←
Explanation for:
Matthew
22
:
21
They say to him: Caesar's. Then he saith to them: Render therefore to Caesar the things that are Caesar's; and to God, the things that are God's.
13
more explanations
& daily audio-books
spoken by
– enjoy in Theosis App –
Start your
Bible-journey
with explanations
& daily audio-books
only 4$* per month
{"arr":[{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"The likeness of God is not found in precious metals, but rather shines through humanity. While Caesar's currency is made of gold, God's currency consists of people. Caesar is manifested in his coins, but God is revealed through individuals. Therefore, render to Caesar what is his, but keep your conscience pure for God, where humanity contemplates the Divine. The likeness of Caesar is crafted by human hands, and its inscription can fade away. In contrast, God's image in humanity is etched by His Divine hand through ten living truths. What are these truths? They comprise five physical and five spiritual insights, through which we grasp what is beneficial for humanity as the reflection of God. Thus, we should always return God's image intact—untainted by pride, unharmed by the bitterness of anger, untouched by the flames of greed, unyielding to the enticements of gluttony, free from the deceit of hypocrisy, unblemished by the vices of luxury, untroubled by empty arrogance, unscathed by the chaos of drunkenness, not estranged from the harmony of love, and uninvolved in deceitful chatter. Rather, let us offer Him a pure reflection—rooted in love and unwavering faith, bolstered by patient virtue, tranquil in humility, adorned with chastity, temperate in behavior, joyful in peace, and generous in hospitality. These qualities are the marks God has inscribed upon His creation, not through the strike of metal but by His own will. While Caesar requires his image on every coin, God chose humanity, formed by His own hands, to display His splendor."},{"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":"During the time of Caesar, we do not observe an expression of Augustus Caesar but rather that of his stepson Tiberius, the ruler who witnessed the suffering of our Lord. All Roman emperors, beginning with the initial Caius Caesar who took control of the empire, were referred to as Caesars. His directive to \\"Render unto Caesar the things that are Caesar's\\" signifies the tribute owed in monetary form, while the call to give to God highlights the importance of tithes, first fruits, offerings, and sacrifices. Furthermore, He Himself paid taxes both for Himself and for Peter, as recorded in Matthew 17:24-27, fulfilling God's requirements and executing the will of the Father as stated in John 6:38."},{"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":"When they inquired of Him, “Whose likeness is this?” and He replied, “Caesar’s,” He instructed them, “Render to Caesar what belongs to Caesar.” To render tribute is not merely to give, but to acknowledge rights; to support this, He references the likeness and the inscription. To prevent them from claiming that they were being subjected to human authorities, He further declared, “But the things of God to God.” We are to bestow recognition upon humanity where it is due, and dedicate to God what is rightfully His. Consequently, Paul emphasizes, “Pay to all what is owed to them: taxes to whom taxes are due; revenue to whom revenue is due; respect to whom respect is owed; honor to whom honor is owed” (Rom. 13:7). However, when you hear, “Render to Caesar what is Caesar’s,” comprehend that this pertains only to matters that do not compromise piety; anything that opposes righteousness is not a tribute to Caesar but rather a tribute and tax to the adversary."},{"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":"To demonstrate that His teachings transcend worldly matters and that His desire is to save humanity, He proclaims, \\"give to Caesar...Caesar's things, and what you owe to God, give to Him.\\""},{"author-name":"Ossius of Cordoba","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Did any events of this nature occur during the reign of Constans? Which bishops faced imprisonment? Did he ever find himself at the center of ecclesiastical judgment? Which of the king's advisors forced him to endorse any accusations, as Valentus claims? I urge you to remember your humanity, to be mindful of the day of reckoning, and to maintain your purity for that day. Refrain from involving yourself in matters that are fundamentally ecclesiastical, and do not impose directives upon us; instead, be open to our guidance. The Lord has entrusted you with the governance of the kingdom, while we are charged with the stewardship of the Church. Just as those who take pleasure in your power contradict the will of God, so you should beware, for by seizing the responsibilities of the Church, you may incur serious fault. It is written, ‘Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.’ Thus, just as we lack the authority to rule on earth, so you, O King, have no right to present the censer."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"If there exists anything essential within our being that leads us astray or serves as a tempting idol, resulting from our negligence, it is pleasing to the Lord that we should surrender it all to the instigator and supporter of wrongdoing. Conversely, if we find any trace of virtue within ourselves—any indication of integrity, sobriety, or wisdom—we ought to recognize and affirm that these are gifts from God, deserving of our heartfelt praise. As the Lord instructs, \\"Render unto Caesar the things that are Caesar's, and unto God the things that are God's.\\""},{"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":"The Herodians can refer to either the soldiers of Herod or individuals who believed Herod to be the prophesied Messiah. During the time when the prince of Judah fell into poverty and Herod ascended to power, some held the view that he was indeed the Messiah. It is with these individuals that the followers of the Pharisees come together to entrap Christ. They engage Him in conversation, intending to flatter and soften Him with compliments, in hopes that He would concede to their words and declare, ‘It is not appropriate to pay taxes,’ so that they could accuse Him as a rebel stirring the populace against Caesar. This is why they also included the Herodians, who remained faithful to the king’s rule. They claimed, ‘You shall not be swayed by appearances,’ signifying that He should not say anything to appease Pilate or Herod. They inquired, therefore, whether we should be subject to men and pay taxes, akin to how we give the didrachma to God, or if payment should solely be directed to God. They posed this question with a specific intent: if He were to respond, ‘We should not pay tribute to Caesar,’ He would be captured and executed as a supporter of rebels like Judas and Theudas, who opposed paying homage to Caesar. However, Jesus, referencing Caesar’s likeness on the coin, advises them that what bears Caesar’s image and belongs to him should indeed be returned to him. Essentially, this conveys that in matters pertaining to our physical existence, we ought to obey earthly rulers, while in spiritual matters, our allegiance lies with God. Another perspective teaches that each individual must render to the adversary, this demonic Caesar of the underworld, what is his. For instance, if you find yourself angry, recognize that this anger comes from Caesar, the evil one; instead, direct your wrath at its true source—in other words, be indignant toward the devil. By doing this, you will appropriately return what is God's to Him, fulfilling His commands. Furthermore, we can interpret that we are dual beings—comprising both body and soul: to the body, akin to Caesar, we owe sustenance and attire, while to the more noble aspect of our being—the soul—we should provide what is fitting for it."},{"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":"He instructed them to give to Caesar what belongs to Caesar. Since these items are attributed to Caesar, it is appropriate to offer to him what is his. He did not merely advise to “give,” but rather emphasized that we should provide what rightfully belongs to him. To dispel the idea that they were wholly subjecting themselves to human authority instead of divine, He added that we can fulfill our obligations to both men and God; we owe them tribute and to God reverence along with adherence to His commandments. Caesar can be compared to the adversary, who rules over this world and to whom we are obliged to pay our dues, that is, our passions and all forms of evil in general."},{"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":"\\"Render unto Caesar the things that belong to Caesar, and unto God the things that belong to God; ensure that each person receives what is due to them. Thus, the command is clear: You must not seek to please God in a single manner, but in every possible way that you can and must; you should direct all your abilities and every opportunity to serve God. By stating, ‘Render unto Caesar the things that are Caesar's,’ the Lord indicated that such actions are pleasing to Him. If we consider Caesar's belongings to represent all necessary aspects of earthly existence and God's belongings to signify the structures of the Church established by Him, it follows that every aspect of our lives is imbued with potential paths to salvation. If you remain attentive and strive to utilize everything you encounter in alignment with God's desires, as He commands, salvation will be within your reach. You can position yourself so that every step you take aligns with what pleases God, and thus brings you closer to salvation, for the journey toward salvation involves walking in accordance with His will. Remain in the presence of God, be vigilant, deliberate, and without hesitation, act promptly on what your conscience leads you to do at that moment.\\""},{"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":"THEY RESPONDED TO HIM, ‘CAESAR'S.’ The Lord addressed their challenging inquiry in the most straightforward manner: HE SAID TO THEM, ‘RENDER THEREFORE UNTO CAESAR THE THINGS THAT ARE CAESAR'S, AND UNTO GOD THE THINGS THAT ARE GOD'S.’ They questioned whether it was permissible to pay. He corrects them by emphasizing: give, give back. The act of paying tribute is not an act of charity but rather a return of what is owed; it is a legal obligation, a necessity. Your rabbis often state, ‘whose coin is the coin, whose kingdom is the kingdom.’ And to prevent them from claiming that He subjects them to human authority, He further clarifies: And the things of God to God. It is essential to give to humans what is owed to them and to God what we are indebted to Him. Likewise, Paul instructs, ‘Give to everyone his due: to whom tax, tax; to whom fare, fare; to whom fear, fear; to whom honour, honour’ (Romans 13:7). The demands of Caesar do not oppose those of God: when Caesar requests tribute, he is entitled to it and does not obstruct the laws of God or hinder the fulfillment of His commandments. St. Chrysostom notes, “When you hear, ‘Render unto Caesar the things that are Caesar's,’ comprehend this as referring only to what does not contradict righteousness, for anything that opposes godliness is no longer tribute to Caesar, but tribute and a tax to the adversary.” This response astonished everyone, emerging, one might say, from nowhere, as Innocent, Archbishop of Kherson, observes. The adversaries of the Lord were utterly incapacitated. “What can the envy of the Pharisees now complain about? It is stated: give the things of God to God. What will the Herodians accuse Ægemon of? It is declared: render unto Caesar the things that are Caesar's. Those questioning should feel shame for proposing a dilemma that is easily resolved with a mere look at a coin.”"},{"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":"Roman coins displayed the likeness of the ruling emperor on one side, accompanied by his name on the other. He posed the question not out of ignorance, but to challenge them using their own words. When they replied, “Caesar's,” to His query, “Whose image and inscription are these?” He responded, “Render therefore to Caesar the things that are Caesar's, and to God the things that are God's.” To pay tribute involves recognizing one’s obligations rather than merely giving; He emphasizes this by referencing the image and the inscription. To prevent them from claiming that He subjugates them to earthly authorities, He adds, “and the things of God to God.” It is essential to render to men what is rightfully theirs and to fulfill our duties to God. When you hear “give to Caesar the things that are Caesar's,” understand it as pertaining only to matters that do not compromise our faith; anything that contradicts piety is not truly a tribute to Caesar but rather a tribute to the adversary."},{"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":"Returning the coin to them, the Lord inquired, Whose likeness and inscription does this bear? The inquirers, unsure of the implications of this question, answered him: Caesar's. In response, the Lord provided clarity to their complex dilemma with remarkable simplicity: He said to them, ‘RENDER THEREFORE UNTO CAESAR THE THINGS THAT ARE CAESAR'S, AND UNTO GOD THE THINGS THAT ARE GOD'S.’ They proceeded to ask, Is it lawful to pay taxes? He corrected them, saying it is about giving—giving back. The act of paying tribute signifies a necessary obligation rather than a voluntary contribution; it is a legal duty. However, your teachers assert, ‘whose coin is this, and whose kingdom does it belong to?’ To prevent them from claiming that He was advocating for subservience to human authority, He included, ‘And the things of God to God.’ We owe respect to human authorities, but also must fulfill our obligations to God. Thus Paul reminds us, ‘Give every man his due: to whom tax, tax; to whom fare, fare; to whom fear, fear; to whom honour, honour’ (Rom. 13:7). The demands of Caesar do not conflict with those of God; when Caesar asks for his due in tribute, he does not prohibit God's claims nor does he obstruct the obedience owed to God's commandments. St. Chrysostom observes, “When you hear, ‘Render unto Caesar the things that are Caesar's,’ understand it only in the context that does not compromise godliness, for all that opposes godliness is no longer a tribute to Caesar, but rather a tribute to the adversary.” Innocent, Archbishop of Kherson notes that this response astonished all present, as it seemed to arise from nothing. The Lord's adversaries found themselves completely outmaneuvered. ‘What grounds do the Pharisees have for complaint now? It has been stated, ‘Give to God what belongs to God.’ What can the Herodians accuse before the governor? It has been declared, ‘Render unto Caesar the things that are Caesar's.’ These factions should feel ashamed for presenting as excessively complicated a question that could be addressed with a mere glance at a coin."},{"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":"Upon examining the coin, He returned it and inquired, \\"Whose likeness and inscription does this bear?\\" Confused by His question, those who were testing Him replied, \\"Caesar’s.\\" Jesus then said, \\"Render therefore to Caesar the things that are Caesar's, and to God the things that are God's.\\" By fulfilling your obligations to Caesar, you do not breach your responsibilities to God, for you must also provide God with what He asks of you. According to the teachings of Jesus Christ, God requires us to love Him and our neighbors; we are called to love one another as ourselves, to extend love even to our adversaries, to assist those in need, and to act selflessly—possibly even sacrificing for others if required. These requirements do not contradict our duty to obey governmental authorities. Jesus affirmed, \\"My Kingdom is not of this world\\" (John 18:36), and \\"The Kingdom of God is within you\\" (Luke 17:21). This Kingdom pertains to the souls of those who believe in God and strive to do His will.\\n\\nHowever, there exist other kingdoms in the world, which consist of distinct communities or nations, each directed by its own authority and safeguarding the rights and dignity of its inhabitants. Such communities are essential; only savages in remote areas could survive outside them. This is why Jesus Christ did not rise against these institutions or express disdain for state authority. It is possible to be a subject of a benevolent government while being devoid of faith, consumed only by self-love and animosity towards others; conversely, one may dwell under a tyrant like Nero and yet wholly belong to God’s Kingdom, faithfully living according to His commandments. The principle articulated by Jesus with \\"Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s,\\" was unfamiliar in the ancient world; there, every ruler claimed spiritual authority, intruding into the inner sanctums of the human soul, where each monarch often functioned as a high priest of their people's pagan deities, enacting state policies as divine will. Laws purported to be decrees from the gods were immutable except by their permissions, leading such nations into stagnation and inertia. In contrast, Christian nations, which embrace the mandate \\"Render unto Caesar the things that are Caesar's, and unto God the things that are God's,\\" have advanced beyond those societies that conflate these two distinct realms.\\n\\nJesus summarized His teaching about the Kingdom of God with the words, \\"Render unto Caesar the things that are Caesar's, and unto God the things that are God's.\\" If we attempt to synthesize what has been articulated about His Kingdom, we recognize that Jesus Christ instructed us on how to live on earth to attain everlasting joy in Heaven. Those who orient their lives to align with God's will, as He declared, and who adhere to this will as a sovereign mandate constitute the Kingdom of God. Established by Christ, this Kingdom will endure until the end of days when the Kingdom of Heaven is realized. Initially humble, consisting of merely eleven apostles and a few followers, it was designed to flourish, growing into a mighty tree akin to a mustard seed.\\n\\nThe Kingdom of God, or the Church, transcends spatial limitations; it is unconfined by earthly borders, existing wherever there is love for God and neighbor, where God’s will is executed, where God reigns—in the very soul of humanity. The kingdom of God is within you. In contrast, earthly kingdoms, communities governed by their authorities, compel adherence to their laws under threat of punishment, seeking only outward compliance without touching the soul's hidden emotions. Therefore, a citizen of such worldly kingdoms may be compelled by external necessity. In the Kingdom of God, however, the fundamental law binding those who wish to enter is love for God; thus, entry into this Kingdom is only possible through heartfelt love. While the vanquished can be forced into submission to a conqueror, no one can be coerced into God's Kingdom. \\n\\nChrist desired to draw all into the Kingdom He established, to make humanity happy on earth, and thereby blessed in the hereafter; however, He understood that such transformation necessitated a change of heart. He taught that true happiness springs not from self-love, revenge, or oppression but from devotion to God and love for our neighbors, repaying evil with goodness and being willing to suffer for the benefit of others when needed. In contrasting the Kingdom of God with the prevailing evil of the world, Christ opted not to confront force with force, evil with evil, considering that to confront social injustices while leaving the nation's heart unchanged would not eradicate violence, oppression, or suffering. Consequently, He refrained from meddling in the political matters of the Roman Empire, closely observing the malevolence surrounding Him. Yet, He recognized that such evils could only be vanquished not through force but through love and goodness. He knew that hearts renewed by love for God and neighbor would ultimately reshape societal conditions, eradicating injustice, tyranny, and any form of violence.\\n\\nIt is, therefore, necessary for anyone desiring to enter the Kingdom of God to love God. For instance, when we love our spouse, parents, or children, we endeavor to fulfill their wishes, and when we do so voluntarily, it resembles the satisfaction derived from fulfilling our own desires. So too, loving God will yield profound moral fulfillment when we do God's will, aligning our desires with His. If refusing a beloved’s legitimate desire pains our heart, a person who loves God but acts contrary to His will must feel moral distress upon recognizing their wrongdoing. In essence, love for God obliges us to execute His will. But what exactly is this divine will? Is it feasible and attainable? What does God require of those who love Him? He demands nothing for Himself; rather, His commands to us pertain to our conduct: \\"Love your neighbor as yourself!\\" and \\"As you would have men do to you, so do also to them\\" (Matthew 7:12).\\n\\nThe demands of worldly governments can heap unbearable burdens upon individuals, creating a heavy yoke, and often serve no meaningful purpose. However, the burden God's commandment imposes is light, for its essence is good (Matthew 11:30) for all, and therefore becomes beneficial for ourselves reciprocally. What, then, is the substance of God's law? It is that we treat others as we wish to be treated.\\n\\nIs this requirement excessively burdensome or difficult to uphold? Have you not felt pain in your heart upon realizing that many, even those dear to you, harbor animosity toward you, unashamedly showing their disdain? You may have condemned their coldness, but have you examined your own heart? Do you genuinely love all people, especially those close to you? For even in your frustration, you may express anger toward individuals who are not always at fault. If you desire everyone to love you, show love in return; a loving heart will always resonate with others in kind. Have you felt sorrowful or despondent when you needed assistance but were turned away? Consider how disheartening, how heavy, it is to face indifference. Therefore, do not hesitate to assist those in need; if you cannot provide as much as you wish, offer what you can, even if it is just a cup of water to the thirsty.\\n\\nFurthermore, as you help others, refrain from seeking recognition or boasting of your good deeds. Understand that ingratitude often arises against those who flaunt their acts of kindness, reminding recipients of their charity. Ensure your aid is given discreetly and without reproach to those whom you assist, and you will have reason to hope that they will offer you the same support in your time of need. Cultivate love not only for your friends but even for your enemies; pray for them, imploring the Lord to soften their hearts. Assist them as well, believing that your forgiving love towards those who oppose you will lead to their reconciliation and affection for you.\\n\\nDo you feel anger or resentment when you are criticized for your mistakes, or feel condemned for indiscretions? Reflect—are you free of faults yourself, blameless in this regard? Judge not, and you shall not be judged. When someone invokes condemnation, it is often a reflection of the judgment they themselves deserve. Seek self-examination, repent from your sins, correct your path, and only then will you possess insight on how to guide others.\\n\\nYou react with distress when dishonesty or betrayal occurs in your trust. Yet, are you without fault in this regard? Strive for purity within yourself; avoid infidelity, abstain from lustful thoughts directed towards another, and then you will be justified in feeling affronted should you be betrayed.\\n\\nLikewise, you would prefer that others respect your boundaries and not harm you. But think back to your reactions when wronged; did you not yearn for revenge? Envision the anguish if every wrong done to you was returned in kind. Therefore, neither seek retaliation nor harbor anger; possess a gentle spirit, holding no malice even in your gaze. If someone wrongs you, offer forgiveness; believe that acts of generosity will defuse their hostility. Should you realize you have wronged someone, immediately seek reconciliation, assuring yourself that forgiveness will follow if the intent is genuine.\\n\\nAs a general principle, treat others as you wish to be treated. This indeed is the charge upon those entering the Kingdom of God, where Love and Goodness prevail. In calling forth all those burdened and weary, promising peace, Christ proclaimed: \\"Take My yoke upon you, and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls\\" (Matthew 11:29). \\n\\nYet, some dispute this interpretation of Christ’s commandments, claiming that obedience to God's will necessitates a total renunciation of worldly pleasures. However, this contention lacks foundation in the revelations of the Old Testament or the teachings of Jesus. When God ordained, \\"Be fruitful and multiply, and fill the earth and subdue it\\" (Genesis 1:28), it is clear that existing within the world and reaping its benefits is not contrary to God's intentions but rather aligns with His divine plan. \\n\\nChrist did not advocate for a rejection of worldly existence; rather, He once instructed His followers: \\"If anyone desires to come after Me, let him deny himself, take up his cross, and follow Me\\" (Matthew 16:24). This verse causes confusion for many, leading some to misconstrue Him as demanding the cancellation of personal desires, focusing solely on the needs of others. Some go as far as to preach asceticism, retreating from society entirely. Yet, they overlook that Christ never condemned the enjoyment of Earth's resources as gifts from God. He simply required that we not treat these gifts as our sole possessions, but rather acknowledge their divine origin and see ourselves as stewards, accountable to our Master.\\n\\nThe rich man in the parable (Luke 12:16-21) was not condemned for storing his bountiful harvest but for perceiving himself as its sole master, disregarding its purpose as a divine provision. Had he regarded his abundant harvest as God's property to manage in line with God's desires, he would not have faced condemnation. Similarly, the rich man condemned in the parable of Lazarus (Luke 16:19-31) was not judged for possessing wealth but for neglecting to share it according to God's will, seeing it only for his selfish gain. Likewise, the unfaithful vinedressers (Matthew 21:33-41; Mark 12:1-9; Luke 20:9-16) drew condemnation not for utilizing the produce entrusted to them but for withholding the fruits due to their Master, wishing to appropriate them for themselves. Thus, using earthly possessions is not condemned by Christ, provided it aligns with the vital commandment to love our neighbors.\\n\\nConcerning asceticism and solitude, it should be acknowledged that such practices are sometimes vital for resisting temptation and controlling bodily urges. The spirit must govern the flesh, and to reinforce willpower, periods of solitude and fasting can be beneficial. Many esteemed saints employed this discipline successfully to overcome temptation. However, once the struggle is surmounted, one cannot withdraw entirely from life's engagements; they must act within God’s Kingdom and fulfill His will. If one, after overcoming trials, remains detached from society, enjoying peace devoid of responsibility, how could they obey the commandment to love their neighbors? How will they demonstrate their love through actions?\\n\\nTherefore, when Christ commands us to \\"Deny yourself,\\" He does not instruct us to abandon earthly goods essential for life nor to retreat into complete asceticism. To deny oneself means submitting our will to God's will. We are called not to live for personal desires, but in accordance with divine commands. Advocates of complete renunciation point to Christ's exhortations: \\"If you wish to be perfect, go sell what you have and give to the poor, and you will have treasure in heaven; come, follow Me\\" (Matthew 19:21; Mark 10:21). However, such declarations must not be interpreted literally. In instructing His followers to love even their enemies and perform good deeds, Christ could not demand the abandonment of familial obligations nor require all to relinquish their possessions entirely.\\n\\nUnderstanding Christ's call literally undermines the message. His counsel to the young man and to His apostles was to confront temptations necessary for moral growth. In previous remarks, He signaled that even cherished companions can lead one astray from God's will—should they do so, the call is to prioritize divine obedience over such ties. The command of the Lord prioritizes love for God above all. Therefore, if a parent, spouse, or child demands love that contradicts God's will, one must unwaveringly love God and decline to indulge those requests.\\n\\nHowever, if there is no temptation to compromise one’s duty, to walk away from those whom God commands us to love for the sake of selfish desires is itself unholy. This act would not spring from love for neighbors but rather from narrow self-interest, contravening the fundamental command of God.\\n\\nJesus conveyed similar teachings on temptation to the rich young man seeking eternal life. He directly responded that eternal bliss correlates with adherence to God's commandments. When the young man declared, with pride, that he had kept the commandments, it revealed his misunderstanding and attachment to wealth, prompting Jesus to challenge him on his commitment to God. “If you wish to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven” (Matthew 19:21). These words served to reveal the young man’s inclination toward materialism, which overshadowed his devotion to God.\\n\\nSuch devotion to wealth is incongruent with serving God: “No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon” (Luke 16:13; Matthew 6:24). Hence, if one's attachment to material wealth is so profound that they would betray God for it, relinquishing that wealth for the sake of gaining heavenly treasure is preferable.\\n\\nIn these declarations, Jesus intended to highlight the dangers wealth and earthly attachments present, comparable to familial ties that may draw one away from God. Nonetheless, these statements are not absolute commands (as referenced above, Matthew 19:27). The counsel on selling possessions is not a universal mandate, as evidenced by Jesus’ directive to His apostles to \\"Sell what you have and give alms\\" (Luke 12:32-33), which followed His assurance, \\"Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.\\" This command was specific to the apostles during their mission, emphasizing that such renunciation is not a binding rule for all believers.\\n\\nThus, renouncing close ties, wealth, and worldly pleasures is not a prerequisite for entering the Kingdom of God. In fact, existing within the world, striving against temptations, achieving triumph over them, and engaging in acts of love for both God and neighbor—all while actively working for the common good—are entirely consistent with the laws of the Kingdom of God. \\n\\nAs we enjoy the gifts and joys of this world, we should remember that it is God’s vineyard, ours to steward with account for its fruits. Our role as laborers in His vineyard obligates us to produce good works towards those in need. Therefore, partaking of the pleasures of the world in harmony with God's will aligns perfectly within the Kingdom of God. \\n\\nThe time of despair, sorrow, and suffering will befall those who shun rebirth in love for God and neighbor, revealing their disinterest in effectuating love through good deeds. Thus, let us love our neighbors! Let your heart of love guide your actions! Through love, live and extend life to others! Then, you will be a valued member of the Kingdom of God. \\n\\nIn summary, existence within the Kingdom of God—a life reflecting God’s will—offers profound moral fulfillment and serenity in this earthly realm, yielding eternal joy in the hereafter. This is the lost paradise long desired by virtuous individuals and divinely inspired prophets of antiquity."}]}
Support this project and get full access for only 4$/month
Commentarie text can’t be scrolled on PC at the moment. Please use your phone. We’re working on a fix.
