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Explanation for:
Matthew
12
:
45
Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is made worse than the first. So shall it be also to this wicked generation.
12
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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":"Since the Jewish people lacked divine or angelic protection and were overly focused on legalistic observance and Pharisaical traditions, the adversary returns to his original dwelling. Having united with an overwhelming number of demons, he resides in that former house, and the final condition of this community is far worse than it was initially; they are now dominated by even more demons, blaspheming against Jesus Christ in their gatherings than were present in Egypt, prior to their understanding of the law. It is important to recognize that to have no faith in Him who was to come is different from rejecting Him who has already arrived. The association of the seven demons with the devil can be interpreted either in the context of the Sabbath or in light of the sevenfold nature of the Holy Spirit. Just as the prophet Isaiah proclaims that upon the branch from the root of Jesse, the seven virtues of the Spirit manifest (Isaiah 11:1-3), in contrast, the devil embodies a corresponding number of vices."},{"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":"Having denounced the Pharisees and demonstrated that their transgressions were unforgivable—not due to any shortcomings of the Master, but rooted in their own malice—Christ also cited the examples of the Ninevites and the queen of the South, along with other arguments. In private, He addressed the penalties that awaited them, employing a parable intended to instill deep fear. With His words, Christ illustrates that the Pharisees will face severe retribution not only in the future but also in this present life. Previously, He stated, “The men of Nineveh shall rise up in judgment, and shall condemn this generation.” When the Pharisees heard this, they may have assumed that judgment was far off, leading them to become increasingly negligent. Thus, to prevent their apathy, the Saviour now reveals the dreadful disasters that lie ahead for them. The prophet Hosea similarly warned of impending calamities, saying, “They will be like the prophet of astonishment, a man carried by the spirit” (Hosea 9:7), indicating they will resemble false prophets driven mad by evil spirits. In calling such a prophet a prophet of astonishment, reference is made to false seers, akin to fortune-tellers. The Saviour underscores this dire condition, asserting that they will endure the harshest penalties.\\n\\nDo you see how He urges them to pay close attention to His words, placing in their view both their current state and the future consequences, as well as the exemplary cases of the Ninevites and the queen, contrasted against the grim fates of the Tyrians and Sodomites? The prophets often illustrated their lessons through the examples of the sons of Rehoboam, the bride who remembers her adornments, or when proclaiming that “the ox knows its master, and the donkey its manger.” Similarly, here the Saviour, through comparisons with others, emphasizes the gravity of the Pharisees’ depravity and ultimately mentions their punishment.\\n\\nWhat, then, is the essence of His message? If those afflicted by demons purge their miseries but then neglect themselves, they invite upon themselves even fiercer spirits than before. This mirrors your condition. Previously, when you were under demonic influence, you worshipped idols and sacrificed your sons to demons, revealing a severe madness within. Yet despite this, I did not abandon you: I drove that demon out through the prophets and then came myself, aiming to cleanse you further. But if after all this you turn a deaf ear to Me, and embrace a greater evil—which is far more grievous than killing the prophets—it will result in suffering that far exceeds what your forebears experienced in Babylon, Egypt, or under Antiochus I. Indeed, the calamities faced by the Jews during Vespasian and Titus were infinitely worse than those that came before. Therefore the Lord declared, “There shall be great tribulation such as never was nor shall be” (Matthew 24:21). Moreover, this example of the demon-possessed underscores that they will become wholly estranged from all virtue and even more vulnerable to demonic influence than they were prior. While sin may have existed among them before, the righteous still dwelled within their midst, and the Providence of God along with the grace of the Holy Spirit maintained guidance and correction. Now, however, they will find themselves devoid of God’s care, subjecting them to extreme moral decay and the unchecked oppression of demons.\\n\\nIn our own time, recalling how Julian, surpassing all wickedness, drew the Jews toward Greek customs, it becomes evident how they forsook virtue. Today, they might appear more restrained and tranquil, but this only stems from fear of rulers; without that fear, their wickedness would be even greater. They engage fervently in sorcery and magic, lacking any restraint in their indulgence. In public affairs, despite their bindings, they have repeatedly revolted against kings, bringing upon themselves severe consequences. Where are those who demand signs now? They need to recognize that what they truly require is a heart attuned to goodness. Absent that, signs hold no value. The Ninevites believed without signs; the Jews, having witnessed countless miracles, descended into a state far worse, becoming the dwelling place of innumerable demons and incurring countless woes. Hence, according to the decree of truth, anyone who has been liberated from wickedness and fails to grow wiser will suffer punishments far more severe than before. This is why the Saviour declared, “He shall not find rest,” indicating that accusations from the demons will inevitably fall upon those who squander their deliverance. \\n\\nThere are two primary reasons such individuals should act with greater prudence: the gravity of their past sufferings and the recognition of the value of their liberation. A third reason could be the threats, which foster fear of more grievous repercussions. Yet the Jews remain unmoved by any of these factors, failing to improve. It is crucial to understand that what is said regarding the Jews applies equally to us; if we, having received the light, fall back into former vices, we will face even harsher penalties for sins committed after enlightenment. This is why Christ warned the paralytic, “Be well, therefore sin not, lest anything worse befall you” (John 5:14). One might ask what worse could happen to a man who had endured thirty-eight years of illness. A punishment far more severe and despicable may indeed await him. May we be spared such suffering! God administers various chastisements; for among His many mercies lies His wrath (Sir 16:13). Hence, the Lord reproaches Jerusalem, which He had previously pardoned, stating through the prophet Ezekiel, “I saw you mixed in blood, and washed you, and anointed you, and you were named for your goodness: and you have fornicated with your neighbors” (Ezekiel 16:6, 9, 14, 26). Thus He warns the sinful city of the heaviest consequences.\\n\\nAs we reflect on this, let us remain aware not only of punishment but also of the boundless patience of God. Indeed, how numerous are the instances where we have fallen into sin yet He continues to endure with us! Let us not grow apathetic, but rather let reverence fill our hearts. If Pharaoh had heeded the first judgment, he would not have suffered subsequent calamities, nor would he have drowned with his army in the sea. I mention this because I encounter individuals today, like Pharaoh, who declare, “I do not know God,” yet refuse to release their burdens. God commands us to soften even amid threats, yet how many among us will not even alleviate the heavy loads we bear! Consequently, those unrepentant are destined not to cross the Red Sea but rather to traverse a sea of fire, compared to which the Red Sea is neither vast nor intense enough—an expanse far more tremendous and fierce, with waves that are pure fire.\\n\\nThere gapes a vast abyss aflame with violent flames, where a ceaseless inferno roams like a ravenous beast. If here, a material fire was able to strike terror even to those outside a furnace, what then will the flames of hell do to those who plunge into them? Pay heed to the prophets who speak of the day of judgment: “The day of the Lord is an unhealing day, full of fury and wrath” (Isaiah 13:9). On that day, you will find neither advocate nor deliverer; instead, you will meet the meek and gentle countenance of Christ. Just as those condemned to mines are subject to cruel overseers, unable to see their families or friends—only their jailers—so too will it be then, but far worse. Here, there is still a chance to appeal to the king and plead for mercy to alleviate the condemned's shackles; but there, no one escapes hell. The captives there burn eternally in fire, enduring torment beyond description. If no words can articulate the intense sufferings of those languishing in hell, then even more unfathomable are the agonies of those perpetually tormented.\\n\\nHere, suffering tends to cease after a few moments, while there, the afflicted soul torments forever yet is never consumed. What awaits us if we find ourselves in such a place? I express this not only for you but for myself too. If one were to contend that, since the speaker faces such fate, then one need not be concerned, I implore you: do not seek comfort in this. There is no solace in such reasoning. Consider the devil—a corporeal power, superior to mankind—and yet he fell. Would anyone find assurance in sharing in the devil's punishment? Certainly not. Envision the Egyptians who witnessed their leaders executed: did seeing their rulers suffer grant them comfort, even as cries of mourning arose in every home? Obviously not, as evidenced when, tormented by anguish, they beseeched the king to release the Israelites. How misguided it is to think it a comfort to share in the punishment of all, merely stating, “As all do, so will I!”\\n\\nReflect on what it means to endure Gehenna! Picture the afflicted who suffer from acute pain in their feet, yet amidst their torment, one points out a multitude suffering greater pains; they would hardly find solace, for extreme anguish limits any semblance of thought, making it impossible to consider others’ plight. Thus, we should not indulge in such hollow hopes. True consolation may arise from another's trials only when our own afflictions are bearable; but when torment exceeds all bounds, when our innermost beings boil over, when the soul cannot even recognize itself—where then will solace be found? Therefore, such words are mere banter and myths of the unthinking. Any comfort offered emerges only in minor sufferings, during manageable distress, and not always even then. But if even in lighter troubles comfort can at times evade us, how much more so in that indescribable anguish evidenced by the gnashing of teeth?\\n\\nI recognize how troubling it may be to hear these words, but what can I do? I would rather speak of virtue in myself and all of you. Yet as so many of us reside in sin, I pray that I may instill in you genuine sorrow and reach the depths of your hearts. Then I could find peace and cease these warnings. Yet now, I fear that some may disregard my words, falling prey to negligence that brings about deeper suffering. If any servant were to ignore their master's threats, the furious master would assuredly impose severe punishment for such disregard. Consequently, I urge you to be contrite when confronted with the concept of Gehenna.\\n\\nThere is nothing sweeter than this discourse, for nothing is more bitter than Gehenna itself. You may ask, how can a discussion about Gehenna be sweet? It is sweet because while the descent into Gehenna is tragic, reminders of it—though seemingly unpleasant—serve as safeguards against this catastrophe. Furthermore, they present us with other benefits: they hone our spirits to focus, foster reverence, elevate our minds toward sorrow, and drive away the malevolent forces of desire that beset us, ultimately healing our souls.\\n\\nHaving reminded us of that punishment, let us also contemplate the shame that will accompany us. Just as the Jews will be condemned by the Ninevites on the day of judgment, we too shall face ridicule and condemnation from many whom we currently consider insignificant. Let us reflect on the scorn we shall endure and the judgments we shall bear; let us resolve now to embark on the path of repentance. This is a personal exhortation; hear it not as condemnation but as encouragement. Let us choose the narrow way. How long shall we indulge in comfort? How long will we remain idle? Have we not experienced enough carelessness, enough laughter, postponing our transformation day after day? Will we continue as we are: indulging in fine meals, excess, luxury, greed, and avarice? But what will be the outcome? Death. And what conclusion does it bring? Dust and ashes, coffins and decay.\\n\\nLet us initiate a new chapter in our lives, transforming earthly life into something heavenly, displaying to the Gentiles what treasures they lack. When they observe our orderly lives, they will witness a glimpse of the Kingdom of Heaven. As they observe our humility, our freedom from anger, our lack of evil desires, envy, and covetousness, our faithful execution of responsibilities, they will wonder, if Christians can shine as angels here, what will they become in the life to come? If, as travelers, they emit such radiant light, how glorious will their journey to their true homeland be? By observing us, even the Gentiles will improve, and the word of godliness will spread as it did in the apostolic era.\\n\\nIndeed, if the twelve apostles could convert entire cities and regions, what results might our endeavors yield if we too are fervent in leading righteous lives? The pagan is not so much drawn towards someone resurrected from the dead as he is to a wise man. The former invokes awe, but the latter provides practical benefit. What was truth once, continues to resonate; the life of a wise man remains ever-present, perpetually nurturing the good growth of his soul.\\n\\nThus, let us look after ourselves to draw in the unfaithful as well. I am not suggesting anything inconvenient; I am not proposing that you avoid marriage or retreat from society. Rather, I urge you to weave virtue into your lives while engaged in these realities. I would desire that those dwelling in urban settings should exemplify a more virtuous existence than those who isolate themselves in the mountains. Why? Such an example bears great benefits.\\n\\nNo one lights a lamp only to hide it beneath a bushel (Matthew 5:15). Therefore, I long to see all lamps placed where they can shine brightly. May we ignite this light and liberate those ensnared in darkness and error. Do not assert to me, “I have a wife and children, run a household, and cannot fulfill this.” Had you no such obligations and remained indifferent, it would bear no fruit for you; but if you remain diligent amidst responsibility, then you shall be enriched by virtue. \\n\\nOnly one thing is essential—the establishment of the spirit in righteous inclinations. With this, neither age, nor poverty, nor affluence, nor overwhelming duties should hinder us. For those of all ages—youths, craftsmen, warriors—were able to fulfill all divine mandates. Daniel was a youthful figure, Joseph a servant, Aquila a tradesman, and those who commanded whole cities—including centurions and prison keepers—none were held back but lived honorable lives as husbands, wives, youths, the elderly, slaves, and free, soldiers, and commoners.\\n\\nLet us not excuse ourselves with vain justifications, but establish within us a sincere intention. Therein, regardless of our societal status, we shall assuredly uphold virtue and experience the promised blessings by the grace and compassion of our Lord Jesus Christ, to whom be glory, strength, and honor with the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen."},{"author-name":"Gregory the Theologian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c5f2a7f789cd7951c81_Gregory%20the%20Theologian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Upon receiving the gift of forgiveness for your transgressions, be vigilant in maintaining it, so that this forgiveness is anchored in God while your adherence rests upon you. How is this accomplished? Keep in mind the parable of Christ, as it serves as a profound source of assistance for you. An unclean and earthly spirit has been expelled from you during baptism. It abhors trials; it cannot endure being lost and destitute; it roams through desolate areas where the living water has ceased to flow, as this is where it prefers to dwell. It seeks solace but finds none. It approaches the souls of the baptized, where the filth has been cleansed by the sacramental waters. This spirit dreads water; its purification overwhelms it, reminiscent of a legion that perished in the depths of the sea. Again, it returns to the dwelling it left behind, displaying relentless audacity; it attempts once more. Should it discover that Christ has taken residence and filled the space it vacated, it departs again, thwarted, continuing its wretched search. Conversely, if it finds within you an empty, unadorned place, ready to receive whatever may come first, it rushes in and occupies it, often with greater pride than before. In the past, there was a chance for healing and wisdom, yet now the damage is evident, and the absence of goodness draws the evil spirit back to itself; thus, the hold on that space becomes more secure for the one who settles within."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"In the sacramental act of absolution, the soul is purified. However, it is essential that the Holy Spirit resides within this renewed soul. The Holy Spirit only inhabits the hearts of those who are humble and contrite. As God articulates, “Where is My resting place?” He provides the response: “On the humble and contrite in spirit, and who trembles at My word” (Isaiah 66:1-2). Thus, when He takes up residence, He fills, guides, empowers, safeguards against sin, inspires goodness, and instills a longing for righteousness, enabling individuals to act out of genuine love rather than fear of retribution. \\n\\nYet, the sinful passion that once led to wickedness is expelled from one’s mind when forgiveness is granted, wandering through desolate places in search of rest (Mt 12:43). Upon finding no solace, this passion returns to find the heart cleansed. It brings with it seven other spirits, more malevolent than itself, leading to a state worse than before. Why does it come with seven others? Does this signify that the unclean spirit is compounded of seven? This number symbolizes completeness. The entire spirit departs, and if it were allowed to return alone! What does it mean for it to bring along seven others? These wicked spirits were absent during one’s time of sin and will emerge if one falsely believes themselves to be righteous.\\n\\nI aim to elaborate, as much as my understanding allows, on my statements. The Holy Spirit embodies a sevenfold ministry, granting us the gifts of wisdom and understanding, counsel and strength, knowledge and reverence for the Lord (Isaiah 11:2-3). In contrast to these seven virtues stands a sevenfold array of vices: the spirits of foolishness and confusion, folly and misjudgment, ignorance and malevolence, and arrogance opposing the fear of God. These seven spirits embody evil. But what about the other seven that are even more wicked? The subsequent seven spirits are the offspring of hypocrisy: the spirit of folly, worsened by hypocritical wisdom; the spirit of error, compounded by deceptive truth; a spirit of recklessness, made worse by pseudo-prudence; cowardice, made more insidious through false courage; ignorance, deepened by misleading knowledge; wickedness, sharpened by a guise of piety; and arrogance that masquerades as false humility. The first seven spirits were already intolerable; who is able to withstand fourteen? Therefore, when hypocritical truth is added to base evil, these new spirits are inherently worse for a person than their predecessors."},{"author-name":"Cyrill of Alexandria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a8ea5c988a4fc073480_Cyrill%20of%20Alexandria.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"This is indeed very appropriate. If an individual, who has been liberated from sinful habits, fails to regain his discernment, he will inevitably find himself in a worse state than before. Hence, it is stated that such a person does not find rest (Mt. 12:43), indicating that he will certainly become vulnerable to the deceptions of evil spirits. He must come to his senses for two key reasons: first, due to the suffering he previously endured and from which he was rescued; and second, due to the grave risk of falling into even worse circumstances. Nonetheless, none of these reasons prompted any of them to amend their ways. The malevolent spirit resided in them even while they served as laborers in Egypt, where they adopted the corrupt practices and regulations of that land, overflowing with impurity. Yet, upon their deliverance by Moses and receiving the law to guide them toward the illumination of true knowledge of God, the vile spirit left them. However, their lack of faith in Christ allowed the demon to return, finding their hearts vacant and devoid of any piety, as if they had been cleaned out, and took up residence once more. Just as the Holy Spirit resides in a man’s heart when it is free of any defilement, so too does the unclean spirit delight in inhabiting the souls of the unrighteous."},{"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":"The Lord indicates that they had arrived at the brink of ruin by rejecting Him. Similar to those who have been liberated from evil spirits yet remain indifferent, your people were previously under the influence of a demonic force when they engaged in idol worship. However, through the prophets, I expelled this evil spirit and came to you with the intention of purifying you. Yet, you have turned away from Me and have sought to harm Me, as those who have committed even graver sins, and thus, your punishment will be greater; your final captivity will weigh heavier than the ones before. You also realize that through baptism, the unclean spirit is driven out, roaming through dry wastelands and finding no rest in unbaptized souls. For the evil spirits find satisfaction in leading the baptized astray with wicked actions, while they already possess the unbaptized. Consequently, the evil spirit returns to the baptized with seven additional spirits. Just as there are seven gifts of the Holy Spirit, so too are there seven evil spirits in opposition. When the evil spirit reenters the baptized, their plight becomes dire, for previously there was hope for purification through baptism, but now that hope is lost except for the baptism of repentance, which is a difficult path."},{"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":"The deepest suffering can arise from fear of falling back into weakness and being cast out once again. The number seven signifies a multitude, representing the Evil Spirit who brings with him seven others, even worse than himself, embodying sins such as gluttony, followed by fornication, greed, wrath, despair, sloth, vanity, and pride. Initially, one demon tormented him; however, afterward, he faced many. The possessed individual illustrates that if someone is liberated from demonic grasp yet remains careless, they will experience a far more severe torment, mirroring the fate of this unfaithful and rebellious generation. Indeed, this came to pass. The Jews had previously been under demonic influence by worshipping idols and offering their children to them. Through the prophets, they were delivered from such oppression. However, after neglecting the way of salvation and crucifying their Redeemer, they quickly fell back into the clutches of demons. In their madness, they turned against one another, filling Jerusalem with the bloodshed of their brethren, as documented by Josephus. Their subsequent trials were more intense than the previous ones; under Vespasian and Titus, they endured far greater horrors than during the times of the Egyptians, Babylonians, and Antiochus. Thus, Christ proclaimed, \\"There shall be great tribulation then, such as was not from the beginning of the world until now, no, nor ever shall be\\" (Matthew 24:21). This parable serves as a reminder that anyone delivered from evil who does not strive for improvement will face severe judgment; those who are released from sin yet remain vulnerable will incur even harsher condemnation. For this reason, Christ also admonished the paralyzed man, \\"Behold, thou art well: therefore sin no more, lest a worse thing come unto thee\\" (John 5:14)."},{"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":"If, as we understand, even the Resurrection of the crucified and deceased Christ could not impact their hearts, what indeed could the unique sign that the Pharisees demanded signify? It would only serve to harm them rather than assist them. While it might create a temporary favorable impression, leading them to halt their persecution of Jesus and conceal their animosity and malice, how long would that last? Wouldn't their hidden anger eventually resurface, similar to those who have momentarily rid themselves of a consuming passion? Just as past grievances can return with even greater intensity, the same outcome could befall the Pharisees.\\n\\nThe Lord conveyed this concept through an allegorical parable, prompting the Pharisees to reflect on its meaning. When an unclean spirit departs from a person, it traverses dry and barren places looking for rest but finds none. It then declares, “I will return to my house from which I came out.” Upon returning, it discovers the dwelling vacant, swept, and in order; then it goes and gathers seven other spirits more wicked than itself, and together they enter and reside there, resulting in that individual being worse off in the end. It will be the same for this evil generation.\\n\\nIn unpacking this parable, we should consider the guidance of John Chrysostom, who suggested that the essence of the Lord's parables lies in their overarching message rather than in the minute details, which may simply serve the narrative's continuity. In this story, the unclean spirit symbolizes any passion that takes hold of an individual. Frequently, a person engages in a fierce battle against such a passion and overcomes it, resulting in liberation, much like an evil spirit is expelled from a possessed individual. Once liberated from a particular vice—be it drunkenness, adultery, gambling, or others—one often feels joy and transforms into a renewed being. Their heart becomes pure, negative thoughts are discarded, and the soul is illuminated, transforming their inner life to resemble a house previously tainted by uninvited guests, now cleaned and restored.\\n\\nHowever, it is not uncommon for the passions that once left a person to return even more fiercely; sometimes, instead of facing just one passion, many may ignite within them, leading to a state where the latter condition is worse than the former. Thus, this will be true for this evil generation. Indeed, this could also apply to the Pharisees, who sought a miraculous sign. They might have temporarily escaped their wickedness, only for that same vice to manifest within them with renewed energy. Consequently, the Lord chose to withhold a sign from them on this occasion."},{"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":"The term 'seven' can be understood not strictly but rather as symbolizing a vast number (see 1 Sam. 2:5, etc.). It can also signify a contrast: just as there are seven spiritual gifts, there exist likewise seven spirits of malice (Theophilus) or seven cardinal sins and vices. The phrase ‘So shall it be with this wicked generation’ indicates that despite all efforts to inspire faith and improve moral conduct, the level of unbelief and depravity is so entrenched that it will return to its core, akin to an evil spirit returning to a man, displaying even more intensity. This prophecy came to fruition. Despite the instructive teachings and miraculous signs performed by the Savior and His apostles, and all that the prophets had done for the people, their leaders grew increasingly resistant to Christ and the message of the Gospel. The wickedness within them escalated, reminiscent of the man possessed, who was tormented by seven evil spirits instead of just one. They turned against their Messiah, crucifying Him, and persecuting and executing His apostles; as a result, their final suffering was even more acute than the first. God turned away from His people and dispersed them. The tribulations experienced by the Jews during the times of Vespasian and Titus were far worse than past sufferings. Hence, the Lord declared (Matt. 24:21), “Then shall be great tribulation, such as was not from the beginning of the world until now, nor ever shall be” (Zlat.). Thus, this condition holds true for humanity in general (see Grig. B. 3, 260. 309)."},{"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":"In this situation, the malevolent spirit, alongside its sinful desires, departs and subsequently recruits seven even more wicked spirits to return with heightened strength and ferocity, bringing with them seven vices and fervent urges. Just as the Holy Spirit bestows seven gifts, these seven deadly sins become entrenched in the individual's being. Upon their return, these spirits take residence within him, and the state of that person becomes worse than before. Initially, there was still the possibility of redemption, but now malevolence has a stronger grip on his heart. This will be the fate of this wicked generation if you choose to disregard My words and increase your wrongdoing, even to the point of crucifying your Lord. ‘Then there will be great tribulation, such as has not been seen since the beginning of the world until now, nor ever will be’ (Matthew 24:21). The same holds true for any individual who, after turning away from sin, fails to resist the pull of their former sinful inclinations. Like ravenous beasts, these habits will assail his vulnerable heart with even greater ferocity."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"Jesus Christ concluded His dialogue with the Pharisees by sharing a parable inspired by the healing of a man possessed by demons. In this teaching, the Lord illustrated the dire condition that the faithless Jewish people and Pharisees would eventually encounter. According to Blessed Theophylact, those liberated from the oppressive influence of evil spirits may experience an even greater downfall if they do not undergo true transformation. The unclean spirit departs from a person and wanders through arid places, seeking rest but finding none. It then declares, \\"I will return to my house from which I came,\\" and upon arrival, discovers it to be cheerful, pure, and well-prepared. Consequently, the spirit takes along seven others, more wicked than itself, and they enter to dwell there; the final state of that person becomes worse than the initial. This serves as a parallel to the wicked generation of that time."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In the discourse concerning the unclean spirit, which finds no solace aside from its dwelling in humans, it is portrayed as possessing an insatiable desire to inflict harm upon others. Humanity is called to a state of perpetual vigilance over oneself after escaping the affliction of such malevolent entities; otherwise, these spirits may return, not in solitude, but accompanied by others, inflicting even greater torment than before. This section serves as a clear admonition to the once demon-possessed individual. However, the conclusion of the discourse extends its relevance to the entire wicked generation, against whom Christ pronounces a stern warning. What occurred with the restored demon-possessed man resonates with the fate of this sinful generation. Thus, this whole generation is envisioned as akin to a single individual possessed by the spirit of disbelief; temporarily, this spirit is expelled by the words and actions of Jesus Christ. Yet, following the Lord's proclamation, the entire generation again appears possessed by the spirit of unbelief. As the Lord anticipates, He will once more take hold of this generation, exerting an even stronger influence than currently. In the initial part of this account, Luke recounts Christ's rejection of the accusations that He casts out demons by Beelzebub's power and does not include the phrase regarding this wicked generation. Nonetheless, the essence of the message remains intact: in the earlier message, Christ cautions those in a state of indecision between adhering to the Pharisees or following Him, stating that anyone not with Him is against Him. He now forewarns that this vacillation will eventually culminate in complete disbelief."}]}
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