Public theology and prophecy data: Factual evidence that counts for the biblical world view

Journal of the Evangelical Theological Society, Mar 2003 by Newman, Robert C, Bloom, John A, Gauch, Hugh G Jr

Under the leadership of Baba Rabba in the fourth century AD, the Samaritans flourished briefly in their homeland. But animosity with Christians led to persecution, and in 529 the emperor Justinian outlawed the sect. During Arab and Turkish rule the Samaritans experienced almost constant oppression.

In the seventeenth century, Samaritans began moving back to Nablus and Shechem. Persecution continued, however, and at the beginning of the twentieth century, only 150 survived. Today in Israel, the sect numbers about 600, living in their own special neighborhoods on Mount Gerizim near Nablus, and in Holon near Tel Aviv.

The Samaritan religion has several interesting features. First, it is directed by a high priest, who at one time traced his ancestry back to Aaron; however, this family line died out in 1623. Since then, the Samaritans have had what they call "Levite priests." At least in modern times, the high priest is also the political leader. Second, the Samaritans today celebrate the Passover by means of an annual sacrifice on Mount Gerizim. While many details of their history are unclear, the following points corroborating with Hosea's predictions may be noted.

(1) The Samaritans have been without "king and prince," particularly in terms of homeland occupancy and leadership, from the persecutions in ad 529 to their return to the Nablus region in the seventeenth century. Their present situation, having returned to the land but being without Aaronic priesthood, may be viewed as an initial fulfillment of verse 5.

(2) While a fulfillment with sacrifices completely absent would be ideal, the Samaritans do retain a sacrificial form of the annual Passover ceremony. However, throughout much of their history they experienced such severe persecution that they were unable to celebrate it.

(3) The Samaritans are clearly "without ephod and teraphim," as they have lost the Aaronic priesthood and have turned from idolatry. This phrase is fulfilled for the Samaritans in both the literal and figurative understanding of "ephod."

The Samaritans are a tiny remnant of the "sons of Israel." They have been dispersed from their homeland "for many days . . . without king or prince." They abandoned their idolatrous practices and so are "without pillar and teraphim." They also abandoned worship in Jerusalem, so are "without (orthodox) sacrifice and (a literal) ephod." They lost whatever link they may have had to the Aaronic priesthood in 1623, and so are "without (figurative) ephod." Thus this remnant of Israel has fulfilled the predictions of Hos 3:4 and appears to be in the initial phase of fulfilling Hos 3:5.

b. Fulfillment in the Jews. Most Bible commentators have applied Hosea's predictions about "the sons of Israel" to the Jews as a whole, recognizing that many Ephraimites blended with Judah after the destruction of the Northern Kingdom. And in fact the history of Judah follows what Hosea predicted.

After the Babylonian exile, Judah remained a vassal of Persia. For a time, its leadership included descendants in the Davidic line, such as Zerubbabel. A degree of independence was achieved by the Maccabean revolt in the second century BC, though this was under the leadership of a Levitical rather than Davidic family. This independence was lost after about a century when the Romans entered the area in 63 BC. Following the destruction of Jerusalem and the temple in AD 70, most Jews were scattered throughout the Roman empire. After the Bar Kochba rebellion was put down in AD 135, the central hill region of Judea was essentially depopulated of Jews. Despite these devastations, however, a form of central governance remained over Jewish communities in the Near East, centered in a leader called the "exilarch."10