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Explanation for:
Matthew
18
:
17
And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican.
12
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"“Take one or two more with you, that by the mouth of two or three witnesses every word may be confirmed” (Matt. 18:16). When faced with someone who lacks shame and shows audacity, our approach should focus on healing rather than fury and resentment. Just as a doctor persists in caring for a patient despite a lingering ailment, so too does the Saviour instruct us to respond similarly. When you are isolated in your struggle, draw upon the strength found in companionship. With accountability, the two can correct the one who has fallen into sin. Notice how the Saviour is not solely concerned with the welfare of the aggrieved, but also with that of the transgressor. The offended individual is the one consumed by anger; he is unwell, fragile, and weary. For this reason, the Saviour directs the wronged individual to confront the one who has erred, either alone or accompanied by others. If the offender remains obstinate, He then instructs bringing the matter before the Church: “Say,” He commands, “to the Church” (Matthew 18:17). If the aim was merely the restoration of the offended party, He would not have instructed that the repentant must receive forgiveness up to seventy times, nor would He have proposed numerous avenues for healing. Yet, when the offender remains unyielding after the first admonition, instead of dismissing him, the Saviour encourages ongoing attempts at restoration—first alone, then with one or two witnesses, and ultimately with many.\\n\\nWhen addressing external matters, however, He issued a different directive: “But whosoever shall strike thee on thy right cheek, turn to him the other also” (Matt. 5:39). The Apostle Paul echoes this principle when he asks, “What shall I judge of external matters?” (1 Cor. 5:12). Paul urges believers to both admonish and restore fellow Christians while also seeking to discipline the wayward, ensuring they feel the weight of their actions. The Saviour similarly outlines such a process among the brethren; He appoints three guides to assist the guilty one in recognizing his own misdeeds, akin to how a person under the influence requires clarity to comprehend their behavior. Just as intoxication can cloud judgment, so can anger and sin intensify one’s folly. Who was wiser than David? Yet even he, ensnared by sin, became unaware of his actions, overtaken by desire that clouded his mind. Hence, he required a prophetic spark and reminders to awaken him to his wrongdoings. Thus, the Saviour places before the sinner individuals capable of guiding him to recognize his faults.\\n\\nWhy does He instruct that the rebuke come from the offended? It is often easier for the one who has erred to accept correction from the person they have wronged, rather than from others who may advocate on behalf of the victim, especially when the offended is the direct source of the rebuke. If the one entitled to seek restitution approaches with genuine concern for the sinner’s redemption, it is more likely to instill a sense of shame than if the rebuke comes from others. The purpose of this admonition is not to incite offense, but to encourage restoration. That is why the Saviour advises the inclusion of companions for reproof only when the initial attempts by the offended have not succeeded; and even then, it is not necessary to involve a multitude, but rather just one or two. If those reproved are still dismissive, only then does He suggest the matter be referred to the Church. This process demonstrates the Saviour's intent to prevent the sins of individuals from becoming public knowledge. Although He could have permitted the offended to report the sin to the Church immediately, He wisely commands this only after attempts of one or two rebukes have been made.\\n\\nWhat does it mean that “by the mouth of two or three witnesses every word was confirmed”? It signifies that you have done all in your power and omitted nothing necessary. “But if he will not listen to them, tell the Church,” which means its representatives; “and if he will not listen to the church either, let him be to you as a heathen and a publican.” Such a person is beyond healing. Remember that the publican is frequently portrayed as a notorious sinner. He also remarked, “Do not the tax collectors also do the same?” (Matthew 5:46), and elsewhere, “Publicans and harlots go ahead of you into the kingdom of God” (Matt. 21:31), designating them as the most despicable. Thus, why does He categorize the unrepentant one alongside publicans? To offer solace to the wronged while instilling fear in the unrepentant. Yet, this is not solely punishment; consider also, “Whatsoever ye bind on earth shall be bound in heaven” (Matt. 18:18)."},{"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":"When a brother sins against us and causes us harm, we possess the power to forgive him, and it is our responsibility to do so, as we are commanded to forgive those who owe us. However, when someone sins against God, it is not within our authority to pass judgment. The Holy Scripture states: If a man sins against another man, he can pray to God on his behalf; but if a man sins against the Lord, who will stand in the gap for him (1 Kings 2:25)? In contrast, we exhibit leniency towards offenses against God while being quick to condemn those that affect us personally. It is crucial to address the sinning brother without delay, to prevent him from remaining in sin and losing his sense of shame. If he heeds the correction, we contribute to the salvation of his soul, and in turn, secure our own salvation. Should he refuse to listen, we should involve another brother; and if he remains unresponsive, we must bring in a third brother, aiming either for his correction or to establish the testimony of witnesses. If he persists in ignoring all of them, we must bring the matter before the assembly, so that he may be placed under a disciplinary measure: thus, a person who cannot be saved through shame may be brought to correction through consequence. However, as it is stated, Let him be unto thee as a heathen and a publican, the individual who, under the pretense of faith, commits treachery is deserving of greater judgment than those who openly identify as sinners. The publicans, figuratively, represent those who pursue worldly gain through deceitful means such as fraud, crime, and falsehood."},{"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":"If he refuses to heed the counsel, that is, if he opts to rationalize his wrongdoing as acceptable, take along one or two others so that every matter may be established by the testimony of two or three witnesses. Should he disregard their voices as well, inform the church; and if he remains unresponsive to the church, treat him like a Gentile or a tax collector. He is no longer to be seen as one of your brothers. Nonetheless, do not close off the path of redemption for him. While we may not view the Gentiles as our brothers, we consistently intercede for their salvation."},{"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":"If an individual is confronted in the presence of two or three witnesses and remains unrepentant, the matter should be brought to the church leaders. Although the law affirms that every word is established through two or three witnesses, if he refuses to heed their counsel, he should ultimately be brought to the church's understanding. Should he still reject their guidance, he must be excluded to prevent his wrongdoing from spreading to others. The Lord compares such brothers to tax collectors, who were held in disdain by society. It brings solace to the wronged that the offender is viewed as akin to a publican and a sinner, an outsider to the faith. However, is this the only penalty for those who act unjustly? No! Take heed of what follows."},{"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":"If he refuses to heed their words, let the Church step in. Here, the Church signifies the leaders of the assembly of believers. Convey to them everything regarding his situation. There is a chance they may influence him, especially if he honors their authority. However, should he disregard the Church, consider him akin to a Gentile or a tax collector. Subsequently, disengage from fellowship with him, treating him as if he were beyond healing. He associated the unbelieving Gentiles with tax collectors due to their avarice, self-centeredness, callousness, and wrongdoing. Therefore, let us, who are often affected by such inclinations, take heed. Observe the urgency He instructs us to exercise in correcting those who have led us astray, while we ourselves neglect to heal those we have misled. But what will this punishment signify for the unhealed, you may ask? No; pay attention to what is to come."},{"author-name":"Dimitri of Rostov","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b083687b06aec81fcf3_Dimitri%20of%20Rostov.png","category":"Holy Fathers and Teachers","century":17,"exegesis-text":"Anyone who becomes a member of the Church of Christ is united with Christ, just as the head is fundamentally linked to the body. Conversely, those who are distanced from the Church of Christ find themselves distanced from Christ, who is the head of the Church. Any good deeds they believe they are amassing for salvation will ultimately be in vain, as without Christ, they cannot lead to salvation. A limb that is severed from a body, which relies on the head for life and direction, cannot function as a living part. Similarly, a Christian who may lead a commendable life cannot attain salvation once he is separated from the unity of the Orthodox Church. St. Athanasius, the Patriarch of Alexandria, states in his teachings, “Whoever desires salvation must uphold the Orthodox faith; those who do not preserve it in its entirety and purity will undoubtedly face eternal destruction.” This teaching clearly illustrates that salvation is unattainable outside of the Orthodox Catholic Church, just as in the time of Noah, only those inside the ark were saved from the flood. St. Cyprian remarked, “To those for whom the Church is not a mother, God cannot be a father.” The Lord Himself declared, “If he refuses to listen to the Church, let him be to you as a Gentile and a tax collector” (Matthew 18:17). Therefore, one should not focus on the good deeds of those who disregard the Church. There are indeed many righteous individuals among those who do not believe in Christ; they cherish the truth, act with kindness, and perform good works not only for their own but also towards Christians. However, such deeds cannot secure their salvation since they remain separate from Christ and His Church. Likewise, those who identify as Christians but are detached from the Church of Christ risk losing their salvation, irrespective of any virtuous acts they may perform. Even if they practice fasting, uphold moral integrity, or engage in fervent preaching, these efforts will not save them if they have become heretics and distanced themselves from the Church. Such actions may even amplify their suffering."},{"author-name":"Ambrose of Optina","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8887ae86f10eb85e99c75_Ambrose%20of%20Optina.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Had the Roman high priests not succumbed to the desires for dominance, they would not have exhibited animosity toward the Orthodox Church for worldly and selfish reasons. Likewise, Lutherans and Protestants in general, if not burdened by desires for indulgence and arrogance, would refrain from criticizing the Orthodox for their observance of fasting and adherence to the traditions of the Orthodox Church of Christ. They have overlooked the Lord's own directive in the Gospel: But if ... disobey the Church, be thou like the Gentile and the tax collector (Matthew 18:17). These words clearly illustrate the Orthodox Church's care for outsiders, regardless of who they are. In accordance with the law of love, our Church prays for the unity of the Churches, seeking the conversion of non-believers while they are still alive, trusting that the Lord will guide them to the light of truth and the path to salvation through their own experiences. If they find conversion, it is indeed a blessing. However, should they remain unconverted in life, in accordance with the divine mysteries beyond our understanding, the Church cannot remember them after death, as they did not share in communion with her while alive."},{"author-name":"Jewgenij A. Popow","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Church's disobedience, particularly when it stems from a lack of faith, rightly faces this judgment. The universal Church is recognized as ‘the pillar and bulwark of the truth’ (1 Tim. 3:15), embodying the truth and remaining infallible. Therefore, her practices, including those related to honoring the departed, possess salvific significance. Her authority, blessings, or condemnations, as well as her contributions to ecumenical and recognized local councils, and her overall canonical voice, carry meaningful weight. It is preferable to be labeled as a ‘one-sided or discontentedly enlightened individual’ who believes, rather than to consider oneself more knowledgeable than the Church through scholarly pursuits and consequently to step away from being a child of the Church, assuming the role of a critic."},{"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":"If an individual continues to harbor false beliefs in the presence of others and refuses to heed their counsel, then the matter should be brought before the Church and its appointed leaders. Should he lack shame regarding you and those accompanying you, he may still dread the judgment of the Church. If he disregards the Church’s guidance, is not moved by the admonitions and warnings of its shepherds, and remains unyielding to their authority, he resembles a terminally ill person, one entrenched in obstinacy. Therefore, treat him as you would an outsider—like a non-believer, who shares no bond with you in faith, and like a figure whom all find detestable, an unrepentant egoist. Do not view such an adversary of the Church as a brother in Christ, and withdraw from fellowship with him, lest you and others contract his spiritual affliction. Should he be severed from my Church, he will find himself alienated from my grace which abides with her. This is the command given, the teaching of the Lord Himself regarding the anathema of the Church, which finds its origin in Christ, who invites us: learn from Me, for I am meek and lowly in heart (Matt. 11:29). Following this principle, the Apostle Paul proclaimed, “If anyone preaches to you a gospel contrary to what you received, let him be accursed” (Galatians 1:8). The other apostles echoed this when they encountered those who had departed from them but were not of them (1 John 2:19), introducing harmful heresies and turning away from the Lord who saved them (2 Pet. 2:1). What further action could be taken but to remove those infected with malign teachings from the healthy body? This must be done openly so that the malignantly influenced may realize their plight and seek the all-healing remedy of repentance, while the faithful are alerted to whom they must be cautious of and how vigilantly they should guard themselves. Thus, the Church not only has the authority but is required to excommunicate individuals who rebuff her, as well as God Himself, who speaks through the Holy Scriptures. Anathema is the Church’s verdict, a gentle yet formidable decree, mirroring the nature of Christ, its Founder, who embodies gentleness and strength. Anathema is not a curse; a curse invokes harm and calamity upon the one it targets, while anathema signifies only the removal from the Church, severing communion with those unwilling to obey her authority. The Church, through its primate, proclaims to such individuals: you do not adhere to the faith as the Lord has commanded; you neglect His holy precepts, disdain His grace, and mock the statutes of His Church—established, cherished, and promised to be preserved until the end—bringing in your destructive doctrines. For those, nothing in the Church is sacred or cherished; depart from us. We are willing to coexist with you as fellow citizens unacquainted with the faith and law of Christ, but we cannot share in the unity of faith, in the communion of prayers and Sacraments, or in spiritual love; leave us. You have turned away from the purity and wholeness of Christ’s faith; you are to us as tax collectors were to the ancient Hebrews. We regard you as the Lord instructed us: let him be to you as a Gentile and a tax collector. You are free to choose your own path, and it is our responsibility to regard you as we are instructed by our Lord Jesus Christ, in whom we trust for eternal salvation. This does not imply that we should treat our brother with disdain or deny him basic human kindness as the Hebrews did towards non-believers; we must continue to love our brother and strive to guide him towards righteousness until the end, just as our heavenly Father does with the ungrateful and wicked. It signifies only that we must end all fellowship with him as a fellow believer, viewing him as one who does not belong to the Holy Church of God. The Church reserves anathema primarily for sins of the intellect rather than will, targeting persistent obstinacy rather than mere sinfulness. Not directed against robbers or those engaged in criminal acts, anathema is reserved for those who deny the existence of God, redemption, immortality, future judgment, and the foundational truths of faith. The intellectual sins are graver, more harmful, and more culpable than those of action. We all sin frequently, yet through humility before God’s mercy and sincere repentance, we can attain His forgiveness. Even misguided beliefs, when not steadfast, may be forgiven if individuals, much like children, are swept away by varying doctrines and genuinely confess their errors. Nonetheless, if someone deliberately spreads falsehoods as the devil, the father of lies, does—seeking to destroy souls—or if one rebuffs the truths acknowledged by Christ, His apostles, and the entire Church, such a person commits a sin against the Holy Spirit. This sin, if unrepented, will not be forgiven either in this life or the next; it undermines the very foundations of God’s Church, prompting her to express her sorrow: Anathema! Let no one presume the anathema to be inconsequential; indeed, being excommunicated from the Church signifies having barred oneself from the Kingdom of Heaven."},{"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":"“Speak to the congregation”: the congregation refers to the assembly of believers in Jesus Christ. This is not meant to indicate a universal church but rather a local community of believers residing in a specific area, where both the wrongdoer and the wronged can be found. According to Christ's teachings, the authority to judge within the church is given to its leaders (see Matthew 18:18, John 20:21-23), initially entrusted to the apostles and subsequently to their ordained successors—pastors and teachers. Thus, it is primarily the leaders and representatives of the church who are intended in this context. - “Speak to the congregation”: that is, to its leaders (Chrysostom, Theophilus, Euph. Sig.). - “If he refuses to listen to the congregation as well”: if he does not heed the counsel, corrections, or warnings from the leaders of the church, and if he does not accept the judgment of those who bear the judicial authority in the church, then “let him be to you as a Gentile and a tax collector”: the Jews referred to all who were not part of their community as Gentiles and had no dealings with them, particularly in spiritual matters; tax collectors (see Matt. 5:46) were viewed as corrupt, outcasts who were similarly avoided and shunned. The implication of this statement is clear: do not regard such a obstinate individual as your brother, for he is akin to a terminally ill patient (see Zlat.), and cease your Christian fellowship with him to avoid being tainted by his affliction. While formal exclusion from the community or excommunication (as seen in 1 Cor. 5) is not explicitly mentioned here, such exclusion is a rightful and necessary outcome of persistent defiance against the church’s judgment, rebellion against it, and lack of repentance (see Chrysostom)."},{"author-name":"Alexander Swirelin","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c888626d8de9e2f4ee3d8a_Alexander%20Swirelin.png","category":"Christian Authors","century":19,"exegesis-text":"These passages outline the proper approach to admonishing a neighbor and provide guidelines for guiding wayward souls toward repentance. Specifically: a) (Matthew 18:15) If your brother has wronged you unjustly or has offended you without cause, do not retaliate by returning the insult; instead, swiftly seek to correct him. Keep his wrongdoing private, and with love and humility, address him directly. Help him recognize the folly and gravity of his actions, leading him toward awareness and sorrow for his sins. Should your efforts succeed and the sinner turn from his misdeed, you will have gained a brother, saving him from the dire repercussions of sin, purifying his soul, and restoring him to a rightful standing before God, making him deserving of the eternal kingdom. b) (Matthew 18:16) If your attempts at correction do not enlighten your brother, and he remains steadfast in his transgressions, do not abandon him. Instead, consider another approach: find individuals known to the sinner, whether friends or relatives, individuals he respects, and bring them along to assist in convincing him to repent, thus fortifying your appeal with the witness of two or three. c) (Matthew 18:17) The term 'church' refers to the collective body of believers in Christ; more specifically, it pertains to the local congregation, comprised of believers in a specific location, or even more pointedly, the bishops, who represent God, and the presbyters, who embody the Apostles, entrusted with the authority to bind and resolve sins. Therefore, if the wayward brother refuses to heed the counsel offered by two or three witnesses, present his case to the Church, for instance, to his spiritual advisor, who may then provide pastoral guidance. If he still does not listen, regard him as an unrepentant sinner, akin to a gentile or a tax collector, and cease fellowship with him, thereby freeing yourself from responsibility for his sin. However, continue to keep him in your prayers, asking the Lord to lead him back to the path of righteousness."},{"author-name":"Ambrosius (Klyucharyov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8889e5be0d592d59e0014_Ambrosius%20(Klyucharyov).png","category":"Christian Authors","century":19,"exegesis-text":"We are called to take action, beginning with the necessity of recognizing one another, distinguishing between allies and adversaries, and identifying those faithful to our cause versus those who betray it. While the term \\"traitor\\" may seem severe, it is the most appropriate description in this context. In any conflict, isn’t it true that one who abandons their own side to join the enemy is considered a traitor? The Apostle Paul implores believers to uphold unity in faith: \\"Add to my joy,\\" he says, \\"be of the same mind, having the same love, being in full accord and of one mind\\" (Philippians 2:2). Why does he urge this? The strength of the Church resides in its perfect harmony of faith and the consistent behavior of its members; minor deviations can lead to significant consequences, as we witness in ourselves. \\n\\nIn the Old Testament, a Jew who turned away from God’s Law and embraced pagan practices was to be cast out and stoned: \\"You shall purge the evil from your midst\\" (Deuteronomy 17:2-7), Moses instructed the Israelites. This was a necessary in a time when human sinfulness often rendered such actions ineffective. For us, the heirs of the New Covenant—a covenant marked by the Spirit and love—our Lord Jesus Christ has established a different commandment: to remove those who breach the tenets of faith and Christian living from our community: \\"let him be to you as a Gentile and a tax collector,\\" implying that one who disrupts the unity of faith must be seen as an outsider. Yet, we are to love him as we would any person; being a good neighbor and citizen, assisting him in his times of need, and offering friendship in human terms. However, concerning matters of faith, we must maintain a barrier; his inner beliefs must remain foreign to us unless we engage in constructive dialogue about our differences. Such conversations are prudent only for those who are steadfast in their faith and well-versed in the teachings of the Church; the other members should be cautious of disputes, remembering the responsibility to uphold the faith (2 Corinthians 10:5).\\n\\nWhat could be more just than this? If it appears harsh to anyone—perhaps feeling pity for excluding someone from the community of believers or sorrow for relinquishing personal misconceptions—then let them depart instead. This is the standard in any orderly society that wishes to maintain its purpose and responsibilities. There is nowhere that allows for unrestrained thoughts, words, and actions without regard for established norms and order. It is only among us, in educated circles, that we encounter such an unprecedented exception concerning faith and the Church. Remarkably, we have allowed all individuals, regardless of their beliefs—including false teachers, critics, skeptics, and blasphemers—to coexist in unity: no one is considered a danger, and no words diminish our sacred convictions or traditions. This situation is indicative of mental decay, and it is this very state that leads to our downfall. We anticipate that tomorrow, the same criticisms will be directed at us: \\"they are extremists, clerical zealots; they demand excommunications, inquisitions, persecutions, executions; they oppose freedom of thought and inhibit human progress.\\" Yet none of this frightens us. According to Orthodox Christian teaching, anathema signifies a calm and resolute, yet non-violent, separation of ill members from the healthy. Extremists are those who impose beliefs through force; we do not engage in such behavior. Clericals, associated with a Western religious faction seeking to dominate the State, do not exist among us; such terms are imposed upon us by those unfamiliar with our Church’s history. We have not experienced an Inquisition; we request no executions. We simply say to those who denounce the Church, \\"leave us be.\\" Similarly, we caution our fellow Orthodox Christians, our brethren in Christ, to \\"beware of them, and turn away\\"; let them be as Gentiles and tax collectors to you. While this final judgment rests in the hands of ecclesiastical authority, may we never witness it being rendered. Just as the torments of eternal judgment serve as a warning to the sinner, we highlight for those within our Church who are misled the authority and guidance the Church offers in our current circumstances, for it is through her wisdom alone that we find our deliverance.\\n\\nMoreover, it is crucial to discern the manner in which our adversaries of faith ensnare us into their influence, undermining our stability and freedom. This power is characterized by a false sense of shame. What is this? True shame arises from the turmoil of our soul or the pain of conscience when confronted with sin or temptation; it is a righteous sentiment. Yet, in our moral deterioration, societal customs often replace divine law, and self-love and vanity supplant genuine conscience. When we violate societal norms—often imperfect or even detrimental to virtue—our self-worth suffers due to the fear of ridicule, leading us to succumb to external pressures against our better judgment. Consider how an inexperienced youth may, in the company of unsavory companions, partake in excessive drinking out of fear of mockery. Likewise, many Christians nowadays hesitate to attend all-night services instead of opting for theatrical or concert entertainment, or to fast, or to pray at meals, fearing they will be labeled prudes: this indeed is false shame.\\n\\nThis moral ailment plagues many contemporary Russian Christians, and our adversaries exploit it skillfully. To combat this false shame, let us invoke genuine shame: allowing moral degradation to permeate our Christian community, remaining indifferent to this grave affliction, and becoming the object of reproach among our peers and the subject of scorn (Psalm 43:14-15), is what should bring us shame. Our Lord warned against this false shame, which now holds such sway over us: \\"For whoever is ashamed of Me and of My words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when He comes in the glory of His Father with the holy angels\\" (Mark 8:38)."}]}
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