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Explanation for:
Matthew
18
:
18
Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven.
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":"Given His words, ‘If he will not listen to the church, let him be to you as a Gentile and a tax collector,’ there may be an unspoken challenge or concealed sentiment from the disobedient brother: ‘If you hold me in disdain, I too will regard you with contempt; if you judge me, you shall face judgment in my eyes.’ In light of this, He bestowed authority upon the apostles so that those who faced their judgment would understand that human verdicts are upheld by divine decree, and that whatever is bound on earth is also bound in heaven."},{"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":"See Matthew 18:16. The Lord does not instruct the Church’s leader to ‘bind him’; rather, He says, ‘If you bind him, then the matter is left to the one who is wronged,’ implying that the bindings will become irrevocable. Consequently, the individual will face severe calamities, not due to the action of the one binding, but because of their own refusal to accept accountability. Reflect on the tribulations that await the obstinate: both immediate consequences and eternal suffering! This serves as a warning—not necessarily that such a fate will occur, but to encourage the one threatened—who might be separated from the Church and face the peril of being bound in heaven—to adopt a humble demeanor. If initially resistant, they may eventually abandon their wrath following numerous admonitions. Thus, the Saviour established multiple stages of judgment, ensuring that the sinner would not be cast aside immediately. If he resisted the first admonition, he might heed the second, and if he disregarded it, he would learn to fear the third, and ultimately, if he neglected the last, he would confront future divine retribution.\\n\\nWe previously mentioned that the ruler possesses the power to bind and to loose. However, take note: the apostles share this same authority. The Lord declared to them, ‘Whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven’ (Matt. 18:18). Observe the presence of these bindings and the control they wield; while the terminology may remain constant, the essence of their nature differs. The bindings exist in both realms—some on earth, others in heaven—where heaven acts as the ultimate location of these bonds. Understand, then, the immense significance of this power. Those on earth issue judgments, and the influence of those judgments transcends to heaven. Just as kings, residing within one city, enact laws and decisions, which then extend their authority across the entire cosmos, so the apostles, situated in a specific location, declared laws whose authority not only traversed the world but ascended to the heights of heaven. Witness the bindings and ties, some pertaining to physical matters and others to spiritual ones—better yet, encompassing both, for the apostles bound not merely bodies but also souls.\\n\\nIf you wish to discern the distinction between a priest and a king, consider the scope of authority granted to each. You will find that the priest holds greater status than the king. Although the royal throne may seem significant because it is adorned with precious stones and gold, the king is authorized solely to govern earthly matters, while the priesthood’s throne is fortified in heaven, entrusted with celestial responsibilities. Who proclaims this? The heavenly King Himself states, ‘Whatever you bind on earth shall be bound in heaven’ (Matthew 18:18). What can compare to such prestige? Heaven receives the initiation of judgment from earth. The Judge resides on earth, with the Master supporting the servant; thus, whatever is decreed below is affirmed above. The priest serves as a mediator between God and humanity, bestowing divine grace upon us from above and elevating our petitions there, reconciling an angry God with all of creation, and liberating us from His wrath. Therefore, God humbles the royal authority under the priest’s hands, demonstrating that the latter possesses a higher rank: the lesser is blessed by the greater.\\n\\nThere exists a season for the removal of evil and another for the cultivation of righteousness. Thus, our Lord, in His revelation to the prophet Jeremiah regarding the thorny land of the Jews, communicated, ‘I have set you this day over nations and kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant’ (Jer. 1:10)—indicating that he should eradicate idolatry and establish the reverence for the one God; ‘destroy and build’—dismantling pagan strongholds and raising houses of worship for martyrs. When it is stated, ‘He has set you this day,’ it does not refer to a specific occasion but to any moment, as the blessed Apostle Paul articulates: ‘Today, if you hear His voice, do not harden your hearts as in the rebellion’ (Hebrews 3:8), meaning that whenever you hear the Lord’s call to ‘Repent, for the kingdom of heaven is near’ (Matt. 3:2), do not harden your hearts like the obstinate. This message holds significance not only during the time of the law and before baptism but also after baptism—under grace. The same Lord Christ instructed His disciples, saying, ‘Truly I say to you, whatever you bind on earth will be bound in heaven’ (Matthew 18:18). The Lord did not only instruct His disciples verbally but also made them active participants in this task—binding and deciding. Observe how blessed Peter condemned Ananias and Sapphira, who conspired to deceive one another, resulting in their demise, while he simultaneously released the burden of the man who was lame from birth by restoring his ability to walk. What can the Cathars say about this, who transcend the pure with their own impurities? No one is free from defilement, even for a single day during their life on earth. How can so many, consumed with vanity, dare to voice their complaints: ‘Can I approach this or that priest to confess my sins to him, when he may have sinned more than I?’ What haughty compensations such individuals offer while blind to their own arrogance! But, dear one, who deludes yourself with boastful and untrue assertions, and displeases God with your unreasonable pride: are you approaching a man to confess your sins or receiving forgiveness from a mere man? Rather, you approach God, the Lord and King of all, who absolves you of your sins through the priest. The priest serves only as an intermediary, acting not on his own authority. Thus, why do you scorn and belittle one whom God does not condemn? He partakes of the sacred body and sanctifies the pure blood. As long as he is a priest and is given the grace to serve, do not refuse to accept his gift, for it is not he who absolves you, but the great High Priest Christ, who has bestowed upon him the sacrificial office. This is true not only in times of grace, but even prior, as God arranged for humanity’s salvation through humanity—hence He became incarnate, serving as the mediator between God and man. You may see this illustrated in the story of King David, who, despite his grave sin of adultery and murder—one of the worst evils—remained unrepentant. Observe how God sought to lead him to repentance, presenting a model for future generations. God sent the prophet Nathan to him, and the prophet depicted, allegorically, the events that had transpired. He approached David, conveying, ‘O king, I have something to say to you.’ David responded, ‘Speak.’ The prophet then recounted the following parable: a wealthy man possessed multitudes of livestock, while a poor man had but one ewe lamb whom he cherished deeply. The rich man, moved by the desire of an uninvited guest, appropriated the poor man’s lamb to provide a meal. Upon hearing this from Nathan, despite his own transgressions, David did not lose his sense of justice, for sin pertains to the body, while righteousness belongs to the soul. He exclaimed, ‘As the Lord lives, the man who has done this deserves to die; and he shall restore fourfold for the lamb’ (2 Sam. 12:5-6). David’s judgment exceeded the law's demands: though the law dictated a fourfold restoration, he insisted upon sevenfold restitution. Nathan then revealed, ‘You are that man’ (2 Sam. 12:7). In that moment, David, being both wise and humble, did not veil himself in royal authority, did not retaliate against the accuser, despite his capacity to do so. He recognized that, though a king, his sovereignty was granted by the King of the Highest. Upon hearing Nathan declare, ‘You are that man,’ he confessed, ‘I have sinned against the Lord.’ To which Nathan replied, ‘The Lord has taken away your sin; you shall not die’ (2 Samuel 12:13). O Nathan! With what boldness do you speak? For you might face retribution from the proud Nabat! David sinned against God and repented before Him; on what basis do you declare his sin forgiven? Surely you must first ascertain this before extending any absolution. Nathan might respond: I have been appointed by God to oversee David’s correction. Had God not intended to grant forgiveness through me, He would not have sent me to him. Who would criticize a physician tending to a sick person rather than expressing gratitude for their care? This underscores that not merely in times of grace, but even prior, God bestowed forgiveness through human intermediaries. Let us consider this more vividly. Imagine a man destitute of repentance, who has committed an offense and faces punishment or exile: can he, under sentence, advocate for himself, beseeching those in authority for leniency? Does he not seek an intercessor—someone to navigate his case and appeal for a reduction of his sentence? If such processes exist for human penalties, surely intercession is even more vital regarding spiritual matters. If you hesitate to repent because the priest is flawed, should you similarly reject baptism or Holy Communion, since both involve human agents? If you trust in these sacraments, receive the same faith regarding the priest’s role. Be cautious not to fall into condemnation by accepting one and spurning the other. The devil seeks to ensnare us, a cunning adversary, eager to lead us through his deceptions into Gehenna. As stated in the law, ‘You shall not revile God nor curse a ruler among your people’ (Ex. 22:28). Therefore, if the King of kings designates a priest as your ruler, by what right do you scornfully reject or demean him?"},{"author-name":"Amphilochius of Iconium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"I understand that you feel stained, my dear friend. Yet, if you turn from your ways, I assure you that you will find acceptance. We will guide you back to God, so do not fear. You possess the gift of salvation and the opportunity for repentance. All that is required is for you to abandon your wrongful actions. The Son of God makes a way to paradise through us. Just turn back. Just be transformed. Though we, as leaders, also fall short, Christ our Lord has graciously entrusted us, the humble servants, with the keys to paradise. He has proclaimed that whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Therefore, repent with confidence, and you will be granted forgiveness from the One who holds the authority to forgive sins here on earth."},{"author-name":"Old Patericon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"If an individual does not refrain from causing harm to his neighbor, whether physically or emotionally, his prayers will be considered abhorrent and will not be welcomed by the Lord. The anguish of the person who has been wronged will hinder his prayers from ascending to God. Moreover, if he does not seek reconciliation with his neighbor promptly, he will remain unpurified from his transgressions throughout his life; for it is written, ‘Whatsoever ye bind on earth shall be bound in heaven also’."},{"author-name":"Barsanuphius the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88987273231d0b86ede87_Barsanuphius%20the%20Great.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"Humble yourself genuinely, not just in the sight of God but also before others, and place all your anxieties upon Him who can do far beyond what we ask or imagine (Eph. 3:20). He will realize all His promises to you, for He does not turn away those who earnestly seek Him, His devoted and sincere servants, who, through Him, have been fully liberated from the old ways and have joyfully received the words: \\"Whatsoever you bind on earth shall be bound in heaven\\" (Matthew 18:18). Furthermore, He entrusted them with all authority in heaven and on earth (Matthew 28:18). Therefore, serve the Lord with reverence and find joy in Him with awe (cf. Ps. 2:11). Quietly express your gratitude for His mercy towards you and many others through His servants. Praise be to Him forever. Amen. \\n\\nI hold to the faith that whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. I implore You, O Father, by the grace of God, aid my weakness; I am weary in body and spirit and I place a burden on those around me. Please ask God to grant me the strength to meet my needs, so that my brothers may not have to carry my load. I trust that God will provide whatever you ask of Him. Show compassion for my frailty and forgive me, my Father."},{"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 asserts that if you, who feel wronged, regard someone who has treated you unjustly as a tax collector or a Gentile, then that individual will be viewed the same way in heaven. However, if you extend forgiveness to him, he shall also be granted forgiveness in heaven. For it is not just what is allowed by the priests that holds weight, but also what we bind or allow in the face of wrongdoing is similarly bound or allowed in heaven."},{"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":"Having finally instructed the leaders of the Church, He now addresses them directly, stating, ‘Whatever you bind on earth, etc.’ This pronouncement (Matthew 16:19) was also directed to Peter; further details can be found there. The implication of this declaration is clear: God will affirm every earthly decision you make in heaven, whether it involves excommunicating those irredeemable from the Church or welcoming back the repentant. This serves as a warning—not that it must occur, but rather that those who dread both excommunication and divine judgment should take care to avoid such a fate. For this reason, He established the first, second, and third judgments; only after these did He consider one worthy of rejection. Thus, if one disregards the first judgment, they may heed the second—and if they scorn this, they might still heed the third—and if they remain indifferent to that as well, the fear of a dire separation and the even graver judgment to come might inspire them to change their ways."},{"author-name":"Theophan the Recluse","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8983a6e0f4c3aecaae3fc_Theophan%20the%20Recluse.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Lord assured the rightful authorities, “Whatsoever you bind on earth shall be bound in heaven.\\""},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"When a person is cast out from the Church and remains unforgiven, unresolved, and bound by the Church’s authority on earth, that individual will similarly find himself in the next world in a state of unforgiveness, unresolved, and shackled by his sins. The Lord imparts to His disciples: I have conferred upon Peter the power to bind and to loose; this same authority and divine prerogative I extend to all of you; Peter is merely the leader among equals. WHAT YOU BIND ON EARTH SHALL BE BOUND IN HEAVEN; anyone you exclude from the Church shall also be excluded from Me. Moreover, WHAT YOU DENY ON EARTH SHALL BE DENIED IN HEAVEN; whoever you restore to the community of the Church through repentance, I too will embrace as My child. Your decisions will be upheld in Heaven. ‘Behold,’ states St. Chrysostom, ’the troubles laid upon the obstinate: both current suffering and future judgment. He does not threaten that this will occur but hopes the threat itself, perceived through being cut off from the Church and the risks of being bound in Heaven, calls one to soften and abandon his ire. Thus, the Saviour instituted the initial, secondary, and tertiary judgments, not outright rejecting the sinner but allowing for multiple opportunities: should he disregard the first judgment, he might heed the second; and if he undervalues it as well, he could be frightened by the third. If he remains unyielding, he will ultimately face the dread of divine punishment and judgment.’ The significant authority granted by the Lord to the apostles, and in them, to all their successors within the Church, is remarkable! Only God has the power to forgive sins. Yet, now, the incarnate Son of God bestows this divine right upon the leaders of His Church, reaffirming it after His resurrection: ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you withhold forgiveness from any, it is withheld’ (John 20:22-23). Truly, this is a divine prerogative! ‘The priests,’ remarks St. Chrysostom, ’remain upon the earth, yet possess authority over the heavenly; they have received power not granted to either Angels or Archangels. It is neither to the angels that it is declared, What you shall bind on earth... Earthly rulers have authority to bind bodies, yet this authority impacts the very soul and ascends to Heaven; whatever the priests decree below, God affirms above, and the Sovereign concurs with His servants’ judgment.’ ‘The Father bestowed all judgment upon the Son: now I observe,’ continues St. Chrysostom, ’that the Son has entrusted all judgment to the priests... The priests of the New Covenant hold the power not just to witness the purification as did the priests of the Old Covenant, but to effect purification — not just from physical ailments like leprosy, but from the contamination of the soul.’ In every righteous endeavor, especially in the pursuit of soul salvation and acts of love, the Lord is always prepared to assist you. If guidance through advice, encouragement, or warnings fails to achieve reconciliation, then seek My aid in overcoming animosity, knowing that I always hear you and am ever present with you. Unity and love among you are essential."},{"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":"What you bind on earth, etc.: The promise given to Peter (Matt. 16:19; see note on this verse) is now extended to all the apostles. The Lord employs the exact same phrases in both instances, emphasizing that the authority bestowed upon each of them is identical, and that Peter does not possess an exclusive or favored right to govern the Church. All actions that are deemed lawful by them and their successors in Church governance will likewise be validated by divine decree in heaven, empowered by the Spirit of truth that resides within the Church and its leaders. Consider the trials faced by the faithful one—both the immediate punishment and the future suffering. This serves as a warning, not so that these outcomes must necessarily occur, but rather that he who is alarmed by the warning, such as the risk of being severed from the Church and the peril of being bound in heaven, may become more humble. Acknowledging this, if not initially, then gradually through various admonishments, he may turn away from anger. Thus, the Saviour established the first, second, and third admonition, and He does not immediately cast away the sinner. For instance, if he disregards the first admonition, he may heed the second; if he scorns this one, he could be moved by fear of the third; and if he remains obstinate, he will be struck with horror at the impending punishment and the judgement of God. If the phrase “that you will bind” entails the authority to refuse communion with the unrepentant and to excommunicate him from the Church, then the phrase “that you will permit” includes the authority to forgive and to restore the repentant sinner back into fellowship with the Church."},{"author-name":"Alexander Swirelin","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c888626d8de9e2f4ee3d8a_Alexander%20Swirelin.png","category":"Christian Authors","century":19,"exegesis-text":"In this passage, the Lord emphasizes the significance of church authority, which He entrusted to the Apostles along with their successors, the bishops and elders. “If they do not remit sins to the sinner on earth, they will not be forgiven in heaven; but if they do forgive sins, they will also be forgiven in heaven, and they will not be remembered.”"}]}
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