Commentary for (Luke XXIV, 36-53; 2 Corinthians VI, 16-VII, 1; Matthew XV, 21-28 )

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.

I prepared an improved version of my research, which is currently being prepared for publication. For now, I will leave its results undisclosed so as not to create an announcement of the publication. I hope, God willing, to present the results later after the publication comes out.

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.

Liturgy:
(2 Corinthians VI, 16-VII, 1)
2 Corinthians VI, 16 — 'ἐν αὐτοῖς' - 'en autois' - in them; among them. Where, among whom.

2 Corinthians VI, 17 — 'ἐκ μέσου αὐτῶν' - 'ek mesou auton' - from among them. The preposition 'ek' indicates here from where the exit is to take place. It is spoken of the fact that the faithful are to live by other examples than sinful people (first of all — by the example of Christ). 'ἀφορίσθητε' - 'aphoristhete' - separate yourselves; make a boundary that separates. The word is formed from 'apo' and 'horizo'. A parallel to the Old Testament understanding of God's holiness as otherness, separateness. The apostle here continues the Gospel parable about leaven and three measures of flour — the leaven is called to make all the flour leavened dough, the faithful do not necessarily have to break relations with unbelievers, but are to build them so that they become leavened in the Gospel sense, if this is possible. And if not — then one can expect the second — separation.

2 Corinthians VI, 18 — 'εἰς πατέρα' - 'eis patera' - into Father; as Father. 'εἰς υἱοὺς καὶ θυγατέρας' - 'eis hyious kai thygateras' - into sons and daughters; as sons and daughters. By meaning here in both cases the second translation, the preposition 'eis' indicates here becoming, becoming them.

2 Corinthians VII, 1 — 'ἀπὸ παντὸς μολυσμοῦ' - 'apo pantos molysmou' - from all defilement. The preposition 'apo' indicates complete, full cleansing. 'ἐπιτελοῦντες' - 'epitelountes' - let us perfect; let us make perfect, complete. 'ἁγιωσύνην' - 'hagiosynen' - holiness, state of holiness, state of sanctification. The Apostle Paul means that there is holiness also among Old Testament righteous ones, that they also are holy, and the prophets, but it is not complete, for it is completed only in Jesus Christ, the Lord and Saviour. And New Testament people are called to perfection, completeness, full maturity, consummation in Christ. The Lord did everything needed for this and granted it. God's promises — for God promises. 'ἐν φόβῳ θεοῦ' - 'en phobo theou' - in fear of God; by fear of God. Both translation variants are possible, the first indicates that living holiness is as if surrounded by the fear of God, which is a parallel with the multi-level structure of the temple, and the second translation variant indicates that the fear of God leads to living holiness in the person themselves, to sanctification of the person by grace. See more about the fear of God at the link:
https://www.facebook.com/groups/1539152859716654/?multi_permalinks=3554517061513547

The quotation from the Old Testament is composite, similar words are in many places, particularly in the Law, in the prophets and historical books of the Old Testament.

Here it is spoken of divinisation and holiness of people. The theme is very deep, but I will focus only on two important points.

1) I will be their God, and they will be My people. The faithful become partakers of Jesus Christ, the Son of God, therefore God calls them His people, as if stands on one level with them, by which He extraordinarily endows and elevates people. And for the faithful God is God, that is, it is seen how incomparably God is Higher than creation. One can also say that the faithful humble themselves, and God elevates them.

2) I will walk among them — in the Old Testament ways and roads — a frequent synonym of way of life, general behaviour. Therefore one can see here that God will by His actions manifest Himself among the faithful, give them that as grace.

I will add that about the fear of God it is well written at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html

About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/01102023.html

(Matthew XV, 21-28 )
See about the reading from the Gospel at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16012025.html

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