Matthew 5:30Meaning & Commentary from the Church Fathers

Or otherwise; Every thing, however good in itself that offends ourselves or others, we ought to cut off from us. For example, to visit a woman with religious purposes, this good intent towards her may be called a right eye, but if often visiting her I have fallen into the net of desire, or if any looking on are offended, then the right eye, that is, something in itself good, offends me. For the right eye is good intention, the right hand is good desire.

For if they, like gangrene, diminish the vitality of those who are healthy by contributing their malice, we cannot ignore the profound understanding of the true Wisdom, which is found in Christ. Therefore, our thoughts must remain determined and uncompromising. The holy Apostle Paul, filled with genuine wisdom, proclaimed, ‘Christ is the Power of God and the Wisdom of God,’ which not only enriches our words but also transforms our lives.

The teaching from the Gospel is intellectually sound and imbued with wisdom. Overcoming desire is indeed commendable, but exercising prudence to prevent such temptations from arising is even more vital. Christ stated, “Everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (Matthew 5:28). Notably, He does not refer to one who inadvertently glimpses and becomes momentarily tempted. Instead, He warns against the one who deliberately gazes, fosters passion within, visits the object of desire often, and takes pleasure in curious observations of beauty.

Thus, if you prudently manage your affairs, it is wise to seek clarity on this message, avoiding those who claim insensitively that mere sight poses no danger to the observer. I commend your concern for your spiritual well-being, as it is better to err on the side of caution than to risk reckless audacity, prioritizing Divine teachings over personal justifications. Should this not suffice, heed the warning of Pritotnik, who advised, “Do not fix your gaze upon her, but move away and do not linger in the place.”

This virtuous writer observes, “By the beauty of women many are ensnared” (Sirach 9:9), and warns, “Do not stare at the beauty of strangers” (Sirach 9:8). He does not say, “Do not look”—which may happen by chance—but urges avoidance of prolonged attention, probing scrutiny, and lustful gazing. For it is noted, “From this friendship a fire is kindled” (Sirach 9:9), signaling the onset of ignoble love. Even philosophers who did not strictly uphold these moral standards acknowledged this truth. Socrates, witnessing a man kiss a favored youth, remarked that such a person could easily plunge into peril, like one who ignites a flame within themselves with a mere kiss. Diogenes, observing a young man garbed in extravagant attire, warned that whether he pursued men or women, difficulties would ensue; for it is often through attire that men allure women and vice versa.

Additionally, Agesilaus denied a kiss from a beautiful boy whom he cherished. Alexander also refrained from meeting Darius's wife, regarding it as disgraceful for conquerors to surrender their virtue to their captives. If needed, I can reference examples from both the Greeks and those beyond their borders. The Persian king Cyrus declined to view Panthia, destined to be his, despite her renowned beauty. He even cautioned those who frequently admired her, asserting, “Fire consumes those who are close, but beauty also ensnares those who stand afar.” Cyrus's own experience confirmed this truth, as he, who professed control over his desires, found himself incited by Panthia's allure. Unable to sway her to his side due to her chastity, he resorted to threats, which prompted her to inform Cyrus of the situation. Upon realizing that a man of his stature could succumb to such temptation, Cyrus warned this boastful individual, stating: “If you can win her affections, I shall not intervene; but if you intend harm, I shall not allow it.”

Therefore, when the teachings in the Gospel, along with the insights from Proverbs and the wisdom literature, converge with examples from both Hellenic and Persian traditions, it becomes imperative for us to diligently guard our eyes and prevent ourselves from engaging in unchecked scrutiny. Such behaviors are spiritually wounding, allowing profound vices to invade the soul, overpower rationality, and render an individual wholly vulnerable to passion.

For instance, if anyone—be it a friend, relative, or benefactor—appears to you as valuable as your right eye or as essential as your right hand yet leads your heart into temptation, you must cast them from your heart and cease your relationship until their ways are transformed. It is better for you to be separated from them and save your soul than to violate the command of the Saviour, losing your purity, and face the eternal consequence of being cast into Gehenna alongside your tempter. By distancing yourself, while also preserving your integrity, you might rescue them from sin by eliminating the chance for their seduction.

Do not be surprised, dear brethren, that our compassionate Saviour urges us to vigilantly protect our hearts from even the slightest hint of unchaste desires with such firmness. His gaze, focused on the salvation of our souls, perceives the terrible consequences of this destructive passion, which, if not eradicated at its inception, overwhelms our entire being with lethal effects, ruins families, devastates cities, and leads entire nations to downfall. His directive, despite its stringent nature, emanates not primarily from the severity of divine truth, but from His wise and loving concern for us.

Consider, listeners, a ship navigating through a stormy sea, filled with valuable cargo. When the skilled navigator foresees disaster approaching and advises throwing the entire load overboard to save all aboard, is that not protective and caring? Would it not be preferable to sacrifice the cargo to save lives rather than lose both? This illustrates how our Saviour’s preserving love encourages us to sacrifice everything to uphold purity and chastity, the invaluable treasure of our souls—a treasure from which a true, virtuous Christian life flows. Losing this treasure would mean losing all—an irretrievable loss that may demand great effort, fasting, prayer, tears, and strict repentance to restore, as demonstrated by David, who barely escaped eternal death in such circumstances.

To regain this loss, the mighty power of God’s grace must recreate in us a pure heart and renew a right spirit within us, echoing David's heartfelt plea: "Create in me a clean heart, O God, and renew a right spirit within me" (Psalm 50:12). Without this renewal, the door to the kingdom of God remains forever closed to the impure soul, as nothing unclean can enter, in accordance with the unchanging declarations of Scripture (Rev. 21:27). Outside the kingdom of Christ, what awaits the sinner but the fiery Gehenna? To save us from this fate, Christ not only commands us to maintain purity but also instructs us to uphold chastity within the sanctity of marriage.

The right hand symbolizes the will of the soul, while the left hand represents the will of the flesh. This fleshly hand is merely a tool and does not possess volition of its own. Therefore, if the will of the soul, whether good or evil, does not direct it, it remains still. Consequently, the right hand signifies the will of the soul, and the left hand signifies the will of the body. Hence, all the components associated with the soul are regarded as right, and those associated with the body are considered left, as the soul is endowed with free will to choose either good or evil; created in compliance with the law of righteousness to see clearly, hear faithfully, act justly, and live rightly. All the appendages of the body are described as 'left,' since the flesh lacks independent agency and can, if it so desires, lean towards either good or evil; yet it is inherently inclined to evil, under the dominion of the law of sin, rendering it incapable of seeing, hearing, or acting righteously. Therefore, all saints are termed 'right,' while sinners are designated as 'left.'

John Chrysostom observes, “It is not your eye that sees, but your mind and heart that perceive through it.” If Christ had intended to discuss bodily parts, He would have referenced both eyes instead of singling out the right one, for one tempted by the right eye is undoubtedly also tempted by the left. The reason the Savior emphasizes the right eye and right hand is to indicate that this matter pertains to individuals dear to us. Therefore, if you hold someone in such high regard that you depend on them as you would your right eye, and find them indispensable like your right hand, but they lead your soul towards corruption, you must sever that connection. The gravity of His words is heightened by the command to not merely distance yourself but to actively remove such a person from your life. Furthermore, while Christ sets forth a challenging mandate, He swiftly illuminates its significance: it is far preferable for one member to be lost than for your entire being to face eternal condemnation. If a friend fails to save themselves and consequently leads you to ruin as well, how is it humane for both to be lost? By parting ways, at least one can find salvation. The Savior emphasizes not just the act of removal but also the necessity of keeping that individual at a distance so that you may never reinstate that bond unless they undergo genuine change. This way, you may rescue yourself from destruction and bring them away from severe judgment for your downfall. If faced with the choice to either retain your eye and face destruction or lose it in order to live, which would you select? Clearly, the latter choice is preferred. Similarly, this reasoning extends to relationships with all people. Can you perceive the immense love encapsulated in Christ’s law? Can you grasp the profound humanity revealed within this apparent severity? This interpretation is echoed by the holy fathers: Chrysostom, Athanasius, Cyril, Blessed Theophylact, and others. Indeed, if taken literally, one would be compelled to remove the tongue for uttering wicked speech and to sever other limbs as well. Yet, would such actions be beneficial? The sinful desire would persist in the heart; even the mute can harbor malevolence and the blind can possess lust. Therefore, the Savior's words should be interpreted as a call to flee from all that incites impure emotions within your heart—things like lascivious songs, inappropriate dances, foul language, indecent games and jokes, offensive spectacles, and literature that glorifies illicit love. Strive to avoid gazing upon anything that may prompt temptation. If you resolve to look away from temptation, you have effectively uprooted the offending eye. You may not sin with your body, which is admirable, yet it is crucial to maintain your heart in the same state of purity as your body. Those who adhere to Christ’s command regarding the purity of heart will find no need for the leniency that the Law of Moses offered to the obstinate Israelites.

It is important to recognize that this guidance is conditional; the Lord suggests removing the eye or hand only if there is certainty that these are the sources of sin, leading us inevitably to transgress God's commandments. He does not claim that this is always the case, instead leaving it to our discernment to determine whether our eyes and hands are culpable for our misdeeds.

We understand that our bodily faculties serve the spirit, and according to its desires, they may become instruments of righteousness or of wickedness (Romans 6:13). It is not the physical organs that tempt us to sin, but rather the passions and desires that arise and reside within the soul, which then guide our actions regarding what we perceive and handle. Therefore, removing an eye or a hand will not make one pure, nor will it eradicate the sinful desires and harmful thoughts that dwell within the heart. As the Lord teaches us elsewhere, "for out of the heart proceed evil thoughts, murders, adulteries" (Matthew 15:19).

But why does Jesus mention the eye if it does not tempt in and of itself? He uses this imagery to illustrate vividly and powerfully the need for vigilance against sin and the value of maintaining purity. What is more precious to a person than their right eye or right hand? Parents often express that they protect their children more than anything else; similarly, people refer to their closest friends as their right hand. Jesus, who instructs us to prioritize Him even over our parents if necessary, equally calls us to be willing to sacrifice what is most cherished—like our right eye or right hand—if that is what is required to safeguard our soul from sin and the hell that awaits.