The land of Palestine is called by God "The Land of Promise" (Heb. 11:99By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: (Hebrews 11:9)), and "The Holy Land" (Zech. 2:1212And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. (Zechariah 2:12)), and in Deut. 11:1212A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year. (Deuteronomy 11:12) it is said to be "a land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year." This, coupled with the facts that it was there that the principal events recorded in the Old Testament took place, there that the Lord Jesus when He became man was born, lived, suffered, and died—together with the prophecy that this land is yet to be restored to God's ancient people Israel, and to be visited again by the Lord Jesus—invests it with peculiar interest to those who have been drawn by His love, and who are naturally interested in all with which He is concerned, whether it be past, present, or future.
The Land of Palestine is peculiarly isolated, though joined to land on three of its sides. On the west is the Great Sea, or the Mediterranean, with no ports of any moment, Jaffa (Joppa) being the best, and this cannot always be used. On the east is the great desert, separating it from Persia. On the south, a desert also separates it from Egypt. On the north are the mountains of Lebanon and Anti-Lebanon, with a huge gateway between.
It is not easy to fix on a precise boundary north and south. If we reckon from Daniel (33° 15' N.) to Beersheba (31° 14' N.) it would embrace a distance of about 139 miles, and in extent it has been compared to the size of the principality of Wales.
The promise to Abraham was, "Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates."(Gen. 15:1818In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: (Genesis 15:18).) It will be seen that these boundaries lie on the extreme south-west and north-east, and do not refer to the southern part of the river Euphrates. This promise extends much farther north than Dan; and we find of Solomon it is said, "He had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river." (1 Kings 4:2424For he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him. (1 Kings 4:24).) Tiphsah is placed in the maps on the river Euphrates (about 35° 50' N.), and Azzah is supposed to be Gaza in the south, so that Solomon reigned over nearly all the land promised to Abraham.
In examining the extent of the land to be possessed in the restoration of Israel, it will be seen in Ezek. 47:15,1615And this shall be the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad; 16Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazar-hatticon, which is by the coast of Hauran. (Ezekiel 47:15‑16), that the northern limit is the same as was possessed under Joshua. (Cf. Num. 34:8,98From mount Hor ye shall point out your border unto the entrance of Hamath; and the goings forth of the border shall be to Zedad: 9And the border shall go on to Ziphron, and the goings out of it shall be at Hazar-enan: this shall be your north border. (Numbers 34:8‑9).) The Jordan will be the limit on the east. (Ezek. 47:1818And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border unto the east sea. And this is the east side. (Ezekiel 47:18).) The south border will be from "Tamar to the waters of strife in Kadish, the river [or valley] to the great sea," the Mediterranean being the western border. From Jerusalem northward there will be a portion of the land called the "holy oblation" (described under JERUSALEM).
In the gospel history three divisions of the land are often referred to. 1, Judaea, in the south; 2, Samaria, in the center; and 3, Galilee, in the north. A person in Judaea wishing to travel to Galilee 'must needs' go through Samaria (John 4:3,43He left Judea, and departed again into Galilee. 4And he must needs go through Samaria. (John 4:3‑4)), though he could avoid Samaria by crossing the Jordan twice. The Lord, as He 'went about,' was mostly in Galilee, traveling throughout the district again and again, making Capernaum a sort of center. As far as is recorded, the most northern part He reached was "the coasts of Tire and Sidon." (Matt. 15:2121Then Jesus went thence, and departed into the coasts of Tyre and Sidon. (Matthew 15:21).) The most southern was Bethany.
The whole country is singularly diversified, being a "land of hills and valleys," as declared by Moses. (Deut. 11:1111But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven: (Deuteronomy 11:11).) In its main features it may be said to be divided into four strips of country (with more or less deviation) running north and south. The land bordered by the Mediterranean is a plain, varying from about four miles wide in the north to about twenty miles in the south. This lowland is crossed by a ridge of Mount Carmel, which runs in a north-west direction from the mountains of Samaria for twelve miles, varying from 600 to 1,700 feet in height, and terminates by a promontory near the sea.
Alongside of this plain on the east runs a wide ridge of highland and hills; twenty to thirty miles in breadth. It stretches from the sides of Lebanon, and rises into the hills of Galilee. It is broken by a plain at Esdraelon (called the Valley of Jezreel and the Valley of Megiddo in the Old Testament), in the south-west of Galilee, but rises again into the hills of Samaria, and continues until it finally declines into the desert south of Beersheba. In this range of highlands are several mountains: and also some of the principal cities, including Jerusalem, the highest point of which is 2,593 feet; Bethel, 2,890; Hebron, 3,040; and Beersheba, 788 feet above the sea.
To the east of this range of hills lies the valley of the Jordan, in which is also the Sea of Galilee and the Dead Sea. From the Sea of Galilee southward it is called the Ghor. This valley north of Huleh is five miles wide. From Huleh to the Sea of Galilee it is less, more like an ordinary ravine. From the Sea of Galilee it widens, some of it being seven miles wide, and the hills are almost perpendicular. It widens to twelve miles before it reaches the Dead Sea.
The land to the east beyond the Jordan is another range of high land and hills, some of which are 3,000 feet high. They decline into the Arabian desert.
It also explains what has been thought a difficulty, that in Matt. 5:11And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: (Matthew 5:1) our Lord is said to have gone up into a mountain; but in Luke 6:1717And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; (Luke 6:17) (which may be linked with Luke 6:20-4920And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. 21Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 24But woe unto you that are rich! for ye have received your consolation. 25Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. 26Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. 27But I say unto you which hear, Love your enemies, do good to them which hate you, 28Bless them that curse you, and pray for them which despitefully use you. 29And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. 30Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31And as ye would that men should do to you, do ye also to them likewise. 32For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36Be ye therefore merciful, as your Father also is merciful. 37Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40The disciple is not above his master: but every one that is perfect shall be as his master. 41And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. 46And why call ye me, Lord, Lord, and do not the things which I say? 47Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like: 48He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great. (Luke 6:20‑49)) that "He came down with them and stood in the plain." Where there are ranges of hills and mountains there are several plains on the mountains, and thus if our Lord had been higher up the mountain, and came down to where there was a plain, He would still be on the mountain, according to Matthew. There is hardly a hill-top on which there are not ruins of some city or fortress.
The WILDERNESS or DESERT.
The parts thus called in the New Testament are mainly (1.) the desert on the east of Jordan, extending north and south. This was where John was baptizing, which is said to be "in Bethabara beyond Jordan" (John 1:2828These things were done in Bethabara beyond Jordan, where John was baptizing. (John 1:28)); but ‘Bethany’ is read by nearly all editors instead of Bethabara. There is no record of any Bethany on the east of the Jordan: Origen says there was a Bethabara in his days. Neither can now be identified.
The Lord was led into the wilderness to be tempted of the devil, but where is not specified. On one occasion He retired into the desert east of the Jordan in the north, having reached it by ship. It is associated with Bethsaida Julias, situated a short distance from the north-east corner of the Lake of Gennesaret. This well accords with the fact that the people followed Him ‘on foot’, which they could do by walking round the end of the lake. (Matt. 14:1313When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. (Matthew 14:13); Luke 9:1010And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. (Luke 9:10).) It was here that our Lord fed the five thousand. There is also a Bethsaida on the west of the lake.
It is probable that the Lord on His last visit to Jerusalem, did not pass through Samaria, but crossed the Jordan at a ford near Salim, or farther south, and passed through the desert on the east, till He came to the ford. Cf. Matt. 19:11And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan; (Matthew 19:1); Mark 10:11And he arose from thence, and cometh into the coasts of Judea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. (Mark 10:1). In Luke 19:11And Jesus entered and passed through Jericho. (Luke 19:1) we read that Jesus "entered and passed through Jericho," which would be His due course to Jerusalem.
(2.) The desert of Judaea. This is situated west of the Dead Sea. It may perhaps be said to extend farther north, for in John 11:5454Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. (John 11:54) we read that the Lord retired to Ephraim, ‘near to the wilderness’. This city is placed on the maps to the north-east of Jerusalem.
These deserts are not like the sandy deserts of Africa, but have for the most part a thin vegetation, with things of larger growth here and there, especially where springs are found.
The JORDAN.
As the land of Judaea is, with its many features in so small a compass, like no other land, so the river Jordan is like no other river. The great fall from its level at its source to the Dead Sea has been a matter of surprise, and was for long scarcely believed. The Hebrew word for the Jordan ( Yarden) is translated 'the Descender,' which well agrees with its character.
The sources of the river are traced to three fountains. The highest is at Hasbany, some 1,700 feet above the level of the sea. It is twelve miles north of Tell-el-Kady (33° 15' N.) The second is a fountain near the ruins of Banias, the ancient Caesarea-Philippi, about four miles east of Tell-el-Kady. This source is 1,147 feet high, and supplies about twice as much water as that of Hasbany. The third fountain is near Tell-el-Kady, and is called Leddan, 647 feet high; it is believed to he near where the city of Dan stood. This stream supplies more than double the water that Banias gives.
The three streams unite and run nearly due south, with which some small streamlets unite, and at length form a large morass, and from thence, about 100 feet wide, it falls into the lake of Huleh. It has been estimated to be 7 feet above the level of the sea.
The Jordan leaves the southern point of the lake in a stream of about 100 feet wide, with a course not very rapid. It runs thus for about two miles, where is a bridge, called "The Bridge of Jacob's Daughters,' over which for ages travelers have passed in going from the south to Damascus. Soon after this the banks contract, and the stream rushes violently down its rocky bed until about three miles from the Lake of Gennesaret, where its course is more gentle. The distance from lake to lake is about ten miles, but its windings increase the waterway to about thirteen miles. The Lake of Gennesaret is about 682 feet below the level of the sea; so that the fall in the short distance of 13 miles is 689 feet.
The river leaves the Lake of Gennesaret on the south, and from thence to the Dead Sea is the Jordan of the New Testament. The river is about 100 feet wide on leaving the lake, and soon passes the remains of a Roman bridge. Some seven miles from the lake is a bridge called Jisr-el-Mejamia, over which a road passes from the south-west to the north-east. The river here is deep and rapid. Some fifteen miles farther south is an island which divides the river, and where the river is often fordable.
Much farther south the stream or river Jabbok runs into the Jordan, and from thence the river descends more rapidly. Its width varies from 80 to 150 feet, and on approaching the Dead Sea is about three feet deep. The Lake of Gennesaret is estimated to be 682 feet below the level of the sea, and the Dead Sea about 1,300 feet. This fall is not so great for 60 miles, and the course of the river is so tortuous that the entire water-way has been estimated to be nearly 200 miles.
There are a few fords across the Jordan, at which places the river has been well frequented for centuries: but in some parts it has been until lately all but unknown. Under ordinary circumstances the rapids make it quite unnavigable.
The LAKES.
There are four lakes in Palestine. The most northern is Lake Phiala, about five miles east of Banias (33° 15' N.) It is nearly round, and about a mile in diameter, as if it occupied the place of an extinct volcano. It appears to have no outlet, and has no connection with the sources of the Jordan, as was at one time supposed. It lies about 3,300 feet above the level of the sea.
2. Lake Huleh, about twelve miles south of Banias. The Jordan runs through it, as we have seen. It is in shape somewhat like a triangle, whose base about four miles long is northward. On its north it is joined to a dense morass of reeds, &c. It is held to be the same that is called the ‘waters of Merom’ in Josh. 11:5,75And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel. (Joshua 11:5)
7So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them. (Joshua 11:7).
3. Lake of Gennesaret, also called the Sea of Galilee, and the Sea of Tiberias. It is of a pear shape, and is about 12 ½, miles long, and eight miles at its widest part. Its deepest part is about 160 feet. Hot springs are found on its shores. It is remarkable for its sudden and violent storms. It is mentioned many times in the gospels in connection with the Lord s ministry, and its shores must have then presented a lively scene. Now all is desolation around it, and though it abounds in fish, there are few boats. The Arabs walk into the water and secure a few fish at a time.
4. The Dead Sea. This is called in the Old Testament ‘the Salt Sea’ (Num. 34:1212And the border shall go down to Jordan, and the goings out of it shall be at the salt sea: this shall be your land with the coasts thereof round about. (Numbers 34:12), &c.) and ‘the Sea of the Plain’ (Deut. 3:1717The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt sea, under Ashdoth-pisgah eastward. (Deuteronomy 3:17)). It is also called by Josephus ‘the Asphaltic Lake’. All these names are appropriate. It contains more than four times as much salt as ordinary sea-water, so that nothing can live in it, and lumps of bitumen are at times found on its shores. Its waters are so dense that a man can with difficulty sink. Grandeur, desolation, and death are here wonderfully united.
It is about 46 miles long, and about 10 miles broad. Its bottom at the deepest part (at times about 1,300 feet below its surface) is held to be the lowest part of the earth's surface, and the sea itself to be the lowest lake in existence-about 1,300 feet below the level of the sea. Toward the south a promontory runs into the sea from the east: the part south of this is much shallower.
An immense quantity of water is annually poured into this lake, but apparently it has no outlet. Being shut in by high hills evaporation by intense heat must be very rapid. It is unlike every other known lake.
The MOUNTAINS.
There are many mountains referred to in Old Testament history. The two conspicuous in the New Testament are (1) the Mount of Transfiguration. This is said to be a high mountain, and is traditionally associated with Mount Tabor, which is in Galilee, about seven miles east of Nazareth. It is 1,843 feet high. Others think a spur of Mount Hermon to be a far more probable site. It lies on the northern boundary of Palestine. The Lord was in this vicinity when at Caesarea-Philippi (Matt. 16:1313When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? (Matthew 16:13); Mark 8:2727And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? (Mark 8:27)) shortly before the transfiguration. Mount Hermon would be also more suitable for the privacy of the transfiguration. Tabor had been the scene of war and murders; but of Hermon, which is famous for its dews, it is said, that brethren dwelling together in unity is like the precious ointment that descended on Aaron, as the dew of Hermon. (Psa. 13321Blessed be the Lord out of Zion, which dwelleth at Jerusalem. Praise ye the Lord. (Psalm 135:21)) The highest peak of Hermon is more than 9,000 feet high, and is covered with snow, which, melting in summer, contributes to the Jordan.
(2.) Mount Olivet, or the Mount of Olives, so called because of the olive trees that grew thereon. It lies close to Jerusalem on the east, being separated from the city by the valley of Kedron. Its height above the sea is about 2,683 feet. As the Lord sat on this mount, in full view of the guilty city, He foretold its destruction and spoke of His own return to the earth, &c. He also lodged by night on this mount. (Luke 21:3737And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. (Luke 21:37); John 7:53;8:153And every man went unto his own house. (John 7:53)
1Jesus went unto the mount of Olives. (John 8:1))
The other principal mountains, besides Tabor, Hermon, and Carmel, already mentioned, are, on the east of the Jordan, Gilead, about 3,750 feet high; Hor, 5,300 feet high; and Pisgah or Nebo, 2,643 feet high. On the west of the Jordan are Jebel Jermuk, a little south of 33° N., 3,934 feet above the sea. Ebal, about 3,077 feet high, and Gerizim, 2,849 feet high, near together in Samaria. Tel Asur, a little south of 32° N., about 3,318 feet high. Mount Zion, forming a part of the city of Jerusalem, 2,550 feet high. Yutta, about 31° 27/ N., 3,747 feet high.
The above short sketch must suffice to show the general features of the land that was so highly blessed by God in the days of David and Solomon. Now, under the judgment of God, it is a scene of desolation and spoliation. Under Turkish rule, every town and village is more or less in ruins. A colony of Germans, however, have settled in the land, and many Jews also have contrived to acquire property, though under doubtful security. A railway has been opened from Jaffa to Jerusalem, and another is projected, running from Acre across the plain of Esdraelon and through the valley of Jezreel, crossing the Jordan within sight of Bethshean, and then proceeding northward to Damascus.
These changes will doubtless effect an amelioration in the wretched condition of the country to some extent. And it is well to know that all will be surely changed, for God has declared it. It is true that dreadful scenes of war and bloodshed are still to be enacted in that land; but in God's due time it will be purged, and the latter glory of that land and of God's temple there will exceed all that has yet been; for the blessed Lord Himself will be there, and then where He was once abused and put to death, He will be hailed as King of kings and Lord of lords. May God hasten it in His own time.