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Explanation for:
Matthew
10
:
33
But he that shall deny me before men, I will also deny him before my Father who is in heaven.
11
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{"arr":[{"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 hold no authority over the body; it is determined by its natural state. If you are anxious about this, you ought to be even more apprehensive of the One who possesses the power to destroy both soul and body in Gehenna. Though He does not explicitly claim to be the One who can destroy soul and body, it is clear from His previous words that He is the Judge. Yet, contrary to this, we find that we do not fear Him who has the power to punish the soul; instead, we are afraid of those who can only kill the body. While God can annihilate both soul and body, humans cannot even destroy the soul, nor do they truly harm the body; their attempts to inflict suffering on the body ultimately result in its glorification. Can you see how He depicts these actions as manageable? The fear of death greatly troubled their spirits because it was not yet fully vanquished, and those who ought to have scorned it had not yet been graced with the Holy Spirit. By dispelling the fear that had shaken their souls, He revitalized them with His subsequent words, casting out their fear through a deeper fear and the hope of unimaginable rewards. Moreover, by presenting the severity of His power, He encouraged them to boldly proclaim the truth, continuing His discourse with: “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). Thus, along with promises of rewards, He also spoke of retribution, ending His message with a solemn warning. Notice the precision in His wording! He did not say “Me” but rather “of Me,” indicating that the one who confesses does so not by their own strength but through the aid of divine grace. Conversely, concerning the one who denies, He used “Me” instead of “of Me,” for that individual is rejected due to their lack of grace. You may question why we should hold the one who rejects accountable if they are deprived of grace. The cause for this deprivation lies within the individual. Why, then, does He not simply seek heartfelt faith but also requires a verbal confession? This is because He speaks universally and does not restrict His message to the disciples alone; His aim is to hearten them and their successors. Those who grasp this truth will not only instruct others with courage but also endure all trials with ease and willingness. Many who believed His words were drawn to the apostles, while those who denied their faith will suffer severe torment, yet those who confessed in joy shall receive greater reward. The righteous, over time, will enhance their rewards, and the sinner who expects benefit in deferring punishment shall find an equal or even significantly greater recompense awaiting them. “You have gained more for yourself,” He says, “because you have first confessed Me here; and I will bless you even more when I grant you more, and immeasurably so, for I will confess you there.” Do you perceive the readiness of both rewards and punishments? Why do you fret? Why seek recompense here when true salvation lies in hope? Therefore, if you do good without reward in this life, do not despair; a great reward awaits you in the coming age. Yet, if you commit evil and go unpunished, do not be complacent. Punishment will come unless you change and become better. And if you do not believe this, consider the present as a reflection on what is to come. If the confessors shine with glory in their deeds, what will they appear like at the time of receiving their crowns? If even their adversaries honor them here, will not the Father of all who loves graciously exalt you? In that day, those who reject both now and then will face torment. Here, they experience the pain of a guilty conscience, for if they have not yet died, they surely will; and there, they will face ultimate punishment. Meanwhile, others will reap benefits both here and there: here by overcoming death and becoming more glorious than the living, and there through unspeakable blessings. God is not only prepared to punish but also to bless, and His capacity to bless exceeds His willingness to punish. Why, then, does He mention reward once and punishment twice? Because the hearers are more effectively moved by the fear of punishment. That’s why, when He says, “Fear Him who can destroy both soul and body in Gehenna” (Matthew 10:28), He also warns of corresponding accountability. Having offered His listeners every conceivable motivation—opening the heavens to them, presenting the terrifying judgment, unveiling the sight of angels, and through them, the promise of crowns, all vital to fostering godliness—He sternly commands them to be ready for sacrifice, making it clear that those who remain in error will be punished even for the accusations leveled against them. Let us, then, not fear death, even if our time has not yet come; we shall be raised to a far superior life. But you may ask, will the body decompose? This very decay should fill us with joy, for it signifies that death succumbs, and the mortal form perishes, yet it does not obliterate the essence of the body. When you observe a statue being melted down, you do not claim that its essence is lost but rather that it is transformed into a superior likeness. Consider your body likewise and do not grieve. Grief would only be warranted if it were to endure forever in torment. You might argue that bodies could exist without decay, remaining intact. But how would this benefit the living or the dead? For how long would you remain tethered to the body? How long will you remain nailed to the earth, clinging to mere shadows? What good is this? Or rather, what harm might not arise from it? If bodies did not decompose, pride would overtake many, the greatest evil of all. If, even now, when the body faces decay and is riddled with worms, some still seek to be revered as gods, what would ensue should the bodies remain incorruptible? Moreover, they would cease to believe that the body originated from the earth. Even now, when its end is apparent, some still entertain doubts; how much less confidence would they have had they not witnessed that outcome? Additionally, the bodies would be excessively cherished, and many would grow increasingly carnally minded. If, even now, amidst complete decay, people cling to coffins and caskets, what absurdities might occur when they could retain the preservation of their beloved remains? They would become less inclined to consider the future. Those who argue for an eternal world would find their beliefs bolstered even further, failing to recognize God as the Creator. They would neglect the dignity of the soul and the profound connection between soul and body. Furthermore, many who have lost loved ones and deserted the cities would reside in tombs, conversing incessantly with the deceased. If people today, unable to maintain even the body (and it is impossible since it disintegrates against their will), resort to keeping portraits and cling to them, what ludicrous inventions might arise then? It seems to me that many would construct temples in honor of their cherished bodies and, engaging in practices such as divination, would attempt to insist that demons relay answers—especially since even now they audaciously dabble in necromancy despite the body turning to dust. What countless varieties of idolatry could stem from this? Therefore, God, in His wisdom, removes everything that could lead to such absurdity while teaching us to renounce all earthly attachments. He manifests decay in our presence, serving as a reminder. Thus, a lover, infatuated with the transient beauty of a maiden, must confront the reality of decay with their own eyes should they refuse to acknowledge the ugliness inherent in physical existence. Many maidens have displayed equal or even greater beauty, yet within a day or two after death, they became a stench, filled with pus and crawling with worms. Reflect, then, on what beauty you venerate and what captivates your heart. If bodies were impervious to decay, it would be impossible to grasp this truth; as demons flock to graves, many who are consumed by romantic passion would situate themselves near tombs, allowing their souls to become dwelling places for evil spirits, ultimately leading to their own demise due to relentless desire. Moreover, the inability to see the beloved's likeness spurs forgetfulness of ungovernable yearnings and alleviates sorrows of the soul. If bodies did not decompose, there would be no need for coffins, and surely cities would become filled with the dead rather than statues, as everyone would desire their deceased to remain close. This would incite chaos: the common people would neglect their souls and reject the doctrine of immortality. Other far worse absurdities would occur, about which it is even unbecoming to speak. This is why the body hastens to decay, revealing the unadorned beauty of the soul. If the soul imparts such beauty and vitality to the body, how much more glorious it must be in its own nature! If it can uphold such a repulsive and vile form, how much more will it support itself. The body does not possess its beauty; rather, the beauty of the body arises from the formation and hue imparted by the soul. Thus, love the soul, for it bestows such grace upon the body. Yet what am I saying about death? I can demonstrate through life itself that all beauty hinges on the soul. When the soul is joyful, it scatters roses upon the cheeks; when it is sorrowful, it drains away all beauty, draping the body in black. A continually joyful soul brings health to the body, while sorrow weakens it to the point of frailty. If the soul is filled with anger, it mars the body’s appearance; if it radiates clarity, it enhances the body's charm. Envy will pallor and weaken the essence, yet love endows the body with exceptional beauty. Thus, many wives, lacking physical appeal, gain unique allure from their souls, while others, possessing outward beauty, become tarnished due to their lack of inner attractiveness. Picture the blush upon a pale face; witness how one’s appearance is refined with a myriad of colors when the blush of modesty graces it. Therefore, those with shameless souls will appear more loathsome than any beast; conversely, a modest soul beautifies the countenance, rendering it gentle and kind. Indeed, nothing is more lovely than a virtuous soul. A fixation on bodily beauty brings sorrow; in contrast, a love for the beauty of the soul is accompanied by pure, unsullied joy. Why then, bypassing the sovereign, do you marvel at the messenger? Why, neglecting the wise man, do you gaze in awe at his interpreter? If you find the outer form appealing, strive to perceive the inner spirit; if the latter is flawed, disregard the outer shell. Should you observe an unattractive woman adorned in a beautiful disguise, surely you would not be taken in; instead, you would wish for the disguise to be removed, so that her true nature may be revealed. Apply this principle to the soul: seek to recognize its essence first. The body serves as a mask, concealing it; yet the soul, even if marred, has the potential to transform into something lovely and desirable. Let us pursue this inner beauty, that God, who desires our true beauty, may bestow upon us everlasting blessings through the grace and mercy of our Lord Jesus Christ, to whom be glory and sovereignty forever and ever. 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":"When He states, 'I will deny him,' it parallels the phrase, 'I know you not' (Matthew 25:12). This is not due to any lack of awareness on His part, but because He does not acknowledge them as belonging to Him. Understand how intimately He understands them; it is their rejection, not ignorance, that leads to His refusal to accept them."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"Thus, it is stated that He does not say, \\"Whoever acknowledges Me in his heart,\\" but rather in the presence of others; for whoever fails to acknowledge Him publicly will not gain from believing in Christ inwardly. If one denies Him verbally, genuine faith in the heart becomes unattainable. The essence of confession springs from faith rooted in the heart, and this confession is the fruit that faith bears. Just as a living root gives rise to branches and leaves, if such growth is absent, it is evident that the root is dried up. Similarly, true faith in the heart will naturally lead to a verbal confession; however, when there is no articulation of this faith, it indicates that the heart's faith has already diminished. The apostle affirms this: \\"For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation\\" (Rom. 10:10). Therefore, both the verbal acknowledgment without inner faith and the inner faith without verbal acknowledgment lack true power. What, then, does it serve you to have faith in your heart without expressing it publicly, just as it serves the unbeliever to hypocritically profess Christ without heart belief? If he gains nothing from confession devoid of faith, then neither do you gain anything from faith that remains unconfessed. If it suffices for Christ, who knows you, that you do not publicly acknowledge Him, then it should be sufficient for you that Christ knows you, even if He does not declare you before others. If His knowledge does not satisfy you, then your faith does not suffice for Him either."},{"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 did not state regarding the one who turns away, ‘By Me,’ but rather “of Me,” indicating that the individual lacking divine assistance is the one who disavows. Anyone who acknowledges that Christ is God will experience Christ affirming before His Father that they are a loyal servant. Conversely, those who reject Him will hear, ‘I know you not.’"},{"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 form of testimony, encouraging individuals to bear witness to His identity. Thus, He states, \\"If any man testifies before men of My Deity, I will also testify before My Father concerning that man's faith,\\" meaning that anyone who acknowledges Me as God, I will recognize as a believer. Conversely, \\"whosoever shall deny Me, him will I also deny.\\" To confess εν εμοι (in Me) is equivalent to confessing the same as Me, and to confess εν αυτω (about him) is to declare the same as him. Chrysostom clarifies that He did not say \\"confesses Me,\\" but \\"in Me,\\" signifying by My authority and with My assistance. Thus, it is evident that the phrases \\"I confess\\" and \\"I in him\\" imply \\"I confess,\\" motivated 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, God encourages us today with the words: “Everyone who confesses about Me before men, I will also confess about him before My Father who is in heaven” (Matthew 10:32). It is evident that we cannot openly declare our faith in Christ or acknowledge Him without His divine support and power. Likewise, our Lord Jesus Christ cannot speak favorably of us in the future unless we provide the grounds for such acknowledgment through our actions. Notice that He did not phrase it as, “Anyone who shall confess Me before men,” but rather, “Anyone who shall confess of Me,” signaling that anyone can affirm their faith in God with His assistance. Therefore, we must also confess not merely about “him” but instead about “him,” meaning that our acknowledgment is based on the believer’s good standing and steadfastness in godliness.\\n\\nConsider how He states regarding the fearful and those who betray their faith, “But whoever denies Me before men, him will I also deny before My Father who is in heaven” (Matthew 10:33). He did not specify, “He that shall deny Me”; why? Because the one who turns away from divine aid is subsequently forsaken by God. Why does this abandonment occur? It is because he first turned away from God, preferring transient and earthly matters over the eternal blessings promised by God. Consequently, Christ will not reject “him,” but rather “by him,” finding no merit in him to uphold.\\n\\nYet, the one who loves God dwells in God, and God abides in him, as the beloved theologian of Christ articulates. A true lover of God makes a righteous confession about Him, for God remains in the heart of those who love Him; and since they dwell in God, He will also inspire within them a declaration in their favor. Thus, the phrase, “Whosoever shall confess of Me, we will also confess of Him,” illustrates the unbreakable connection between God and the one who acknowledges Him, a connection from which those who turn away are distanced. Therefore, divine justice and divine retribution are intertwined, each corresponding to the other on the basis of their inherent 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":"This is a fearsome and just declaration from the Lord. He states that if you deny Him before others, He will also deny you before His Father in heaven as one of His faithful followers. For this reason, O valiant martyrs, who refused to speak against Christ, endured severe tortures and cruel punishments, shed their blood, and faced death joyfully, even to their final moments, declaring with courage before rulers and tormentors that Jesus Christ is the Son of God and the Savior of humanity. Cursed is the unfortunate soul who denies the salvific name of Jesus Christ for the sake of wealth, glory, sensual pleasure, yielding to earthly desires, or out of mortal fear. Such a person is cast away by God and has forfeited the kingdom of heaven. How is it that Peter, who openly denied Christ with oaths and curses, remained an apostle, a friend of Christ, and a saint? God does not reject those who repent and come back to Him. Peter, despite his denial, wept bitterly and after the resurrection professed three times his love for Christ, whom he had denied in the courtyard of a certain high priest. By God's grace, he preached throughout various towns and cities, ultimately shedding his blood for Christ and meeting death on the cross. Therefore, through his tears and the threefold declaration of his love, he atoned for his denial and was once again entrusted with the Apostolic ministry. His steadfast proclamation of faith and his martyrdom for Christ also contributed to his perfect sanctity. Our Lord, having established principles concerning faith and love for Him, instructed us further: Whosoever loveth father or mother more than me, is not worthy of me: and whosoever loveth son or daughter more than me, is not worthy of me."},{"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":"When He proclaimed, “Fear Him who can destroy both body and soul in Gehenna,” He further stated: AND WHOEVER DENIES ME IN FRONT OF OTHERS, whoever fails to acknowledge Me as the Savior of humanity, turns away from Me and My teachings, or, while claiming to follow Me, discredits Me through sinful actions, neglecting their salvation, and shunning the Holy Church that I will establish on earth for the redemption of humankind, I WILL DENY THEM BEFORE MY FATHER IN HEAVEN. On that day, I will not recognize them as My followers, and I will declare: I do not know you. This is why the blessed martyrs endured severe trials and willingly faced horrifying deaths, refusing to utter a denial of Christ. They perished, yet in their deaths, they achieved victory over their oppressors and over Satan, their deceiver. When you reflect on how these victors and warriors for the faith in Christ included not just those robust in spirit and body but also the elderly, frail wives, young maidens, and even infants (consider the three-year-old Cyricus, son of Julitta, the five-year-old Barul, and others), you cannot help but express in awe: Marvelous are You, O Lord, in Your saints, and great is the might of Your grace, for which nothing is beyond Your reach."},{"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":"\\"Will deny Me\\" refers to those who fail to acknowledge Me as the Savior of humanity, rejecting both Me and My teachings. One can deny the Lord not only through outright denial but also through actions that are contrary to Christian principles, neglecting one's spiritual responsibilities, drifting away from the Orthodox Church into erroneous beliefs and divisions devoid of true doctrine, and remaining entrenched in sin. When I say \\"I deny myself,\\" it signifies that I do not recognize those individuals as My disciples, leading to the eternal suffering of those who turn away from Christ."},{"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 acknowledge you as my devoted followers before my Father in heaven; you will be deemed deserving of eternal joy because you have boldly proclaimed your faith in me before others. This will be true for everyone who confesses their belief in me. However, anyone who disowns me in front of others, I will also disown before my Father in heaven. On the final day, I will declare to him, ‘I do not know you!’ (see Luke 13:27)."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"Instructing His followers to boldly and courageously proclaim the Gospel, Jesus Christ urged them to prioritize the reverence of God over the fear of man and to find strength in God's Providence during perilous times. He said, “What I tell you in darkness, proclaim in the light, and what you hear whispered, shout from the rooftops. Do not be afraid of those who can kill the body but cannot kill the soul. Rather, I will tell you whom you should fear: fear Him who can destroy both soul and body in hell. Are not two sparrows sold for a small coin? Yet not one of them will fall to the ground apart from your Father. And even the very hairs of your head are all numbered. So do not be afraid; you are worth more than many sparrows.” The challenge of being an apostle and the act of preaching carry great significance, celebrated in heaven. “Whoever acknowledges Me before others, I will also acknowledge before My Father in heaven. But whoever disowns Me before others, I will disown before My Father in heaven.”"}]}
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