What is a Samaritan?

The Samaritans were a mixed people. After Israel was carried captive, the king of Assyria sent people to live in the land who did not fear the Lord; and the Lord sent lions and slew some of them. So one of the priests was sent back to teach them the manner of the God of the land, and then when Nehemiah came back, Sanballat and these people wanted to join him, and he would not let them. Mount Gerizim was the place where Joshua pronounced the blessings, and so they said that would be the proper place for worship, and a temple was built at Gerizim by them. The high priest's daughter was married to a prince of these people; and they built a temple for themselves.

For the origin of the mixed people and worship of Samaria, see 2 Kings 17. They were but half Jews, though they boasted of their relation to Jacob. They received the five books of Moses as sacred, but undervalued the rest of the Bible. They were circumcised, kept the law after a sort, and were expecting a Messiah to come. The personal visit of the blessed Lord to Samaria is of the deepest and most touching interest. (John 4) The well at which He rested, it is said, "lay in a valley between the two famous mountains, Ebal and Gerizim, on which the law was read. On the latter height stood the rival temple of the Samaritans, which had so long afflicted the more zealous Jews by its daring opposition to the one chosen sanctuary on Mount Moriah."

The Samaritans of the Lord's day were justly looked upon as a corrupt race. The commencement of their history is recorded in 2 Kings 17:24-41. Following the captivity of the ten tribes, the Assyrian king repeopled the land with men from Babylon and other heathen cities. Dwelling in the land of Jehovah, and yet not fearing the LORD, they were troubled by the LORD. In attempting to meet this trouble, the Assyrian king sent a priest of Jehovah to teach them the ways of Jehovah. In result they became a corrupt people who "feared the LORD, and served their own gods". Thus they had some dim knowledge of the Lord, and of the fact that the Messiah was coming.

Therefore I need not say much about the enormous wickedness of Ahaz, which is brought before us in the sixteenth chapter, nor will I do more than just refer to the seventeenth chapter. There the Assyrian comes, but he comes now as an avenger; he comes as a scourge. He sweeps the land, and the ten tribes are carried away never to return till Jesus returns. The ten tribes from that day disappeared from the land of Israel. What took their place — what formed the kingdom of Samaria — was a mere mass of heathen that took up the forms of Israel that had been left behind, for God in a remarkable way visited the land. When the Assyrians were planted in the devastated cities of Israel they set up their old Assyrian religion, and the Lord sent lions among them. They understood it. Man has a conscience. They understood it; they knew that it was a voice from the God of Israel. It was the God of Israel that claimed that land. No doubt they thought to propitiate Him by renewing the old worship of Israel, and in their folly they sent for a priest of Israel from the captivity, and the old religion, accordingly, was brought in — a most strange medley of the nominal worship of Jehovah and real idolatry. But so it was. Thus began not the Samaritan kingdom but the Samaritan religion — the mixture of Judaism and idolatry carried on by heathen.

The adversaries were the Samaritans. (There is an interesting correspondence with the book of Acts. After the Spirit of God had begun His blessed work, the enemy from without and then within started his hindering work.) They had watched silently the work of restoration and then appeared before Zerubbabel and the chief of the fathers and said unto them, "Let us build with you, for we seek your God, as ye do, and we do sacrifice unto Him since the days of Esar-haddon, King of Assur, who brought us up hither." These words revealed their true origin. They were a mongrel race settled by heathen kings in the conquered territory of the house of Israel, the ten tribes. We find the history relating to them in 2 Kings 17:24. The king of Assyria brought men from Babylon, Cuthah, Ara, Hamath, and Sepharvaim and colonized them in Samaria. They were a wicked lot, and the LORD punished them by sending lions in their midst. Then they appealed to the Assyrian king and expressed a desire to get acquainted with the "manner of the God in the land." Priests of Jeroboam, who were captives, were then sent to them. One of these priests taught them in Beth-el the corrupt worship which had been the downfall of the ten tribes. The result was "they feared the LORD, and made unto themselves of the lowest of them priests of the high places." They served their own idols at the same time. The record saith, "Unto this day they do after the former manners, they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom He named Israel." These Assyrians married Israelitish women who had been left in the land. (In the British Museum is a cylinder containing the annals of Esar-haddon, giving the deportation of the Israelites and the settlement of colonists in their place.) These corrupt people with their well sounding words remind us of the Gibeonites in Joshua's day. They illustrate the wiles of the devil. The leaders of the remnant refused them participation in the building of the house of the LORD. They realized that they were a separated people and to permit these Samaritans to come in would have been disobedience to the Word of God, bringing His displeasure upon them. If they had been permitted to link themselves with the people of God, corruption and disaster would have been the result. But Zerubbabel and Jeshua endowed with divine wisdom knew that they were adversaries and had no call and no right to engage in the work of the LORD. It was a decisive reply they received. "Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as King Cyrus, the King of Persia, hath commanded us." At once they were unmasked. They turned against them, molested them, and hired counsellors against them to frustrate their purpose. They also wrote an accusation against the inhabitants of Judah and Jerusalem. The Hebrew word (used only in this passage) is "sitnah," cognate with the noun "Satan." Satan was the power behind these Samaritans and their efforts to hinder the work. Their method was Satan's method. These Samaritans may well be compared with the large masses in Christendom who have a form of godliness and deny the power thereof. Like the Samaritans the unsaved multitudes in professing Christendom pretend to serve the Lord, but they are the enemies of the Cross, and their belly is their god, they mind earthly things. The New Testament demands separation from such (2 Cor. 6:14-18; 2 Tim. 3:5; 2 John 11). Fellowship with them is disastrous, for they are only natural men, not having the Spirit and are therefore unfit for Christian fellowship, for they are serving the world and its god.

An ancient recension of the five books of Moses. Though it had been mentioned by some of the early fathers, it was not till about A.D. 1616 that a MS copy of it was discovered. At first it was considered by some as far superior to the Hebrew Pentateuch, but when other copies came to light (there are now about twenty) and they were examined more carefully, the thought of its superiority was not maintained; it is now regarded only as a copy of the Hebrew, though it agrees with the LXX in many places where that differs from the present Hebrew text. The Pentateuch which the Samaritans called 'The Law' is all they have of the O.T. The characters in which it is written, by being compared with ancient coins, etc., are judged to be more ancient than the square Hebrew letters now in common use. The origin of it may have been a copy of the Pentateuch secured by the Israelites on the division of the kingdom. The Paris and the London Polyglots give the text in full.

The only place in the O.T. where these are mentioned gives their origin, and the mixed character of their worship. The king of Assyria had peopled the cities by colonists from the East, they were then in Jehovah's land, but they did not fear Him, therefore He sent lions among them. On the king of Assyria being informed of this, a priest who had been carried away from Samaria was sent thither, to teach them how they should fear the God of that land. The result was that they feared Jehovah, and served their own gods! 2 Kings 17:24-41.

Note, he preached Christ to them. Compare verse 34 where the same Philip is seen dealing with the eunuch, "he preached to him Jesus." Why the difference? Simply this. The Samaritans, though a foreign race, had for centuries taken Jewish ground. They had their temple on Mount Gerizim, they had the Jewish scriptures, spoke of "our father Jacob," and appropriated the Jewish hope — the coming of Messiah (John 4:12, 25). Philip therefore took them on their own ground, and announced the Christ to them. The preaching was accompanied by many signs, as the casting out of unclean spirits, etc., "and there was great joy in that city." One man in particular was arrested. Simon the sorcerer (of whom tradition has very much to say, largely no doubt fabulous), had for years held great sway over the minds of the Samaritans, "giving out that himself was some great one," and had gained the title of "the great power of God." Numbers believed Philip's testimony and were baptised, Simon among them, astonished at the miracles and signs which were done. Alas! it was these which struck him, not the word of God. Contrast Sergius Paulus in Acts 13:12. Faith founded on miracles is but little worth. The Lord, when here, would not trust Himself to such (John 2:23-25). Miracles may arrest and convince the intellect (and confirm faith where it exists): the word of God alone can lay bare the heart and conscience. This the unhappy Simon never knew.

We have now to follow the Lord outside of Judea and even of Galilee, to find more receptive hearts in Samaria than in either of these, and His own heart freer than yet in Israel. A significant time it is, and all the more for its exceptional character, even in John's Gospel. Samaria, spite of the claim put forth to "our father Jacob," is really Gentile, though with a tinge of Israelitish blood which was worse than valueless, the fruit of mixed marriages forbidden and abhorred. The woman wonders that a Jew should ask but a drink of water from a Samaritan. Yet the spirit of the Lord, escaping from the oppressive self-righteousness of Jewish Pharisaism, finds room to expand in hostile Samaria; and here it is that He is fed with more than common food, and has before Him a view of whitening harvest-fields which we do not hear of elsewhere.

165 In going from Judea into Galilee, the Lord, unless He made a circuitous journey, must pass through Samaria. Now Samaria, whilst seeking to appropriate the promises, was outside the circle of them: they belonged to the Jews. But the pretensions of the Samaritan to have part in them excessively irritated the Jews. Indeed, though mixed, the population of Samaria was, in great part, of heathen origin. "Thou art a Samaritan, and hast a devil," said the Jews to Jesus. The Samaritans were in fact outside the promises and people of God. The Lord recognised these promises and that people, but He introduced that which was above both, and set them aside (v. 21-24, and already v. 5, 6). If Jacob's well was there, the Son of man was there too, the Son of man, weary with His journey, thirsty, and without water, in the heat of the day, with no resting-place but the side of the well where He might sit, and dependent for a little water and to quench His thirst, upon any one who might come - upon a poor Samaritan woman, abandoned, and the offscouring of the world. This woman, tired of life, comes to draw water. Isolated in fact, isolated in her heart, she did not come at the time when women draw water. She had followed after pleasure in doing her own will; she had had five husbands, to whom, probably, she had been devoted, and the one she had was not her husband. She was weary of life; her will and her sin had left her heart void; she was isolated and abandoned by the world: her sin had isolated her; respectable people did not want her; nor was this astonishing. But there was One who was more isolated than she, who was alone in this world, whom no one understood, not even His disciples! What man, in the midst of this perverse world, understood the heart of Him who brought the thoughts of God into a world of sin, His love into a world of selfishness, His light into a world of darkness, heavenly things into the midst of a world which grovelled in material interests? This was good in the midst of evil, perfect good there where there was none. There was a point of contact between these two, love on the one hand, and need on the other: but grace was necessary to produce the consciousness of the need.

The reader is not left in doubt for a single moment as to the character of these would-be helpers of God's people in their work. The Holy Spirit tells us plainly that they were "the adversaries of Judah and Benjamin," although the words of peace were upon their lips; for He knew their hearts, their aims and ends. And indeed they betray themselves in the very words they use. It is ever so; for the mere professor cannot understand the things of God. They say, "We do sacrifice unto Him" (God) "since the days of Esarhaddon king of Assur, which brought us up hither." They revealed in this way their true origin; they were, by their own confession, not the children of Abraham, but Assyrians, and had therefore no claim to be of the children of Israel. These were, in fact, the fathers of the Samaritans (see 2 Kings 17:24-41) who continued down to the very end of the Jewish economy, to seek to intrude themselves into the place of privilege and blessing. It was on this account, and because of the strife thereby engendered, that the Jews had no dealings with the Samaritans. We may learn for ourselves from this incident the source of one of the gravest dangers in the work of the Lord. The kisses of an enemy are both deceitful and dangerous, though it seems so ungracious to refuse the proffered help of professed friends. The Church to her loss has not only forgotten this truth, but has also sought on system the aid of the world in her work. She has thus become both corrupt and corrupting, illustrating anew the old proverb, "The corruption of the best thing is the worst corruption."