Glory be to Jesus Christ! 🌞
2 Corinthians I, 12, 14, 18, 19, 20 – ‘ημων’ - ‘emon’ – ‘us (our)’.
2 Corinthians I, 14 – ‘ημερα’ – ‘emera’ – (in) ‘day’.
2 Corinthians I, 17 – ‘ελαφρια’ – ‘elaphria’ – ‘levity, fickleness (as a characteristic of a person)’. ‘εμοι’ – ‘emoi’ – (in) ‘me’.
2 Corinthians I, 19 – ‘εμου’ – ‘emou’ – (through, by) ‘me’
(translated as ‘I’, in the original in you … through (by) me …
).
Paul testifies to the holy life of the apostles among the Corinthians
and also expresses the hope that what was written about yesterday at the
link below was clear:
10082023.html
The apostles are a praise (a reason for praise) to the faithful, as a
great example to them, and the truly faithful are also a praise to the
apostles, and more generally, good disciples are a praise to teachers.
The Day of the Lord
is the Second Coming of Jesus Christ in glory.
Paul calls the good event of arrival grace
. This shows that the
word grace
does not always mean a purely spiritual action of God in
Scripture, but can also refer to events or states granted by God (hence
the ancient Christian wish, often forgotten today: I wish you the
graces of God!
).
By raising the question of levity and fickleness, Paul shows us what
according to flesh purposes
(a term he uses on various occasions, here
it is most clear what he means) are. The flesh
does not have the
fullness of the gifts, such as knowledge and wisdom, confidence,
firmness, and so on, so when a person is uncertain, when their position
can easily change, is unstable, unsteady, changeable, then these are
purposes according to flesh
.
Yes, yes, and no, no
is a quote from the Gospel of Jesus Christ
(Matthew V, 37), but Jesus uses it in a different sense (an interesting
example when the same characteristic phrase in the mouth of Jesus Christ
and an apostle has a completely different meaning). It is also used by
the apostle James in the same sense as Christ (see James V, 12). See the
meaning of the phrase in Jesus’ words here:
09062023.html
The Apostle Paul here uses the phrase in the sense of to waver in
one’s thoughts and actions, to be unstable, changeable, fickle
.
To show how puproses according to the spirit
are different from
purposes according to the flesh
, and thus even more so how God’s
purposes are better than human fickleness, Paul emphasises this by
saying in Christ it was a ‘Yes’ and an ‘Amen’
. God’s promises are not
like human purposes according to the flesh; God is not fickle,
changeable, ignorant, uncertain, or unreliable, but He is faithful and
true. If a person is united with God, then he or she ceases to be
fleshly
in this sense, but becomes a spiritual
human being (to the
extent of the strength and depth, sincerity, integrity and fullness of
the union).
Matthew XXII, 23 – ‘ημερα’ – ‘emera’ - ‘day’.
Matthew XXII, 25 – ‘ημιν’ – ‘emin’ – ‘us’.
Matthew XXII, 32 – ‘ειμι’ – ‘eimi’ – (I) am
. It is used for
emphasis.
The dispute between the Sadducees and Jesus about the resurrection of the dead (the Sadducees were rationalists and did not believe in the general resurrection of the dead, unlike the Pharisees and Christians). It is also important for understanding the Sacrament of Marriage.
The example of the Sadducees (likely fictitious, though theoretically
possible, and intended to highlight the problematic nature of their
logic regarding the resurrection of the dead) is based on the Old
Testament law of levirate marriage. This law provided for the
possibility for the elder brother of a dead brother to restore his
brother’s seed
through sexual relations with his childless widow. This
was not considered sinful because the Israelite people needed to be
preserved until the coming of Christ. After His Coming, this law lost
its force and is no longer applicable (Christians no longer recognise
levirate marriage as acceptable).
For my previous posts on Christ’s words regarding the resurrection
and Marriage, please see the following links:
https://www.facebook.com/Oleksandr.S.Zhabenko/
08082023.html
Glory be to Thee, our God, glory be to Thee!