The term "The New Inhabitants" refers to the groups of people who settled in the land of Israel following the Assyrian conquest and the subsequent exile of the Northern Kingdom of Israel. This event is primarily recorded in the Old Testament, particularly in the books of 2 Kings and Ezra. The introduction of these new inhabitants had significant religious and cultural implications for the region.

Historical Context

The Assyrian Empire, under the reign of kings such as Tiglath-Pileser III and Shalmaneser V, expanded its territory aggressively during the 8th century BC. The Northern Kingdom of Israel, with its capital in Samaria, fell to the Assyrians around 722 BC. As was customary for the Assyrians, they deported a large portion of the Israelite population to other parts of their empire. This strategy was intended to prevent rebellion and to assimilate conquered peoples.

The New Settlers

In place of the exiled Israelites, the Assyrians brought in people from various regions to repopulate the land. 2 Kings 17:24 states, "Then the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the towns of Samaria to replace the Israelites. They took over Samaria and lived in its towns."

These new inhabitants were a mix of different ethnicities and cultures, each bringing their own religious practices and deities. This mixture led to a syncretistic form of worship that combined elements of the worship of Yahweh with the worship of other gods.

Religious Implications

The introduction of these new inhabitants and their religious practices had profound effects on the spiritual landscape of the region. The Bible records that the Lord sent lions among them because they did not fear Him (2 Kings 17:25). In response, the Assyrian king sent back one of the exiled Israelite priests to teach the new inhabitants how to worship the God of the land (2 Kings 17:27-28). However, the result was a hybrid religion that did not fully adhere to the laws and commandments given to the Israelites.

2 Kings 17:33 describes this syncretism: "They worshiped the LORD, but they also served their own gods according to the customs of the nations from which they had been carried away." This blending of religious practices was seen as a corruption of true worship and was a source of tension between the returning exiles from Judah and the inhabitants of the land during the post-exilic period.

The Samaritans

The descendants of these new inhabitants came to be known as Samaritans. By the time of the New Testament, the Samaritans were a distinct group, often at odds with the Jewish people. The animosity between Jews and Samaritans is evident in several New Testament passages, such as the parable of the Good Samaritan (Luke 10:25-37) and the encounter between Jesus and the Samaritan woman at the well (John 4:1-42).

The Samaritans maintained their own version of the Pentateuch and worshiped on Mount Gerizim, rather than in Jerusalem. Despite their differences, Jesus' interactions with the Samaritans highlight the inclusive nature of His ministry and the breaking down of ethnic and religious barriers.

Conclusion

The settlement of the new inhabitants in the land of Israel following the Assyrian conquest had lasting effects on the region's religious and cultural dynamics. The syncretistic practices that emerged from this period were a departure from the covenantal worship prescribed in the Torah, leading to significant historical and theological developments in the biblical narrative.