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Explanation for:
Matthew
10
:
32
Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven.
13
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{"arr":[{"author-name":"Clement of Rome","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a5b59b1c7df063a6f71_Clement%20of%20Rome.png","category":"Holy Fathers and Teachers","century":1,"exegesis-text":"This is our reward for proclaiming Him through whom we find salvation. But how do we proclaim Him? We do so by adhering to His teachings and keeping His commandments, honoring Him not merely with our words, but with our entire heart and mind. As it is written in Isaiah, “This people honour Me with their lips, but their heart is far from Me.”"},{"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":"Thus, they lack authority over the body, which is subject to nature. If you are anxious about this, you ought to be even more fearful of the One who is capable of annihilating both soul and body in Gehenna. While He does not explicitly identify Himself as the One who has this power, He has already indicated that He is the Judge. Yet, we often find ourselves fearing those who can merely end our physical existence, even though it is God who can destroy both the soul and the body. Humans have no ability to destroy the soul and can only inflict suffering on the body. Though they can impose many afflictions upon it, they ultimately enhance its glory. Observe how He simplifies the actions of men! Death once terrified their souls and instilled dread because it was not yet final, and those who ought to have disregarded it had not yet been bestowed with the grace of the Holy Spirit. By dispelling the fear that agitated their souls, God re-energized them with further words. He expelled fear by invoking a greater fear and introduced the hope of immense rewards, additionally compelling them to boldly proclaim the truth, continuing His discourse with: “Whosoever shall confess Me before men, I will also confess him before My Father which is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father which is in heaven” (Matthew 10:32-33). Hence, He not only speaks of rewards but also warns of repercussions, concluding with a serious admonition. Note how precise He is! He does not say “Me”; instead, He speaks of “Me,” indicating that the one who confesses does so not by their own power but through assistance from above by grace. In contrast, He simply refers to “Me” for those who reject, implying they are excluded due to their detachment from grace. You may wonder what culpability they bear if they turn away due to a lack of grace. The root cause of this deprivation lies within the individual who is deprived. Why, then, does He not require mere heartfelt faith but also oral confession? For this reason, He addresses all broadly, not only addressing the apostles but also encouraging their future disciples. Understanding this will not only embolden them to teach others but will also help them endure all difficulties with ease and willingness. Many who embraced this teaching were drawn to the apostles, while those who wavered in despair will experience greater suffering. Conversely, those who remained steadfast in joyful assurance will receive richer rewards. As the righteous accumulate their gains over time, and the sinner foolishly believes they profit from deferred punishment, the Lord promises equal, or even greater, recompense. He declares: “Thou hast gained more for thyself because thou hast first confessed Me here; and I will enrich thee even more and unspeakably more, since I will confess thee there.” Do you see that both rewards and punishments await you? Why do you fret and worry? Why seek your recompense now when you can only be saved by hope? Therefore, if you do good and receive no reward here, take heart; a great reward awaits you in the age to come. However, if you commit evil and remain unpunished, do not grow complacent. Punishment will surely come unless you repent. And when you doubt it, consider the present as an indication of the future. If the confessors are so esteemed now, what will they receive when crowns are distributed? If even their adversaries honor them in this life, surely the most compassionate of fathers will exalt you. There, virtuous deeds will receive their due reward, and evil deeds will meet punishment. Thus, those who reject both here and beyond will face torment: here, through the agony of a guilty conscience, and there, through the final punishment to come. In contrast, others will find benefit both here and in the life to come; here by conquering death and becoming more glorious than the living, and there by enjoying ineffable blessings. God is ready not only to punish but also to graciously bestow favor, and His readiness to favor us exceeds His readiness to punish. Why does He mention reward once and punishment twice? Certainly, it is because the listeners are more edified by the fear of punishment. That is why when He instructed, “Fear Him who is able to destroy both soul and body in Gehenna” (Matthew 10:28), He added: “I will deny these things also.” Paul often reminds us of Gehenna for this very reason. Having offered every conceivable encouragement to His listeners—opening the heavens before them, revealing the terrifying judgment, displaying angels, and proclaiming crowns—He addresses their fearfulness, urging them to be willing even unto death, that they may understand that those who persist in error will face punishment for every accusation they make. Therefore, let us not fear death, even if our time has not yet come; for we shall be raised to a much better existence. You may ask, “Will the body perish?” It is precisely this decay that we should celebrate, for death signifies transience, not the substance of the body itself. When you observe a statue melting, you do not claim the statue’s essence is gone; rather, it receives a more exalted form. Consider the body in a similar light and do not weep. It would indeed be appropriate to mourn if it were destined for eternal torment. Yet you might argue: could it not have been without decay, remaining unspoiled? What good would that serve the living or the dead? For how long must you remain tethered to the body? How long, fastening yourselves to the earth, will you cling to mere shadows? What benefit could be derived from it? Or, to pose it better, what harm would not arise? If the bodies did not decay, pride would seize many, which is the most grievous evil of all. If, even in their present decayed state, many desire divine honor, consider what might occur should the body remain imperishable. Furthermore, they would not recognize that the body originates from the earth. Even now, some doubt despite the evident conclusion; what would they think if they were not confronted with such proof? Furthermore, excessive affection for the body would arise, and a greater portion of mankind would become even more carnal and base. If even now, when bodies are fully decayed, some cling to coffins and caskets, imagine what disrespect would ensue if they could preserve the corporeal form entirely. Moreover, they would not prioritize the future. Those who claim the world is eternal would hold their beliefs even more resolutely, failing to recognize God as the Creator of all. They would not grasp the soul's dignity or its profound connection to the body. In addition, many who have lost loved ones would dwell among the tombs, engaging in ceaseless conversation with the dead, much like the unhinged. If, even now, individuals unable to retain the body (which inevitably crumbles and vanishes against their will) grasp portraits and cling to likenesses, consider the absurdities that would be invented then! It seems to me that many would erect temples in honor of beloved bodies and engage in superstitions, seeking demonic responses, especially since even now they boldly attempt to summon the dead (necromancy), resulting in significant folly (despite the body deteriorating to dust and ashes). What countless forms of idolatry might emerge from this? Thus, God, removing all potential for such absurdities and urging us to renounce earthly things, permits the body to decay before our very eyes. The lover of physical beauty, infatuated with a seemingly perfect maiden, if unwilling to confront the ugliness that accompanies the earthly realm, will ultimately see it with his own eyes. Many maidens have been equally as lovely, or even more so than the object of their affection, but after death, within one or two days, they become foul, festering, and consumed by worms. Reflect, then, on your notions of beauty, and what captivates you! If bodies were exempt from decay, the truth of their condition would remain hidden; as demons flock to tombs, so too would lovers, consumed by their passions, linger incessantly at gravesides, inviting demons into their hearts and quickly succumbing to their torment. Moreover, the very impossibility of viewing the beloved’s form contributes to the forgetfulness of passion, thus relieving the sorrow of the soul. If bodies did not decay, there would be no need for coffins; instead, the cities would be laden with the dead, as everyone would wish to have their loved ones near. This would lead to chaos: none would concern themselves about their souls or embrace the doctrine of immortality. Many even worse absurdities would occur, discussions of which are better left unspoken. Therefore, the body experiences swift decay, enabling us to perceive the true beauty of the soul. In truth, if it bestows such splendid beauty and vitality to the body, how magnificent must it be in its own right? If it sustains an ungainly and repulsive body, how much more could it sustain itself! The beauty of the body is not inherent but dependent on the form and color the soul impresses upon it. Therefore, cherish the soul that imparts such beauty to the body. But let me go further; I will demonstrate through life itself that all beauty hinges upon the soul. When the soul delights, it scatters roses upon the face; when sorrowful, it strips the body of beauty, garbing it in mourning. In joy, the body flourishes; in grief, it grows frail and weak. When filled with anger, the body wears a repulsive appearance; when the soul is at peace, the body radiates grace. When enveloped in jealousy, the body pales and shows weariness. In contrast, love garners a unique allure for the body. This is how many wives, despite lacking physical beauty, derive charm from their souls, while others, although externally lovely, are devoid of soul's grace. Picture how a white face blushes and transforms through the shade of shame. Thus, a soul devoid of modesty becomes more repulsive than any beast, while a soul marked by virtue and propriety evokes gentleness and kindness. Truly, there is nothing more exquisite or gracious than a virtuous soul. Affection for the beauty of the body is intertwined with sorrow; conversely, love for the beauty of the soul is joined with pure, untroubled joy. Therefore, why do you overlook the king and marvel at the herald? Why do you direct your amazement at his interpreter instead of the sage himself? When you notice an attractive outward appearance, strive to discern the inner beauty; if the inner is flawed, disregard the outward allure. If you glimpse an unattractive woman masked by beauty, you surely will not find her captivating; conversely, you would prefer her to remove the mask to reveal her true self. Practice the same approach with the soul: seek to understand it first. The body functions as a mask, forever concealing it; yet the soul, even if it starts flawed, can swiftly become beautiful; even a harsh eye can transform into one that is lovely, gentle, kind, and inviting. Let us seek after this beauty, this inner radiance, that God, desiring our beauty, may bestow upon us eternal blessings through the grace and mercy of our Lord Jesus Christ, to whom belongs glory and authority forever. Amen."},{"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":"I acknowledge... that... in the presence of the Father, akin to proclaiming, “Come, ye blessed of my Father” (Matthew 25:34)."},{"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 blessing from the Lord surpasses all others, as there is a significant difference between declaring faith in front of people and being acknowledged by God. The anxiety of those who renounce Him is, therefore, profound. It is indeed alarming when individuals who believe they serve the Lord paradoxically deny Him in the presence of God, merely adopting the title of servant without it holding true meaning. It is essential for every believer to confess both inwardly and outwardly, for it is with the heart that one believes leading to righteousness, and with the mouth that one makes a declaration leading to salvation (Romans 10:10)."},{"author-name":"Hilary of Arles","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cca9a68ffee8db4dbde_Hilary%20of%20Arles.png","category":"Christian Authors","century":5,"exegesis-text":"Without understanding one’s own existence, a person cannot fully recognize in Jesus Christ both His divinity and humanity. It is equally perilous to reject Christ Jesus, the Spirit of God, or the corporeal reality of our human nature. \\"Whosoever shall confess Me before men, him will I also confess before My Father which is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father which is in heaven\\" (Matthew 10:32-33). These profound truths were proclaimed by the Word who became flesh; they were imparted by Jesus Christ, our Lord of glory, who for the sake of the salvation of the Church became the mediator of the very sacrament that enables Him to intercede between God and humanity. He exists as one—two natures united; in each nature remains one and the same, yet so that by being in one, He does not forfeit the other; lest the one begotten may stop being God or, conversely, that being God, He may stop being man. Hence, the blessedness of genuine faith lies in declaring both God and man, affirming the flesh and the Word, knowing that God recognizes His humanity, while the flesh is unaware that it is also the Word."},{"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":"He urges the importance of confession, emphasizing that mere belief within the heart is not sufficient; it must also be verbally proclaimed. He did not state, \\"who confesses Me,\\" but rather \\"by Me,\\" meaning it is through My strength that one confesses. The act of confession relies on the grace that flows from above."},{"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":"He refers to confession as a declaration, encouraging believers to bear witness about Him. Consequently, He states, \\"If any man testify before men of My Deity, I will also testify before My Father of that man's faith,\\" meaning that whoever acknowledges Me as God, I will recognize as a faithful follower. Conversely, \\"whosoever shall deny Me, him will I also deny.\\" To confess εν εμοι (in Me) is to affirm the same as Me, and to confess εν αυτω (about him) is to declare the same as him. However, Chrysostom remarks: He did not say \\"confesses Me,\\" but rather \\"in Me,\\" which implies through Me, with My assistance. Thus, we can consistently conclude that the phrases \\"I confess\\" and \\"I in him\\" signify \\"I confess\\" and \\"I, empowered by His grace.\\""},{"author-name":"Gregorios Palamas","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bfc03f555204c307b7e_Gregorios%20Palamas.png","category":"Holy Fathers and Teachers","century":14,"exegesis-text":"Through the Gospel, He encourages us, stating today: \\"Everyone who confesses Me before men, I will also confess before My Father who is in heaven\\" (Matthew 10:32). Consider this: we cannot boldly proclaim our faith in Christ or acknowledge Him without His power and support. Likewise, our Lord Jesus cannot pronounce favorable things about us in the future without our active participation. Notice that He did not say, \\"Everyone who will confess Me before men,\\" but rather, \\"Everyone who will confess of Me,\\" indicating that through Him and His assistance, anyone can confidently proclaim their faith. Therefore, let us express our faith about Him—not merely “of Him” but with the implication of the righteousness and steadfastness demonstrated by the one who confesses. Observe how He comments on those who are timid and turn away from godliness: \\"But whoever denies Me before men, him will I also deny before My Father who is in heaven\\" (Matthew 10:33). Here, He does not use the phrase \\"He who denies Me\\" as a reason; the one who forsakes divine support ultimately faces rejection from God. Why is such a person abandoned by God? It is because he chose to abandon God first, favoring transient earthly pleasures over the eternal benefits promised by Him. Consequently, Christ will not reject him, but rather he is the one who has rejected Him, finding no favorable claim to make on his behalf. However, the one who loves God abides in Him, and as the beloved disciple of Christ affirms, a true lover of God rightly confesses the truth about God, since God dwells within those who love Him. Because this person abides in God, God will also instill within him a confession in his favor. The phrase, \\"Whoever confesses of Me, I will also confess of him,\\" highlights the unbreakable connection between God and the one who acknowledges Him, a connection from which those who deny Him stand apart. Thus, Divine retribution encapsulates Divine justice, aligning with the principle of likeness."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"He asserts that whoever acknowledges me before others, affirming that I am Christ, the Son of the living God, I will acknowledge them before my Father in heaven, and such a person is my true and faithful disciple. Why, then, does God require a public profession of faith? If our hearts believe that Christ is the Son of God, what necessity exists to proclaim this before others, particularly when such a declaration may lead to peril? Humanity is composed of both soul and body, and both are glorified by God following the resurrection and the final judgment; therefore, it is essential for both the soul and the body to engage in every form of virtue. The soul embraces and cherishes what it believes, seeking to stand righteous before God, having renounced all falsehood and embraced the truth: with the heart, the Divine Apostle instructs, one believes unto righteousness (Rom. 10:10); and the mouth—its lips and tongue—declares what the soul believes, ensuring one may attain eternal salvation: with the mouth, it confesses salvation. In this way, the perfect expression of faith emerges, serving as the advocate for salvation: if you confess with your mouth the Lord Jesus and believe in your heart that God raised him from the dead, you shall be saved (Rom. 10:9). Faith that remains unconfessed is concealed, incomplete, and insincere. When we hold one belief in our hearts but utter another with our mouths, we become deceivers and impostors. If we believe inwardly but refrain from declaring that belief before others due to fear or other worldly concerns, we reveal cowardice and a craving for life. In such cases, the fear of mankind overshadows our faith, and our inclination towards life outweighs our devotion to God. However, faith that is openly declared is evident, complete, and unrestricted. He who believes with his heart and confesses with his mouth possesses genuine, perfect faith: he values faith above the fear of man and cherishes the love of God more than his own life. But is this confession truly so critical that failure to make it could result in loss of salvation? Indeed, it is so."},{"author-name":"Theophan the Recluse","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8983a6e0f4c3aecaae3fc_Theophan%20the%20Recluse.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Is it truly challenging to declare faith in the Lord? In reality, there is no effort required. What makes it hard to proclaim that our Lord Jesus Christ, the only begotten Son of God and God Himself, who came to earth for our benefit, became flesh through the Holy Spirit and the Virgin Mary, suffered crucifixion, endured agony, was laid in the tomb, rose again on the third day, ascended to heaven, and now sits at the right hand of God the Father, and who will return to judge the living and the dead, also sent the Holy Spirit upon the holy Church? He bestowed the Holy Spirit upon the Apostles, who, empowered by Him, established the holy Church on earth, which guides all its faithful members toward the Kingdom of Heaven through the teaching of the truth and the administration of the sacraments. We recite these beliefs each time we hear or read the creed. Therefore, hold these truths close to your heart and be ready, without fear of any human judgment, to assert that this is the faith in which one must believe to attain salvation, prepared to endure whatever trials may arise as a result. Silence the mouths of false teachers and detractors of Christianity with the word of truth, and you shall receive what the Lord has promised. When you confess Him as God and Savior in the presence of others, He acknowledges you before God the Father as His devoted follower and confessor."},{"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":"Human beings consist of both soul and body, which means that we are called to serve God with our entire being, for both aspects are creations of God. At the resurrection, our body and soul will be reunited to share in everlasting joy. This is why our body, or outer self, must engage in every righteous act alongside our soul, our inner self. Our faith ought to be evident in both verbal confessions and actions: “For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation,” states the Apostle Paul (Rom. 10:10). If we hold faith in Christ within our hearts and cherish His sacred commandments, yet feel ashamed or fearful to proclaim them openly among others, we reveal ourselves as dishonest, hypocritical, and timid in our love of life. This signifies that our fear of people outweighs our faith in Christ. The principle of the spirit is that whatever fills the heart will be expressed by the mouth (Luke 6:45). A person who loves God wholeheartedly will not remain silent about the One they adore. Hence, when the Lord commissioned His apostles to proclaim the Gospel, He emphatically encouraged them to confess fearlessly and openly, both in speech and action, to the entire world that they acknowledged Him as the true God, vowing never to forsake Him, their Savior and Lord, even unto death. “For everyone who confesses Me,” He states, “I will also confess before My Father who is in heaven” (as translated from the Greek, this signifies that such confession is made not by one’s own might, but through the support of His grace). The Lord speaks to all His followers, not just to one individual, to instill courage in everyone. God is immensely more inclined to extend grace than to punish; however, He emphasizes rewards once and discusses punishment twice. Why might this be? As St. Chrysostom notes, “for those who listen are better edified by the fear of punishment.”"},{"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":"To “confess Me” means to publicly affirm one's beliefs and convictions, as outlined in Romans 10:9-10 and 1 Timothy 6:12-13. Confessing Christ or acknowledging His name involves not only an internal belief in Him as the true God made flesh for humanity’s redemption but also verbal and practical testimony to His teachings. This confession can be demonstrated through our commitment to His church, our discussions, and our conduct as Christians. By saying, “I also confess,” we are recognized as His witnesses, His devoted disciples, deserving of eternal rewards for our faith and declaration. When we stand “Before the Father in heaven,” it signifies our future participation in glory alongside Him as co-rulers, particularly at His second coming during the final judgment (Matthew 26:64; Matthew 25:31-40). Why is inward faith not sufficient on its own, but is accompanied by the need for an outward confession? This serves to encourage us towards boldness, greater love, and zeal, and to elevate our spirits (Chrysostom)."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"I will proclaim you to my Father in heaven as my loyal disciples, deserving of everlasting joy, for you have openly borne witness to me before others; and I will extend this privilege to all who acknowledge me. However, those who renounce me before others, I will also disown before my Father in heaven, and on the final day, I will declare to them, 'I do not know you!' (see Luke 13:27)."}]}
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