaritans continued to reside around Mount Gerizim and to sanctify it even though they were forbidden from going up onto the hill and praying there. Only in the fourth century CE, about four hundred years after the destruction of the Jerusalem temple by the Romans, did the Byzantine rulers allow the Samaritans to restore the compound but this was short-lived. In 484 CE the Byzantine emperor Zenon destroyed what remained of the compound and built a church dedicated to Maria Theotokos (the bearer of god) atop it. |
