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Explanation for:
Matthew
18
:
7
Woe to the world because of scandals. For it must needs be that scandals come: but nevertheless woe to that man by whom the scandal cometh.
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":"This does not imply that temptations are unavoidable, for if that were the case, those who lead others into temptation would bear no responsibility. Rather, it indicates that, given the reality of temptations in this life, each individual faces them based on their own specific weaknesses. In this context, Judas, who deliberately set his heart toward betrayal, is found guilty by this universal decree."},{"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":"If trials are unavoidable, one might wonder why Christ expresses sorrow for the world when He could have liberated it from these hardships and offered assistance. Isn’t it the role of a healer or advocate to demonstrate compassion? Anyone can express sorrow. How should we respond to such brazen remarks? Is there any healing comparable to that which Christ offers? Being divine, He took on humanity for your sake and embraced the role of a servant, enduring all forms of mistreatment, leaving nothing undone on His part. Nonetheless, seeing the ingratitude of humanity, He feels sorrow for them—regretting that even after such sacrifices they remain afflicted by sin—similar to someone lamenting a patient who, despite extensive care, refuses to follow medical advice, exclaiming, \\"Woe to that man for worsening his condition through neglect!” Here, regret serves as a remedy as Christ reveals the future and laments the state of the world. Indeed, while many have heeded counsel without change, regret has often spurred correction. This is precisely why the Savior proclaimed, \\"Woe to the world!\\" to awaken people and prepare them for challenges. His lament is evidence of His love and gentleness, even towards those who oppose Him, aiming to attract them back to Himself with His sorrowful foresight.\\n\\nBut it may prompt the question: If trials must come, how can they be avoided? While facing trials is a necessity, succumbing to them is not. Consider a doctor who asserts that an illness will arrive; it does not imply that this illness will necessarily harm a vigilant individual. The Savior's words, as previously mentioned, were intended to rouse His disciples from complacency and to inform them of the struggles—both internal and external—that would confront them. Paul pointed to this reality when he noted “Outside there is strife, inside there is fear, troubles from false brethren” (2 Cor. 7:5; 2 Cor. 11:26). Speaking to the elders of Ephesus in Miletus, he warned, “From among your own selves will arise men speaking perverse things” (Acts 20:30). Additionally, Christ stated, “A man's foes will be those of his own household” (Matthew 10:36). \\n\\nWhen Christ speaks about the inevitability of trials, He does not undermine human free will or impose a necessity upon our lives; rather, He simply foretells what is destined to occur. This sentiment is echoed by the Evangelist Luke, who noted, “It is impossible that no offenses should come” (Luke 17:1). So what are trials? They are the obstacles on the righteous path. In the theater, those who cleverly introduce obstacles to confuse and manipulate are similarly named. Thus, it is not the Savior’s prophecy that brings trials; nor did temptations arise because they were foretold. Instead, temptations are a consequence of circumstances that were bound to occur. If those bringing forth temptations chose not to do evil, then those temptations would not manifest, and should they not have existed, they wouldn’t have been prophesied. However, since individuals succumbed to sin and embraced a chronic ailment, trials entered into play, and the Savior merely forecasts what is to come. \\n\\nShould these individuals have repented, you might argue, and no temptations had been introduced, would not this prediction become false? Not at all; it would hold true. Had all people been capable of reform, the Savior would not have declared that temptations must come. However, knowing some would refuse to amend their ways, He stated that trials would indeed arise. You may also wonder why the Lord did not eradicate these temptations. Is it for the benefit of those who suffer from them? Those afflicted are harmed not by the existence of trials but rather by their own negligence. We see this clearly in the examples of virtuous individuals, who often derive no harm from trials but rather gain the most significant benefits from them. Such examples include Job, Joseph, and the apostles. If some face ruin, it is due to their carelessness. If this were not the case, and if ruin hinged upon trials, then all would surely perish. Those who steer clear of trials bear responsibility for their own plight. Trials, as stated, rouse individuals from lethargy, making them vigilant and prudent, benefiting not only those who avoid them but also those who have stumbled, guiding them toward restoration. Thus, if we remain attentive, we can see how temptations benefit us: they teach us to remain alert. If we allow ourselves to slumber, even amidst numerous trials, what would become of us in times of ease?\\n\\nConsider the first man. How, for even a short time in paradise, could he let himself deteriorate to the point of aspiring to be equal to God, viewing the deceiver as a friend, and failing to obey a single command? What would have happened had he enjoyed a life free from worry thereafter? When we voice these insights, detractors may argue again, \\"Why did God create him this way?\\" No, God did not shape him thus; otherwise, He would not have punished him. If we do not hold our servants accountable for our own failings, how could the Sovereign of all creation do any less? How did humanity become so flawed? Through their own choices and negligence. If the wicked are not wicked by choice, then do not punish your servant, do not scold your wife for her faults, nor strike your son, nor harbor animosity toward the one who wrongs you. All deserve compassion, not punishment, if their faults arise from circumstances beyond their control. Yet you may say, \\"I cannot reason like that.\\" But when you realize that they are made guilty by necessity rather than choice, you can reflect clearly. Thus, if a slave fails to follow orders due to illness, you would not only refrain from blaming him but would probably forgive him. This suggests that some factors are within one's control while others are not. Likewise, if the first man was inherently evil due to his creation, you would not accuse him but rather forgive him willingly. If you extend forgiveness to a servant who suffers from sickness, how could you withhold it from one created by God who is inclined toward wrongdoing—assuming he truly was created in that manner?\\n\\nThose who raise such objections might be silenced by another point: the truth is rich with evidence. For instance, why would you never blame a servant for not having an attractive appearance, for not being tall, or for lacking the ability to fly? Because these traits depend on nature. Thus, a person cannot be held accountable for conditions that are innate; this is generally accepted. Consequently, when you chide someone, you indicate their wrongdoing stems from the terrain of their will, not their nature. If refraining from blaming others for their faults suggests that their faults are naturally derived, then it logically follows that when judging others, it reveals their faults arise from free will. Therefore, avoid entangling yourself in fallacious reasoning that is weaker than a spider’s web, and allow me to return to the core question: Did God create all of humanity? Of course. Why then are not all equally virtuous and sinful? What leads to the existence of the good, the humble, and the wicked? If a person's character were determined solely by nature, why are some virtuous and others depraved? If all were innately evil, then none could possess goodness; if all were innately good, then none could be immoral. If all individuals share the same nature, they must also exhibit the same character traits—either universally good or universally bad. However, if we assert that some are innately good while others are not, this inconsistency implies that these qualities cannot exist interchangeably, as characteristics determined by nature do not change. \\n\\nFor instance, we are all mortal, subject to passions, and none can escape them despite numerous attempts. Yet we observe that many virtuous individuals become corrupt and that the wicked can reform, indicating clearly that being good or evil does not derive solely from inherent nature. What is given by nature remains unchanged and unearned. Just as we do not labor to see or hear, so too should virtue come without effort if it were a natural condition. Why, then, would God create the wicked when He could easily create only the good? Whence does evil arise? This is a question worth pondering; my purpose is to demonstrate it stems neither from nature nor from God. Thus, you pose the inquiry: Did evil arise on its own? Indeed, it did not. What, then, is it—unborn? Be still, O man! Flee from such folly, and do not confer upon evil the same stature as God, who is the highest. For if evil is unborn, it implies it possesses power and cannot be thwarted or extinguished—everyone acknowledges that the unborn cannot perish. Why are there so many virtuous individuals if evil wields such dominion? How can the created be stronger than the uncreated? You may insist that God will someday eradicate evil, but how will He accomplish this when, like Himself, it is uncreated, powerful, and eternal? The wickedness of the enemy indeed breeds great evil and leads humanity into blasphemy. Under the guise of piety, it has fashioned new heresies, attempting to suggest that evil does not originate from God. \\n\\nEvil arises from desire and aversion. But where do desires and aversions originate? From within ourselves. To pose such a question is to ask: Why does a person sometimes see and sometimes not see? If I reply that it is due to the act of opening and closing one's eyes, you may further inquire: Why does one choose to open or close their eyes? And on revealing that it is ultimately a matter of will, you might seek yet another explanation. Evil is fundamentally disobedience to God. You ask, how did this disobedience come to be? But let me ask you: Was this disobedience inevitable? I can't say it was; I merely question why someone would wish to disobey God. The answer is negligence. Given the choice to either obey or disobey God, the choice was made to disobey. Should you find yourself still uncertain, I propose a straightforward and clear question: Have there not been instances in your life when you acted poorly or righteously? Have you not sometimes overcome anger and at other times succumbed to it, given in to intoxicants and then refrained, or disdained the poor only to find sympathy? Reflect upon where this dichotomy arises. If you're silent, I will answer for you: it stems from initial attempts to pursue virtue and then falling into weakness and neglect. \\n\\nTo those who are completely lost to wrongdoing, desensitized and irrational, unwilling to entertain thoughts that might restore them, I will not speak of noble responsibilities; however, to those who waver between good and evil, I will delightfully assert: You have taken what does not belong to you, yet found compassion leading you to share with the needy out of your own gain. Where did this transformation originate? Is it not clear that it springs from your will and inner disposition? This is evident and easily accepted by all. Therefore, I urge you to be diligent and steadfast in pursuit of virtue, and you shall not pose such queries. If we strive for goodness, then evil will only exist in name. Thus, refrain from asking where evil originates and do not indulge in uncertainty; rather, recognize its source in carelessness and act to remove it. Furthermore, if anyone claims that evil does not spring from within ourselves, point to their anger towards servants, their wife, their children, or others who offend them, and ask: How can you assert that evil is not our own doing? If evil does not arise from us, why the blame? Inquire whether they criticize and insult others willingly; if not, then no one should be angry with them. If they act intentionally, it confirms that the evil originates with them and their neglect. \\n\\nDo you believe in the existence of virtuous individuals? If no such individuals exist, then from where cometh the concept of goodness? How can one commend virtue? If there are indeed good individuals, it follows they're capable of reproaching the wicked. However, if the wicked have not chosen their path but are acted upon externally, then it is unjust for the righteous to chastise the unrighteous, and the righteous may themselves fall into wrongdoing. What could be worse than for the innocent to be condemned? But if the good can still maintain their righteousness while reproaching the wicked—this is the clearest indication of their goodness even amidst ignorance—then it is evident that no one becomes evil by necessity. If you persist in questioning the source of evil's creation, again, I say: it stems from negligence, idleness, mistreatment of the wicked, and disregard for virtue. Hence, whatever inquiries arise about the origin of evil, only those confronting these truths—those who indulge in wrongdoing and wish to propagate harmful negligence through deceitful doctrines—seek these answers. However, we can dismantle such falsehoods not just with words but with our very actions. Evil does not exist out of necessity. Had it been essential, the Christ would not have uttered, “Woe to that man who is tempted.” He condemns only those who choose to do wrong by their own free will. \\n\\nHis remark, “It must needs be that offenses come,” should not confuse you; it signifies that this individual creates temptations through their own choices and actions. In Scripture, the preposition “from” often substitutes the preposition “through,” as with “I will make man by God” (dia tou Qeou, Gen. 4:1), where the first cause is identified rather than the second. Similarly, “eating is not of God” (dia tou Qeou) refers to their expression (Gen. 40:8), and once more “Faithful is God, by whom (di ou) you were called into the fellowship of His Son” (2 Cor. 1:9)."},{"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 living among your fellow believers, strive not to cause anyone to depart from the community, for doing so may lead to your own condemnation in the world. Above all, be cautious not to lead anyone into temptation, as this could result in your exclusion from the eternal kingdom alongside those who lead others astray. Avoid enticing your brother or colluding with him in wrongdoing, lest you provoke the Lord’s anger and find yourself at the mercy of wicked individuals. Blessed is the person who has not led their neighbor into temptation in any manner, for ‘his recompense is many in heaven’ (Matthew 5:12); however, the one who is foolishly led astray will lead many others into the same fate."},{"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":"What sorrow is there for the world of temptation except for the one that is described as, “And the world knew Him not” (John 1:10)? This is not the world referenced in “God in Christ hath reconciled the world unto Himself” (2 Cor. 5:19). There exists a world steeped in wickedness and a world filled with goodness: in the former, all are sinful, while in the latter, all are virtuous. We often speak of a field: it is abundant; and what does it yield? Wheat. However, we can also assert, and rightly so, that this field is also teeming with tares. Here stands a tree, heavy with fruit. Another may observe that it is abundant in leaves. The one who claims the tree is laden with fruit speaks truth, just as does the one who states it is filled with leaves. Yet, the abundance of leaves does not negate the fruit, nor does the presence of fruit diminish the leaves. The tree bears both: one may be carried away by the wind, while the other is gathered by the harvester. Therefore, when you hear, “Woe to the world from temptation,” do not be afraid; embrace the law of God, and you shall not fall to temptation."},{"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":"As a human, the Lord weeps for the world due to the suffering that will arise from temptations. Some might argue, “Why grieve when we ought to assist and support?” We respond that mourning for another can also be a form of aid. Often, we find that those whom our encouragement has failed to assist may find solace in our lamentation, leading them to a renewed sense of understanding. Though the Lord states that temptations are inevitable, we must ask how we can evade them. Their arrival is necessary, yet our destruction is not, for we have the capacity to withstand temptations. By “temptations,” we refer to those who obstruct righteousness, and by “the world,” we indicate those of a lower nature, those who crawl upon the earth, easily dissuaded from performing good deeds."},{"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":"Alas, for the world due to temptation. He forewarns of the impending harm that arises from temptations, urging vigilance not just from the apostles, but for all of humanity. Those who reside in the world are called at peace, yet these temptations stand as barriers to a righteous life. He grieves for the world because it must endure considerable strife due to these trials. Temptation is an inevitable reality. Hence, some contend: if temptations are unavoidable, then sin is also necessary; and if sin is necessary, it seems unjust for the wicked to face punishment, since that which occurs out of necessity should not be deemed an offense. Therefore, we affirm: while it is inevitable that temptations will arrive, just as it is necessary for demons to exist, it is not obligatory for the virtuous to face temptation, as they possess free will. Thus, the arrival of temptations does not depend on our actions, but our response to them is solely our responsibility. Christ, fully aware that temptations are inevitable, proclaims their arrival so that we may remain cautious, as previously mentioned. It is not merely due to their forthcoming nature that He speaks of them, but rather the foresight of their coming. But woe to that individual whom temptation befalls. Temptation is introduced by the adversary, yet it is recognized, nurtured, and cultivated by humanity, who harbors a flawed and wicked will; concerning such individuals, Christ expresses sorrow as they serve the devil. In addition, He instructs us on how to evade temptation."},{"author-name":"Tichon of Zadonsk","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989ff6b5b4c943e70095_Tichon%20of%20Zadonsk.png","category":"Holy Fathers and Teachers","century":18,"exegesis-text":"Alas for the world due to temptation, for it is inevitable that temptations will arise; yet, greater sorrow awaits the individual through whom these temptations surface (Matt. 18:7; Luke 17:1). Rather than passing judgment on one another, let us instead focus on how we can avoid causing our brother to falter or encounter temptation (Rom. 14:13). Christ warns of the world's woe for temptation, yet the consequences are far graver for those who are the source of such temptation. Those who bring forth temptation commit a dual sin: they sin themselves and lead others into sin; they face their own destruction and contribute to the downfall of others."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"\\"Woe to the world due to temptation; it is essential that temptations come\\" (Matthew 18:7) - the Lord revealed. The arrival of temptations reflects God's allowance, and the moral devastation brought by these trials also comes through His permission. As the end of the age draws near, the prevalence of temptations will escalate to the extent that \\"because of the increase of wickedness, the love of many will grow cold\\" (Matt. 24:12), and \\"when the Son of Man returns, will He find faith on the earth?\\" (Luke 18:8). The land of Israel, representing the Church, will face destruction - ravaged by the deadly force of temptation and left desolate (Ezek. 38:18). Living in accordance with God’s will shall become exceedingly challenging, for it is inevitable that those who dwell among temptations will be affected by their influence. Just as ice melts into water when warmed, the heart, initially filled with goodwill, softens and shifts when continuously exposed to temptation. It becomes daunting to remain faithful to God amidst the overwhelming tide of apostasy. Those who have turned away, yet portray themselves as Christians, will find it all the easier to persecute genuine believers. This multitude of apostates will enclose true Christians with relentless schemes, erecting countless barriers to their earnest pursuits of salvation and service to God, as noted by St. Tikhon of Voronezh. They will oppose God’s servants through the exertion of might, slander, malicious plots, various temptations, and ferocious persecutions. The Saviour of the world struggled to find even a small, secluded Nazareth to shield Himself from Herod and the hostile religious leaders of His day; similarly, during the final days, a true monk will scarcely discover any hidden refuge where he may serve God freely, without being drawn into the snares of apostasy and apostates, leading him into the service of evil. Oh, what a time of tribulation! What profound misfortune! What a moral crisis, unnoticed by those who are consumed by the flesh, far greater than any external calamity! Alas, this disaster begins in this life, yet it does not end here but continues into eternity! This calamity of calamities is comprehensible to only those who are true Christians and monks, yet remains hidden from those it encompasses and ultimately destroys."},{"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":"WOE TO THE WORLD BECAUSE OF TEMPTATIONS! St. Chrysostom remarks that while being God, Jesus Christ took on human form for our sake, assumed the role of a servant, endured all sorts of humiliation, and did everything necessary for our salvation. Yet, despite these efforts, many remained ungrateful and were not healed from their spiritual afflictions, similar to a sick individual who ignores their doctor’s advice. Regret does not help in such situations, but here it offers a remedy, as Jesus Christ foresees the future and mourns for the world. Blessed Theophylact observes that often our heartfelt sorrow for those who remain unrepentant leads to their awakening. If those who cause temptations chose righteousness, temptations would cease to exist; however, since they have surrendered themselves to wickedness and fallen into an incurable malady, the Savior, knowing they refuse to repent, declares that the destruction of covenants will come, indicating that tempters and those tempted have always been present and will continue to be. Why does the Lord not eliminate temptations? Why does He permit them? St. John Chrysostom provides this insight: What would be the purpose of annihilating them? Would it benefit those who suffer harm? They suffer not from temptations themselves, but from their own carelessness. Pious individuals not only face no harm from temptations; they often gain immense blessings from them. Witness Job, Joseph, and all the virtuous. Temptations awaken individuals from spiritual lethargy, making them vigilant; not just those who avoid them, but even those who have stumbled are given the chance to recover, learning caution and resilience. If we remain heedless amidst numerous adversities and temptations, what would happen if we were entirely safe? Therefore, temptations are necessary, yet it does not mean we must succumb to them. If evil were truly essential, Jesus would not have declared, Woe unto the man through whom temptation comes; he faces dire consequences as a servant of the devil."},{"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":"\\"Woe to the world because of temptations\\": \\"It grieves me, as a representative of humanity, concerning the temptations present in the world\\" (Theophilus). 'Temptation' refers to the incitement of others to sin or an impediment to virtue. From these arise the gravest evils; human sin is multiplied, the corruption of humanity increases, and their culpability before God is deepened, hence woe to the human race because of them. \\"For temptations must come.\\" If temptations are inevitable, why does Jesus Christ lament the state of the world when He should have liberated it from such trials? Being divine, Christ took on human form for our sake, assumed the role of a servant, endured countless mistreatments, leaving nothing undone on His part. However, since this was of no benefit to ungrateful individuals, He mourned for them, lamenting that despite such care, they remained afflicted, akin to someone sorrowing over a sick individual who refuses to follow their doctor’s advice, saying, \\"Woe to this man for the ailment he has worsened through neglect.\\" In asserting that temptations must occur, He does not negate free will nor enforce a deterministic existence upon us; rather, He forewarns of what will certainly transpire (Chrysostom, cf. Theophilus). The moral decay among people is so profound that there will perpetually be tempters leading their neighbors into sin and wrongdoing; the allure of temptation is so potent that individuals readily succumb and fall into sin. \\"But woe to that man,\\" etc.: the one who leads others astray bears a greater guilt than the one being led, as seduction reveals in the seducer a corrupted heart or malice capable of disrupting the spiritual life of another, tainting the purity of their soul, and ultimately leading them to ruin; thus, woe to that individual who leads their brother astray for whom Christ sacrificed Himself. Yet, the seduced is not entirely blameless, for they can seek to avoid temptation. \\"You may ask, 'How is this possible? If temptations must come, how can one evade them?' While temptations are indeed destined to arrive, it is not necessary that one must fall prey to them. For instance, if a doctor asserts that a particular illness is unavoidable, it does not mean that it must affect a careful patient adversely... But why does the Lord not eliminate temptations? What would be the purpose of their removal? Is it for those who suffer from them? But their suffering stems not from temptations themselves, but from their own negligence. This is illustrated by virtuous individuals who not only remain unharmed by temptations but also gain significant benefits from them. If some can avoid temptations, then those who do not must hold themselves accountable\\" (Chrysostom, cf. Theophilus)."},{"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":"Some may argue that if temptations are inevitable, why does Christ lament the state of the world instead of liberating it from these trials and offering assistance? If temptations are destined to arise, what means are there to avoid them? When Christ refers to the inevitability of temptations, He does not negate free will, nor does He impose a compulsory life upon us; rather, He foretells what will surely occur. Had the individuals assailed by temptation chosen against evil, those temptations would not have materialized; if they could not have arisen, their prediction would not have been made. However, since humanity has surrendered to wickedness, temptations emerged, and the Savior merely foretold the events that were to take place. He expresses sorrow for those who failed to gain from His teachings and life, lamenting their inability to overcome their afflictions, akin to one mourning for a patient who, despite much attention, neglects the physician's advice, declaring, \\"Alas for him whose illness he has worsened through his own neglect.\\" \\n\\nYou may ponder why the Lord does not eradicate such individuals. What purpose would there be in their destruction? Is it truly for the benefit of those who suffer harm from them? Yet, it is not temptations that harm, but rather their own negligence. This is apparent in the examples of virtuous individuals who not only face no detriment from temptations but also gain immense benefits from them. Job and Joseph are prime examples, along with all the righteous and the Apostles. Those who have fallen have done so due to their own carelessness. If it were otherwise and ruin hinged solely on temptation, then all would inevitably be lost. For those who successfully avoid temptations, the one who does not should take responsibility for themselves. Temptations are bound to come, but it is not necessary to be lost through them."}]}
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