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.
To Saint Paisios of Mount Athos:
About frequent reading from the Apostle see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
About frequent reading from the Gospel see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html
Liturgy:
Romans VIII, 15 — 'πάλιν εἰς φόβον' - 'palin eis phobon' - again for fear
. The preposition 'eis' indicates the purpose here. See the explanation about fear and being God's children at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
'πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, Ἀββᾶ ὁ πατήρ' — 'Pneuma hyiothesias en ho krazomen Abba ho Pater' - Spirit of adoption, in Whom we cry out loudly: Abba, Father!; Spirit of adoption, with Whom we cry out loudly: Abba, Father!
. Both translation variants are possible, but the first has preference, since the second presupposes a certain instrumental
character of the Holy Spirit's participation, which is not sufficiently justified. Here is an important point that the Holy Spirit, extending His action in the faithful, gives them to be God's children, whilst giving them His address to the Father to perform as their own. It is necessary to remember that Father is the proper Name of the Father, and not a description or characteristic of relationships with others (according to the expression of one well-known theologian: The Father is Father for the Holy Spirit, although the Holy Spirit is not His Son
), but in the context of adoption this Name also characterises relationships, the faithful become God's children.
Romans VIII, 18 — 'εἰς ἡμᾶς' - 'eis hemas' - in us; to us; for us
. Different translation variants are possible, which can complement each other. The preposition 'eis' indicates here the coming, change, advent, arrival of the Kingdom of God in glory.
Romans VIII, 19 — 'ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται' - 'he gar apokaradokia tes ktiseos ten apokalypsin ton hyion tou theou apekdekhetai' - for the earnest expectation of creation (is) the earnest expectation of the revelation of the sons of God
. The Apostle Paul answers the question of what (whom) creation awaits. It awaits, because it does not fully realise everything laid down by God, that is, directed towards God. Why is it said not that it awaits God Himself, but the revelation of the sons of God? Because living creation strives for closeness with God through closeness with creation that is close to God. One can see a certain analogy with the fact that nature is better to be in an ordered illuminated place, surrounded by various natural components (integral biogeocenosis), than to receive the wealth of sunlight without biogeocenosis. In other words, it is better to be close to God together with other creation, than alone. Here it is not about the depth of relationships (which creation, being non-personal here, that is, for example, animals, cannot fully contain and understand, know), but about being filled with life, that which rich living nature is abundant in.
Romans VIII, 20 — 'τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφ' ἐλπίδι' - 'te gar mataioteti he ktesis hypetage oukh ekousa alla dia ton hypotaxanta eph elpidi' - for to vanity (purposelessness, that is, a state when high and great development, progress, advance, upward movement is not achieved, when a high goal is not achieved) creation became subjected not voluntarily (not from its own desire, not as a manifestation of its own will, consciousness, actualisation and realisation of that granted and laid down by God, designed by God), but through the one who subjected in hope
. A very deep place with many thoughts, on which I will only briefly dwell. The first and simplest thought is that creation became corruptible not because it so itself wanted
, but through the one who subjected it
. Here it is completely unclear who subjected creation to the incompleteness of the manifestation of God's design. One can think that it is people, because they sinned (Adam and Eve, then their descendants), but one can also see here God, Who subjected creation (let us recall God's words in Paradise after the fall of people) to a state when the full high God's design is not realised. God subjected creation to people, but people by sin subjected creation to corruption, having suffered it themselves. People did not hope in this for the manifestation of the glory of God's children (see the next verse 21), but God assured, promised such hope to people and creation. This God-given, God's hope is part of God's design, which remained to act even after people's sin. It leads to the union of people and creation (sanctification of the latter) with God.
Romans VIII, 21 — 'διότι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλίας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ' - 'dioti kai aute he ktesis eleutherothesetai apo tes doulias tes phthoras eis ten eleutherian tes doxes ton teknon tou theou' - on this account that even creation itself will be freed from the bondage of corruption into the freedom (for freedom) of the glory of God's children
. Here is an important non-obvious point about the freedom of the glory of God's children
. This is like a promise to one who yields now, that they will still win. Creation, you will still overcome corruption and vanity!
. Words and place that most clearly in Scripture prompt thinking about something similar to the resurrection of creation or about the continuity
of creation, when it exists all together
, so that victory over corruption of the last new creation is a general victory of all creation - the victory of the last is the victory of all. Regarding the freedom of the glory of God's children
- one of my beloved expressions of Scripture - a very rich and eloquent combination - glory so rich and deep that it can be called freedom of glory. See about other places of Scripture on this matter:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
and other links cited there.
A few more brief comments.
About Spirit and spirit it is well written at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
Regarding adoption to God — a key theological place regarding human destiny - for what it is created - that we all might become God's children by grace as a gift of the Father to creation through the Son in the Holy Spirit.
Therefore Jesus Christ alongside Only-begotten
(as the Only Son of God by nature) is also called Firstborn
(born First among brothers and sisters, who also became God's children, but by grace, through the gift of adoption or daughter-adoption to God).
About creation's expectation of the manifestation of God's glory in resurrection and about glory itself one can best see in the Risen Jesus Christ. I wrote about this earlier, see at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More about reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
https://oleksandr-zhabenko.github.io/en/commentaries/08072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/27072024.html
Matthew IX, 10 — 'ἐν τῇ οἰκίᾳ' - 'en te oikia' - in the house
. Where.
Matthew IX, 12 — 'ἰσχύοντες' - 'iskhyontes' - strong, sturdy, capable
. Human sinful weakness is emphasised, whilst this means that such people, about whom Christ speaks, desire liberation from sin, cleansing, change of life and the like. Regarding Matthew this means that he sought a different life than he had until then, which is why he quickly and decisively responded to the calling by Jesus.
Matthew IX, 13 — see also at the link:
https://www.instagram.com/p/C5kr6Misfmu/
More about reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/27072024.html
Glory be to Thee, our God, glory be to Thee!