Commentary for (John XXI, 15-25; Acts I, 12-17, 21-26; Luke IX, 1-6; Romans XIV, 6-9; Matthew XV, 32-39)

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.

Matins:
(John XXI, 15-25)
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/19082023.html

Liturgy:
To Apostle Matthias:
(Acts I, 12-17, 21-26; Luke IX, 1-6)
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
https://www.facebook.com/groups/mereza/posts/3675509139414338/
https://oleksandr-zhabenko.github.io/en/commentaries/17042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/06052024.html

Luke IX, 3 — 'εἰς τὴν ὁδόν' - 'eis ten hodon' - on the road; for the road. The preposition 'eis' indicates here where one should not take additional material provision (which also here means and with what simple purpose, i.e. movement). These words of Christ correctly prepare the apostles for work, but also have significance for observers, who could be any people who might become interested in the apostles' activity with one purpose or another. For example, the prohibition to take material goods on the road is intended to reveal that the apostles act not for enrichment (as other travelling preachers did); the prohibition to greet — so that people would not think that the apostles seek casual acquaintances, need them for the mission, that the God Whom they serve is a God precisely of luck and coincidence (fortune). That is, all these commandments among other things are called to dignified service, also so that those around would perceive the apostles' activity as such that is called for certain serious and good interests, particularly social ones. Thus there will be more of those who will respond, also it creates safer conditions for apostolic work (in contemporary language).

Luke IX, 4 — 'εἰς ἣν ἂν οἰκίαν' - 'eis hen an oikian' - into which house; into which home. Where to.

Luke IX, 5 — 'ἀπὸ τῆς πόλεως ἐκείνης' - 'apo tes poleos ekeines' - from that city. The preposition 'apo' indicates here that it is about complete cessation of relations with that city. The apostles (faithful) are called to warn those people. 'ἀπὸ τῶν ποδῶν ὑμῶν' - 'apo ton podon hymon' - from your feet. The preposition 'apo' indicates here that the dust from the feet needs to be shaken off completely, fully, entirely, and also, if compared with commentaries on Matthew X, 14:
https://oleksandr-zhabenko.github.io/en/commentaries/23062025.html
then also indicates that this is from the point of view of the apostles themselves — therefore, Christ is here on their side, together with them. 'εἰς μαρτύριον ἐπ' αὐτούς' — 'eis martyrion ep autous' - for witness against them. That is, by this the apostles testify that in the future these people will become even worse, also that they are separated from the Church and actually perish spiritually.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/19062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/14072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/13092023.html

(Romans XIV, 6-9)
Romans XIV, 9 — 'εἰς τοῦτο' - 'eis touto' - for that. The preposition 'eis' indicates here the goal of the action, that to which it leads.

Actually continuation of the reading, about which I wrote at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02032025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26022023.html

Here Paul teaches to accept diversity in that which is diverse by God's will. For example, love for the calendar — some people are interested in dates and events, while others perceive them simply. Both variants (as well as all intermediate ones) are good if they are done according to God's commandments and God's will.

Verses 7-8 are difficult to translate correctly. Literally no one of us lives to themselves (by themmselves, for themselves)… does not die to themselves (by themselves, for themselves)... When we live — to the Lord (by the Lord, for the Lord) we live, and when we die — to the Lord (by the Lord, for the Lord) we die.... Generally it can be understood that a person does not live by their own power, but the life of every person is God's gift. Similarly all people have God's commandment and God's will — to preserve life. And the Lord has all power — both to give life and to take life or permit people to die.

How is this thought connected with the previous reasoning about days and events? By general recognition that the Lord has power over everything — He gives life, He permits a person to die, He can judge a person, He can also save and have mercy on them. He can determine events or permits them.

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05082023.html

(Matthew XV, 32-39)
Matthew XV, 32 — 'ἐν τῇ ὁδῷ' - 'en te odo' - in the road (while travelling). Where, when.

Matthew XV, 33 — 'ἡμῖν ἐν ἐρημίᾳ' - 'hemin en eremia' - to us in the wilderness. To whom and where.

Matthew XV, 38 — 'χωρὶς παιδίων καὶ γυναικῶν' - 'khoris padion kai gynaikon' - (if counting) separately from children and women; without children and women. Both variants are possible, though they have somewhat different meaning.

Matthew XV, 39 — 'εἰς τὸ πλοῖον' - 'eis to ploion' - into the boat; to the boat; onto the ship; into the ship. Probably, boat. Where to. 'εἰς τὰ ὅρια Μαγαδάν' - 'eis ta oria Magadan' - into the land of Magdala. Where to.

The miracle of feeding four thousand men, and with them women and children with seven loaves and a few (small) fish.

Similar to another one, where the Lord fed more than five thousand men and with them women and children.

Shows God's care for us, also, as I wrote earlier, God's generosity and thrift at the same time.

I quote:

Thrifty — because He fed people with a small amount of initial food, and generous — because He fed them in full measure, generously, much. In a similar way also often acts God's grace — God gives it generously, at the same time in a certain measure.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05082023.html

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