Commentary for (1 Corinthians XII, 12-26; 1 Corinthians XIII, 4-XIV, 5; Matthew XVIII, 18-22; XIX, 1-2, 13-15; Matthew XX, 1-16)

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/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.
The correct statements in the work at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
are connected with comments written during more than a year, during which I better understood the ideas, usage, logic, even peculiarities of pronunciation, therefore now it is appropriate to review and correct the allowed inaccuracies. Instead of correcting in old texts, I will correct in new ones (I have already begun to do this). Therefore the work continues, particularly it is necessary to consider the readings during about two weeks in August-September 2024, when I did not have access to the Internet network. If you notice inaccuracies in the comments at the links cited there, then it is worth checking whether there are newer ones regarding the same reading. I will update the list of links regarding prepositions at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
to keep the version of the text current and in future.

Since tomorrow is the great feast of the Transfiguration of the Lord, tomorrow's daily readings are transferred to today, therefore today there are two daily readings in succession. I provide them together.

Liturgy:
(1 Corinthians XII, 12-26; 1 Corinthians XIII, 4-XIV, 5)
1 Corinthians XII, 13 — 'ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα' - 'en heni pneumati hemeis pantes eis hen soma' - in one Spirit we all into one Body; in one Spirit we all for one Body; with one Spirit we all into one Body; with one Spirit we all for one Body. Different variants of translation are possible. Variants with for indicate that Baptism and receiving gifts of the Holy Spirit are needed also particularly for ensuring the unity of the Body of Christ, that is, the Church. Variants with with the Spirit indicate more the Father and Son than the Spirit Himself as Subject of action, that is, the One Who creates this unity and manifests this Body. If it is necessary to convey the significance of the Spirit Himself, then variants with initial in one Spirit are better. The preposition 'en' shows actual state, and the preposition 'eis' indicates movement to one Body or to this one Body as goal of movement. The unity of the Holy Spirit is a prerequisite for the unity of the Church, the Body of Christ. One can still say that recognition of gifts of the Holy Spirit promotes the unity of the Church.

1 Corinthians XII, 15, 16 — 'ἐκ τοῦ σώματος' - 'ek tou somatos' - from the body; of the body. The preposition 'ek' indicates choice from a group, also that the chosen member is a representative of the whole Body, is part of the whole Body. 'παρὰ τοῦτο' - 'para touto' - because of this. The preposition 'para' here with accusative emphasises doubt that such reasoning is correct in some person (the apostle Paul brings the logic of those who think otherwise to its completion in his clear example, thereby making the former actually refuted).

1 Corinthians XII, 18, 25 — 'ἐν τῷ σώματι' - 'en to somati' - in the body; in the Body. Where. Here both variants are meant, which emphasises the aptness of the model of organism and body for the Church.

In verses 1 Corinthians XII, 22-23, also further in 24-26 it is about functional asymmetry — members of body are used by man not equally often and with different functions. Nevertheless, those members which have some special functions are used less than those which have constant significant functions. And when the time comes for using precisely special functions, then those parts of body receive significant advantage, being the rest of time little needed. Since man does not want to lose any significant functions, he cares for all members of body, particularly also for those which are fully needed only sometimes. This disproportionate to time of use attention and care is nevertheless needed to ensure integrity and completeness of all functions of human organism.

1 Corinthians XIII, 9, 10, 12 — 'ἐκ μέρους' - 'ek merous' - partially. Common expression.

1 Corinthians XIII, 12 — 'δι' ἐσόπτρου' - 'di esoptrou' - through mirror; by means of mirror as instrument. Famous words which are explained by that at that time mirrors were very imperfect and saw in them in general features, approximately, although even such possibility was often very valuable. 'ἐν αἰνίγματι' - 'en ainigmati' - in riddle; as riddle. How. Rather the first variant, since the matter is not that we perceive something unknown as riddle which requires solution, but rather that riddling and unclear in full measure are all circumstances, phenomena, events and similar, that is, emphasised is not the presence of task to solve, know, but rather the presence of uncertainty and obscurity.

Paul explains what it means to be members of the Body of Christ from the point of view of manifestations of God's gifts and ministries, and also mutual need in the Church, community of faithful.

The explanation is very eloquent if one understands it as certain comparison of people with parts of body, and the Church (generally here is meant each local community of the Church, from which later came the concept of Local Church) as a whole as the whole body. Also I will add that the word catholic in the Creed, in Greek καθολική (εκκλησία) originally meant such that has in itself all the fullness of spiritual gifts and ministries necessary for salvation of people, in the opinion of at least some researchers.

Unusual words of parts of body about themselves also indicate that God cares for all parts of body, despite that they may not fully understand their calling, also in time of their searching. The described reasonings of parts of body are possible in time when they (that is, faithful people) are in state of searching themselves in the Church. And God cares for them also in this time.

It is necessary to emphasise that spiritual gifts are given to members of the Church even when they do not know which precisely, and even when they do not understand what precisely are their spiritual gifts. Such God's generosity is needed for their own development, growth, knowledge of God, and also for service to others even before people's awareness of their gifts. God wants people to know Him, to know themselves, to know others, to know and recognise their gifts and gifts of others, but gives them often earlier than this last happens, therefore, in advance, providentially.

And the second thought — although different parts of body have different gifts and ministries, there is no such part of body which would perform functions of all others.

All this is for building up the Church as Body of Christ.

The second reading combines two important themes, love and spiritual gifts such as prophecy and speaking in tongues. The first — larger part of the so-called hymn of love, famous words of apostle Paul which describe true love. If to say briefly, then love in this understanding — bond of perfections (that which connects them, connecting link), as Paul says about it in another place. One can understand so that all virtues — these are separate component parts of tree, whilst love — root and trunk on which everything holds, and manifestation of which everything is.

This reasoning is valuable from both sides of movement — from love to virtues and from virtues to love. One can see in this that true love gives birth to all virtues. One can see also that true virtues express true love, because they have sense only in it (when it is).

Someone will say that therefore love is very high and almost unattainable. But no. Its seed, its embryo is present in every even small manifestation of true virtue, as can be seen from the parables of the Saviour. And this same thought is seen also from yesterday's reading:
https://oleksandr-zhabenko.github.io/en/commentaries/04082025.html

To explain each verse in detail, it is necessary to write much, actually here is shortened all theology concerning all virtues.

About two moments from verses I will say a bit more, because often proper attention is not paid to that.

1 Corinthians XIII, 6 — see John III, 21 - performs truth (justice, righteousness) — it is necessary to remember that truth — highest virtue and value on par with love, knowledge of truth (and being in it) stands higher than salvation and is manifestation of perfection of creation. See, particularly at the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

And also the famous place regarding mirror — in those times mirrors were not such quality as now, in them it was difficult to really discern something, but one could see general outlines approximately. Therefore Paul speaks about unclear appearance, in general features in mirror. Sometimes translations, to convey the meaning itself and not letter, write as through dim glass, which approximately conveys the character of image.

About the part regarding spiritual gifts — Paul means that the value of gifts is determined primarily not by their supernaturalness, but by their significance for salvation of people. Prophecy is therefore better because it more easily and effectively leads people to repentance and thus salvation. One can say in other words that all spiritual gifts are equal in significance by themselves, because all equally come from One Source — God, God's grace, all are consequence and fruits of salvation and glorification in Christ and Holy Spirit. But comparative value of these or those gifts and ministries is determined not by internal value of each gift, but by how it revealed itself in the Church for salvation of many. Hence also the conclusion about significance of activity of the person themselves for comparing value of gifts — all have equal in internal value gifts, but bring fruits differently, make efforts also differently, by this is determined resulting value. Somewhat similar to concept of added value in economic theory. In connection with this very appropriate is combination with Gospel where this same theme is raised. Yet another interesting detail is that explained gift of tongues with understanding of listeners and readers actually equals Christian (not Old Testament) prophecy.

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/01082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082023.html

(Matthew XVIII, 18-22; XIX, 1-2, 13-15; Matthew XX, 1-16)
Matthew XVIII, 18 — 'ἐν οὐρανῷ' - 'en ourano' - in heaven; with heaven. Rather the first, because the second adds to heaven function of binding / loosing.

Matthew XVIII, 20 — 'εἰς τὸ ἐμὸν ὄνομα' - 'eis to emon onoma' - into My name; for My name. Here the preposition 'eis' means that gathered for Christ by His will. 'ἐν μέσῳ' - 'en meso' - among. Common expression. See also at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/18072025.html

Matthew XVIII, 21 — 'ἁμαρτήσει εἰς ἐμὲ' - 'amartesei eis eme' - sin against (towards) me. Here the preposition 'eis' by meaning means against, or one can still understand towards (in direction of whom); regarding whom.

Matthew XIX, 1 — 'ἀπὸ τῆς Γαλιλαίας' - 'apo tes Galilaias' - from Galilee. The preposition 'apo' indicates that Jesus left Galilee. 'εἰς τὰ ὅρια τῆς Ἰουδαίας' - 'eis ta oria tes Ioudaias' - into the lands of Judaea. Where to.

Matthew XX, 1, 2, 4, 7 — 'εἰς τὸν ἀμπελῶνα' - 'eis ton ampelona' - into the vineyard. Where to.

Matthew XX, 2 — 'ἐκ δηναρίου τὴν ἡμέραν' - 'ek denariou ten emeran' - a denarius per day; for a denarius per day. Common expression of such meaning.

Matthew XX, 3 — 'ἐν τῇ ἀγορᾷ' - 'en te agora' - in the marketplace. Where.

Matthew XX, 8 — 'ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων' - 'apo ton eskhaton heos ton proton' - from the last up to the first. The preposition 'apo' indicates here the beginning of count of certain range.

Matthew XX, 15 — 'ἐν τοῖς ἐμοῖς' - 'en tois emois' - in my own; with my own. Literal translation gives the first variant, which shows that the master is in his vineyard and acts in his property, one can say in his authority, as was expected and agreed.

A peculiar parable, full of comfort, but also with certain lesson. I will draw attention to that feelings, thoughts, evaluations of people often let them down. Their attitude changes in course of development of events and circumstances, with experience and similar. Instead God, Who is depicted in image of master, addresses the essence — it was agreed about reward of one denarius, and He fulfilled what was promised in full.

More about peculiar quantum nature of calculation (physicists will understand) is at the link below.

About binding see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/12072023.html

About the beginning of reading well written at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html

Then it is about forgiveness. Then goes parable which explains the thought in more detail (and is read separately at another time).

Still further briefly about preaching and miracles, and then continuation of yesterday's reading:
https://oleksandr-zhabenko.github.io/en/commentaries/04082025.html

The second peculiarity which is worth learning from little children — this is their interest and striving for knowledge, for development, for growth. Do not forbid them presupposes that they themselves want to know, grow, develop etc. Therefore little children are bright and widespread clear example of what should be in this sense desires of true faithful, what are people who truly want to enter the Kingdom of God. Of such is the Kingdom of God therefore also means that into the Kingdom of God no one is dragged by force, but all who will be there will be there voluntarily.

The second reading — famous parable about workers in vineyard. It is wonderfully used by saint John Chrysostom in Word on the Easter, which is read at Paschal service every year. In English this Word is on the net at the link:
https://www.ewtn.com/catholicism/teachings/st-john-chrysostom-easter-homily-203

To understand the basic logic, it is necessary to understand what is denarius and why it is one. Historically the meaning is that precisely 1 denarius comprised daily wage of worker. And to understand what this denarius is, it is necessary to remember what can be and is only in singular. For example, this is salvation. It either is in person or not. This is soul. It can also either be saved or lost. This can be any virtue — and in result one can speak about that person has this virtue or does not have it (at least God can say this in each case). And therefore God (master in parable) does not fragment, does not divide denarius into parts, because this is not provided regarding all those spiritual realities about which was spoken just now. And then logic becomes understandable. And if to someone something seems too generous, then this is manifestation of God's great love and mercy, generosity, goodness etc.

Interesting to note that reading echoes with reading from Apostle. There also regarding internal spiritual value of God's gifts it is said that it is the same (see above). But in dialogue at the end are seen two thoughts — God's salvation is granted (precisely granted!) not for merits or endured difficulties (burden of day and daily heat), but considering result — worked in vineyard or not. The second — that this result should be sufficient to receive reward — that is, truly have worked. God in such way encourages and calls us to cooperation with Him.

More about the reading from Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
https://oleksandr-zhabenko.github.io/en/commentaries/20082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/01082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082023.html

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