Topical Encyclopedia The historical relationship between the Samaritans and the Jews is marked by deep-seated animosity and malice, rooted in both religious and cultural differences. This enmity is evident throughout the biblical narrative and is particularly highlighted during the post-exilic period when the Jews returned from Babylonian captivity to rebuild Jerusalem and the Temple.Historical Context The origins of the hostility can be traced back to the division of the united monarchy of Israel after the reign of Solomon. The northern kingdom, known as Israel, eventually fell to the Assyrians in 722 BC. The Assyrians deported many Israelites and repopulated the region with foreigners, who intermarried with the remaining Israelites, leading to the emergence of the Samaritans. The Jews of the southern kingdom, Judah, viewed the Samaritans as ethnically and religiously impure due to these intermarriages and their syncretistic worship practices. Rebuilding of the Temple The malice of the Samaritans toward the Jews is notably documented in the Book of Ezra. When the Jews began rebuilding the Temple under the leadership of Zerubbabel, the Samaritans offered to assist, claiming shared worship of the same God. However, their offer was rejected, as recorded in Ezra 4:3 : "But Zerubbabel, Jeshua, and the other heads of the families of Israel replied, 'You have no part with us in building a house for our God. We alone will build it for the LORD, the God of Israel, as King Cyrus, the king of Persia, commanded us.'" This rejection fueled Samaritan hostility, leading them to actively oppose the rebuilding efforts. They sought to frustrate the plans of the Jews by hiring counselors to work against them and by sending letters of accusation to the Persian king, as detailed in Ezra 4:4-5 : "Then the people of the land set out to discourage the people of Judah and make them afraid to build. They hired counselors against them to frustrate their plans during the entire reign of Cyrus king of Persia and down to the reign of Darius king of Persia." Nehemiah's Time The animosity continued during the time of Nehemiah, who returned to Jerusalem to rebuild the city walls. The Samaritans, led by Sanballat, Tobiah, and Geshem, mocked and ridiculed the Jews, attempting to undermine their efforts. Nehemiah 4:1-3 records their derision: "Now when Sanballat heard that we were rebuilding the wall, he became furious and mocked the Jews. Before his colleagues and the army of Samaria, he said, 'What are these feeble Jews doing? Will they restore the wall for themselves? Will they offer sacrifices? Will they complete it in a day? Can they bring these burnt stones back to life from the mounds of rubble?'" Despite these efforts, Nehemiah and the Jews persevered, completing the wall in a remarkable fifty-two days, as noted in Nehemiah 6:15-16 . Religious Differences The religious differences between the Jews and Samaritans further exacerbated their mutual malice. The Samaritans accepted only the Pentateuch as Scripture and established their own center of worship on Mount Gerizim, rejecting Jerusalem as the sole legitimate place of worship. This divergence in religious beliefs and practices deepened the rift between the two groups. New Testament Context By the time of Jesus, the hostility between Jews and Samaritans was well entrenched. This is evident in the Gospel accounts, where interactions between the two groups are marked by tension. In John 4, Jesus' conversation with the Samaritan woman at the well highlights the prevailing animosity, as she remarks in John 4:9 : "You are a Jew," said the woman, "How can You ask for a drink from me, a Samaritan woman?" (For Jews do not associate with Samaritans.) The parable of the Good Samaritan in Luke 10:25-37 further underscores the deep-seated prejudice, as Jesus uses the figure of a Samaritan to challenge Jewish perceptions and demonstrate the true nature of neighborly love. Conclusion The malice of the Samaritans toward the Jews, as depicted in the biblical narrative, is a complex interplay of historical, cultural, and religious factors. This enmity serves as a backdrop to several key biblical events and teachings, illustrating the broader themes of division and reconciliation within the biblical text. Nave's Topical Index Ezra 4:1Now when the adversaries of Judah and Benjamin heard that the children of the captivity built the temple to the LORD God of Israel; Nave's Topical Index Nehemiah 2:10 Nehemiah 4:1 Nehemiah 6:1 Library The Last Journey from Galilee The Good Samaritan. The Gospel in Samaria Acts XV Against vigilantius. On Reconciling Religious Dissensions among Christians Period iv. The Age of the Consolidation of the Church: 200 to 324 ... Resources Who was John Foxe? What is Foxe's Book of Martyrs? | GotQuestions.orgWhat does the Bible say about envy? | GotQuestions.org What does the Bible say about being nosey? | GotQuestions.org Malice: Dictionary and Thesaurus | Clyx.com Bible Concordance • Bible Dictionary • Bible Encyclopedia • Topical Bible • Bible Thesuarus Subtopics Malfeasance in office: The Leasees of the Vineyard, in One of the Parables of Jesus Malfeasance in office: The Steward Mentioned in One of the Parables of Jesus Malice: A Hindrance to Growth in Grace Malice: Ahithophel Toward David Malice: Ammonites Toward the Israelites Malice: Brings Its own Punishment Malice: Christian Liberty not to be a Cloak For Malice: General Scriptures Concerning Malice: Herod Antipas Toward Jesus Malice: Incompatible With the Worship of God Malice: James and John Toward the Samaritans Malice: Joseph's Brothers Toward Joseph Malice: Masters of the Sorcerous Damsel Toward Paul Malice: Nebuchadrezzar Toward Zedekiah Malice: Philistines Toward Isaac Malice: Potiphar's Wife Toward Joseph Malice: Pray for Those Who Injure You Through Malice: Samaritans Toward the Jews Malice: Springs from an Evil Heart Malice: The Jewish Leaders Toward Jesus Malice: The Wicked: Filled With Malice: The Wicked: Speak With Malice: The Wicked: Visit Saints With Related Terms Unrighteousness (57 Occurrences) |
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