Commentary for (Acts VI, 8 — VII, 5, 47-60; Matthew XXI, 33-42; Romans XIII, 1-10; Matthew XII, 30-37)

Oleksandr Zhabenko 🇬🇧
Glory Be to Jesus Christ!
🌞

Since in the works published at the following links:
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
it is written that the use of prepositions is important for the correct understanding of important and actual issues, in particular the issue of power, I am writing commentaries on the use of these prepositions. As a piece of advice on how to read the text, you can read the verse in translation and/or in the original (if you have the opportunity), and then the commentary on prepositions here. Next, you need to understand which part of the verse the commentary refers to, and consider what it affirms — or less often, denies — that is essential to understanding. This thoughtful reading helps to deepen understanding and protects against the mistakes mentioned above.

To the Apostle and First Martyr, First Deacon Stephen:
(Acts VI, 8 — VII, 5, 47-60; Matthew XXI, 33-42)
About the reading from the Apostle I wrote earlier, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20052024.html

About the Gospel reading see:
https://oleksandr-zhabenko.github.io/en/commentaries/14042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042023.html

The quote about the cornerstone in particular is in the prophet Isaiah XXVIII, 16 and Psalm CXVIII, 22. Earlier I wrote about the context of the prophecy in Isaiah:
https://oleksandr-zhabenko.github.io/en/commentaries/23032023.html

Since the first martyr Stephen, and after him many other martyrs and martyresses suffered, being likened to Christ, preserving faithfulness to God, the parable is read which promises God's deliverance of the faithful from evil.

Liturgy:
(Romans XIII, 1-10)
Today is an important reading from the Apostle, the incorrect understanding of which is one of the important and key prerequisites for the formation and existence of the concept of Russian world (better known as russky mir). It is important in general as well.

First a general commentary, then longer ones about the erroneous and correct understanding of the passage.

Romans XIII, 1 — 'ὑπὸ θεοῦ' - 'ypo theou' - by God. About the deep meaning of these words and their importance see in detail further.

Romans XIII, 3 — 'ἐξ αὐτῆς' - 'ex autes' - from it. The preposition 'ex' ('ek' before the next vowel) means here that this praise is human, comes from the authority itself.

Romans XIII, 4 — 'εἰς τὸ ἀγαθόν' - 'eis to agathon' - for good; to good; for the good. The preposition 'eis' here indicates the final purpose of people with authority — to be God's servants to man for good. 'εἰς ὀργὴν' - 'eis orgen' - in wrath; in fury. Rather the first, if the person is more or less civilised. Wrath in Scripture far from always means emotion, but often movement of struggle with obstacles.

Romans XIII, 6 — 'εἰς αὐτὸ τοῦτο' - 'eis auto touto' - for this very thing; by this very thing.

Romans XIII, 9 — 'ἐν τῷ λόγῳ τούτῳ' - 'en to logo touto' - in this word. 'ἐν τῷ ἀγαπήσεις' - 'en to agapeseis' - in: You shall love.

I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/29072023.html
Romans XIII, 1 — 'υπο Θεου' - 'hypo Theou' - by God. A difficult place for correct translation, upon which very much depends. In any case in the Greek original text stands not 'εκ Θεου', which would indicate God precisely as the Source or Beginning of authority, from where it begins or originates (compare Acts XVII, 26), similarly as about the Son it is said in the Nicene-Constantinopolitan Creed ἐκ τοῦ Πατρὸς. Likewise another similar preposition is not used — παρὰ, which has the etymology of closeness, and with the genitive case means from, which is said particularly about the Holy Spirit: παρὰ τοῦ Πατρός (John XV, 26). The apostle thus implicitly, but quite precisely, denies two thoughts:

a) that supposedly authority has as Source, Beginning of origin God the Father Himself in such a way as the Son of God and the Holy Spirit have Him,
b) also that supposedly authority is in a special way close to God, that authority can be understood as God-inspired merely by virtue of its existence.

Further all the explanation shows more deeply the instrumental meaning of earthly authority. The Russian translation of this place, as well as the Church Slavonic or Ukrainian do not convey these nuances.

In general in the text of Scripture there are 4 prepositions which can be translated in Ukrainian, Russian, Church Slavonic and other languages approximately as the Ukrainian from: 'ek', 'para', 'hypo' and 'apo'. Moreover the conducted analysis shows that the first two emphasise deep origin, which is fundamental, essential etc., the fourth emphasises separation, detachment, exit, and the third, which precisely stands in this place — Romans XIII, 1 — has OTHER meanings and therefore is used instead of all other 3.

The preposition 'hypo' in its various forms can be used with different cases, here with the genitive. Most often this indicates the passive state of the related verbal form, that is that that (the one, those) about which or about whom it is spoken, grammatically are not subjects of the action or state (who themselves perform it), but are objects of the action or state. In Scripture precisely such usage of such combination is the most common and typical. Therefore here also one can translate precisely so, since here also is the passive state — are established. Then the translation grammatically should be are established by God and emphasises the passive state of authorities in relation to God. God established authorities, not they themselves. One can say otherwise, that concerning God's action in this, human actions are completely insignificant, powerless, passive, while God is active. This means that precisely God determined that authorities as such will exist, what are their functions, forms, types, what commandments they should fulfil etc. Not authorities (particularly not people who have authority or struggle for it) determine all this, but this is given and determined by God, and human efforts, however they might be, cannot change or do anything here. That is, it concerns authority as such, as a phenomenon. It also concerns God's determination — if God determined something, then so it will be, regardless of the desire or action of anyone else. But this does not mean that literally all concrete realisations of authority, all concrete authorities (state, national and others) are determined by God in this sense.
Material collected over a period of more than a year of daily thorough research allows deeper conclusions to be drawn. Everything in order.

Further list of links will be updated each time when after 2nd August 2025 new comments regarding the use of the indicated prepositions will appear. In this way the text should remain current also after further readings.

1) Usage of 'hypo' (in its forms) with the genitive case.

A bright example of what was just mentioned above in the commentary is the temptation of Christ in the wilderness by the devil. There also it concerns authority. But no less important is the following. I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/11012025.html
Matthew IV, 1 — 'ὑπὸ τοῦ πνεύματος πειρασθῆναι ὑπὸ τοῦ διαβόλου' — 'hypo tou pneumatos peirasthenai hypo tou diabolou' - by the Spirit, to be tempted by the devil; by the Spirit, to be tempted by the devil (through the devil). The preposition 'hypo' is used twice with the genitive case, can in both cases indicate either the passive state, or that through whom the events here in the text occur. This usage of similar forms emphasises even more the thought that the same events can be desired both by God and by the devil — God desires them as All-knowing, knowing that the consequences will be good, and the devil — in vain hope to tempt. This is important to understand, since often people think only dichotomically — that the desires of the devil are always contrary to the desires of God (which is also logically contradictory, since it means that the devil supposedly knows all God's desires, although for knowing God's desires, His holy will there is needed union with God's grace, and the devil does not seek it), the cited place brightly testifies to otherwise. This also means that the evil one often does not know God's will, to directly oppose it, but opposes it in general, particularly regarding the commandments of God known also to him.

In the case of authority (by the way, one of the devil's temptations for Christ, conquered by Him) this precisely indicates that the concrete realisation of authority can be completely contrary to God's will (therefore, should be overwon and changed), nevertheless, God created authority.

I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
1 Thessalonians II, 2 — 'ἐν τῷ θεῷ' - 'en to theo' - in God. 'ἐν πολλῷ ἀγῶνι' - 'en pollo agoni' - in many struggles; in strong struggle.

1 Thessalonians II, 3 — 'ἐκ πλάνης' - 'ek planes' - from deception. 'ἐξ ἀκαθαρσίας' - 'ex akatharsias' - from impurity. The preposition 'ek' in both cases emphasises that the calling was true and holy. 'ἐν δόλῳ' - 'en dolo' - in cunning; by cunning. Analogously to the previous.

1 Thessalonians II, 4 — 'καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι' - 'kathos dedokimasmetha hypo tou theou pisteuthenai' - to the extent that we were tested by God to receive trust and commission. The preposition 'hypo' here with the genitive case. The apostle uses the image of management and commissioning someone to perform actions on behalf of the master. An analogous grammatical construction is used also for describing authority in Romans XIII. See about this more at the links:
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
In view of everything set forth there, as well as in the cited links, it concerns that the calling and commission to preach the Gospel the apostles received by special God's establishment, and one can say here — directly from God — to the extent that they were tested by Him, whether they could. Regarding authority in general — in Romans XIII, there is no such specification, but here it concerns the authority of the apostles — yes, it was truly established by God Himself, each of them called by God personally in view of the measure in which he can fulfil this ministry. But concerning authority in general — here there is no this important specification. Therefore the authority of the apostles is directly established by God, to the extent that the apostles can exercise it, while concerning any other authority this is the question, whether people are called to that directly from God. One can say otherwise — if authority exercises its activity according to God's will, in accordance with God's commandments and designs, then it is personally called from God, similarly as in these words we have regarding the preachers of the Gospel — the apostles. If however authority, its representatives, violate God's will or even act against God, then upon their authority there is only God's permission, but not will, God permitted that authority. The measure of God-calling is whether the ministry is exercised according to God's will, whether it is exercised and established lawfully, correctly, honestly.

1 Thessalonians II, 5 — 'ἐν λόγῳ κολακίας' - 'en logo kolakias' - in flattering word. 'ἐν προφάσει πλεονεξίας' - 'en prophasei pleonexias' - under pretext of greed; by pretext of greed.

1 Thessalonians II, 6 — 'ἐξ ἀνθρώπων' - 'ex anthropon' - from people. The preposition 'ek' in its form before the next vowel indicates that the glory mentioned here, human glory, obtained dishonestly, truly originates from people, is a consequence of their limitation. 'ἀφ' ὑμῶν' - 'aph hymon' - from you. 'ἀπ' ἄλλων' - 'ap allon' - from others. The preposition 'apo' in its forms before the next vowels in both cases indicates that those who seek dishonest glory from people, deceive them and steal the ability of someone to glorify, steal glory. 'ἐν βάρει' - 'en barei' - in burden; as burden; with weight. It is meant that the ministry of the apostles requires constant intense labour.

It is used in the sense of true cause, source, origin source, simple indication of from where, origin by father's line, some choice from the group, representation of this group, concerning the eternal birth of the Son of God from the Father. The main meaning — from where in the essential sense depending on the context.

Non-usage regarding authority here indicates that:
a) authority is not Divine, not similar to the Son of God;
b) concerning authority one must always be guided not by the fact that it is from God, but rather by the fact that it is passive, when God acts, but its goal and tasks are determined by God and cannot be changed;
c) authority does not represent God.
c) authority in the form as it is now, is not eternal.

Always indicates relation with the Holy Spirit and relation to the Incarnation of the Son of God.

I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/17052025.html
John VIII, 38 — 'α εγω εωρακα παρα τω πατρι λαλω' — 'ha ego eoraka para to patri lalo' - what I have seen (and now remember, know, see) beside the Father, I speak. The preposition 'para' here with the dative case and indicates here that it concerns the closeness of Jesus Christ according to human nature to the Father, so that He speaks God's Revelation, even when He speaks according to human nature. 'υμεις ουν α ηκουσατε παρα του πατρος ποιειτε' - 'hymeis oun ha ekousate para tou patros poieite' - you then that which you heard from close to the father you do. Here it concerns the devil as father (see further John VIII, 44, and also the important explanation at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01062024.html

I also quote:
https://oleksandr-zhabenko.github.io/en/commentaries/09052025.html
Acts IX, 2 — 'ᾐτήσατο παρ' αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς' — 'etesato par autou epistolas eis Damaskon pros tas synagogas' - asked also from his side letters to Damascus to the synagogues.
Here it indicates that this circumstance served for the conversion of Saul by Christ and his receiving of the Holy Spirit. Yes, Saul's own intention was against Christ and His disciples, contrary to God's will, but let us remember, for example, the temptation of Christ in the wilderness after the Baptism. The Holy Spirit led Him there, particularly also so that there He would conquer the temptations of the devil, that is this situation was desired (but for completely different reasons) both by God and by the devil. See more at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17042025.html

If Saul had not set off with letters to Damascus, then he would not have arrived there after Christ's appearance. To remain in Jerusalem for him would have meant that everyone would avoid him, because they knew that he had earlier been a persecutor, particularly a zealous witness of the martyrdom of the first deacon Stephen. Therefore these letters and the journey were also part of God's design regarding Saul, for precisely so the Lord converted him and sent Ananias, to join him to the acceptance by the Church as faithful. Therefore here the preposition 'para' indicates God's Providence through the Incarnation of the Son of God and the action of the Holy Spirit.

Non-usage regarding authority here indicates that:
a) authority is not God-inspired (merely by virtue of its authority), as, for example, Scripture is;
b) authority does not have significant meaning for the Incarnation, for the Sacraments;
c) authority is not purely spiritual, it is always not similar to God in this, Who is Spirit.
d) authority is not righteous, holy and similar (merely by virtue of its authority).

4) The preposition 'apo' and its forms.

It is used in the sense of separation, giving, loss, essential change, beginning of counting, change of the focus of attention, false cause (that which accompanies the true cause, is perceived as if a cause, but in reality is not), concerning origin by maternal line, abandonment, some choice from a group with further separation from it, greater (certain, additional, needed) objectivity, impartiality. Concerning authority its non-usage indicates that:
a) authority is not God's gift, as, for example, grace or something similar is. This denies the gracefulness of authority a priori, but does not deny possible gracefulness a posteriori.
b) authority did not separate from God after appearance (in the sense above).
c) God is the true cause of authority, not an accompanying one.
d) authority is not God's attempt to transfer powers to someone else.
e) authority is not separated from other people.
f) God has not lost any of His authority by creating authorities.
g) authority is not something that should or will actually 'takes to itself to get' meaning of God.

One must understand that for the establishment of authority a special God's permission or even direct God's will is needed — in different cases it can be different — but this permission does not make the actions of authority God-given or established. Essential features of authority, such as structure, hierarchy, means for fighting evil and punishment, encouragement to good, honour — are designed by God and laid into authority and are part of God's permission or God's will, about which was just written above, but the very activity of authority can be lawless and God-fighting in any of its dimensions. A certain partial analogy is man, created in the image of God — having this image man has special God's care and endowment, but he can sin in anything. The body is called to be God's temple, but there are many sins which directly violate this, and all somehow affect it. Similarly concerning authority.

But there are also essential differences. Particularly the image of God is a greater endowment of man than authority is. And man, with authority or without, needs first of all to care about it, and also about the likeness of God.

For a certain logical completion I add concerning the Lord's Prayer.
I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
Matthew VI, 13 — 'μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν' - 'me eisenenkes hemas eis peirasmon' - do not bring us into temptation; do not lead us into trial; do not lead us into temptation. The preposition 'eis' indicates where the movement can occur, that is the direction. The word 'peirasmos' is polysemantic, therefore different variants of translation are possible. 'ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ' - 'rysai hemas apo tou ponerou' - deliver (preserve, protect, save, rid from influence) from the evil one (in results, in sum, in general) (from the evil one). The preposition 'apo' indicates that the Lord can completely preserve us from evil, about which we ask Him. Different variants of translation are possible. The combination of both requests indicates that the source of temptations is evil, the evil one, and the Lord has power to protect and preserve us from that. The first verb indicates that we can fall into temptation even when the Lord especially and extraordinarily cares for us (literally carries in His arms like a wife or children), but we ask that He preserve us. One can also say that general God's care can permit temptations and trials, but we, knowing our weakness, ask God to care for us especially, to carry in His arms, so that we do not fall into temptation.

Also the teaching about the Kingdom of God denies the possibility of authority to stop the movement of people completely towards the Kingdom of God. I quote:
https://oleksandr-zhabenko.github.io/en/commentaries/18072025.html
Matthew XIII, 49 — 'ἐν τῇ συντελείᾳ τοῦ αἰῶνος' - 'en te synteleia tou aionos' - at the end of the age; at the completion of the age. It concerns the Second Coming of Christ in glory, the resurrection of the dead and God's judgement. It is also used earlier in the chapter. 'ἐκ μέσου' - 'ek mesou' - from the midst. Common expression. An interesting image mathematically — if the wicked are removed from the midst (from among) the righteous, then the set of the righteous must be such that near a wicked person there must be a righteous one. That is the set of the righteous in the topological space of the Kingdom of God is dense (Dense set. Encyclopedia of Mathematics)[http://encyclopediaofmath.org/index.php?title=Dense_set&oldid=42518]. This does not mean that there are approximately as many righteous as wicked, but that in one's surroundings there is complete hope to find a righteous person, at least one (possibly more). This gives the world hope, since it does not matter what time or country, but these words of Christ are eternal.

More about the reading from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/29072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18072025.html

(Matthew XII, 30-37)
Matthew XII, 32 — 'οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι' - 'oute en touto to aioni oute en to mellonti' - neither in this age, nor in the age to come.

Matthew XII, 33 — 'ἐκ γὰρ τοῦ καρποῦ' - 'ek gar tou karpou' - for from the fruit.

Matthew XII, 34 — 'ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας' - 'ek gar tou perisseumatos tes kardias' - for from the abundance of the heart.

Matthew XII, 35 — 'ἐκ τοῦ ἀγαθοῦ θησαυροῦ' - 'ek tou agathou thesaurou' - from the good (in result, in sum) treasure. 'ἐκ τοῦ πονηροῦ θησαυροῦ' - 'ek tou ponerou thesaurou' - from the evil (in result, in sum) treasure.

Matthew XII, 36 — 'ἐν ἡμέρᾳ' - 'en hemera' - on the day.

Matthew XII, 37 — 'ἐκ (γὰρ) τῶν λόγων' - 'ek (gar) ton logon' - (for) from the words.

Here everywhere the preposition 'ek' indicates the source of origin.

More about the reading from the Gospel see the links:
https://www.instagram.com/p/C6UFRMqsq66/
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/29072023.html

Glory be to Thee, our God, glory be to Thee!