←
Explanation for:
Matthew
18
:
6
But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea.
11
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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":"And whoever leads astray one of these little ones who have faith in me. It is worth noting that the one who leads astray is insignificant, for the prominent ones are not easily misled. It would be preferable for such a person to have a millstone, turned by a donkey, tied around their neck and to be cast into the depths of the sea. While this statement may generally condemn all who entice others, it can also be specifically applied to the apostles, who, by inquiring about who is the greatest in the kingdom of heaven, revealed that they were competing amongst themselves for status. Had they persisted in this fault, they could have misled those whom they were meant to guide in faith, particularly if their own followers observed the apostles arguing over honor. The phrase about the millstone refers to a practice of the time, where severe punishments for grave offenses among ancient Jews involved binding a heavy stone and drowning the offender in the sea. However, it would have been far better for such a seducer to face a lighter penalty for their wrongdoing than to endure eternal suffering, for the Lord will not impose the same punishment twice, as stated in Nahum 1:9."},{"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":"To enhance the persuasiveness of His discourse, He not only reinforces it with promises of rewards but also warns of dire consequences. He declares that those who honor the humble for His sake will be rewarded with heavenly gifts and even greater honor than a kingdom, while those who disregard them—implied by the term \\"seduce\\"—will endure severe punishment. It is noteworthy that He refers to an offense as a temptation, as many timid souls have struggled under the humiliation and scorn of others. By intensifying the offense, He illustrates the significant harm it causes. The nature of the punishment, in contrast to the rewards, is depicted with a clarity that relates to our human experiences, highlighting its gravity through familiar imagery. When He aims to awaken the indifference of those who lack sensitivity, He offers sensory illustrations. Here, in warning them of impending severe punishment and condemning the arrogance of those who scorn the lowly, He presents a graphic punishment—the millstone and drowning. Consistent with earlier teachings, it would be fitting to assert, “He that receiveth not one of these little ones receiveth not Me,” a statement heavier than any burden one might face. However, recognizing that this grim warning may have little effect on the indifferent, He mentions the millstone and the sinking. He does not suggest that the millstone would be affixed around one's neck but indicates that suffering such a punishment is preferable, revealing that a more grievous fate lies ahead; if this punishment is unpleasant, how much worse must the ultimate consequences be? Can you perceive the gravity of this warning? By contrasting it with understood threats, He clarifies its meaning; noting its greater severity instills a fear of a punishment far beyond mere physical suffering. Do you recognize how He uproots pride? How He remedies the ailment of vanity? How He guides us not to seek superiority anywhere? How does He motivate those who aspire to greatness to instead seek the lowest places? Truly, there is nothing more damaging than arrogance. It strips us of even the most basic wisdom, rendering us foolish, or rather, insane. If a man, measuring no taller than three cubits, attempted to consider himself taller than mountains and projected himself as such, we would not need further proof of his insanity. In the same manner, when you observe a proud individual who deems himself superior to all and is embarrassed to coexist with ordinary people, there is no further evidence needed to recognize his folly. Such a person is more deserving of derision than a naturally foolish one, for he has chosen this affliction for himself. Not only is he pitiful, but he plunges into a pit of evil without realizing it. Can he genuinely understand his sins? Can he acknowledge his transgressions? The devil has ensnared him like a base servant, dragging him wherever he wishes, tormenting him in every way and filling him with endless reproaches; ultimately, he leads such individuals into a madness where they become proud before their children, spouses, or even their forebears—sometimes mocking their forebears' notable achievements. What could be more irrational than being proud of diametrically opposed things, such as some boasting about impoverished ancestors, while others take pride in illustrious lineage? How can we humble the pride of both? To one group, we might say: consider the lives of your forebears; perhaps you will find tradesmen and commoners among them; and to those who boast of their humble forbearers, we must reply: you too must reflect on your ancestors; among them, you will discover many who are far more illustrious than you. To demonstrate this natural order, I will reference Scripture. Solomon was the son of a revered king; however, his father was a humble and uneducated man, and likewise, his maternal grandfather, as he would not have united his daughter with a mere soldier. Yet if you trace back even further, after these modest ancestors, you will find a lineage of renowned royalty. The same applies to Saul and many others. Therefore, let us not boast of our ancestry. Tell me, what is a family but a fleeting label? This truth will become clear on the day of reckoning. But while that day has not yet arrived, let us endeavor to demonstrate through our present circumstances that noble descent offers no true benefit. When misfortune strikes—be it war, famine, or calamity—the vanity of noble birth is starkly exposed. Pestilence recognizes no boundaries of wealth or status; it affects both the honored and the humble alike. Death and other calamities strike indiscriminately, often preying more heavily upon the wealthy. The more indifferent the affluent are in such dire times, the quicker their demise. Even fear grips the rich more firmly. They tremble before rulers, and they are doubly fearful of the masses, as the abodes of the wealthy often fall victim to the fury of the populace and the ire of authorities. Conversely, the poor remain secure from such turmoil. Hence, if you wish to demonstrate your noble heritage, you should denounce the birthright and embody the same dignity of spirit as that blessed man who told Herod, “You are not worthy to have your brother Philip’s wife” (Mark 6:18). Just as the blessed figure who rebuked Ahab, saying, “I will not corrupt Israel, but you and your father's house” (1 Kings 18:18), and as the prophets and apostles did throughout history. Yet those consumed by riches cannot bear such devotion; they are enslaved by their desires, trembling before their many masters without the freedom to act virtuously. The insatiable pursuit of wealth, fame, and other earthly pursuits chains them to servitude, stripping them of their liberty. Truly, nothing denies one’s freedom more than clinging to worldly possessions and obsessing over fleeting appearances. Such individuals serve not one, not two, nor three, but countless masters. To illustrate, let us envision a powerful king, resplendent in wealth, prestigious in authority, with illustrious ancestors drawing the gaze of many. Consider whether he is not lower in worth than all slaves. Let us not compare him to mere slaves, but against even slaves of slaves, for many servants have their own subordinates. This lowly servant has one master—how fortunate, as he lacks a rival. He serves an individual who is likewise beholden to another. Meanwhile, the nobleman must satisfy numerous demanding authorities, constantly fearing the fickleness of kings. It is a remarkable difference to have an uninformed ruler versus a king, as the latter favors certain subjects one day while resenting them the next. Even though he may be uninformed about his own sentiments, he remains suspicious of everyone—his peers, subordinates, companions, and foes. The nobleman fears his ruler; but tell me, does one fear a single master in comparison to many? Furthermore, if one were to analyze closely, they would find that he has not just one sovereign over him. How is this so? He lacks any desire to escape his servitude for another’s place, thus he faces no competition. Conversely, nobles are preoccupied with maligning those whom their ruler favors. This necessitates that they flatter higher powers, as friendship cannot exist where jealousy and ambition thrive. Just as artists cannot authentically love one another in pure sincerity, so it is with those who share equal status amid worldly pursuits. Hence, there exists fierce conflict among them. Do you observe a multitude of cruel lords? Would you like me to point out another dreadful aspect of their existence? Each one strives to elevate themselves over the others, and those in high positions exert effort to repel anyone who might compare to them or overshadow their status. Yet, wondrously, I intended merely to reference lords, but my discourse led me to exceed this intention; I portrayed these same individuals as adversaries, for they are esteemed as lords yet feared as foes and maligned as enemies. What greater misfortune could exist than being both a master and an enemy? Though a slave depends on his master for favor, those who hold power over them harbor enmity against one another; they are at war, concealed beneath the deceitful mask of friendship, often attempting to rebuild their own happiness on the misfortune of others. This is not our way: when one suffers, many share in that suffering; when one rejoices, many celebrate alongside them, as the apostle writes: “If one member suffers, all suffer together; if one member is honored, all rejoice together” (1 Cor. 12:26). Such affirmations are echoed in other instances, as when he states, “For what is our hope or joy, or crown of rejoicing? Is it not you?” (1 Thess. 2:19). Again, “For now we live, if you stand fast in the Lord” (1 Thess. 3:8). And yet again, “For out of much affliction and anguish of heart, I wrote to you” (2 Cor. 2:4); or, “Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation?” (2 Cor. 11:29). Therefore, why do we remain tossed by the tempests and troubled by worldly cares, failing to seek the tranquil refuge? Why do we not strive for that which holds true value, abandoning empty titles? Glory, power, wealth, and nobility are but names to us, yet they seem to represent substance to them; conversely, sorrow, death, disgrace, and poverty are mere names to them, while they embody real affliction for us. Let us first consider the concept of glory, which they so eagerly desire. I do not argue that it is fleeting and soon fades; no, let us present it in its fullest splendor, dressed completely in its ornaments. I will reveal its true worth. You may see the splendid garments, the throngs of attendants, the proclamations of heralds, the obedience of the masses, the quiet of the crowd, the reprimands directed at those in the way, and the overall attention it commands. Does this not, you might ask, constitute grandeur? However, let us contemplate whether all of this is not superfluous and merely vain? In what way does it enhance a person's worth—in spirit or in body? Does it add to one's height, strength, health, or speed? Does it sharpen one’s senses in any manner? No one would assert that it does. Similarly, in terms of the spirit, no advantage arises here either. So what occurs? Does the individual who commands such servility become more restrained, humble, or wise? Not at all! On the contrary, better state of the body is not conferred by honors; however, the soul, far from gaining any merit, becomes more corrupt. It succumbs to pride, vanity, madness, rage, and various other vices. Yet, one may argue, “But he finds joy in this position, and he exults.” Yet, this is precisely the depth of depravity—the unhealable ailment. Indeed, one comforted by such a state is unlikely to desire freedom from evil’s grip; there lies a blockage to healing in such satisfaction. The ultimate tragedy is this: while observing the growth of his transgressions, he feels no sorrow, but rather, joy. Such joy is not a positive reflection. A thief delights in his theft; an adulterer revels in desecrating another’s marriage; a greedy individual rejoices in acquiring someone else’s possession; and a murderer rejoices in his cruel acts. Thus, we must evaluate not whether one rejoices, but in what they rejoice. We ought to be wary, lest we find ourselves in joy akin to that of an adulterer or thief. What causes his joy, I ask? Is it because, having gained fame, he may boast before others and attract their attention? What could be more reprehensible than fostering such feelings and such frenzied affection? If this can be regarded as harmless, then let us not chide the vain nor unleash our countless reproaches upon them; cease the curses directed at the proud and haughty. Yet, do you find it in your power? Certainly, those individuals deserve unending censure, even while surrounded by countless retainers. These reflections concern the lawless nobles! Indeed, we must uncover many who, through the misuse of their power, are far more wicked than common robbers, murderers, adulterers, and thieves. Their theft is far more shameless, their killings far more ruthless, and their indulgences far more disgraceful; they liberally exploit their power, not merely to demolish physical structures but to devastate homes and property of others. In their reckless pursuit of pleasure, they are shackled by the harshest servitude, mercilessly tormenting slaves like themselves; those close to them experience their true cruelty. Truly, the only one who knows true freedom—the only Lord greater than kings—is He who is unbound by passions. Hence, understanding this, let us strive for true liberty and avoid dishonorable bondage; let us cherish only virtue as our true bliss, eschewing the false allure of power, wealth, and worldly appurtenances. Thus, we shall experience peace in this life, and in the world to come, we shall be blessed through the grace and mercy of our Lord Jesus Christ, to whom be glory and sovereignty with the Father and the Holy Spirit forever and ever. Amen."},{"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 comparisons presented here serve a significant purpose: a deceiver like this ought to be cast into the abyss, weighed down by a millstone and a heavy burden, and this would be a better fate for him. It is widely understood that what is advantageous is consistently beneficial. However, what advantage does drowning with a millstone around one’s neck truly offer? For such a grievous death draws one nearer to judgment, prompting the question of the usefulness in seeking that which is the worst of all evils. This leads to the inquiry of its interpretation. The function of the millstone symbolizes blindness; the working animals in the mill often move about with closed eyes. Additionally, it is frequently observed that the Gentiles are likened to donkeys, as they act without understanding, resulting in their endeavors resembling the actions of the blind. In contrast, the Jews have the path of enlightenment revealed to them through the law. Thus, when they enticed the apostles of Christ, they rightly earned a fate of being submerged in the depths of the sea with a millstone around their necks."},{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Our Lord Jesus Christ warns, “But whosoever shall seduce one of these little ones that believe in me, it would be better for him if a millstone were hung about his neck, and he were drowned in the depth of the sea” (Matt. 18:6, Luke 17:2). This raises the question: what does it mean to seduce? Moreover, how can we guard against falling into such grave condemnation? The answer lies in recognizing that anyone who violates God's commandments through word or action, leading others into sin—much like the serpent leading Eve to Adam—or who obstructs the will of God, as Peter advised the Lord, saying: “be merciful to Thyself, O Lord, let it not be so with Thee!\\"—is subject to such condemnation. The Lord's response was: “Get behind Me, Satan! You are a temptation to Me! Because you think not of the things of God, but of the things of men” (Matt. 16:22-23). \\n\\nAdditionally, one may provoke the thoughts of the weak concerning what is forbidden. The apostle teaches: “For if anyone sees that you, having knowledge, are sitting at table in a shrine, will not his conscience, as one who is weak, also dispose him to eat idolatrous things?\\" He further emphasizes: “Therefore, if the food tempts my brother, I will not eat meat forever, lest I tempt my brother” (1 Cor. 8:10, 13). \\n\\nTemptation arises from various sources. Sometimes it is due to the temptor's faults, while at other times, the tempted may themselves incite temptation, which can stem from malice or ignorance in either case. Furthermore, the accurate teaching of the truth can expose the malice of those being tempted. In acts, the one tempted may stumble when they are either adhering to God's commandments or engaging in their own desires without caution. \\n\\nWhen individuals are led astray by the actions or words that align with God's commandments, as seen in the Gospel where some were tempted by the Lord’s teachings, we should remember the Lord’s reply to His disciples when they observed that the Pharisees were offended: “Every plant which my heavenly Father hath not planted shall be uprooted: leave them alone: they are blind leaders of the blind: and if the blind lead the blind, both shall fall into the pit” (Matt. 15:12-14).\\n\\nSimilar themes permeate the Gospels and the writings of the Apostles. Yet, when someone falters due to our choices, we must recall the words of the Lord to Peter: “Therefore the sons are free; but lest we should tempt them, go to the sea, cast out an oud, and take the first fish that comes up, and when you open its mouth you will find a statier; take it and give it to them for Me and for yourself” (Matt. 17:26-27). \\n\\nThe apostle echoes this teaching, writing, “I will eat no meat forever, lest I tempt my brother” (1 Cor. 8:13), and notes, “It is better not to eat meat, or drink wine, or do any such thing, whereby your brother stumbles, or is tempted, or grows weary” (Rom. 14:21). The gravity of ignoring the impact of our actions on a brother's temptation is underscored by the command of the Lord, who warns against despising the little ones, affirming, “for I tell you that their angels in heaven always see the face of My Father who is in heaven” (Matt. 18:10). \\n\\nMoreover, the apostle warns that if someone observes you, possessing knowledge, dining in a temple, their weak conscience may lead them to partake in idolatrous meals, possibly leading them to ruin. He adds, “By thus sinning against the brethren and wounding their weak consciences, you sin against Christ. Wherefore, if food shall seduce my brother, I will eat no meat forever, lest I seduce my brother” (1 Cor. 8:10-13). He further asserts, “Or do I and Barnabas alone have no power not to work?” then concludes with, “but we endure all things, lest we should put any hindrance to the gospel of Christ” (1 Cor. 9:6, 12). \\n\\nHaving established the severity of leading a brother astray through our freedom, we must consider the consequences for those who do so by engaging in prohibited actions or speech. Particularly concerning is when the seducer possesses great knowledge or occupies a revered position, as such individuals should act as examples for others. Should they falter in any way or act contrary to the commandments, they expose themselves to divine judgment, as it is written, “I will call for his blood from your hand” (Ezekiel 33:8)."},{"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 do the words mean, \\"It would have been better for him had a millstone been tied around his neck and he been thrown into the sea than that he should lead astray one of these little ones\\"? The \\"little ones\\" likely refer to those who are simple of heart, unable to grasp the divine judgments due to their limited understanding. One who leads such individuals astray would find himself better suited to the fate of the Gentiles, who, like a donkey tethered to a mill, are occupied solely with the affairs of this world, rather than facing the dire consequences of leading them into error, symbolized by being cast into the depths of the sea, representing the chaos of existence. This notion is affirmed by the Apostle Peter, who stated, \\"It is better that they should not know the way of righteousness than that, having known it, they should turn back\\" (2 Pet. 2:21)."},{"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 then expresses it conversely: “whosoever shall cause to stumble,” meaning to lead astray, “one of these little ones,” referring to those who approach with humility, even if they are esteemed, “it would be better for him if a millstone were tied around his neck.” This clearly signifies a severe consequence, aimed at illustrating that immense suffering awaits those who lead the humble in Christ into temptation. It is essential to recognize that if someone leads astray a truly humble person, that is, someone vulnerable, and fails to support them in every way, they will face repercussions, for it is not as challenging to mislead the weak as it is to sway an adult."},{"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 context, he refers to dishonor as a trial. He states that those who honor the humble for His sake will receive immense joy, while those who regard them with contempt will face severe consequences. The term \\"little ones\\" refers to those who may seem insignificant or simple, representing those who embrace childlike humility. By indicating that it would be better for such a person to endure a severe penalty in this life, he emphasizes that they will face an even greater punishment in the life to come."},{"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":"And anyone who leads astray or causes offense to one of these little ones, which includes not only children but all who believe in me with sincere hearts, it would be more advantageous for that individual if a large millstone, the kind that can only be moved by a donkey, were to be placed around their neck, and they were thrown into the depths of the sea. The Lord didn't merely state that a millstone would be attached to their neck; rather, He indicated that enduring such a fate is preferable, suggesting that a far more severe fate awaits the unfortunate soul. If this punishment is dire, the latter is even more so. Can you perceive the gravity of this warning? Recognize how He debases pride and encourages those who aspire to greatness to instead embrace humility. Truly, nothing is more ruinous than pride! It strips us of basic wisdom and drives us to madness. For if a person, only three cubits tall, attempted to raise themselves above the mountains and imagined they could achieve such heights, stretching out as if they were taller than the hilltops, we need no further evidence of their folly. Similarly, when you encounter a proud person who regards themselves as superior to others and associates dishonorably with the humble, you require no additional proof to validate their insanity."},{"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 \\"tempts\\" refers to leading someone into sin or creating an obstacle to righteousness, as seen in Matthew 5:29 and Matthew 11:6, where Chrysostom interprets seduction as neglect and offense. The phrase \\"one of these little ones\\" encompasses not just children but all believers who resemble children in faith, according to Matthew 18:5. The statement \\"it would have been better\\" suggests that it would be preferable for an individual to face death rather than lead a follower of Christ into sin; such temptation is capable of destroying the soul of someone for whom Christ sacrificed Himself, and thus warrants the most severe punishment. This is reiterated in the notion that the consequences of tempting others would be exceedingly worse than drowning in the sea with a heavy stone tied around one's neck. The term \\"millstone\\" specifically refers to a large, upper millstone used in a mill, traditionally turned by a donkey, rather than a smaller hand millstone, as noted in Matthew 24:41 and identified by Isychus as \\"the top stone in the mill.\\""},{"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":"Jesus’ Discussion on Temptation\\n\\nJohn resumed the dialogue that had been paused and stated, “But whoever causes one of these little ones who believe in me to stumble, it would be better for him if a millstone were fastened around his neck and he were drowned in the depths of the sea, for a more severe reckoning awaits him in the afterlife.” By referring to these “little ones,” Jesus emphasized those who possess a pure, childlike, and unreserved faith in Him. In addressing the subject of temptation—particularly the act of leading believers astray and sowing seeds of doubt concerning God's truth—it is common to associate this teaching of Christ chiefly with those who mislead children. \\n\\nA Contemporary Example of Temptations Toward Unbelief\\n\\nIt is unfortunate to acknowledge that in our educated society, numerous non-believers feel compelled to disseminate skepticism among others. Having gained some insights from the natural sciences, yet unable to harmonize this knowledge with Christ's teachings—often without even a true understanding of those teachings—they ridicule any public expressions of faith and jeer at believers. Who hasn’t witnessed a mother guiding her child in prayer, positioning him before an icon, only to have the father deride this practice? The child, caught in this conflicting dynamic, wrestles with a painful question: who is correct? The mother, urging him to seek God, or the father, who scorns those who do? This troubling dilemma lingers in his heart until one of the elders steps in to offer solace. However, often the support does not come from those who could bolster his faith. \\n\\nFrequently, the confused young person overhears the adult discussions about faith, primarily citing the views of renowned scientists. They hear that no creative force was necessary to bring forth the universe and that matter itself, through gradual development, has formed the entire visible realm, including all creatures and humanity. They learn that existence is defined by competition; the weak must perish to allow the strong to thrive, and that strength is defined by the ability to dominate the vulnerable. Concepts such as compassion, love, and selflessness are often dismissed as incompatible with this law of survival, and so forth. Absorbing such teachings, which modern philosophers aim to substitute for Christ's doctrine, the young person finds himself increasingly bewildered. In secondary schools, these same ideas are repeated more frequently than the truths of God are shared.\\n\\nThose who lead the young astray often remain unaware of the implications of their actions, seldom contemplating: Are we, who lack insight into the meaning and direction of life, truly acting rightly when we undermine a young person's faith in God and the significance of life as revealed by Christ? Do we act rightly when we intrude upon a child's innocent spirit and leave behind a vacuum of despair? Sadly, these questions cross the minds of only a few among those who mislead others. Yet, if any of these individuals has not entirely succumbed to the idol of power and competition for existence, and still harbors empathy for the weak and oppressed, or occasionally hears the stirrings of conscience, he must recognize the harm he inflicts on these young souls by stripping them of their faith in the Lord, alongside their sense of life's purpose and direction. This devastation may drive them, in their disappointment, towards suicide as the only escape from what they perceive as a meaningless existence. If such individuals come to comprehend the depth of the harm they have caused and feel remorse for their actions, acknowledging their conscience, they must concede that it would be preferable for a millstone to be tied around their necks and for them to be cast into the depths of the sea."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"In resuming His discourse while still cradling the child in His embrace, the Saviour cautioned about the grave sinfulness and peril associated with offending, tempting, or leading astray those who embody innocence and righteousness. He warned of the serious consequences of teaching evil or planting wicked thoughts in the minds of these little ones, for their angels perpetually behold the face of our Heavenly Father. Such malicious deceivers, those who engage in actions aligned with the devil's agenda, He proclaimed in exceptionally powerful terms, will face a dreadful end—one that would justify binding a millstone around their necks and casting themselves into the depths of the sea. There exists no sacrifice too great, He added, that should not be offered to prevent the risk of causing oneself or others to stumble into temptation. Better to sever the right hand and enter the kingdom of heaven without it; better to amputate the right foot and enter into glory lame; better to pluck out the right eye and enter the heavenly realm sightless than to let a hand, foot, or eye become a means of sin, which would nourish the unquenchable worm and ignite the eternal fire. It is preferable to perish in this life with a millstone about one's neck than to bear the weight of moral and spiritual temptation, which can plunge a guilty soul into the eternal flames of spiritual death."}]}
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