The land of Palestine is called by God "The Land of Promise" (Heb. 11:9), and "The Holy Land" (Zech. 2:12), and in Deut. 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. 15:18.) 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 4:24.) 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. 47:15,16, that the northern limit is the same as was possessed under Joshua. (Cf. Num. 34:8,9.) The Jordan will be the limit on the east. (Ezek. 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 4:3,4), 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. 15:21.) The most southern was Bethany.
The whole country is singularly diversified, being a "land of hills and valleys," as declared by Moses. (Deut. 11:11.) 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.
From the above it is easy to see what is meant by "the hill country" in Luke 1:39,65, though it is not known where Elizabeth resided.
It also explains what has been thought a difficulty, that in Matt. 5:1 our Lord is said to have gone up into a mountain; but in Luke 6:17 (which may be linked with 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 1:28); 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. 14:13; 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. 19:1; Mark 10:1. In 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 11:54 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. 11:5,7.
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. 34:12, &c.) and ‘the Sea of the Plain’ (Deut. 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. 16:13; 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. 133) 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 21:37; John 7:53;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.