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.
Liturgy:
1 Corinthians V, 9, 10 — 'ἐν τῇ ἐπιστολῇ' - 'en te epistole' - in the Epistle; by the Epistle
. 'πόρνοις' - 'pornois' - to fornicators
(fornicators). This word derives from that which Christ uses when speaking about the possibility of divorce. It differs from adultery
. See more and in detail at the links, especially at the final one:
https://oleksandr-zhabenko.github.io/en/commentaries/21072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/27062024.html
1 Corinthians V, 10 — 'ἐκ τοῦ κόσμου' - 'ek tou kosmou' - from the world; out of the world
. The preposition 'ek' indicates initial location — in the world, among the world
and exit from here.
1 Corinthians V, 13 — 'τοὺς δὲ ἔξω' - 'tous de exo' - those who are outside; but the external ones
. 'ἐξ ὑμῶν' - 'ex hymon' - from (from among) you
. Here there is a certain thought in the similarity of words — after excommunication from the community of faithful a person becomes like the external ones
, that is unbelieving people. Such action is a call to repentance of unrepentant sinners among Christians. See also at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/18072025.html
1 Corinthians VI, 2, 5 — 'ἐν ὑμῖν' - 'en hymin' - in you; among you
(you; between you).
1 Corinthians VI, 4 — 'ἐν τῇ ἐκκλησίᾳ' - 'en te ekklesia' - in the Church
. Where.
1 Corinthians VI, 11 — 'ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ Χριστοῦ' - 'en to onomati tou kyriou Iesou CHristou' - in the name of the Lord Jesus Christ
. In indicates that life in Christ makes a person righteous. 'ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν' - 'en to pneumati tou theou hemon' - in the Spirit of our God
. Similarly to the previous, concerning the Holy Spirit.
Paul speaks about relationships between Christians within the community, emphasising that God judges the external ones
.
He reproaches them for judgment before pagans, because then sinful pagans form the opinion that Christians are not only not better than these Gentiles in virtue, but even worse, since they need judgment (so that those would judge, sort out) of (sinful) Gentiles. Actually it is about the humiliation of Christians through such behaviour before the very Gentiles, which not all Corinthians themselves realised.
Further Paul says that the faithful (saints) will judge the world (and even angels). This is the only place in Scripture where such a thing is mentioned, therefore it remains mysterious. Mainly they think so, that saints by their virtues and example of life will reveal people's sins at God's Judgment, whereby they will become participants in God's Judgment as witnesses (and not actual judges). At the same time there is Jesus' promise to 12 apostles to judge Israel. This again is understood as that the words and deeds, virtues of the apostles will reveal good and evil among people in general, they will be a kind of measure for people.
Also Paul considers that judgements before Gentiles, who were sinners, is worse than to suffer something from brothers and sisters, forgiving them (and considers best and advises to turn to a wise faithful one, who can resolve the matter), if there is no one who could wisely judge among the faithful.
Paul also reminds about the fact that sinful people who have not repented do not inherit the Kingdom of God. Nevertheless, there are many nuances here. For example, the thief who repented on the cross entered Paradise first, but not as God's son, but as a forgiven sinner. Inherit
do children, heirs, and not just people. Therefore the apostle's words directly mean that unrepentant sinful people will not be God's children and do not deserve the Kingdom of God. Nevertheless, this is not an absolute and final verdict, there still remains hope for ineffable God's mercy. Nevertheless, such hope should not in any way stop a person on the path of repentance, one should not postpone repentance, thinking that God will save the person anyway out of mercy. Such thought is cunning (deceptive), because it teaches to despise God and His holy will.
I will also say that not to associate
with Christian sinners — not to build good relationships with them, not to create for them an appearance of well-being, so that they do not lose awareness of the necessity of repentance. If the faithful created an appearance or really built good relationships with unrepentant sinner-Christians, then those would lose the social call to conversion and repentance. This would be a sinful matter.
Also Paul speaks about forgiveness and cleansing of sins in Christ. Were
, but were cleansed
.
More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17072023.html
Matthew XIII, 54 — 'εἰς τὴν πατρίδα αὐτοῦ' - 'eis ten patrida autou' - to His fatherland
. Where to. The preposition 'eis' indicates movement and final destination. 'ἐν τῇ συναγωγῇ αὐτῶν' - 'en te synagoge auton' - in their synagogue
. Where.
Matthew XIII, 57 — 'ἐν αὐτῷ' - 'en auto' - in Him
. That is, it indicates that the temptations were in the eyewitnesses and before that, they spiritually suffered from people-pleasing (and partiality) — they judged people by origin. Christ did not tempt them, in Him there really was no such cause, but those people were inclined to such thoughts, this was their way of thinking, life position. If someone else were in Christ's place, they would reason the same way, Christ Himself has nothing to do with it here. 'ἐν τῇ ἰδίᾳ πατρίδι' - 'en te idia patridi' - in his own fatherland
. Where. 'ἐν τῇ οἰκίᾳ αὐτοῦ' - 'en te oikia autou' - in his house
. Where.
It should be said that brothers and sisters
, as is known, were called among Jews not only actual brothers and sisters, but also more distant relatives, particularly cousins, second cousins. Christ did not have actual blood brothers and sisters, since the Virgin Mary remained a Virgin always, even being God's Mother.
Christ did not perform many miracles in His Fatherland then, because people did not believe. Christ does not want people to found and build faith (only) on miracles. Instead one can think that faith mainly should be built on relationships. Before Jesus' compatriots was He Himself, but they did not seek relationships with Him. They did not recognise God in Him (even if they had seen miracles, they would not see God in Him), they did not build these relationships with Christ, with God based on trust and faith, knowledge. Therefore such attitude is superficial, and in perspective they would have become like the seed from the parable about the sower, which did not fall on good earth, but somewhere else. If Christ through their desire for miracles had awakened in them an appearance of faith in Him, then these people would always expect… miracles. This would mean that the meaning of their faith would be not God, not Christ, not relationships with Him, but miracles. This is actually deception, which even the evil one can use, if the Lord permits.
Therefore the Lord did not perform many miracles
(possibly, did not perform even a single one there, in contrast to many miracles which He performed in other places). Instead He builds faith on who Christ is. He is similar here to prophets.
More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/17072023.html
Glory be to Thee, our God, glory be to Thee!