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.
Liturgy:
Romans XIV, 9 — 'εἰς τοῦτο' - 'eis touto' - for this
.
Romans XIV, 14 — 'ἐν κυρίῳ Ἰησοῦ' - 'en kyrio Iesou' - in the Lord Jesus
. That is, Paul testifies that this experience is from God, from Christ. 'οὐδὲν κοινὸν δι' ἑαυτοῦ' - 'ouden koinon di heautou' - there is nothing unclean in itself
. That is, uncleanness
is not a characteristic of nature or creation itself, but of a person's conscience regarding something.
Romans XIV, 15 — 'ὑπὲρ οὗ' - 'hyper hou' - for (for the sake of) whom
.
Romans XIV, 17 — 'ἐν πνεύματι ἁγίῳ' - 'en pneumati hagio' - in the Holy Spirit
. Here it is emphasised that the Holy Spirit fills the saved creation and He grants with this everything else that is named here, also the unnamed.
Romans XIV, 18 — 'ἐν τούτῳ δουλεύων' - 'en touto douleuon' - in this serves; serves with this
. Here by meaning it can be serves with this
, but in this
is a better translation that carries additional meaning. The matter is that serves
indicates the direction of the heart, personality, what a person does their own
for Christ. If we say serves with this
, then it turns out that at least the gifts of the Holy Spirit, and even He Himself become a means
of a person's service, that is, the person seems to appropriate God's gift to themselves. This is, of course, an incorrect understanding of the relationship between a person and God. And in this
does not have the meaning of appropriation
of the gifts of the Holy Spirit and Himself, but indicates the driving force and strengthening, Who and what encourages and establishes a person in this service to Christ. This latter is undoubtedly closer to the meaning of the apostle Paul's words. Perhaps someone would want to object that a person co-operates with God in creating peace, righteousness and holy life and the like. But the gifts themselves come from God, in particular a person cannot attain the Kingdom of God by their own strength, this is always God's gift. Therefore, it is still illogical to think that here is meant serves with this
, because this would precisely indicate that a person attains the Kingdom of God by their own strength, and not receives it as God's gift.
More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/23072024.html
Matthew XII, 24 — 'μὴ ἐν τῷ Βεελζεβοὺλ' - 'me en to Beelzeboul' - not by Beelzebul
. Here, contrary to what was written above regarding Romans XIV, 18 — it is more appropriate to use the instrumental case, that is with whom? with what?
. A person who acts together with demons does not necessarily have to be actually in one of them
, to be possessed by him, although this is also possible. Jesus does not act with demons, about which He speaks right here, refuting this accusation.
Matthew XII, 26 — 'εμερισθη' - 'emeristhe' - was divided into parts
— from 'μεριζω' - 'merizo' - to divide into parts
.
I wrote earlier, I will quote:
For victory over an external challenge, internal unity is needed. After all, an external threat comes to internal territory, and if it has forces that are directed against each other, forces approximately equal, comparable, then external challenges will have the opportunity to overcome resistance. Instead, otherwise an external threat on internal territory will not have sufficient forces for victory. A very important thought in the present time for Ukraine and Europe.
Matthew XII, 27 — 'ἐν Βεελζεβοὺλ' - 'en Beelzeboul' - with Beelzebul — see above. 'ἐν τίνι' - 'en tini' -
with whom.
Matthew XII, 28 — 'ἐν πνεύματι θεοῦ' - 'en pneumati theou' - in the Spirit of God or
with (by) the Spirit of God. Most translations give the second variant. The choice affects understanding, because in the first case Jesus speaks about His human nature, comparing with the
children of the Pharisees, who are also people. Jesus's human nature is divinized, filled with the Holy Spirit, which is why Jesus also has the name
Christ, that is
Anointed One. In contrast to the
sons of the Pharisees, who unclearly by whom and how cast out demons, Jesus can from the point of view of theology cast out demons, acting in particular by His human nature (and it necessarily somehow participates in His action as God according to the dogma of the VI Ecumenical Council), although then the actual source of power and authority is the Holy Spirit. Also here in this case one needs to remember that Jesus's human nature is indivisibly united with the Divine in the single Hypostasis of the Incarnate Son of God, therefore it acts accordingly, knowing, as the fathers say, that it is the human nature of the Son of God, to Whom everything is subject as to God. On the other hand, the second variant of translation is also completely logical, which relates more to Jesus's Divine nature, because it emphasises His Divine dignity. Comparison with the parallel place in Luke (Luke XI, 20), where the expression
with (by) the finger of God is used indicates rather the second variant than the first, because it is difficult to think of Jesus's human nature in the
finger of God. Considering what was said, I am also inclined to think that the second variant is more appropriate here.
Matthew XII, 29 — 'εἰς τὴν οἰκίαν' - 'eis ten oikian' - into the house. Where.
See also:
https://oleksandr-zhabenko.github.io/en/Hyper.html
(in Matthew here clearly: whoever is not with Me is against Me, — without other possible variants of understanding).
More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/23072024.html
Glory be to Thee, our God, glory be to Thee!