Commentary for (Luke XXI, 12-19; 1 Corinthians VII, 24-35; Matthew XV, 12-21; Romans VIII, 28-39; John XV, 17-XVI, 2)

Oleksandr Zhabenko 🇬🇧
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.

Matins:
(Luke XXI, 12-19)
For more on the Gospel reading, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05122023.html

Liturgy:
(1 Corinthians VII, 24-35)
1 Corinthians VII, 24 — 'ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ' - 'en o eklethe, adelphoi, en touto meneto para theo' - in which he was called, brethren, in the same let him remain in the vicinity of God. The preposition 'para' here with the dative case indicates that if God called a person in a certain state, which is not sin, then this state is not sinful, does not contradict God's will, does not harm closeness to God, holiness. See also yesterday's detailed explanation:
https://oleksandr-zhabenko.github.io/en/commentaries/23072025.html
Similarly, as the temple not only does not hinder a person from being with God, but is called to such being. If God's calling of a person in a certain state became possible and actual, then this state can remind of the temple, with which the state has the just-mentioned similarity.

Further, Paul, as before in the Epistle, gives advice as one who has hope to be faithful. See about this at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/22072025.html

1 Corinthians VII, 25 — 'ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι' - 'hos enleemenos hypo kyriou pistis einai' - as one who has received mercy from the Lord to be faithful. The preposition 'hypo' here with the genitive case indicates the passive voice of the participle having received mercy, and it also emphasises God's magnificence and Paul's humility.

1 Corinthians VII, 26 — 'λέλυσαι ἀπὸ γυναικός' - 'lelysai apo gynaikos' - (if you) were released from a wife. The preposition 'apo' indicates here that it concerns complete release, that is, divorce, complete loss of connection. See more about this at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/22072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12062025.html

In the reading, Paul speaks about psychology.

Since people can live, love, think, marry and otherwise differently, Paul's reasoning can be both consonant and close to each person in Christ, and quite uncharacteristic. If a person lived before marriage, completely and fully wanting to please only God, and married in such a way that pleasing God and pleasing the wife/husband now distracts, then Paul's words are just about that. If, however, a person received marriage itself from God as a blessing (similarly, for example, as it was with the Old Testament Isaac, Tobias, Moses, etc.), then marriage will not only not be an obstacle, but will also contribute to pleasing God. Finally, if we speak about the integrity and holistic nature of the person, then the best example will be… the Virgin Mary... Who was... married. And this did not prevent Her from completely pleasing God. Therefore, Paul warns, tells, teaches, but his words do not necessarily have to take place in people's lives. One can also say that this is a certain experience of spiritual life, but it may differ in others. See also at the link:
https://www.instagram.com/p/DLF48cWNYih/?img_index=1

More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20072023.html

(Matthew XV, 12-21)
Matthew XV, 14 — 'εἰς βόθυνον' - 'eis bathynon' - into a pit. Where to.

Matthew XV, 17 — 'εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖκαὶ εἰς ἀφεδρῶνα' - 'eis to stoma eis ten koilian khorei kai eis aphedrona' - into the mouth, is received into the belly and goes out (to the toilet). Here is a description of the biological process of food and drink movement through the digestive system without additional details. Everywhere here is the direction of movement, which does not stop anywhere.

Matthew XV, 18 — 'ἐκ τοῦ στόματος' - 'ek tou stomatos' - from the mouth. 'ἐκ τῆς καρδίας' - 'ek tes kardias' - from the heart. The preposition 'ek' indicates the source of origin, from where?. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/27062024.html

Matthew XV, 19 — 'ἐκ γὰρ τῆς καρδίας' - 'ek gar tes kardias' - for from the heart. From where, the heart here as a source (such a thought exists particularly in the Proverbs of Solomon, but less obviously and directly).

Matthew XV, 21 — 'εἰς τὰ μέρη Τύρου καὶ Σιδῶνος' - 'eis ta mere Tyrou kai Sidonos' - into the parts (to the territory near) of Tyre and Sidon. Where to.

Between the parable and its explanation, there is a talk about the Pharisees. Christ's words about them show the state of the Pharisees from different sides — both their blindness and misunderstanding, and their conviction in their righteousness, and their desire to lead others, whilst they do not see the essence of the matter. Regarding the pit — a physical example — and quite eloquent — first by logic the blind guide, the leader, should fall into the pit, and then into the same pit will fall the one who is led by such a leader. These words of Jesus were fulfilled, particularly when the Pharisees came forward to crucify Him.

Regarding the plants — the Lord means that truth should not be stopped by someone's disagreement with it. At least in the Kingdom of God, truth will be manifest to all, so there is no sense in compromising it for the sake of someone's (erroneous) opinion. For example, scientists constantly face this question — new knowledge to some extent changes previous conceptions, which have to be abandoned. If not, then there is no sense in science as such.

Concerning the origin of sins from the human heart — here is meant the core of personality, which represents who a person is as such. This makes a person the source of what comes from themselves, from their heart. This ability — to be such a source, such a cause — is directly connected with freedom. See more at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html

More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/20072023.html

(Romans VIII, 28-39; John XV, 17-XVI, 2)
More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15052023.html

Glory be to Thee, our God, glory be to Thee!