Commentary for (John XX, 19-31; 1 Corinthians III, 9-17; Matthew XIV, 22-34)

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/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 XX, 19-31)
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/12052024.html

Liturgy:
(1 Corinthians III, 9-17)
1 Corinthians III, 10, 11, 12 — 'θεμελιον' - 'themelion' - that which relates to foundation, basis.

1 Corinthians III, 11 — 'οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον' — 'oudeis dynatai theinai para ton keimenon' - no one can (has no power, is not able) to place beside. The preposition 'para' here with accusative. Means beside, comparison and juxtaposition. That is on the same level, equally important. This denies dualism — the possibility of faith in Christ and in anything or anyone else. These words literally mean that there cannot be two foundations on equal terms — Christ and some other beside. In exact correspondence with Christ's words about serving two masters. Translations mostly omit such a nuance, giving simply than; except.

1 Corinthians III, 13 — 'ἐν πυρὶ' — 'en pyri' - in fire; with fire. Both variants are possible, though they have somewhat different meaning. It means that fire from God will fill all creation. About this also mentions John the Baptist, speaking about Baptism with fire. But also he distinguishes the Holy Spirit and fire, calling two complete immersions. See details at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03012025.html
One can think that fire is a state of creation which precedes the glory of saints in the Kingdom of God. As the most energetic state of matter, known then, fire precedes the transition to eternity of glory and incorruption. But this does not mean physical fire, this is a metaphorical comparison with physical fire, which points to the fullness of manifestation of the nature of creation through its energies, actions. Actually this means manifestation of all possible actions of creation, the state of all accomplishment, fullness of creation. One can also notice analogy with logic. There is such a method of proof — by contradiction. If one manages to prove mutually contradictory statements from some assumption, then it is considered refuted and rejected (not speaking about completeness and consistency of the system of axioms, see known Gödel's theorems about incompleteness and inconsistency of formal systems). Similarly, if something is correct, then all consequences from it are sought. Fire here is a symbol of all possible consequences. The work of each person, particularly Christians, will be tested by all possible consequences. Not all consequences of all of them will be truly life-giving, therefore salvation through fire means that a person will have to experience a difficult transition. The comparison as if through fire shows that this is indeed symbolic language, fire is not physical.

1 Corinthians III, 16 — 'ἐν ὑμῖν' — 'en hymin' - in you. Where.

An interesting image in the form of a building and construction — concerning the works of each person, and primarily — Christians. Different materials show different value which people put into their spiritual work. That which does not burn, in fire is purified and renewed — that depicts truly God's values, that is what is worthy of praise in God's eyes. And that which burns, and sometimes even flares up, — depicts that which only has the appearance of value, appears valuable to people, but there is nothing truly valuable in it.

A person will be saved as if through fire — words which give hope to many. And why then is the person mentioned here still saved? Because they are God's temple, created in the image of God, therefore God will save them from unspeakable mercy. Someone might think that as if all will be saved. But no, not all. Here we see that for salvation one needs to build God's building, that is to cooperate with God's grace in the work of salvation. The quality of such cooperation can be different, but it is necessary for salvation.

If a person does not care about it really, then they do not cooperate.

One can also say thus with regard to the value of materials, that those who built with precious materials which do not burn, — those who can be set as example for all. And those who built with less precious materials, — those who cannot be set as example, but who will experience mercy by God in the most evident meaning of these words.

Also Paul emphasises the value of human personality, as well as human life, both bodily and spiritual.

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06082023.html

(Matthew XIV, 22-34)
Matthew XIV, 22, 32 — 'εἰς τὸ πλοῖον' - 'eis to ploion' - into the ship; into the boat; to the ship; to the boat. Where. 'εἰς τὸ πέραν' - 'eis to peran' - there, across; to the other side. Common expression which is translated by the second phrase. Where.

Matthew XIV, 23 — 'εἰς τὸ ὄρος' — 'eis to oros' - to the mountain. Where to.

Matthew XIV, 24 — 'βασανιζόμενο ὑπὸ τῶν κυμάτων' — 'basanizomeno hypo ton kymaton' - (struggling with contrary wind and its consequences —) by waves. The preposition 'hypo' here with genitive and indicates the passive state of the participle, which means the situation in brackets.

Matthew XIV, 29 — 'ἀπὸ τοῦ πλοίου' — 'apo tou ploion' - from the boat. The preposition 'apo' indicates that Peter left the boat completely.

Matthew XIV, 31 — 'εἰς τί ἐδίστασας' — 'eis ti edestasas' - literally into what did you doubt, waver. The preposition 'eis' emphasises that Peter fell into doubt, shifted into doubt. This what in Christ's words as if became a point where Peter got, as if a trap for him. More about Christ's words and deep analysis generally on the theme of little faith — see at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html

Matthew XIV, 33 — 'ἐν τῷ πλοίῳ' — 'en to ploio' - in the boat. Where.

Matthew XIV, 34 — 'ἐπὶ τὴν γῆν εἰς Γεννησαρέτ' — 'epi ten gen eis Gennesaret' - to the land to Gennesaret. That is where they went down from the boat.

Also I will give here my comments to the publication at the link:

Christ Himself precisely calls doubts as one of the signs of little faith and, as a consequence, weakness and powerlessness. And fear in this context does not mention at all.

To Peter, when he was walking on waters, it was truly frightening, because this is a natural reaction. When he looked at waves, wind, it was also frightening to him. But began to sink only when he doubted, earning the name of little faith from Christ.

In another case Christ places opposite and beside faith and fear: Fear not, only (merely, the single) believe, and she shall be made whole! (Luke VIII, 50). But Jairus, to whom these words are addressed, like Peter, believed, though was afraid. Christ wanted that faith, like love in another place, cast out fear, which is not from God. But fear did not oppose faith, only Christ wanted it not to be.

Another example is Moses. It is unknown whether he was afraid, Scripture does not say at all. Perhaps he was afraid, perhaps not. And did not enter the land of God's promise because of… doubt. He doubted whether he would bring water from the rock at Meribah, miraculously brought it out, but the Lord did not let him enter, showing an example of the importance of faith.

Doubt only signals that a person can be mistaken. But this is known without it. They will say doubt drives progress, development, but not doubt, but new faith. It leads forward, not doubt.

And another argument from fathers. Natural will is called simple vital, at the same time rational ability to desire that which is in accordance with nature. Rational here means connected with reason, understanding, knowledge. When a person has doubts, then precisely their reason is divided, and therefore natural will cannot be whole, and therefore cannot be obedient to God's will, as it is in Christ. That is a priori in such case a person sins. What is not of faith, that is sin. Concerning fear, it is a passion, a felt movement in nature, caused, conditioned by that which is not proper to nature. This movement can be sinless, and therefore not contradict obedience to God's will.

Here it is implicitly considered that God's will cannot desire for a person two simultaneously ones, which the person's consciousness considers mutually exclusive. If it still seems so to a person, then… Then a person needs simply to remove the concept of doubt from description of the situation — this is not doubt, this is only incomplete understanding of a single whole, God's will.

The miracle of Jesus' and Peter's walking on water, lesson of faith, boldness, also of prayer and God's power.

Peter enters into interaction with God's grace and goes towards Christ by His will. Actually that to which Christ calls all, but in a certain excess. Shows that among the faithful there will be found those who want to do more than the Lord commands directly. But such an impulse, as in Peter's case, can encounter many challenges (here storm symbolises precisely these challenges, though all these events were not allegories, but real).

I will also note that the Lord here says to Peter very directly and boldly — Come!, and not Try! (at the time when He Himself goes, and as God controls the situation with storm and waters).

All this shows particularly that Christ as a man (according to human nature) by no means lacked boldness and decisiveness, when even the most zealous Peter yields before the situation.

Therefore a story which teaches boldness and faith.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/06082023.html

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