2 Kings 17 states why the Northern ten tribes of Israelites known as Israel went into Assyrian captivity. It states that the King of Assyria took those people into exile and replaced them with captives from other places.
A typical practice of that era was for a conquering king to use exile of conquered peoples as a means of controlling them while reducing the likelihood of their rebellion. Typically what would happen is that (a) a conquered people would be exiled, (b) a group of sick, weak, and elderly would be left to act as caretakers of the conquered land (to keep the land from reverting to wilderness), and (c) another conquered people or peoples would replace the exiled inhabitants. In time intermarriage would occur and a different people came into existence. Josephus and others declared this is how the Samaritans of what we call the New Testament were formed. They said the 1st century Samaritans were descendants of the intermarriage of people produced by the events of 2 Kings 17.
Later, Judah was conquered by Babylon. Still later, some people of Judah (second or third generation of the exiles) were allowed to return from Babylonian captivity. Those who returned refused to allow this “new” people to assist them in their restoration of Jerusalem. The result: an animosity that lasted for centuries because these people who were partly Jewish were rejected by the returning Jews.
However, Josephus’ view has been questioned. The questioners reject Josephus’ claim that the people produced by the events of 2 Kings 17 are the origin of the New Testament Samaritans. They declare the people produced by the events of 2 Kings 17 are not the ancestors of the first- century Samaritans.
The Mishnah, a Jewish writing, came into existence in the fourth century AD. However, it is said (in some things) to reflect first-century thought and actions. It reveals a significant hostility between Jews and Samaritans. Examples follow. The presence of a Samaritan could alter the prayer life of Jews (see Berakoth 7:1; 8:8). Food from a Samaritan source could alter what a Jew ate (see Shebiith 8:10). Samaritans interfered with the Jewish identification of the New Moon [the beginning of the Jewish new month] (see Rosh ha-Shanah 2:1-4). A Jewish man paid a fine if he seduced a Samaritan woman (see Ketuboth 3:1). A Samaritan could not be a witness on any Jewish document except a divorce decree or an emancipation decree (see Gittim 1:5). A Jew with confirmed Jewish heritage may not marry a Samaritan (see Kiddushin 4:3). In multiple cases, the “rules” changed if a Samaritan was involved.
The intensity of the Jewish-Samaritan animosity is seen in the confusion about the beginning of the month (since that determined when Jewish religious responsibilities were fulfilled), and (b) the paying of a fine for the seduction of a Samaritan woman rather than being subject to marriage or death (consider Leviticus 20:10-16, Exodus 22:16-17, and Deuteronomy 22:28, 29).
From John 4 we learn: (a) the Samaritans occupied the territory between Galilee and Judea (though there was a direct route that connected Galilee and Judea that ran through Samaritan territory, Jews did not often travel the route); (b) Jews did not associate with Samaritans; (c) it was shocking for a Jewish man to speak to a Samaritan woman in public; (d) a conflict existed between Jews and Samaritans about the appropriate place to conduct sacrificial worship; and (e) the Samaritans also expected the Messiah.
The Samaritans accepted only the Pentateuch (the first five books of the Old Testament; Genesis through Deuteronomy) as Scripture. They were convinced that Mount Gerizin, not Mount Moriah (Jerusalem) was the approved site for worshipping God. The other texts in today’s lesson speak of the separation or hostility that existed between Jews and Samaritans. Please note: (a) the Jews did not classify the Samaritans as gentiles (any non-Jewish person). (b) The animosity existed both ways and found expression in the Jews (the rejecters) and the Samaritans (the rejected).
The unusual situation is generated by Jesus’ use of Samaritans in his teachings: compassion (Luke 9:51-56); who is my neighbor? (Luke 10:25-37); gratitude (Luke 17:11-19); and evangelism (John 4).
In the John 4 text, Jesus reached the people of Sychar through his interaction with a woman who likely had multiple divorces and was living with a man to whom she was not married. Jesus violated three taboos: (a) he spoke to a woman in public; (b) he initiated contact with a person of questionable reputation; and (c) he interacted with a Samaritan. We would not begin an evangelistic outreach by using such a person!
Only a unique God would use a hostile situation to illustrate His values!
For Thought and Discussion
1. What typical practice for conquering kings existed in the late Old Testament period?
2. When some of Judah returned from Babylonian captivity, what did they refuse to do?
3. Does everyone agree with Josephus about the origin of New Testament Samaritans?
4. What is the Mishnah? In some instances, what does it do?
5. Give two things that reflect the intensity of the Jewish-Samaritan animosity?
6. What do we learn about Jewish-Samaritan interaction from John 4?
7. The Samaritans accepted what as scripture? Of what were they convinced about worship location?
8. What is unusual about Jesus’ teachings? What taboos in John 4 did Jesus violate?
Link to Teacher's Guide
Lesson 10