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Explanation for:
Matthew
19
:
2
And great multitudes followed him: and he healed them there.
10
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{"arr":[{"author-name":"Gregory the Theologian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c5f2a7f789cd7951c81_Gregory%20the%20Theologian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He restored health to those in a vast desert. Had He chosen to stay on His throne, remaining distant and unknowable, perhaps very few would have chosen to follow Him; perhaps only Moses, who could barely catch a glimpse of God from behind. Despite Moses having traversed the cloud and emerging from the weight of the flesh, could he truly perceive the essence of the incorporeal God while still bound to a physical form and engaging with the material world? Yet, in His compassion, God willingly limits Himself and descends to our level—by 'limiting,' I refer to the way His glory is dimmed. Through this act of self-lowering, He becomes accessible to us. I beg your pardon for my interruption, as I falter in my human frailty, filled with sorrow and indignation for my Lord—feel my anguish too! It is distressing to see Him disrespected for the very qualities that demand His utmost reverence.\\n\\nAnswer me: Is it not remarkable that He, being the divine essence, humbled Himself for our benefit? Is it not because He cares for His creation that He tends to our needs? Is it not because He entered our temporal existence that He comes among those who are bound by time? Yet, He bears all burdens, endures every trial. What is truly astonishing? He endured beatings, faced ridicule, and tasted bitterness on our behalf. Even now, He faces condemnation—not just from His accusers, but also from us who deem ourselves devout. When we refer to the incorporeal using terms suited for the corporeal, we risk defamation, much like hitting Him with stones. Yet, let us ask for understanding! We do not intend harm; rather, we are limited in our expressions and use the only words available to us. \\n\\nYou are called the Word and transcend all words; You are above light yet are named light; You are referred to as fire, not because You are bound by physical senses, but because You cleanse pure light from that which is imperfect. You are described as a sword, cutting away the wicked from the righteous; a plow, preparing the ground while discarding what is insubstantial and gathering the fruitful into the storehouses of abundance; an axe that, after much patience, fells the unfruitful tree, severing the roots of malice; a door, providing entry; the path upon which we walk righteously; the Lamb, representing sacrifice; the High Priest, offering the body; the Son, originating from the Father. \\n\\nOnce more, I provoke harsh words; again, some show hostility toward Christ—or rather, toward me, who has the privilege of proclaiming the Word. I am like John, a voice crying out in the desert—a desert that was once barren but is now filled with many. Still, as I mentioned previously, a multitude chose to follow Him because He willingly meets us in our weakness."},{"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":"He engages not solely in preaching or in performing miracles, but in a combination of both, offering diverse avenues of salvation to His devoted followers. His intent is to inspire confidence in His role as a teacher through miraculous signs and to deepen faith in His messages through His teachings, thus enhancing the significance of the signs. This approach was aimed at guiding His audience toward a deeper understanding of God. Additionally, it is noteworthy that the disciples generally refer to the crowds that accompanied Jesus without specifying the individuals who were healed, instead using the term \\"many\\" to impart a lesson in humility. Christ also extended His mercy to numerous others; the healing experienced by some served as a catalyst for divine revelation to others. In contrast, the Pharisees remained indifferent, growing hardened and approaching Him with temptation."},{"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":"From Galilee He journeyed to Judea; there, a group of Pharisees and Sadducees confronted Him, questioning whether a husband could lawfully divorce his wife for any reason. Their intention was to trap Him using what is known as syllogistic reasoning, as any response He provided could potentially lead to His condemnation. If He had asserted that a wife could be dismissed for any cause and remarry, He would have been deemed to advocate a stance opposed to modesty. Conversely, if He had declared that divorce should not be permitted for every fault, He would have been accused of sacrilege, as it could have been interpreted as acting against Moses, and thus, against God. Therefore, the Lord skillfully crafted His reply to avoid their deceitful trap, citing Scripture and natural law to illustrate the original command of God in contrast with the later allowances made, which were not intended to reflect God’s will but rather the needs of those who had sinned."},{"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":"Following the instruction, as the dialogue concluded, signs and wonders once more ensue. We are called to both instruct and act. However, the misguided Pharisees, instead of believing after witnessing these miracles, challenge Him. Listen to this:"},{"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":"Once more, as we have frequently stated, he transitions from teaching to wonders, healing both spirits and physical forms, always attending to this vital aspect."},{"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":"He departed from Galilee and entered the territory of Judea. Refer to the note on Matthew 2:22-23. He was situated “by the side of the Jordan,” specifically on the eastern banks, following the route through Perea or the ancient region of Gilead. On the western side of the Jordan, nestled between Galilee and Judea, lay Samaria, which provided the passage to Judea; however, Christ chose not to travel this route at this moment. There were occasions when He did take this path (John 4:3-4, Lk. 4:3-4, Lk. 17:11), but He opted for a different journey: having crossed the Jordan from Galilee, He proceeded along the riverbank, and subsequently crossed back over the Jordan—likely near Jericho—before entering the heart of Judea."},{"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":"The moment of His redemptive sufferings was approaching. A large number of individuals trailed behind Him, as was customary, including many who were afflicted, and HE HEALED THEM THERE. St. Chrysostom observes, “By granting grace to those He healed, He also extended His grace to others,” for the restoration of the ailments of the former provided an opportunity for the latter to gain knowledge of God; however, this did not extend to the Pharisees, who became more hardened in their hearts and approached Him with temptation."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"Christ the Redeemer, recognizing the danger of remaining among His hostile adversaries, and “yielding to their anger, that by His absence He might tame and quiet their passion,” chose to travel to a region that had only occasionally received His message. He journeyed to the area around the Jordan and spent time in Bethabara, where John the Forerunner first baptized those who came to him. News of the Saviour’s arrival spread, prompting people to come to Him, and in keeping with His usual practice, He taught and healed the afflicted. The powerful admonitions of the great herald of Christ were still vivid in the minds of many who approached Jesus. They acknowledged among themselves that John had not performed any miraculous signs, yet affirmed that all he had declared about Christ was indeed true and validated by actual events. This recollection of the Forerunner provided a profound foundation for their faith in Christ. With the testimony of John alongside the preaching and miracles of the Lord, many were convinced that He was the promised Saviour and came to believe in Him."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In recounting the activities of Christ beyond Galilee, both Matthew and Mark present an overview of His ministry. Matthew emphasizes that Christ healed all who followed Him and were in need, while Mark highlights that numerous individuals came together around Jesus, and He taught them as was His custom."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"Following a series of challenging inquiries, the Pharisees sought His consent to pose one final question they had debated: Is divorce allowed? The prominent rabbinical factions, Hillel and Shammai, approached this issue in contrasting manners. Hillel permitted divorce for any trivial offense, while Shammai demanded a more rigorous interpretation. The Lord provided a distinction, grounding His answer in the foundational, divine intent of marriage. Divorce should not occur except in cases of infidelity. What God has united, let no one separate. They countered, asking, \\"Why did Moses permit it?\\" He responded by indicating that such legislation was a concession to the hard-heartedness of the people of that era. This explanation, given the then prevailing views on the permanence of marital bonds, seemed overly stringent even for His disciples, who later privately sought clarification (Mark 10). After confirming that He restricted divorce to the single cause of unfaithfulness, they concluded that perhaps it was better not to marry at all. Nevertheless, the Lord affirmed that it is not feasible to require all individuals to remain unmarried. Rather, those who, whether due to personal traits or societal circumstances, find themselves unfit for marriage or who choose to dedicate themselves to the Kingdom of God are granted the gift of celibacy from God’s grace and are called to remain faithful."}]}
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