But we are anticipating. Our main object was to explain the division of Palestine in the time of our Lord. Politically speaking, it consisted of Judaea and Samaria, under Roman procurators; Galilee and Peraea (on the other side Jordan), subject to Herod Antipas, the murderer of John the Baptist--"that fox" full of cunning and cruelty, to whom the Lord, when sent by Pilate, would give no answer; and Batanaea, Trachonitis, and Auranitis, under the rule of the tetrarch Philip. It would require too many details to describe accurately those latter provinces. Suffice, that they lay quite to the north-east, and that one of their principal cities was Caesarea Philippi (called after the Roman emperor, and after Philip himself), where Peter made that noble confession, which constituted the rock on which the Church was to be built (Matt 16:16; Mark 8:29). It was the wife of this Philip, the best of all Herod's sons, whom her brother-in-law, Herod Antipas, induced to leave her husband, and for whose sake he beheaded John (Matt 14:3, etc.; Mark 6:17; Luke 3:19). It is well to know that this adulterous and incestuous union brought Herod immediate trouble and misery, and that it ultimately cost him his kingdom, and sent him into life-long banishment.
Such was the political division of Palestine. Commonly it was arranged into Galilee, Samaria, Judaea, and Peraea. It is scarcely necessary to say that the Jews did not regard Samaria as belonging to the Holy Land, but as a strip of foreign country--as the Talmud designates it (Chag. 25 a.), "a Cuthite strip," or "tongue," intervening between Galilee and Judaea. From the gospels we know that the Samaritans were not only ranked with Gentiles and strangers (Matt 10:5; John 4:9, 20), but that the very term Samaritan was one of reproach (John 8:48). "There be two manner of nations," says the son of Sirach (Ecclus. 1.25, 26), "which my heart abhorreth, and the third is no nation; they that sit upon the mountain of Samaria, and they that dwell among the Philistines, and that foolish people that dwell in Sichem." And Josephus has a story to account for the exclusion of the Samaritans from the Temple, to the effect that in the night of the Passover, when it was the custom to open the Temple gates at midnight, a Samaritan had come and strewn bones in the porches and throughout the Temple to defile the Holy House. Most unlikely as this appears, at least in its details, it shows the feeling of the people. On the other hand, it must be admitted that the Samaritans fully retaliated by bitter hatred and contempt. For, at every period of sore national trial, the Jews had no more determined or relentless enemies than those who claimed to be the only true representatives of Israel's worship and hopes. __________________________________________________________________
[1] This is not the place to explain what substitution Rabbinism proposed for sacrifices, etc. I am well aware that modern Judaism tries to prove by such passages as 1 Sam 15:22; Psa 51:16, 17; Isa 1:11-13; Hosea 6:6, that, in the view of the prophets, sacrifices, and with them all the ritual institutions of the Pentateuch, were of no permanent importance. To the unprejudiced reader it seems difficult to understand how even party-spirit could draw such sweeping conclusions from such premises, or how t could ever be imagined that the prophets had intended by their teaching, not to explain or apply, but to set aside the law so solemnly given on Sinai. However, the device is not new. A solitary voice ventured even in the second century on the suggestion that the sacrificial worship had been intended only by way of accommodation, to preserve Israel from lapsing into heathen rites!
[2] These are words of prayer taken from one of the most ancient fragments of the Jewish liturgy, and repeated, probably for two thousand years, every day by every Jew. __________________________________________________________________