Historical Background of the City of Samaria

The city of Samaria was founded by King Omri around 885 B.C.E., during the mid-ninth century B.C.E., as recorded in 1 Kings 16:23–24. Omri purchased the hill from a man named Shemer for two talents of silver—a considerable amount, estimated today as equaling $13,212—and named the new capital “Samaria” (Šōmrôn) after the seller. The topographical advantages of this hill, situated 90 meters (approximately 300 feet) above the surrounding valley floor, gave Samaria natural fortification. Its nearly flat summit—measuring around 2 kilometers across—was ideally suited for an urban center, with commanding views to the surrounding regions including the Mediterranean Sea to the west.

Samaria remained the capital of the northern kingdom of Israel until its destruction by the Assyrians in 722 B.C.E. (2 Kings 17:5–6). The city thus served as the administrative and political seat of the northern ten tribes for more than two centuries, from Omri through the reign of Hoshea. During this time, the city was associated with national apostasy, Baal worship under Ahab and Jezebel, and a general abandonment of covenantal obligations to Jehovah (1 Kings 18; Hosea 8:5–6). The prophetic literature frequently denounced Samaria for its idolatry and corruption, making it a symbol of rebellion against the true worship of Jehovah.

Identification and Archaeological Site of Samaria/Sebaste

The ruins of ancient Samaria are located near the modern Arab village of Sebastiya, approximately 55 kilometers (34 miles) north of Jerusalem and 11 kilometers (7 miles) northwest of Shechem (modern-day Nablus). This identification is not speculative but based on continuous local tradition and confirmed by archaeological evidence, including inscriptions and monumental architecture.

Archaeological investigations have revealed successive layers of occupation from the Iron Age through the Roman period. Among the significant findings are remnants of Omride fortifications, an Israelite palace structure, and subsequent Herodian and Roman buildings. The city was reestablished and renamed “Sebaste” by Herod the Great in honor of the Roman Emperor Augustus (Greek: Sebastos), around 30 B.C.E. This was part of Herod’s larger program of Hellenization and monumental construction across his territories.

Herod rebuilt the city on a grand scale, incorporating Roman urban planning. The forum, colonnaded streets, stadium, and temples in Sebaste reflect the architectural style of the Roman East. One of the most notable Herodian constructions is the massive temple platform at the summit of the hill, believed to have supported a temple dedicated to Augustus. The reuse of local stone and integration of Roman designs show the continuity and transformation of the site from its Israelite origins to a fully Romanized polis.

Geography and Strategic Significance

Samaria’s location contributed greatly to its significance. It lay at a junction of major north-south and east-west routes. The primary highway connecting Jerusalem to Galilee passed through the region of Samaria, often forcing travelers to consider passing through or circumventing the area based on political and religious tensions.

The natural environment of Samaria included fertile valleys and rugged hill country. This allowed for agriculture, olive groves, and viticulture. The strategic elevation of the city, with its view of the surrounding hills and the Mediterranean Sea in the distance, made it a formidable stronghold both in ancient Israelite times and under later Roman governance.

Samaria in the New Testament Era

In the first century C.E., Samaria referred not only to the city but also to the broader district situated between Judea to the south and Galilee to the north. The New Testament references both the geographical region and the sociopolitical identity of the Samaritans, a group distinct from both Jews and Gentiles.

John 4:3–6 records Jesus’ passing through Samaria on his way to Galilee, highlighting his stop near Sychar and his conversation with the Samaritan woman at Jacob’s well. While Jesus initially instructed his disciples to avoid entering Samaritan cities during their early ministry (Matthew 10:5–6), this restriction was lifted after his resurrection. In Acts 1:8, Jesus explicitly commissioned his followers to evangelize not only Judea and Galilee but also Samaria and beyond.

In John 4:28–30, following her profound encounter with Jesus at Jacob’s well, the Samaritan woman left her water jar and rushed into the city of Sychar to share the news with her townspeople, saying, “Come, see a man who told me everything I ever did! Could this be the Christ?” Her actions reflect both the transformative impact of her interaction with the Messiah and her earnest desire for others to experience the same revelation. Despite the long-standing hostility between Jews and Samaritans and her own morally questionable reputation, she joyfully testified without hesitation, suggesting an immediate change of heart and priorities. Her testimony carried such conviction that “they went out of the city and were coming to him” (John 4:30), demonstrating the power of a personal witness to awaken spiritual curiosity and prepare hearts for belief in Jesus as the Christ.

In John 4:30 and 4:39–42, the people of Sychar, stirred by the Samaritan woman’s enthusiastic testimony, came out in large numbers to meet Jesus for themselves. Their initial interest, sparked by her account—“He told me everything I ever did”—led to a personal encounter with Jesus that profoundly deepened their understanding. After hearing him speak, many believed not merely because of her words but because they had listened to him directly, affirming, “We know that this is truly the Savior of the world.” Their willingness to approach a Jewish teacher, despite deep-seated ethnic and religious divisions, and their subsequent conviction testify to the compelling authority of Jesus’ words and the openness of their hearts to divine truth.

The book of Acts documents the early Christian mission into Samaria. Following persecution in Jerusalem after Stephen’s martyrdom (Acts 7), Philip the evangelist preached in Samaria with notable success (Acts 8:5–8). The apostles Peter and John were sent to confirm and strengthen the work, laying hands on Samaritan believers to receive the Holy Spirit (Acts 8:14–17). These events demonstrate the early church’s outreach to marginalized groups and the gradual overcoming of Jewish-Samaritan hostilities.

Philip Preaches in Samaria (Acts 8:5–8)

After Stephen’s martyrdom and the resulting persecution that scattered believers from Jerusalem (Acts 8:1–4), Philip the evangelist—one of the seven appointed in Acts 6:5—went down to the city of Samaria and began proclaiming the Christ to them. His preaching was accompanied by signs: unclean spirits came out of many who were possessed, and many who were paralyzed or lame were healed. The response among the Samaritans was overwhelming, as they paid close attention to Philip’s message, and the city was filled with great joy (Acts 8:6–8). This marks a critical turning point in the spread of the gospel beyond Judea, reaching a people long estranged from Jewish religious life due to ethnic and theological divisions rooted in their mixed heritage and rival worship on Mount Gerizim (cf. 2 Kings 17:24–41; John 4:20).

Peter and John Sent to Samaria (Acts 8:14–17)

When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to the new believers. Upon arrival, they found that while the Samaritans had been baptized “in the name of the Lord Jesus,” they had not yet received the Holy Spirit. Peter and John then laid hands on them, and they received the Spirit, visibly confirming their inclusion in the body of Christ (Acts 8:15–17). This apostolic confirmation served not merely as a spiritual endorsement, but as a vital symbol of unity between the Jewish-led church in Jerusalem and the emerging Samaritan believers. It ensured that the Samaritan church was not isolated or seen as a sect but was incorporated into the one church, under apostolic authority, thus demonstrating the breaking down of deep-rooted barriers and the fulfillment of Acts 1:8, where Jesus declared that the gospel would go from Jerusalem to “all Judea and Samaria.”

The Samaritans: Ethnic and Religious Background

The Samaritans originated from the remnants of the northern kingdom of Israel who were not deported by the Assyrians and the foreign populations settled in the land (2 Kings 17:24–41). Over time, they developed a syncretistic religion that claimed fidelity to the Pentateuch but rejected Jerusalem and the Davidic monarchy. Their temple on Mount Gerizim, destroyed by John Hyrcanus around 128 B.C.E., had previously functioned as a rival cultic center to the Jerusalem Temple.

By the New Testament period, relations between Jews and Samaritans were strained. Jews regarded the Samaritans as ethnically impure and religiously heretical, leading to mutual hostility. This tension is evident in Luke 9:51–56 when a Samaritan village refused to receive Jesus, and in John 8:48 where opponents insult Jesus by calling him a Samaritan. Nonetheless, Jesus used the Samaritan figure as a positive example in the parable of the Good Samaritan (Luke 10:25–37), challenging prevailing prejudices.

The Role of Samaria in Early Christianity

Samaria’s inclusion in the early Christian mission serves as a testimony to the geographical and theological expansion of the gospel. Acts 9:31 notes that the congregations throughout Judea, Galilee, and Samaria enjoyed peace and were built up, walking in the fear of Jehovah and the comfort of the Holy Spirit.

By Acts 15:3, Paul and Barnabas are seen traveling through Phoenicia and Samaria, reporting the conversion of Gentiles to the congregations. This indicates that Samaria had become an established and stable part of the Christian community by the mid-first century C.E.

The transformation of Samaria from a politically rebellious and religiously syncretistic region to a key field of evangelism illustrates the redemptive trajectory present in New Testament history. Though Samaritans had historically been enemies of the Jewish state and religiously compromised, they became among the earliest recipients of the Christian message outside of Jewish territories.

Archaeological Confirmation and Modern Remnants

The archaeological site of Sebaste continues to yield evidence consistent with the biblical and historical record. Excavations have uncovered city gates, palace foundations, Herodian walls, and Roman-era streets. The Hellenistic and Roman layers confirm the continuity of occupation and the importance of the site across centuries.

City Gates

The city gates of ancient Samaria, unearthed through excavation, are vital indicators of the site’s urban and administrative structure. These gates, dating back to the Iron Age and later modified in the Hellenistic and Roman periods, functioned not only as entry points but also as locations for public discourse, judicial proceedings, and military defense. In the Israelite period, such gates often served as hubs for civic life, as reflected in biblical texts (e.g., Ruth 4:1; 2 Kings 7:1). The fortifications around these gates, particularly the gate complex identified from the Omride period, demonstrate the military foresight of King Omri and his successors in selecting and fortifying the site. The architectural design—such as multiple chambers and strong thresholds—indicates a concern for both defense and ceremonial function, consistent with a royal capital.

Palace Foundations

Excavators have revealed substantial remains of a royal palace structure, attributed to the Omride dynasty of the ninth century B.C.E. This palace was constructed with ashlar masonry (carefully cut stone blocks), a technique indicating elite construction and strong centralized authority. The scale and sophistication of the structure match biblical references to the building activities of Israelite kings (1 Kings 16:24; Amos 3:15). The discovery of Phoenician-style decorative elements within the palace complex suggests cultural interaction and influence, aligning with biblical accounts of Omri’s alliance with Phoenicia through the marriage of his son Ahab to Jezebel (1 Kings 16:31). Later periods reused or modified this foundational structure, testifying to the continued importance of the site even after the fall of the northern kingdom.

Herodian Walls

During the Roman period, particularly under Herod the Great (reigned 37–4 B.C.E.), Samaria was rebuilt and renamed Sebaste in honor of Caesar Augustus (Sebastos in Greek). Herod’s reconstruction involved extensive urban renewal, including the construction of new walls to fortify and define the city. These Herodian walls, marked by their use of large drafted stones and refined masonry, are consistent with construction styles found in other Herodian projects, such as at Caesarea, Jerusalem, and Jericho. The presence of these walls demonstrates the city’s importance under Herod’s rule as a strategic and symbolic location, especially given its historical association with the northern kingdom. Herod’s incorporation of Samaria into his network of Hellenized cities helped integrate it into the broader Greco-Roman world.

Roman-Era Streets

The urban grid of Roman Sebaste is particularly evident in the remains of paved streets and colonnaded thoroughfares, reflecting standard Roman city planning. These streets, with their ordered layout and flanked by columns, formed the backbone of civic life, linking public buildings, markets, and religious centers. Such infrastructure illustrates the city’s adaptation to Roman administrative and cultural norms. The roads likely accommodated both commercial activity and ceremonial processions, supporting the city’s role as a regional center in the Roman province of Judea. The orientation and construction of these streets align with Roman engineering practices and indicate significant investment in the city’s redevelopment, affirming its sustained prominence well into the first century C.E. and beyond.

While traditions associate the burial of John the Baptist with the site, no archaeological evidence confirms this claim, and such traditions are generally considered apocryphal and based on later Christian lore.

Modern Sebastiya, built among the ruins of ancient Samaria, preserves the memory of the site’s significance. The ancient colonnaded street and theater, though partly eroded, remain visible, providing a visual link to the Herodian period during which much of the New Testament events took place.

Samaria’s legacy, both as a capital of apostate Israel and later as a field of Christian mission, makes it a central locale for understanding the geographical and redemptive framework of the biblical narrative.

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