š¬š§ Glory be to Jesus Christ! š
Romans III, 23 – āĻ
ĻĻĪµĻĪæĪ½ĻĪ±Ī¹ā – āhysterontaiā -
(all) ālackā (the glory of God). One might say that this self-perception
of the person (I lackā¦
) is more preferable to the statement that a
human being was deprived of Godās glory (or, better, lost it).
Overall, it is a difficult place. Paul says once again that the Law of Moses, in particular the rituals, does not save or justify a person, but the Law is given to make sins manifest, visible. Paul does not say here, but it is also important to keep in mind that in order to overcome an implicit but real temptation, it is important that it becomes manifest. Then, seeing the real temptation as manifest, a person becomes aware of it and can actually overcome it (this requires Godās help and some effort on the part of the person).
There is a parallel reference to justice in forgiveness
in the
Epistles of John the Theologian:
https://www.facebook.com/Oleksandr.S.Zhabenko/
Overall, a difficult passage where Paul is NOT saying that works are
not necessary for salvation, but faith alone. No, but in fact he is
saying here that salvation is a free gift, while people cannot earn
it
by the works of the Law ( which primarily means the ceremonies
here).
Matthew VII, 7 – āĪµĪ¼ĻĻĪæĻĪøĪµĪ½ā – āemprosthenā - ābefore, in front of the faceā.
I wrote about the reading earlier, and I quote: I will focus on
verses Matthew VII, 4-5. The well-known verses about the speck in your
brotherās eye and the plank in your own eye. A place with many meanings,
I will focus on one of them here.
Only a person who has been able to overcome at least one sin in themselves can be a mentor in spiritual life. Otherwise, the words on the deck are directly applicable to him or her. If the person who becomes a mentor in the struggle against sin is someone who has not conquered any of their own sins, the danger lies not in the proportionality of their sins and the sins of the person they want to teach, but in the fact that such a person simply does not know how to remove someone elseās speck without damaging the eye. The advice of such a person is very approximate, just like the advice of someone who does not know the terrain. And, as a rule, such advice is of little use to anyone. Or he or she will give advice that, if followed, will damage the eye. The latter (which is worse) often happens, for example, with unbelievers who criticise the faith of Christ. They advise things that will harm the other person. The Lord warns us against all this.
(end of quote)
There is a good essay on requests in prayer:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
Iād also like to draw your attention to another work:
21052023.html
In summary, the three ways of doing things show what characteristic states can be compared to prayer. In other words, it is also a commandment on how to pray.
It is also important to note that it is the Lord who answers all these ways of prayer. Without Him, a person will not always find, receive, and have everything opened to them.
With regard to the dogs, pigs, and pearls, we need to be sober and
prudent: we should not assume that people will necessarily believe,
repent, or know the truth just because they are told or shown.
Therefore, we must act expediently, prudently, wisely. Nevertheless, it
is wrong to judge people and mentally decide on their behalf
whether
they will believe or not, repent or not, etc. History, in particular,
knows numerous examples of the sudden conversion of even seemingly
incorrigible people, but it also knows examples of unrepentance, when
everything prompts repentance.
There is also a good essay on judgement and measure at the following
link:
https://www.instagram.com/p/BhjBm9bg0EM/
(I quote.)
The Lord Jesus Christ said:
Judge not, and you shall not be judged.
Condemn not, and you shall not be condemned. Forgive, and you will be
forgiven. Give, and it will be given to you: good measure, pressed down,
shaken together, and running over will be put into your bosom. For with
the same measure that you use, it will be measured back to you.
(Luke
VI, 37-38). Letās think about how often we measure. We say or even
think, perhaps without even realising it, that the house is big and
spacious, and we measure it by the standards of size and the ability for
us to move around and see. What is the problem? Our measures are rarely
really accurate, as can be seen from the fact that we can measure in
completely different ways, arbitrarily. A good measure means one that is
correct, i.e.Ā just as a kilogram weight should be 1 kg, so it is – the
situation described here is correct, and it is the way God created it.
Stomping and shaking heterogeneous mixtures or raw materials to make
them more homogeneous, the identical in different directions,
i.e.Ā mutual measurement will not happen immediately, but after many
attempts to measure, and it will be more or less correct statistically.
Overfilling means that the response will be more significant and
possibly more intense than the action itself, the measure itself. The
hem is the lower part of the garment, the part that is usually not
flaunted, which is somewhere on the periphery of attention and
consciousness. And very often we measure ourselves, as well as other
peopleās measurements, at the hem, limiting ourselves. This response is
often implicit, if you do not pay attention to it, just as the division
is often overlooked.
Glory be to Thee, our God, glory be to Thee!