Commentary for (1 Thessalonians IV, 13-17; John V, 24-30; Philemon I, 1-25; Luke X, 1-15; 2 Corinthians XI, 1-6; Luke IX, 1-6)

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/12112025.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.

I prepared an improved version of my research, the presentation of which is available at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf

The research material is currently being prepared for publication. I hope, God willing, to present fuller results later after the publication comes out.

I will update the list of references regarding prepositions at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
the latter — once or twice a month (in Ukrainian), to keep the text version current and up to date.

For the Departed:
(1 Thessalonians IV, 13-17; John V, 24-30)
More about these readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/07112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/21102023.html

Liturgy:
To the Apostles Philemon, Archippus and the Holy Martyr, Co-Apostolic Apphia:
(Philemon I, 1-25; Luke X, 1-15)
Philemon I, 3 — 'ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ' - 'apo theou patros hemon kai kyriou Iesou CHristou' - from God our Father and Lord Jesus Christ. The preposition 'apo' indicates here that grace and peace are gifts of God to people.

Philemon I, 5 — 'εἰς πάντας τοὺς ἁγίους' - 'eis pantos tous hagious' - into all the saints; towards all the saints. Usually translated in the second way. The first variant emphasises that this faith in Christ is in all the saints, it is common to all.

Philemon I, 6 — 'ἐν ἐπιγνώσει' - 'en epignosei' - in knowledge; with knowledge. Both variants of translation are possible, the first emphasises that knowledge of good is condition of communion of faith with the saints, that is, good life is condition of communion of faith with the saints, and the second variant — that knowledge of good is the driving force towards unity of faith, that is, urges and leads to it. 'ἐν ἡμῖν εἰς Χριστόν' - 'en hemin eis CHriston' - in us for Christ.

Philemon I, 8, 20, 23 — 'ἐν Χριστῷ' - 'en CHristo' - in Christ.

Philemon I, 10, 13 — 'ἐν τοῖς δεσμοῖς' - 'en tois desmois' - in chains; with chains. By meaning both variants of translation are possible, the first indicates that Paul was imprisoned, and the second — that the very imprisonment of Paul caused in a certain way the conversion of Onesimus to Christ. It is not clear from the text which variant is meant, and from Tradition we have information that rather the first. In verse 13 obviously the first variant.

Philemon I, 16, 20 — 'ἐν σαρκὶ καὶ ἐν κυρίῳ' - 'en sarki kai en kyrio' - in flesh and in the Lord. The use of the word flesh can indicate the weakness of nature, that is, here by meaning that love for Onesimus can also be caused by compassion and sympathy, solidarity in sufferings for Christ, rather from a certain personal experience of Philemon.

More about these readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11102025.html
https://oleksandr-zhabenko.github.io/en/commentaries/22112023.html
https://oleksandr-zhabenko.github.io/en/commentaries/09102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/11102023.html

(2 Corinthians XI, 1-6)
2 Corinthians XI, 3 — 'ἐν τῇ πανουργίᾳ' - 'en te panourgia' - in cunning; with cunning. All variants of translation are possible. 'ἀπὸ τῆς ἁπλότητος' - 'apo tes haplotetos' - from simplicity. The preposition 'apo' indicates here that it is spoken about a departure from Christ. 'εἰς Χριστόν' - 'eis CHriston' - into Christ; for Christ. It means that the mentioned simplicity leads to Christ Himself, and also that it is necessary for drawing near to Christ.

2 Corinthians XI, 6 — 'ἐν παντὶ φανερώσαντες ἐν πᾶσιν εἰς ὑμᾶς' - 'en panti phanerosantes en pasin eis hymas' - manifested everywhere in everything for you. The preposition 'eis' indicates here the purpose.

The Apostle Paul figuratively speaks of the faithful as Christ's Bride, that is, the Church.

But if the Church remains with Christ always, then individual people can fall and depart, can even renounce and begin to oppose Christ. Betrothal precedes Marriage, moreover already requires faithfulness, but is a kind of testing. Therefore here figuratively the life of the faithful in full unity with Christ (which is most characteristic of the future age, of the Kingdom of God) can be likened to the Marriage of Christ and the Church, in particular we have the well-known image of the Kingdom of God as the Wedding Feast of Christ. And the path of the earthly Church, in the present age then can be likened to the period of betrothal of the engaged.

He also warns against receiving another teaching, about some other Christ, whether about another person, or that Christ Himself was not such. This is relevant in different times, also now.

The Apostle says that the Gospel and Christ's faith, although it may be formulated not in the best words (in particular by some people and groups), but in depth is invaluable, true, correct, salvific, glorious, wonderful, joyful and so on.

And the apostles, in particular Paul himself, have a share in that fullness of life in Christ, in the Holy Spirit, in truth.

More on the reading from the Apostle, see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/05092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/07122024.html

Glory to Thee, our God, glory to Thee!