The Great Commentary of Cornelius a Lapide: S. Luke
Christ sent them in order that they might become accustomed to act independently of Him, and to be despised of men. Theophylact , Euthymius, and Maldonatus are of opinion that these messengers were James and John. Maldonatus also thinks that by the Greek κώμην, we are to understand city, possibly Samaria itself ; but other commentators agree that the disciples were sent to some small town or village of the Samaritans which lay on the road to Jerusalem.
Ver. 53. — And they (the Samaritans) did not receive Him , because His face was as though He would go to Jerusalem . Because He appeared to be going up to Jerusalem (Syriac), for it was plain, from the bearing of Jesus and His messengers, that they were on their way to keep the Feast of Tabernacles, S. John vii. 2. The Samaritans, contrary to the Law, had erected a temple on Mount Gerizim for the worship of God, and therefore there was on this account a constant enmity between the Jews and them. S. John iv. 20, and Josephus. Hence they rejected Jesus, as despising their form of worship and favouring that of their enemies, the Jews.
“ His face was as though,” a Hebraism for פנים, i.e. πρόσωπον, or face, is often used for the person himself.
Ver. 54. — And when His disciples James and John saw this, they said, Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did? They show themselves to be indeed Boanerges, or sons of thunder, for with excess of zeal they would destroy these Samaritans, because of their inhospitality and refusal to receive Christ. They remembered how Elijah had destroyed those who had been sent by Ahaziah to apprehend him (2 Kings i. 10), and they knew that Jesus was mightier than that prophet ; and if fire was sent from heaven to protect Elijah from harm, and to consume the Jews, who had come to take him, how much more deserving of punishment were these
Samaritans, who had refused to receive the Son of God.
Wilt Thou that we command? For as S. Jerome goes on to say (Epist. 151), “The command of the Apostles can effect nothing, unless by the permission and will of God.” They therefore seek from Christ, as from a judge, justice, and the punishment of the wicked, according to their deserts.
Ver. 55. — But He turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. By spirit we must understand “disposition of mind,” whether for virtue or vice. Ye know not what spirit worketh in you. Ye think ye are led by the spirit of God, when ye are prompted by impatience and the spirit of vengeance. Ye know not to what spirit ye are called. Ye know not that ye should be meek and lowly, as I your Lord and Master am. Ye would imitate the zeal of Elijah, and demand “ an eye for an eye, a tooth for a tooth,” Exod. xxi. 24. But this is not my spirit, nor is it the teaching of the new and Gospel Law, for I say unto you “Love your enemies, and do good unto those that hate you.” S. Matt v. 44. Have ye not heard and learned this from Me, or are ye so soon forgetful of my doctrine and teaching ? He who had come, not for judgment but to show mercy, not in power but in humility, not in the glory of His Father but in lowly fashion as a man, rebuked them because they were forgetful both of His teaching and of the merciful precepts of His Gospel. S. Jerome.
Ver. 56. — For the Son of man is not come to destroy men's lives, but to save them. Act, therefore, saith Bede, according to the spirit ye are of. Following the example of Christ, bear patiently as becometh saints. Titus.
And they went to another village, where they might meet with a better reception. By this He teaches His Apostles that hereafter, when they went throughout the world to preach the Gospel, if they were cast out of one city, they were patiently to go on to another. Hence He allowed Himself to be rejected by the Samaritans, that by His rebuke of James and John, He might teach the Apostles a life-long lesson. For, as saith S. Ambrose, mercy promoteth in thee patience, in the offender correction. Thus we find that these Samaritans who were spared punishment the sooner became believers. S. John iv. ; Acts viii.
Perfect virtue desireth not vengeance, nor can anger exist where love aboundeth. The infirmities of our fellow men are to be borne with and remedied, not to be rejected as incapable of cure. Titus.
Ver. 61. — And another also said, Lord, I will follow thee; but let me first go bid them farewell , which are at home at my house. This verse has been variously explained.
1. Suffer me to give notice to my parents and to consult with them ; for he was doubtful what he should do. But Christ would not grant his request, because parents very often do not approve of the higher life, and sometimes dissuade their children from adopting it. Titus.
2. Suffer me to tell my parents of my intention, that knowing what is become of me, they may neither be anxious about me, nor come to seek me. S. Augustin (serm. vii. De verbis Domini) and Toletus.
3. S. Basil ( Constit . cap. xxi.) thinks that the man, like the one who preceded him, was a disciple, and that he only sought permission to say farewell to his friends, as about to return to them no more. The Syriac favours this interpretation, and translates, “ Let me go to salute, i.e. to bid farewell to my family at home, and I will come again.”
4. The best rendering is that of the Vulgate, which for “ them ” substitutes “ those things.” Let me go bid “ those things” farewell . Give me time to dispose of my property at home, and divide it amongst my brethren and kinsmen ; for this is the true meaning of the Greek word. Hence the Arabic has,
“ Suffer me to make division amongst my friends at home.” So also S. Augustin, Maldonatus, and others.
Ver. 62. — And Jesus said unto him , No man , having put his hand to the plough , and looking back, is fit for the kingdom of God, or, to carry on the metaphor, is fit to work in the vineyard of God. For as the ploughman who seeks to make his furrows straight ought to look forward and never back, so he who has determined to consecrate himself to God’s service, is unworthy to be Christ’s disciple and to be an heir of the heavenly kingdom, if he still has regard for the perishable possessions of this world which he has renounced and given up; and so Euthymius says, “He who follows Christ ought forthwith to give up all things, lest by averting his eyes from his leader and guide, he might again be entangled by the sight of those things which he has left.” So also Titus, Jansenius, Toletus, and others.
Christ in this very remarkable verse points out the way of perfection, and endeavours to withdraw the man from his own anxiety for his friends and possessions, in order that he might give himself up wholly to God. Especially as there was danger lest, delayed in the disposal of his property, or impressed with the value of his possessions, he might change his purpose, and like many others, lose the hope of his calling. And again, there was no need of his presence, for his brethren and kinsfolk could divide his property without him.
Thus James and John, when they were called, left their father and their nets, and straightway followed Christ, S. Matt iv. 20. But on the other hand Elisha (1 Kings xix. 20) was permitted to bid farewell to his father and mother, apparently because there was in his case little danger of his being forgetful of his call. Hence S. Basil saith ( serm . 1 De Baptism) : He looks back who delays, however briefly, that obedience which is to be rendered at once and promptly to the call of God.
Hence of the cherubim we read (Ezek. i. 12), “They went every one straight forward : they turned not when they went” Whereon S. Gregory says the winged creatures, i.e. holy preachers, turn not as they go, because they are passing through earthly things to heavenly ; and therefore no more return to these things which they have left behind. For to seek in heart and mind after better things is, as it were, to advance or go along a certain road. Hence S. Paul, Phil iii 13, 14: “Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” And to the bride it is said, “Forget thine own people and thy father’s house,” Ps. xlv. 10.
Hence also S. Augustin (serm. 7 De verbis Domini) says, “ The east calleth thee, and thou turnest to the west.”
Figuratively , says Bede, he putteth his hand to the plough, who by the Cross of Christ, as if by an instrument of remorse, wears away the hardness of his heart, and opens it to bear the fruit of good works. But he must not look back like Lot’s wife to the things which he has left, and if the follower of the Lord, who wishes to bid farewell to them which are at home, is worthy of reproach, what will become of them, who for no sufficient reason visit the houses of those whom they have left in the world? For the frequent looking back on the things which we have forsaken, by force of habit draws us again to our past way of life. For practice, by which habits are formed, is very powerful, and habits become a second nature, which it is difficult to do away with or change. For it rapidly returns to itself.
See also the copious explanation of Suarez, “ De voto, lib . 1. cap . ii.