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Explanation for:
Matthew
5
:
29
And if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell.
16
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In speaking of improper desires, He identifies that the inclinations of our thoughts and emotions can fixate on various distractions. The reference to the right hand and other body parts signifies the initial stirrings of our will and passions, as our actions ultimately realize what begins as mere thoughts. Therefore, we must be vigilant to ensure that the best aspects of ourselves do not swiftly lean toward immorality. If the right eye and the right hand can lead us astray, how much more susceptible can our worst inclinations be, as they represent the left side of our nature? If the soul is in turmoil, the body, being even more vulnerable to temptation, is prone to sin. Moreover, the right eye and hand symbolize our love and affection for our brothers, wives, children, and close relatives; if we find that these relationships hinder our focus on the true light, we must sever any ties that may lead us to lose our way in eternity while attempting to uplift others. This reflects the principle applied to the high priest, who is dedicated to God’s service, as it is stated that he must not make himself unclean by touching the body of his deceased father, mother, or children (Leviticus 21:11), indicating that his only affection should be for the Lord to whom his life is devoted."},{"author-name":"Athanasius the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889457b66f7fc274d1066_Athanasius%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"As we strive to walk in a manner that is pure and life-giving, we must reject the alluring gaze, not merely in a physical sense, for even the blind can engage in moral failings, but rather in a mental or spiritual sense. For instance, when a bishop or presbyter, serving as the watchful eyes of the Church, fails in their conduct and leads others astray, they must be removed from their position. It is far more beneficial to gather in the house of prayer without such individuals than to remain with them, akin to being with Annas and Caiaphas, only to face eternal condemnation. The same principle applies to those who serve with their hands—if a deacon behaves in a manner unworthy of his role, he should be separated from the altar. Similarly, if a member of the clergy falls into deceit or dishonesty, akin to Giesias, he must also be excluded from fellowship, so that the Church may continue to assemble in a manner that is unblemished."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"When He instructs us to remove and sever anything that entices us, He reveals His anger towards those influences. For this reason, He adds, \\"If your right eye causes you to stumble, gouge it out and throw it away.\\" This directive serves to prevent any excuses such as, “Why should I not gaze upon a woman, if she is a relative, or if some other necessity requires my gaze?” In issuing this command, Christ is not addressing the physical body itself; rather, He consistently points to the flawed desires of the heart. It is not merely your eye that perceives but your mind and spirit. When our souls are distracted by other matters, our eyes can overlook what lies directly in front of us. Therefore, one cannot simply attribute all actions to the eye alone. If Christ had meant to focus on physical members, He would have referenced both eyes rather than singling out the right eye. For if the right eye is a source of temptation, so too is the left. Hence, Christ specifically mentions the right eye and the right hand to signify that it concerns the individuals closely associated with us. If you find someone whom you cherish so deeply that they become like your right eye, or if you regard someone as indispensable as your right hand, and if that person leads your soul astray, then you must also sever ties with them. Notice the intensity of His wording; He does not simply say, \\"Depart from yourself,\\" but rather commands you to \\"cast out\\" and \\"remove,\\" indicating an absolute separation. Furthermore, although Christ lays down a strict requirement, He highlights its significance in relation to both good and evil. It is better, He indicates, for you to lose an ear than for your entire being to be cast into Gehenna. Indeed, when the individual close to you cannot save themselves and leads you to ruin, it defies humanity for both to fall into destruction when, through separation, at least one might find salvation. You might wonder how Paul desired to be separated from Christ for the sake of his brethren. The apostle did not advocate this without purpose; he did it for the benefit of others. Here, however, harm comes to both parties. Therefore, Christ not only says, \\"Cast it out,\\" but also, \\"Remove it from yourselves,\\" so that reconnection becomes impossible if that person remains unchanged. Thus, you will spare them from tremendous judgment, while also saving yourself from destruction. To further illustrate the wisdom of this command, consider a hypothetical involving your body. If you had to choose between being thrown into a pit to perish or sacrificing an eye to preserve the rest of your body, would you not choose the latter? This is evident to all. It would not mean you lack compassion for the eye, but rather that you value the wellbeing of your entire body more. Similarly, think carefully about those around you. If a friend proves to be a harmful influence and is utterly beyond help, severing that connection will free you from harm and spare them much judgment, as they would no longer be accountable for your downfall. Do you recognize the gentleness and concern embedded in Christ’s teachings, revealing great compassion within their apparent strictness? Those who pursue alluring spectacles should heed this message and be cautious. If the law instructs us to eliminate a harmful companion, what justification could there be for those who eagerly welcome strangers into their lives and create countless occasions for their own ruin? Thus, the Savior not only discourages lustful gazes, but He fortifies His command by urging us to eliminate or cast away anything that tempts us. And this directive comes from the One who has often spoken of love, underscoring His profound care for you and His desire for your wellbeing. \\n\\n‘the right eye’ and ‘the right hand’ (Matt. 5:25-30) point us to no other than those who love us with harm (to us)."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The greater a person's purity from sin, the more flawless their faith becomes. We are called not only to abandon our own shortcomings but also to renounce any external influences that lead us astray. We do not face condemnation merely because certain parts of our body commit sin; both the left eye and the right are equally culpable. In fact, it is futile to condemn a foot that lacks desire when this part has committed no offense. However, since we consist of various members yet form one body, we are instructed to rid ourselves—even to the point of severing from our hearts—the affections we hold for those closest to us, should we discover anything in them that hinders our fellowship, so we do not become participants in their transgressions. Thus, it is preferable to part with even the most valuable and essential parts, like an eye or legs, rather than risk fellowship with Gehenna due to a harmful attachment. Likewise, the act of removing these members can be beneficial, provided it allows us to eliminate the attachments of the heart."},{"author-name":"Apollinarius of Laodicea","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"The Lord uses figurative language when referring to the members of the body, not implying that they are to be literally severed, but suggesting they should be mortified and eradicated in relation to sin, as stated by the Apostle Paul (See Col. 3:5; 1 Cor. 9:27). This conveys the message that even the most essential aspects of life are not worth preserving if they pose a risk of leading to wrongdoing."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Given that some individuals have a fondness for wealth, indulgence, and words that provoke negativity, the Lord stated: ‘If your hand or your foot causes you to stumble...’ (cf. Matthew 5:30). If He instructs you regarding your own body, why then do you hold onto material riches, indulgences, or harmful speech, all of which can be easily discarded? If severing a part of the body can eliminate disputes, gossip, and hostility, why not also remove your tongue, since doing so would bring you peace from all forms of evil? You are either at fault, misinterpreting the command, blindly following it, or have taken it heedlessly. It is the desire to avoid self-discipline that reveals your wrongdoing, as you declined to remove something that leads to suffering and chose to disobey rather than eradicate an inappropriate desire. Let us examine whether speaking ill ceases with the removal of the tongue. If it does, then those who choose not to remove theirs are in error. If it does not cease, then those who did remove their tongues have misinterpreted the command. How then could the Lord instruct us to sever parts of the body that perish when severed if the root of evil remains intact? Thus, it is not the body parts united by the Divine Will that must be removed, but rather the wicked thoughts that our freedom can produce. Through these words, the Lord emphasizes the necessity of our struggle against being defeated, as He reminds us elsewhere: ‘Rend your hearts, and not your garments’ (Joel 2:13). For the wealthy young man referred to in the Gospel (Matt. 19:16, Mk. 10:21, Lk. 18:22) was ensnared by his riches, which he held onto, failing to relinquish that ‘right eye’ that tempted him. By 'eye,' the Lord refers to desire, which arises from sight; similarly, the 'ear' represents slander, and so forth. The Apostle echoes this sentiment when he writes: ‘Mortify therefore your members: that is fornication,’ etc. (cf. Col. 3:3, Col. 3:5). The ‘right eye’ also symbolizes love, as a man’s desire for a woman is kindled by what he sees, hence the phrase's wider usage. In these statements and those following from St. Ephrem, he criticizes sectarians who, in their crude understanding of Christ’s commands, enact them in a literal sense upon themselves. The essence of the Saint’s argument seems to be: If I, the Lord, exhorted you to sever your own body parts as you believe, why not instead renounce affluence, pleasures, and other temptations, as it would be far simpler to forsake those than to mutilate yourself."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"With both careful observation and action, Christ graciously defines the significance of our relationships with friends and devoted individuals, highlighting their genuine support for us. He refers to them by the body parts that symbolize our ability to fulfill what is pleasing. Therefore, if any such person succumbs to temptation or engages in sin, which, by extension, brings us shame, they must be removed from our company. Otherwise, if you associate with them, you risk losing your spiritual integrity, sharing their affliction with those who have not yet fallen into similar inclinations. \\n\\nThe words from the Gospel are highly reasonable and filled with wisdom. Overcoming temptation is indeed a commendable achievement; however, employing prudence to prevent such desires from arising is even more crucial. Christ illustrates this by stating, \\"Everyone who looks at a woman with lust has already committed adultery with her in his heart\\" (Matthew 5:28). He characterizes not the one who inadvertently glances and becomes momentarily vulnerable, but rather the one who gazes intentionally, nurturing passion within, frequently revisiting the beauty they’ve observed, and deriving pleasure from such sights. For those who wisely manage their actions, it is righteous to heed these teachings, seeking understanding and rejecting the notion that mere observation poses no threat. I support you in your quest for salvation, affirming that caution outweighs reckless daring and that it is righteous to prioritize Divine truths over personal reasoning. \\n\\nFor those who remain unconvinced, consider Pritotnik, who advised against fixation, suggesting instead to \\"Do not stop your eye upon her, but go away, and do not tarry in the place.\\" A writer adorned with virtue expressed, \\"By the goodness of women many are charmed\\" (Sir 9:9), while also warning, \\"Do not look upon the goodness of strangers\\" (Sir 9:8). His instruction was not merely to avoid fleeting glances, but to steer clear of lingering scrutiny that breeds temptation. It is stated, \\"From this friendship like a fire is kindled\\" (Sir 9:9), indicating that improper connections can ignite harmful desires. Even among wise individuals who may not strictly uphold moral codes, this principle remained recognized. \\n\\nSocrates observed that one who kissed a handsome youth was at risk of falling into dangerous passions, just as Diogenes warned that elaborate adornments entice both men and women. Agesilaus refrained from allowing the beautiful boy he admired to engage in any actions that could lead to temptation. Similarly, Alexander chose not to see Darius's wife, asserting it shameful for captives to yield to their wives’ influence. \\n\\nWhen considering examples from not just the pagans but also from those seen as barbaric, I shall not hesitate. The Persian king Cyrus avoided the enchanting Panthia, noted for her exceptional beauty, even advising others not to gaze upon her too often, stating, \\"Fire burns those who are close, but beauty—and those who stand far away.\\" This proved true, as he who claimed immunity to physical desire became captivated. Unable to win her favor, he resorted to threats until she alerted Cyrus to the situation. Recognizing the power of beauty, Cyrus cautioned the man boasting of his resistance to sight, declaring, \\"If you persuade this woman, I will not hinder you, but if you intend to do her violence, I will not permit it.\\" \\n\\nIf the teachings of the Gospel, the wisdom of Proverbs, and the examples from Hellenic and Persian sources align, we must strive earnestly to restrain our eyes, avoiding inordinate and unguarded glances, which can inflict lasting harm upon the soul, leading to vices that dominate our reasoning and render us captives to our passions."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Given the mention of the body, it is more appropriately related to the body of the Church, where the eye, symbolizing its most valuable member, can be identified as the bishop, who enlightens the entire body with the light of divine instruction. Thus, the phrase \\"If thine eye offend thee, pluck it out and cast it from thee; for it is better for thee that one of thy members should perish, and not that thy whole body should be cast into Gehenna\\" should be understood in this context: if a bishop fails in faith and lives disgracefully, causing turmoil within the Church, it is appropriate for him to be removed from the body of the Church so that the faithful are not held accountable for his sins. As it is written, \\"A little leaven leavens the whole lump\\" (1 Cor. 5:6) and, again, \\"Cast out the wicked person from among you\\" (1 Cor. 5:13). Furthermore, the presbyter is represented by the hand; if he leads the people of God astray through heretical beliefs or immoral living, the Lord instructs that he be cut off, meaning removed, to prevent his iniquity from defiling the Church, as the Apostle teaches that the Church is to be holy and without blemish."},{"author-name":"Maximus the Confessor","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8951a1dea23713695271e_Maximus%20the%20Confessor.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"What is the significance of the Lord's statement: If your eye, hand, or foot causes you to stumble, remove it and cast it away (cf. Matt. 5:29-30; Mk. 9:43, 45)? One might suggest that a straightforward interpretation of this parable refers to friends, likened to eyes, family, akin to hands, and companions, comparable to feet, who support us. The Word instructs us to sever ties with these if they lead us astray and harm our spirits. However, this directive can be understood in a different light, an anagogical interpretation: if you possess a discerning insight, akin to an eye, but it gives rise to pride and arrogance, you should cast it aside. If you engage in noble deeds, yet they become a source of vanity for you, remove them. Similarly, if you have a gift for service, represented as the foot, and it leads to your elevation, then you must renounce it. It is advantageous to relinquish these illusory virtues rather than risk total downfall due to pride and arrogance."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"When you encounter references to the eye and the hand, do not interpret this as a discussion of physical limbs, for He would not specify 'the right' and 'the right hand.' The message pertains instead to those who appear to be our allies yet may bring us harm. For instance, a young man may find himself surrounded by morally questionable companions, suffering consequences as a result. The Lord advises to forsake them; by doing so, you might lead them to repentance, and if they do not repent, you can at least ensure your own safety. Clinging to affection for them could result in ruin for both you and them."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"In this passage, the reference is not to the physical parts of the body, which are innocent and guided by the soul's direction, but rather to significant companions symbolized by the right eye and helpful allies likened to the right hand, which could represent spouses. Therefore, He advises, \\"If they lead you into temptation, do not show them mercy; eliminate their influence from your life and distance yourself from them.\\" It is important to note that He did not instruct to annihilate them but rather to expel them, suggesting a complete severance. When He stated, \\"Take them out,\\" He proceeded to elaborate, saying, \\"And cast them away from you, so they do not regain closeness with you.\\" While addressing a challenging issue, He also illustrated the advantages that would arise from taking such action."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"There exists an innate draw between the physical forms of men and women. This pull is not uniform; some individuals from the opposite sex evoke little to no attraction, while others may elicit a mild response, and still others can inspire a profound yearning. The Lord has taught us to refrain from getting close to those who ignite this distinct natural allure in us, regardless of their admirable qualities or the vital role they might play in our lives. This understanding aligns with the commandment regarding the plucking out of the eye that causes us to stumble and the severing of the hand that leads us to sin (Matt. 5:29, 30)."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"If your right eye and similar matters. This discourse is clearly metaphorical. The Savior did not speak regarding bodily members; He does not condemn the flesh but rather criticizes the corrupt will. It is not merely your eye that sees, but it is through that eye that your heart and mind perceive. Had Christ intended to discuss bodily parts, He would have referenced both eyes instead of only the right one. So, why did the Savior specify just the right eye and the right hand? This indicates that the issue at hand transcends mere physical members (Chrysostom; cf. Theophylact). We must cast away the enticing eye, but not the physical eye (as even the blind can commit adultery), rather the eye of the mind (Athanasius the Great). The right eye and the right hand symbolize our most valuable and essential faculties, representing everything we hold dear, which must be forsaken to eliminate sinful desires. These valuable things—whether people (Chrysostom, Theophylact), feelings, or pleasures—must be abandoned if they lead to temptation and sin; they need to be sacrificed for the eradication of vice. The term that means to tempt refers to a stumbling block or a trap that ensnares a bird, indicating anything that can lead us to sin or ensnare us in sin. It is better that one member should perish. It is preferable to sacrifice our most cherished possession here than to indulge that possession in desires that lead to sin. Not just the body, but rather the entirety of one's being. The body encompasses the mentioned parts, the eye and the hand, and since these pertain to the movements of the soul, we understand the body to signify the whole person, including both body and soul along with all its desires and intentions. Both the body and the soul, with all their misguided tendencies, will face eternal condemnation, corresponding to the passions that they foster."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The teachings of the Holy Fathers of the Church, in alignment with the truth itself, clarify that the Saviour does not instruct us literally to remove our eyes or amputate our hands to evade temptation, nor to mar our bodies. Our bodies are the finest creation of His design, which we are called to guard with utmost care; it's not the eyes that cause lustful thoughts, nor the hands that lead to sinful actions, but rather the heart that succumbs to temptation. Jesus Christ urges us to spare no effort in preserving our purity and chastity, regardless of how valuable our eyes or hands may be. \\n\\nFor instance, if an individual—be it a friend, relative, or benefactor—holds a place in your heart as cherished as your right eye or vital as your right hand, yet poses a temptation to your spirit; then you must cast him from your heart and refrain from companionship until reform happens. It is far better to endure this loss while safeguarding your soul than to err against the command of the Saviour, surrendering your purity and chastity, and thus face the eternal punishment alongside your tempter. By distancing yourself, you not only protect your own spirit but also provide a chance for that person to escape the grip of sin by removing their ability to lead you astray.\\n\\nLet us not be astonished, dear brethren, that our compassionate Saviour implores us to vigilantly guard our hearts against even the faintest hint of sinful desires with such sternness. His watchful eye, aimed at our souls' salvation, foresees the disastrous consequences of this harmful passion, capable of wreaking havoc if allowed to flourish unchecked. This deadly passion has the power to ruin lives, devastate families, and topple entire nations. Though His command may seem stringent, it reflects not merely the unyielding nature of divine truth, but a deeply insightful love.\\n\\nConsider a ship navigating a stormy sea, heavily laden with precious cargo. The astute helmsman, recognizing the impending peril to all aboard, order the valuable goods to be jettisoned in order to secure their survival. Is his decision not wise and compassionate? Is it not preferable to sacrifice material wealth to preserve life rather than to risk losing both? In this way, the all-encompassing love of our Saviour encourages us to hold nothing back in our quest to maintain the purity and chastity that are the extraordinary treasures of our souls, foundations from which a truly virtuous Christian life arises. The forfeiture of such virtues brings about an irretrievable loss, one that cannot be restored without immense effort, including fasting, prayers, and sincere repentance, echoing the deep distress seen in David’s own plea to God.\\n\\nTo recover what has been lost necessitates the miraculous grace of God, which can recreate a pure heart within us and renew the right spirit, as the contrite David implored: ‘Create in me a clean heart, O God, and renew the right spirit within me’ (Psalm 51:10). Without this renewal, access to the kingdom of God is eternally denied to the impure soul, which the Scriptures affirm will not enter there (Rev. 21:27). Outside of Christ's kingdom, the only fate awaiting the sinner is the fire of Gehenna—a fate for which the Saviour has provided guidance, instructing us to maintain our chastity even within marriage."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"The loss of an eye, even if it is the right one, and the severing of a hand, even the right one, should be interpreted metaphorically, as it is not these physical parts that truly lead a person astray, but rather the desires of the heart that pursue fulfillment through them. To sever signifies the need to suppress these desires, even if it feels as challenging as losing a hand or removing an eye. When speaking of members being led astray, we also refer to individuals who are as precious to us as these body parts, and they too must be separated."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Jesus Christ exemplifies the importance of avoiding sin against this commandment with a thought-provoking question: What holds greater value for you than your right eye or your right hand? He emphasizes, “If your right eye causes you to sin, tear it out and throw it away. For it is better that one of your members perish than that your whole body be thrown into hell. And if your right hand leads you to sin, cut it off and throw it away. For it is better that one of your members perish than that your whole body go into hell.” Here, the Lord is not discussing the physical members of the body, as they act at the behest of the soul. As St. John Chrysostom articulates, “It is not your eye that looks, but it is your mind and heart that see through it.” If the Lord intended to refer solely to the body’s parts, He would have mentioned both eyes, for temptation comes to both the right and the left. The reason He specifically mentions the right eye and hand is to illustrate that this matter pertains to individuals we are closely connected to. If you find someone so indispensable that you view them as your right eye or rely on them as you would your right hand, yet they lead your soul astray, then it is necessary to distance yourself from them. Note that the Lord did not merely say “depart,” but used the strong wording “pluck it out” and “cast it from you,” emphasizing the urgency of the separation. While He imposes a solemn command, He simultaneously reveals its purpose: it is preferable for one of your members to perish than for your entire being to be cast into hell. When a friend fails to save themselves and consequently drags you down, what would be humane about both of you perishing? By severing the association, at least one of you may find salvation. The Saviour instructs us not only to tear away the ties but to ensure they are permanently severed, allowing for no renewal of fellowship unless there is genuine repentance. In doing so, you spare yourself from destruction and possibly help them escape severe judgment for leading you astray. If given the choice between preserving your eye and perishing or losing your eye and living, the decision is clear. Reflect on your relationships in the same manner. Do you perceive the depth of love embedded in Christ’s commandments? Do you recognize the profound compassion visible through what may initially appear as sternness? The teachings of the Saviour are illuminated by the insights of holy fathers such as Chrysostom, Athanasius, Cyril, Blessed Theophylact, and others. Indeed, if we were to interpret these words literally, it would necessitate the removal of the tongue for uttering harmful speech and the amputation of other body parts. But would this bring about any change? The sinful desires would linger in the heart; even a mute can harbor wickedness, and a blind person can still feel lust. Therefore, the Saviour's message should guide us to avoid anything that provokes impure thoughts in our hearts, like lewd music, dances, foul language, inappropriate pastimes, and literature that promotes unholy love. Strive to avert your gaze from anything that tempts you. Should you resolve not to look at temptations, you signify that you have already removed the provoking eye. Although you may avoid sinful actions in the body, it is equally crucial to preserve the purity of your heart as you protect your physical state. Those who adhere to this divine commandment regarding a pure heart will find themselves free from the concessions allowed by the Law of Moses, which was granted to the stony-hearted."}]}
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