Commentary for (Matthew XXV, 1-13; 1 Timothy III, 1-13; Luke XVI, 1-9; Galatians III, 23-29; Mark V, 24-34)

Oleksandr Zhabenko 🇬🇧
Glory Be to Jesus Christ!
🌞

Since in the work published at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
and even earlier in others, published at the 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/12112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
it is written that the use of prepositions has important significance for the correct understanding of important and topical questions, particularly the question of power, I am writing comments regarding the use of precisely these prepositions. As advice regarding reading what is written — one can read the verse in translation or/and original (whoever has such possibility), and then the corresponding comment regarding prepositions here. Then it is necessary to understand which part of the verse the comment concerns, and also to consider what essential for understanding it affirms — or more rarely — denies. Such thoughtful reading helps to deepen understanding and protects from the mentioned mistakes.

I prepared an improved version of my research, the presentation of which is available at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf

The research material is currently being prepared for publication. I hope, God willing, to present fuller results later after the publication comes out.

I will update the list of references regarding prepositions at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
the latter — once or twice a month (in Ukrainian), to keep the text version current and up to date.

Matins:
(Matthew XXV, 1-13)
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/25012025.html
https://www.instagram.com/p/C7cEETLs_Qe/
https://oleksandr-zhabenko.github.io/en/commentaries/09022023.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/30092023.html

Liturgy:
(1 Timothy III, 1-13)
1 Timothy III, 4 — 'ἐν ὑποταγῇ' - 'en hypotage' - in submission. In what.

1 Timothy III, 6 — 'εἰς κρίμα' - 'eis krima' - into judgement. Where to.

1 Timothy III, 7 — 'ἀπὸ τῶν ἔξωθεν' - 'apo ton exothen' - from those who are outside. The preposition 'apo' indicates here either a certain objectivity of the testimony of Gentiles, or on the contrary — insufficient accuracy. 'εἰς ὀνειδισμὸν' - 'eis oneidismon' - into reproach; into disgrace.

1 Timothy III, 9 — 'μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει' - 'mysterion tes pisteos en kathara syneidesei' - the mystery of faith in a pure conscience.

1 Timothy III, 13 — 'ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ' - 'en pistei te en CHristo Iesou' - in the faith which is in Christ Jesus; with the faith which is in Christ Jesus. Both variants of translation are possible, the first indicates that Christ's faith contributes to boldness and openness, confidence, and the second — that it itself is the mover for this, strength and inspiration.

A description of requirements for clergy. In those times all could be married, and mostly were, although this was never obligatory.

Women are mentioned as deaconesses, who in those times also were. Now this institution has been preserved in the Alexandrian Patriarchate, and there are also opinions that it should be revived in general.

The list of requirements is quite clear, mostly it is spoken about tested and experienced candidates, who also have a good reputation among Gentiles, since the majority of surrounding people then were Gentiles (Timothy, as Paul, mostly laboured in the environment of Gentiles).

Many of these requirements became part of canon law with some changes (in particular bishops now, already for many centuries exclusively unmarried).

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30112023.html

(Luke XVI, 1-9)
Luke XVI, 3 — 'ἐν ἑαυτῷ' — 'en heauto' - within himself. 'ἀπ' ἐμοῦ' - 'ap emou' - from me. The preposition 'apo' in its form before the following vowel indicates that the stewardship will be taken away completely.

Luke XVI, 4 — 'ἐκ τῆς οἰκονομίας' — 'ek tes oikonomias' - from the stewardship. The preposition 'ek' indicates from where the steward will be removed. 'εἰς τοὺς οἴκους ἑαυτῶν' - 'eis tous oikous hauton' - into their houses. Where to.

Luke XVI, 8 — 'εἰς τὴν γενεὰν τὴν ἑαυτῶν' — 'eis ten genean ten heauton' - in their generation; for their generation. Both variants of translation are possible. It is meant that the sons of this world among their surroundings are considered more resourceful.

Luke XVI, 9 — 'ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας' — 'ek tou mamona tes adikias' - from the mammon of unrighteousness. The preposition 'ek' indicates from where what is received should lead to friendship. To understand the parable correctly is possible only in general, see the links below. 'εἰς τὰς αἰωνίους σκηνάς' - 'eis tas aionious skenas' - into eternal dwellings. Where to.

The parable about the steward of unrighteousness and the beginning of its explanation by Jesus is read.

A difficult parable to understand.

But it can be understood if attention is paid to Jesus's explanation — the steward, having forgiven part of the debts to his master's debtors, showed mercy to them. Christ wants the faithful to show mercy to other people, so that sin becomes less.

And the very name steward of unrighteousness means that everything good, worthy that a person has — is not by origin their own, but has its beginning in God. God Himself gives a person these or those gifts, and only then does a person receive something truly good, has something truly good. And in such case each person appears as if that steward — they manage, but not what is properly their own, not what belongs undividedly to themselves. Therefore they manage not their own wealth, but what God gives them. And since this wealth originally is God's, is a manifestation of God's generosity, they have it as if unrighteously, that is, undeservedly, as a gift from God. This is a state of becoming, when a person has not yet become what they will be, when there is not yet the Kingdom of God manifest, final. And when the Kingdom of God comes, after the Second Coming of Christ and the general resurrection of the dead, then a person will cease to be a steward, but will become such as they have become by God's mercy and their own freedom.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/16112023.html
https://oleksandr-zhabenko.github.io/en/Cognition.html

About the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/15092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11092023.html

Glory to Thee, our God, glory to Thee!