De Samaritanis hospitium Domino negantibus
The Rejection at Samaria
The Samaritans refuse hospitality to Christ and his disciples due to long-standing religious rivalry and prejudice.
In Sebaste, inhabitants. They deny hospitality to Christ. So that the arrival of the Lord Jesus wouldn't go unnoticed, he sent his messengers—James and John—ahead of him into a Samaritan town to prepare lodging and other necessities for him at little cost; and they went in. . . to prepare for him. This city of Samaria, now called Sebaste, has—as sins have demanded—no single house left except for two churches: one on the mountain where the king's palace once stood, and the second in honor of Saint John the Baptist, in which he was buried between Obadiah and Elisha. And the Samaritans, who were jealous of the Jerusalem temple and resented those going to Jerusalem to worship, did not receive him because his face was set toward Jerusalem. They saw that Christ and his disciples had the appearance—or rather, the look—of people heading to Jerusalem for the Passover festival to pray; because of their rivalry over the place of worship, they refused to offer them hospitality, claiming that the place of worship was with them on Mount Gerizim, not in Jerusalem. This is why the Samaritan woman mentioned earlier said to the Lord, almost in a spirit of rivalry: "Our ancestors worshipped on this mountain, yet you say that Jerusalem is the place where one ought to worship."✦ Furthermore, they didn't receive them because the Samaritans recognized from the clothing of Christ and his disciples that they were Jews; and Jews were hateful to the Samaritans because they despised them, refusing to eat or drink with them—for Jews don't associate with Samaritans, just as the Hebrews didn't with the Egyptians. Hence Jerome says: "Samaritans and Jews are at odds with one another through hostile hatred." Seeing, therefore, that the Lord was heading toward his enemies, the Samaritans refused to receive him. Although another interpretation is offered—that it was the Lord's will not to be received by the Samaritans because he was hurrying to Jerusalem to suffer and shed his blood, so that he wouldn't be occupied by Samaritan hospitality and the teachings of that people, and thus delay the day he had come to endure—this is what Jerome says.
Patience in the Face of Hindrance
The believer is encouraged to embrace adversity as a means of union with Christ's passion rather than seeking revenge.
Just as the Samaritans opposed the Lord when He was traveling to Jerusalem, so too, if your mind is set on heaven, you'll always encounter people who stir up hatred and conflict; yet don't let a desire for revenge creep into your mind because of this, but strive to be useful as much as you can. Hence the verses: 'The citizens of Jerusalem hate strangers, as many as the city does not receive within its walls.' If, therefore, you see people standing in your way or hindering you in things you want to do for God, don't fly into a rage with arguments, but pull yourself back into your own heart, gather yourself with your God, and say to Him: 'Lord, I am under pressure; answer for me.' Don't be saddened by this, because they can do nothing except what God knows is ultimately expedient for your good. Indeed, even if you don't see it now, you will see it in the end, if you bear it patiently, that the very thing in which you thought they were hindering you was actually a help to you in carrying out your purpose—just as it happened with Joseph and many others. For, according to Chrysostom, if you wish to keep the Law of Christ, you will sometimes suffer no necessity that prevents you from observing it. If, even in those things you desire according to God, you see yourself hindered in some way by divine providence, or through infirmity, or by any other circumstance, don't be troubled by this in the least. Instead, bear it all with an even mind and commit yourself entirely to Him who knows better than you do what is good for you; He lifts you up to Himself continually, provided you commit yourself entirely to Him, even if you don't happen to see it yourself. Let your whole effort, therefore, be directed toward possessing yourself in peace and tranquility of heart; and don't grieve over any event except for your own sin alone, or for things that would lead you into sin and could alienate or distance you from God, or create a barrier between you and God Himself. For any adversity that comes your way is managed by His will and providence, by whom all created virtues were made and are preserved in their being. When trouble comes, go out to meet this guest with kindness, welcoming it warmly, and say with a cheerful heart: "Welcome, my friend, trouble." For whoever willingly suffers adversity for God is made like Christ in his suffering, and is therefore bound to him by a special tie of love, as one who is like him. Furthermore, you should know this about involuntary troubles: although an involuntary event in itself isn't meritorious, if a prudent soul chooses to bear willingly what was forced upon it, and bows its previously rebellious will to the rod of God, turning necessity into virtue, there is no doubt that it will become healthy and meritorious, and will lead to spiritual growth in virtue—even that which before seemed poisonous. Let us therefore suffer willingly and voluntarily, because our true salvation is in the cross, and no one finds salvation apart from it. For in any soul where the cross—that is, trouble—is absent, there is no patience; and where there is no patience, there can be no true salvation. A patient heart, however, is one that finds joy in being despised; it rejoices in pain and any adversity that comes its way, exulting because it can add something to the Passion of Christ and his humility, and because it has something to offer as a sacrifice to God. Therefore, unite all the pain and adversity you encounter with the pain and adversity of Christ, so that through this union they may become sweet and rise to God in perfect patience. You should therefore know with absolute certainty that everything that happens to you, whether joyful or sad, is given to you by God out of his great love; and you should believe completely that everything comes to you from the great love of Christ, in such a way that you would not want—nor should you want—anything else to happen, or for it to happen in any other way. For this reason, offer him thanks and praise for everything.
The Rebuke of Impetuous Zeal
Jesus corrects the disciples' desire for destructive vengeance, teaching that true ministry is rooted in mercy and discernment.
When his disciples James and John saw this, they were angry at the Samaritans and wanted to call down fire from heaven to consume them; so they said to him, "Lord, do you want us to tell fire to come down from heaven—that is, from the heights, like lightning and such things, which all come from the airy sky—and consume those who refuse to receive you?" Oh, what confidence they had in the Lord, believing that they could, with a single word, make fire descend from heaven! Yet this kind of vengeance, which was praised in Elijah, was rejected by the Lord in their case, because they did not seek it out of charity and a love for correcting them, or for ending the malice in them, as he did; but rather out of impatience, lack of discernment, and a desire for vengeance. In this, the Lord implies that zeal is worthless unless the will is governed by discernment. Hence, at the words of the Apostle Peter, Ananias and his wife fell down dead—not out of hatred, but by a just vengeance; and Paul handed a certain sinner over to Satan for the destruction of the flesh, so that the soul might be saved. Hence Bede says: "The Lord rebukes in them not the example of the holy prophet, but the desire for vengeance, which was still present in those who were unrefined; he noticed that they desired vengeance not out of a love for correction, but out of hatred." It follows: "And he turned and rebuked them, saying: You do not know what spirit you are of—that is, the Holy Spirit, who is good and gentle. This means you don't properly recognize whose spirit you are marked with, and therefore you wish to exercise vengeance through hatred, which is not permitted for the servants of God." For in the New Testament, which is one of love, we must proceed gently and kindly, not as in the Old Testament, which is one of fear, where they proceeded harshly and rigidly. Hence the Gloss: "Whose Spirit you are marked with, his deeds you should also imitate; now by comforting others with piety and having patience in the present, but in the future by judging justly, when you will sit upon the twelve thrones." And the Lord adds: “The Son of Man did not come to destroy souls through the rigor of justice, immediately inflicting the penalty of death as you wish—that destruction actually comes from you—but He came to save souls through mercy and by easing punishment, as is fitting for the wretched; for they are saved better by clemency than by cruelty.” This provides an example for those in authority: they shouldn't punish sins immediately and impulsively, but should wait for the right time and place, and not always seek vengeance on those who sin. Hence Ambrose says: “Because He rebuked the disciples for wanting fire to descend upon those who had not received Christ, it is shown to us that one should not always take vengeance on those who have sinned; for sometimes clemency is more profitable: for you, toward patience; for the one who has fallen, toward correction.” In the end, the Samaritans—those from whom fire was held back in this instance—believed more quickly. The Lord is not moved to anger even against those who undevoutly reject Him, in order to show that perfect virtue has no desire for vengeance; nor does any anger arise where there is the fullness of charity, for weakness is not to be excluded, but helped. Far be indignation from the religious, far be the desire for vengeance from the magnanimous, far be considered motion and unbridled simplicity from the prudent! These are the words of Ambrose. Through James and John, who were still imperfect, imperfect people are represented who seek to be avenged too harshly, but the Master of perfection forbids this from happening.
The Way of True Vengeance
True victory over those who wrong us is found in patience and leaving judgment to God, rather than retaliating.
Because the Samaritans wouldn't welcome the Lord Jesus and his disciples into their city for lodging, they went on to another village. As mentioned earlier, the Lord Jesus traveled through cities and villages, preaching and performing miracles. Notice how the Lord Jesus, to whom the earth and everything in it belongs, patiently accepts being turned away from one place and moves on to another. Have patience if the same happens to you; in fact, rejoice that you've been given the chance to imitate your Lord in such a small way. Considering all this, let's cast out all bitterness and anger; instead of seeking revenge, let's commit everything to God. Hence Chrysostom says: "Let us never plot against others, because we are sharpening a sword against ourselves and inflicting a deeper wound upon ourselves." But someone has hurt you, and you want to take revenge on him? Don't take revenge, and in that way, you will be able to take revenge. Don't think this is a riddle, for it is the truth. You ask how, and for what reason? Because by not taking revenge, you make God his enemy; but if you do take revenge, it's not the same. For the Lord says, 'Vengeance is mine, and I will repay.' If we have servants who quarrel with each other and don't grant us the right to settle it, but insist on doing it themselves—even if they ask us later—we don't just refuse to settle it, we're actually indignant, saying, 'You should have left the whole thing to us.' But because you took revenge yourself, don't create any more trouble; God, who commanded us to entrust everything to Him, will say this to us much more.1 And yet, isn't it absurd that while we demand such obedience from our own servants, we don't grant the Master the same things we want our servants to grant us? Tell me, do you hate the one who sinned—the very reason you yourself sin and fall into the same trap? He insulted you; don't insult him back. He struck you; don't strike back. He saddened you; don't sadden him in return, because there's no gain in that, and you just end up like him. Perhaps you'll shame him if you bear everything gently; you'll make him blush, and that will calm his anger.2 For no one heals evil with evil, but rather heals evil with good—so says Chrysostom.
A Prayer for Hospitality of Heart
A concluding prayer asking for the grace to prepare one's heart as a worthy dwelling for the Lord.
PRAYER: Lord Jesus Christ, who did not take revenge on the Samaritans when they denied you hospitality, but instead bore it patiently and humbly turned aside to another village: grant to me, unworthy as I am, O sweet guest of the soul, that with all vices cast out, I may be able to prepare a home in my heart that is pleasing to you. And if at any time, because of my own failings, you are not received there, do not be angry with me, and do not turn away from your servant in anger.3 Take vengeance on me; but You, who didn't come to destroy souls but to save them, reconcile me to Yourself through Your mercy, and grant that I may open my heart to You through a worthy preparation, and that it may please You to enter into me, Your servant, and mercifully bless me. Amen.
Read the original Latin
i Sebastes incol. e hospitium ChriSTO DENEGANT. — Ut autcm advcutus Domini Jesu non lateret, misit nuntios suos, scilicet Jacobum et Joannem, ante conspectum suum, in civitatem Samaritanorum, ut ibidem hospitium et cetera necessaria, quae non magni constabant, sibi praepararent : Et euntes intraverunt. . . ut pararent illi. Haec civitas Samaria, nunc Sebaste dicta, jam peccatis exigentibus, nec unicam habet domum nisi tantum duas ecclesias : unam in monte, ubi quondam fuit regis palatium: secundam in honorem sancti Joannis Baptistae,in qua sepultus fuit inter Abdiam et Elisaeum. Et Samaritani, qui aemulabantur templo Jerosolyinitano, atque invidebant euntibus in Jerusalem adorare, non receperunt eiim, quia facies ejus erat euntis in Jerusalem.
Videbant Christum cum discipulis habere faciem seu vultum, id est praetendere similitudincm et signum euntium in Jerusalem, ad festum paschale, causa orationis faciendae; ideo eos, ex gemulalione propter locum adorationis, nolaerunt hospitio recipere, quia dicebant locum adorationis esse apud eos in monte Garizim, et non in Jerusalem. Unde supra, mulier Samaritana,quasi aemulando dixit Domino : Patres nostri in monte hoc adoraverunt ; et vos dicitis : Quia Jerosolymis locus est in quo oportet adorare. Item, non receperunt eos, quia ex Yestimentis Christi et discipulorum ejus cognoverunt Samaritani quod fuerunt Judaei; Judffii autem erant Samaritanis odiosi, eo quod contemnebant eos, nolentes comedere et bibere cum eis : ISon enim coutuntur Judsei Samatntanis, sicut et Hebraei iEgyptiis. Unde Hieronymus : a Hostili inter se Samaritani, atque Judaei discordant odio. Videntes itaque Dominum, ad hostes suos pergere, Samaritani eum recipere noluerunt. Quamquam alia subjiciatur intelligentia, quia voluntas Domini fuerit, non suscipi a Samaritanis, quoniam festinabat Jerusalem pati, et sanguinem fundere, ne occupatus susceptione Samaritica et doctrina gentis illius, Fassionis suaedi-* ferret diem, ad quam venerat sustinendam : » haec Rieronymus.
Sicut autcm Domino in Jerusalem tendenti restiterunt Samaritani \ sic, si mens tua in coelum tendat, habebis semper quirixas, odia et bella gerant; non tamen propter hoc irrepat vindicta menti tuae, sed quantum poteris stude utilis esse. Unde sunt versus ; JerusalemcivesGentesodereforenses, Quotquot non recipit moinibus illa [suis. Si ergo in his quae secundum Deum operari desideras, aliquos tibi obsistere, seu te impedire videas, noli contentionibus desaevire; sed temetIpsum in te ipso restringe, et te cum Deo tuo recollige, sibique dicas : Domine, vim patior, responde pro me. Nec de hoc contristeris, quia nihil possunt nisi quod Deus scit finaliter pro bono tuo esse expediens; imo quanquam ad praesens non videas, videbis finaliter, si tamcn patienter portaveris, quod illud in quo tibi eos impedimentum prsestare credebas , erat tibi juvamen ad tuum propositum exsequendum ; sicut de Joseph et multis aUis est factum. Quia, secundum Chrysostomum , si Legem Christi custodire volueris, necessitatem quidem nuUam, quse te^ ab observatione ejus impediat, aliquando patieris. Si etiam in his quse secundum Deum desideras, te videas quodammodo divinitus impediri, vel per infirmitatem, vel quocumque alio modo contingente, de hoc nullatenus conturberis, sed totum aequanimiter feras, et te ex toto illi committas, qui melius novit quam tu ipse, quid tibi expediat; qui te ad se continuo sublevat, dummodo temetipsum ex toto illi committas, quamvis forte hoc ipse non videas. Ad hoc ergo sit totum tuum studium, ut teipsum in pace et cordis tranquillitate possideas; et pro quocumque eventu non doleas, nisi de solo peccato proprio vel aheno, seu etiam de his quae te inducerent ad peccatum, et quoe possent alienare seu elongare a Deo, vel medium facere inter te et ipsum Deum. Qusevis enim tibi occurrens adversitas ejus nutu et providentia geritur, cujus virtuteres creatae sunt, et in suo esse conservantur.
Cum igitur tribulatio advenerit, exi obviam hospiti tanto, benigneeumrecipiendo ; et dic corde jucundo : Bene venerit amica mea, tribulatio. Qui enim adversa libenter pro Deo patitur, Christo passo assimilatur, et ideo ab eo, tamquam a consimili, nexu dilectionis praecipuo constringitur. Porro de involuntariis tribulationibus hoc scire debes, quod licet involuntarium, in quantum hujusmodi non sit meritorium ; verumtamen si prudens animus hoc quod involuntarie illatum est, voluntarie pati voluerit, et voluntatem suam hactenus rebellem ad virgam Dei inclinaverit, virtutem faciens ex necessitate, haud dubium quin salubre et meritorium fiet, et ad spirituale virtutum incrementum proficiet, hoc quod ante pestiferum viDE dcbatur. Patiamiir crgo lil)cnter ct voluntaric, quia vcra saliis nostra est ia crece, nec extra eam aliquis sahis invenitur. In quacumque enim anima crux, id cst tribulatio non est, nulla patientia est; et ubi patientia non est, ncc vcra salus esse potest. Cor autem patiens illud est, cui gaudium est quod despicitur ; et quod in poenis et quibus eum que adversitalibus laetatur, exsultans pro eo quod Passioni Christi et humilitatisuaealiquid adjicere valeat, ct quod habeat unde Deo aliquid sacrificet. Et ideo omncs poenas et adversitates occurrentes unias cum poenis et adversitatibus Christi ; ut et ex unione ipsorum dulcescant, et Deo in summa patientia rcdoleant. Omnia ergo quae tibi advcnerint, sive lajta, sive tristia, ex nimia caritate a Deo tibi esse donata certissime scias, et omnino credas quod omnia ex tanto amore Christi tibi proveniant, ut nihil aliud tibi, aut aliter evenire velles aut velle deberes ; et ideo pro singulis ei gratias et laudes agas.
Cum vidissent autem discipuH ejus Jacobus et Joannes irati contra Samaritanos, voluerunt ignem e coelo ad consumendum eos impetrare , ideo ci dixerunt : Bomine, vis dicimus ut ignis descendat de coelo, id est de alto sicut fulgura et hujusmodi, quae omnia veniunt de coelo aereo, et consumat illos te recipere nolentes? 0 quanta fiducia eorum in Domino erat, qui solo verbo se posse credebant, ut ignis de coelo descenderetl At hujusmodi vindicta quae laudata est in Elia, in istis est a Domino reprobata, quia hoc non appetebant ex caritate et amore correctionis eorum, vel finiendae in illis malitiae, sicut ille ; sed ex impatientia potius et indiscretione et appetitu vindictae. In quo innuit Dominus, quod non valet zelus, nisi sit discreta voluntas. Unde verbis Apostoli Petri Ananias et uxor ejus exanimes cecidcrunt, non odio, sed justa vindicta; et Paulus quemdam peccatorem tradidit Satanae in interitum carnis, ut anima esset salva. Unde Beda : « Heprehendit in istis Dominus non excmplum Prophctie sancli,scd voluntatem vindicandi, qua; adhuc crat in rudibus; animadvertens cos non amore correctioncm, sed odio desiderare vindictam : » ha3C Bcda. Undc sequitur : Et conversus increpavit illos dicens : iVescitis cujus Spiritus estis, scilicet Spiritus Sancti qui bonus est ct suavis, hoc est non bene recognoscitis cujus Spiritu signali estis, et ideo vultis per odium exercere vindictam, quod non licet Dei servis. In Novo enim Testamento, quod est amoris, procedendum est suaviter ct benigne, non sicut in Veteri Testamento, quod est timoris, ubi procedebatur aspere et rigide. Unde Glossa : « Gujus Spiritu signati estis, ejus et acla imitemini, nunc pie consolantes et in praesenti patientiam habentes ,• sed in futuro juste judicantes, cum sedebitis super sedes duodecim.
» Et subjungit Dominus : Filius hominis non venit animas perdere, per rigorem justitiae statim inferendo poenam mortis, sicut vos vultis, quin imo perditio est ex vobis; sed venit salvare animas, per misericordiam et poenae relaxationem, sicut expedit miseris : salvantur enim melius clementia, quam saevitia. Et in hoc datur exemplum praelatis, ut non statim, et cum impetu peccata puniant; sed magis tempus et locumexspectent, necsempcr inpeccantes vindictam exerccant. Unde Ambrosius : (( Quia vero discipulos increpavit, eo quod ignem super eos descendere gestiebant, qui non receperant Christum, ostenditur nobis non semper in eos qui peccaverunt vindicandum ; quia nonnumquam amplius prodest clementia : tibi ad patientiam, lapso ad corrcctionem. Denique Samaritani citius crediderunt, a quibus hoc loco ignis arcetur. Dominus autcm nec in hos indevote Dominum refutantes proprium commovetur, ut ostenderet quia non habet ultionis studium perfecta virtus ; nec ulla fit iracundia, ubi plenitudo est caritatis, nec excludenda infirmitaSj sed juvanda. Procul a religiosis indignatio, procul a magnanimis cupiditas ultionis, procul a prudentibus considerata com13G motio et inrauta simplicitas! » haec Amhrosius. Per Jacobum et Joannem, qui adhuc imperfecti erant, significantur homines imperfecti quaerentes nimis dure vindicari, sed Magister perfectionis prohibet hoc fieri.
Et, quia Samaritani noluerunt Dominum Jesum, et discipulos ejus intra civitatem suam recipere ad hospitandum, abierunt in aliud castellum. Circumibat enim Dominus Jesus civitates et castella praedicando et faciendo miracula, sicut supra dictum est. Vide nunc quomodo Dominus Jesus, cujus est terra et plenitudo ejus, exclusus ab uno loco patienter fert, et transit ad alium ; et habe patientiam, si similia tibi evenerint ; imo gaude, quia datum est tibi in tantillo imitari Dominum tuum. Haec igitur omnia considerantes, omnem amaritudinem et iram a nobis excludamus; et non ulcisceiites nosmetipsos Deo totum committamus. Unde ait Chrysostomus : « Numquam insidiemur aliis, quoniam adversus nosipsos acuimus gladium, et profundiorem nobisipsis plagani damus. Sed te aliquis laesit, et vis in eum ulcisci? Ne ulciscaris, et sic ulcisci poteris. Nec putes hoc aenigma esse, sed verum est.
Quomodo, etquaratione, dices? Quiate non vindicans, Deum ei constituis inimicum; si vero ulciscaris, non item : nam Mihi vindicta, et ego retribuam, dicit Dominus, Si enim servos habeamus, qui mutuo rixentur, nec nobis ulciscendi partes concedant, sed sibi, etsi postea nos rogent, nos modo non ulciscimur, sed etiam indignamur, dicentes : Oportebat ut totum nobis deferres, sed quia te ipsum ultus es, ne molestiam ultra crees ; multo magis Deus qui pra^cepit, ut sibi omnia committeremus, hoc nobis dicturus est. Qualiter autem non absurdum est, cum aservis nostris tantam exigamus obedientiam, Dominatori non ea concedere, quae volumus a servis nostris concedi nobis ? Si enim, dic mihi,odis eum qui peccavit; cujusgratia et ipse peccas, et in eadem laberis? Convitiatus est, ne reconvitieris ; percussit, ne repercutias; contristavit, ne recontristes, quia nihil inde lucri, sed illi similis evadis. Sic illum fortassc in pudorem conjicies, si omnia mansuete feras; sic in ruborem, ita ut iram sedet. Nemo enim malo malum sanat, sed potius bono malum : » haec Chrysostomus. ORATIO Domine Jesu Christe, qui de Samaritanis, hospitium tibi negantibus, non te vindicasti, sed patienter ferens, humiliter ad alium locum declinasti, praesta mihi indigno, o dulcis hospes animae, ut, vitiis cunctis expulsis, gratum tibi in cordeineohospitium valeam praeparare; et, si quando ob mea demerita ibi receptus non fueris, noli mihi irasci, et a servo tuo in ira declinare, auf.
vindictam de me sumere ; sed tu, qui non venisti animas perdere, sed salvare, reconcilia me tibi per tuam misericordiam, et da, ut tibi per dignam praeparationem cor aperiam, tibique placeat ad me servum tuum intrare, et me misericorditer benedicere. Amen.
Scripture echoes
- ↩John.4.20 — Our fathers worshiped on this mountain, and you say that in Jerusalem is the place where one ought to worship.
Notes
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