Syria and the Good Samaritan

Richard Salbato


Nothing has angered me more than what is going on in Syria and what the rest of the world is doing about it. In fact Syria is just the latest of my anger at so-called Christians, Catholics and free people for the past 50 years. Other than Afghanistan, where the USA gave the unarmed mountain people hand-held Stinger Missals to defend themselves against Russian Tanks and  Planes, the world has stood by doing nothing as hundreds of millions of innocent helpless people have been slaughtered mostly by their own governments.

I have been upset by this so much that 40 years ago I started a campaign to re-start the order of The Knights Templar. I was able to recruit 20 Special Forces Catholics but was not able to get the real and only official Knights Templar in Sienna, Italy to sponsor us.

All the way back to my High School days, I have hated it when the strong abuse the weak. In my school we had a division between poor Mexican Farmers and very wealth white beach bums.  When the whites abused the Mexicans, I physically defended the Mexicans, and when the Mexicans abused I defended the whites. In time because my brother and I defended the weak, we had peace and integration.

When I see in the news that some gang of people rape a girl and good people stand by and do nothing I get angry. When cries for help come from a house and the neighbors do nothing I get angry.

When Government Politicians say something is not in America’s Personal Interest, I get violently angry.

These same people would stand by and watch millions of people abused or killed as long as it did not affect their own family or nation. That in itself is a grave sin because Christ says that if we know how to do good and do not we have sinned. But even if it were not a sin to fail to do good, look at what happened in Afghanistan, they were abusing the people, especially the women and we did nothing to help them. In time they attacked America in 9-11.

Another thing that angers me, and is related to the above apathy, is this statement:

“We don’t know if these people (seeking freedom) will be our friends or not.”

This was our excuse for not helping the people of Egypt, Somalia, at first in Libya, and now in Syria. I am such a believer that people should be free and governments should be in the power of people, I do not care if I agree with them or not. If the majority of the people are nuts but they want the freedom to be nuts, I will support them. I have only one condition on this and that is that they allow others to be free or be different. If the majority of the people in Egypt want a Moslem government but they allow Christians to live free, I do not care.

Freedom or Peace

Most people when asked what they want the most will say “Peace iu the world!” I would answer that I want everyone to have freedom from force. What does freedom mean? It means that no one can force you to do something you do not want to do. What does peace mean? It means absence from violence. You cannot have peace and freedom at the same time.

And you cannot have freedom unless you are willing to extend that freedom to all others even from you. The only people who have real freedom are those who have the power to protect that freedom. America is the freest nation in the world and we protect that freedom by laws that protect me from you and you from me, the government from me and me from the government. We enforce those laws by being self armed, having local police, and a self defense army.

You can have peace without freedom. We had peace throughout the world when Rome ruled the world, but no one had freedom. Everyone just did whatsoever the Romans wanted. There is peace in jail. There is peace, where one man has guns and no one else does. Because the world is divided between good people and bad, freedom requires that we protect that freedom with force when needed. That is why we say, “Freedom is not Free”.

No Good Samaritan for Syria

I lived in Syria for over a year and have many very close friends there. Officially there are very few Christians there but actually Christians might be as high as 35%. When in Syria I saw that the people were forcibly keep under control by the army. On every corner of the city of Damascus, where I lived, was at least one army guard watching the people. Thirty years ago the then dictator, Hafez al-Assad, tried to kill all the Christians and Jews, but realized that they were the economic foundation of Syria and it was not in his best interest.

However even when I was there, the Christians were a second class race of people. I had a full time driver who taught me a great deal. They have a jail that is at least 15 floors deep in the ground with a bear at the bottom. Any people causing disruption in the prison are fed to the bear. That prison and the Palestinian camps cannot be photographed or even looked at.

Finally the unarmed people had enough of this violent Dictator and rose up in mass against him more than a year ago. I am so proud of these people. In spite of having no protection and being slaughtered day after day, for over a year now they have daily gone back into the streets to demonstrate for freedom. Such brave people I have never seen in my life.

What does the world and America do to help them? Nothing!

It is not in our best interest. They are not my brothers. We have no interest in Syria.

All we need do to guarantee these people freedom is give them what we gave the Afghan people to defeat Russia, hand held Stinger Missals. We can easily move them in from Turkey, Saudi Arabia, Iraqi and Israel.

The Good Samaritan

Jesus was teaching his followers to love your neighbour as yourself and a Jewish theological lawyer stood up and asked, "Who is my neighbour?" And Jesus answered by telling them the story of the good Samaritan.

This must have angered most of the Jews, just like this article is angering many Christians, because Jews and Samaritans hated each other. Although Samaritans are Jews, they were not even allowed to talk with each other. Jesus tells of the man half dead in the side of the road and people walking by without helping him. “Am I my brother’s keeper?” Even the priests passed by without helping. Then came a Samaritan, who did not ask if the man was a Samaritan or not, but did everything possible to help the man and most likely saved his life. This Samaritan had nothing to gain personally by this, but it is the love God not only wants but commands.

Look into your soul and ask yourself if you want America to help these people in Syria or not. If you are one of those who thing it is not in our best interests, you are not a real Christian. I am very serious about this because love is the essence of Christ’s law.

Jn 13:34-35; 15:12,17   Ro 13:8; 1Th 4:9  1Pe 1:22  1Jn 3:11 Ro 15:7  Ro 14:19  Ga 5:13 Ga 6:1-2  Ep 4:32  Ep 5:21  He 3:12-13  He 10:24-25 1Pe 4:8-10

Richard Salbato March 26, 2012

Note One:


As Jesus was talking to His disciples, a certain lawyer stood up and asked, "Who is my neighbor?" And Jesus answered by telling them this story:

A certain man went down from Jerusalem to Jericho, and fell among thieves, who robbed him, stripped him of his clothes, and, wounding him, left him on the road half dead. By chance there came a priest that way, and, as a teacher of religion to men, he should have stopped to help the poor man. Instead of this, he pretended not to see, and passed by on the other side of the road. Then there came by a Levite, who also, as an official of the church, should have given help. But he merely came and looked on the injured man, and passed on the other side as the priest had done.

Afterwards there came by a Samaritan, and, when he caught sight of the wounded Jew, he went over to him and was very sorry for him. Now the Jews hated the Samaritans, and were their enemies, so that it would not have been surprising if he, also, had done as the priest and the Levite did. But, no! Though it was his enemy, he could not pass him by and leave him on the road, perhaps to die. He examined his wounds and bound them up; doing all that he could to soothe them. Then he lifted him carefully on his own beast, and brought him to the nearest inn, and took care of him through the night. The next day, when the Samaritan departed, he paid the man who kept the inn, and said to him, "Take care of this poor man until he is well, and whatever it may cost for his lodging and food, that I will pay thee when I come again."

"Which of these three, thinkest thou, was neighbor unto him that fell among thieves?" The lawyer answered, "He that showed mercy unto him." Then said Jesus, "Go, and do thou likewise."

Note Two:

Samaritan History

According to Samaritan tradition, Mount Gerizim was the original Holy Place of the Israelites from the time that Joshua conquered Canaan and the tribes of Israel settled the land. The reference to Mount Gerizim derives from the biblical story of Moses ordering Joshua to take the Twelve Tribes of Israel, (the number of which did not include the priestly tribe of Levi) to the mountains by Nablus and place half of the tribes, six in number, on the top of Mount Gerizim, the Mount of the Blessing, and the other half in Mount Ebal, the Mount of the Curse. The two mountains were used to symbolize the significance of the commandments and serve as a warning to whoever disobeyed them (Deut. 11:29; 27:12; Josh. 8:33).

The Samaritans have insisted that they are direct descendants of the Northern Israelite tribes of Ephraim and Manasseh, who survived the destruction of the Northern Kingdom of Israel by the Assyrians in 722 BC. The inscription of Sargon II records the deportation of a relatively small proportion of the Israelites from Samaria (27,290, according to the annals),[12] so it is quite possible that a sizable population remained[13] that could identify themselves as Israelites, the term that the Samaritans prefer for themselves.

Samaritan historiography would place the basic schism from the remaining part of Israel after the tribes of Israel conquered and returned to the land of Canaan, led by Joshua. After Joshua's death, Eli the priest left the tabernacle which Moses erected in the desert and established on Mount Gerizim, and built another one under his own rule in the hills of Shiloh. Thus, he established both an illegitimate priesthood and an illegitimate place of worship.

Abu l-Fath, who in the 14th century AD wrote a major work of Samaritan history, comments on Samaritan origins as follows:[14]

Tension between the Samaritans and the Jews

The narratives in Genesis about the rivalries among the twelve sons of Jacob describe tensions between north and south. Those were temporarily united under the strong kingship of David and Solomon, but at the death of Solomon, the kingdom split into two: northern Israel with its capital Samaria and southern Judea with its capital Jerusalem.

The Deuteronomistic Historians, writing in Judah, saw northern Israel as a sinful kingdom, divinely punished for its idolatry and iniquity by being destroyed by the Assyrians in 720 BC. (Ironically, the Chronicler is very generous to the south Judah and considers it God's will to recover the chosen people that they were destroyed by Babylon and exiled to Babylon.)

The tensions continued in the postexilic period. According to the books of Ezra and Nehemiah, Ezra-Nehemiah is hostile toward its northern neighbors and considers the northern Israel except for the "true Israel"[clarification needed]. Chronicles is more inclusive than Ezra-Nehemiah since for the Chronicler the ideal is of one Israel with twelve tribes; the Chronicler concentrates on Judah and ignores northern Israel.[15]

Unlike the Chronicler, the Samaritans claimed that they were the true Israel who were descendants of the "lost" tribes taken into Assyrian captivity. They had their own temple on Mount Gerizim and claimed that it was the original sanctuary. Moreover, they claimed that their version of the Pentateuch was the original and that the Jews had a falsified text produced by Ezra during the Babylonian exile.

Both Jewish and Samaritan religious leaders taught that it was wrong to have any contact with the opposite group, and neither was to enter each other's territories or even to speak to one another. During the New Testament period, although the tensions went unrecognized by Roman authorities, Josephus reports numerous violent confrontations between Jews and Samaritans throughout the first half of the first century.[16]

According to the Jewish version of events, when the Judean exile ended in 538 BC and the exiles began returning home from Babylon, they found their former homeland populated by other people who claimed the land as their own and Jerusalem, their former glorious capital, in ruins. The inhabitants worshiped the Pagan gods, but when the then-sparsely populated areas became infested with dangerous wild beasts, they appealed to the king of Assyria for Israelite priests to instruct them on how to worship the "God of that country." The result was a syncretistic religion, in which national groups worshiped the Hebrew god, but they also served their own gods in accordance with the customs of the nations from which they had been brought.

According to 2 Chronicles 36:22–23, the Persian emperor, Cyrus the Great (reigned 559 BC – 530 BC), permitted the return of the exiles to their homeland and ordered the rebuilding of the Temple in Jerusalem (Zion). The prophet Isaiah identified Cyrus as "the Lord's Messiah" (Meshiach; see Isaiah 45:1). The word "Messiah" refers to an anointed one, such as a king or priest.

Ezra 4 says that the local inhabitants of the land offered to assist with the building of the new temple during the time of Zerubbabel, but their offer was rejected. According to Ezra, this rejection precipitated a further interference not only with the rebuilding of the temple but also with the reconstruction of Jerusalem.

The text is not clear on this matter, but one possibility is that these "people of the land" were thought of as Samaritans. We do know that Samaritan and Jewish alienation increased, and that the Samaritans eventually built their own temple on Mount Gerizim, near Shechem.

(The rebuilding of the Jewish Temple in Jerusalem took several decades. The project was first led by Sheshbazzar (about 538 BC), later by Zerubbabel and Jeshua, and later still by Haggai and Zechariah (520–515 BC). Work was completed in 515 BC.)

The term "Cuthim" applied by Jews to the Samaritans had clear pejorative connotations, implying that they were interlopers brought in from Kutha in Mesopotamia and rejecting their claim of descent from the ancient Tribes of Israel. This claim, however, that the northern tribes of Israel were all exiled by the Assyrians and therefore those who occupied the land were of a non-Israelite origin is rejected by the Bible, 2 Chronicles 30:1-31:6, which states that not all of the people from the northern kingdom were exiled by the Assyrians and some still remained even after the Assyrian conquest of the land in the 8th century BC.

[edit] Assyrian account of the conquest and settlement of Samaria

However, the following account of the Assyrian kings, which was among the archaeological discoveries in Babylon, differs from the Samaritan and Jewish Biblical accounts:

[the Samar]ians [who had agreed with a hostile king]...I fought with them and decisively defeated them]....carried off as spoil. 50 chariots for my royal force ...[the rest of them I settled in the midst of Assyria]....The Tamudi, Ibadidi, Marsimani and Hayappa, who live in distant Arabia, in the desert, who knew neither overseer nor commander, who never brought tribute to any king--with the help of Ashshur my lord, I defeated them. I deported the rest of them. I settled them in Samaria/Samerina.(Sargon II Inscriptions, COS 2.118A, p. 293)


The inhabitants of Samaria/Samerina, who agreed [and plotted] with a king [hostile to] me, not to do service and not to bring tribute [to Ashshur] and who did battle, I fought against them with the power of the great gods, my lords. I counted as spoil 27,280 people, together with their chariots, and gods, in which they trusted. I formed a unit with 200 of [their] chariots for my royal force. I settled the rest of them in the midst of Assyria. I repopulated Samaria/Samerina more than before. I brought into it people from countries conquered by my hands. I appointed my eunuch as governor over them. And I counted them as Assyrians.(Nimrud Prisms, COS 2.118D, pp. 295-296)