Commentary for (John XXI, 15-25; 1 Corinthians IX, 2-12; Matthew XVIII, 23-35)

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/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.
The correct statements in the work at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
are connected with comments written during more than a year, during which I better understood the ideas, usage, logic, even peculiarities of pronunciation, therefore now it is appropriate to review and correct the allowed inaccuracies. Instead of correcting in old texts, I will correct in new ones (I have already begun to do this). Therefore the work continues, particularly it is necessary to consider the readings during about two weeks in August-September 2024, when I did not have access to the Internet network. If you notice inaccuracies in the comments at the links cited there, then it is worth checking whether there are newer ones regarding the same reading. I will update the list of links regarding prepositions at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
to keep the version of the text current and in future.

Matins:
(John XXI, 15-25)
About this Gospel reading, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/19082023.html

(1 Corinthians IX, 2-12)
More about the Apostle reading see the link:
https://oleksandr-zhabenko.github.io/en/commentaries/22072025.html

(Matthew XVIII, 23-35)
Matthew XVIII, 24 — 'μυριων' - 'myrion' - ten thousand; countless quantity. Traditionally translated as ten thousand, although the matter is not in the number, but in the uncountableness, the impossibility of even counting completely.

Matthew XVIII, 26, 29 — 'μακροθυμησον' - 'makrothymeson' - be long-suffering, enduring. The servants' requests differ by only one word — the first debtor says: I will pay all, and the second — I will pay. One can notice that the first debtor overestimates his strength, exaggerates his possibilities with words. In reality he cannot pay that which is impossible even to count. Nevertheless, the master of the servants does not cling to details, but shows general mercy.

It is known that a talent had 6000 denarii, and a denarius is a worker's daily wage. Myrion talents — this is an astronomical sum (if we consider that this is 10,000, as often translated, then this is 60,000,000 denarii, that is if a year has 365 days (on average a bit more — almost 365.25), then this will be… 164,271 with something years without weekends and pauses), and if we consider that this is a figurative expression regarding uncountableness, then the number generally cannot even be counted.

Matthew XVIII, 30 — 'εἰς φυλακὴν' - 'eis phylaken' - into prison; to prison. Where. Indicates a certain degree of force application here (actually violence in this case).

Matthew XVIII, 32 — 'πονηρε' - 'ponere' - evil (by result of activity, in summary, as final result), cunning.

Matthew XVIII, 35 — 'ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν' - 'hean me aphete hekastos to adelpho autou apo ton kardion hymon' - if you do not forgive (release, send away) each one to his brother from your hearts; if you do not forgive (release, send away) each one to his brother from your hearts. The preposition 'apo' indicates here that it is spoken of leaving or giving. One can forgive in such a way that tension, desire for punishment, retribution or revenge, bad thoughts and similar completely leave, abandon the hearts, that is free them from all sinful such kind. And one can forgive as a gift — that is the accent then on giving to someone forgiveness of guilt or guilts (in the Ukrainian language there is even such a linguistic turn: Даруйте!.., which conveys this meaning, which, however, is used regarding minor inconveniences or similar). When the apostles wish the faithful God's grace, they also use the preposition 'apo', which indicates God's grace as God's gift, giving, endowing. All God's gifts are not self-valuable, they witness and create relationships with God, responsibility before Him, that is it is impossible to receive from God a gift and not enter into certain relationships with Him. Perhaps someone does not want to enter into relationships with God, but this is impossible — not to enter into them, for everything good in one way or another is God's gift. I shall also say here about the plurality regarding your hearts — Christ encourages not only personal forgiveness, but also group, Church, general. Also here there is present an implicit additional meaning in one of the meanings of the word release — it may be spoken of the heart of each and… that brother who has transgressed. That is good forgiveness can give possibility not only to the one who sincerely forgives to rid themselves of impulses to evil, but also to that person who has sinned, can give liberation from attraction to sin, to repetition and passion. And this union of two hearts in release can be most precious in forgiveness itself, and, of course, Christ calls to such. That is take care that forgiveness gives liberation from evil to all participants of the situation. I shall also say that this theme is closely connected with the theme of struggle with anger, pride, with the theme of love. In view of this it is appropriate to recall the following.

I wrote earlier, now I quote:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
Anger makes a person a participant of God's judgement (but by no means a judge there!), offence of someone makes them subject to God's judgement or the Supreme Court (in the Church this is the judgement of the Ecumenical Council), proud contempt makes the proud person spiritually dead. The degrees of falling into the sin of malice, anger, condemnation and offending, harassment, bullying, contempt and others are clearly seen. Often translations add the word vainly (in vain), but in the original it is not there.

Matthew V, 23-24 — do not contain the prepositions which I examine, but are important. Particularly important as testimony about the fact that an obstacle to Communion is unreconciliation with a person. Yes, it is good to receive the Holy Gifts of Christ and the Mysteries of the Body and Blood, it is His commandment, but if a person is not peaceful with brothers and sisters in faith, if the absence of peace is not caused by the necessity of fulfilling God's commandments and God's will (that is when a person is actually not guilty of that which a brother or sister accuses them of), then unpeacefulness of such kind is a Gospel obstacle to serving the Eucharist for clergy, and for the faithful — an obstacle to Communion (and if more literally — even to participation in the Liturgy of the Faithful). See also:
https://oleksandr-zhabenko.github.io/en/commentaries/13062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14062025.html
https://www.facebook.com/photo/
https://www.instagram.com/p/C5yGVrJsVU5/

I shall add a few more words about the word 'αφητε' — 'aphete' - release, let go, lose, free; break (as an army in battle); forgive debts; leave (also has other meanings which do not look appropriate in this context, generally the word is very polysemous). I shall dwell on the polysemy of this word. Generally, the most clear meaning of it in the New Testament is forgive, and the form of forgiveness (how this should be, how this manifests itself) — release, allow to go. That is in the most general sense Gospel forgiveness, commandments concern release of sins, debts, the possibility for them not to touch us ourselves, becoming invulnerable to them because of their missing past us and so on. That is an unforgiven sin in this sense hits the person who does not forgive, and thereby causes their pain. And to forgive means to make so that sin misses, passes by, not touching. This corresponds to evasion from a blow in martial arts — sin hits a person, and the one who forgives it in the Gospel sense evades from damage. But this same word has also the meaning to break an army in battle or war — that is in certain cases forgiveness is equivalent to complete final victory in war or battle. Sometimes forgiveness can mean separation, that is being in safety, not simply evasion from damage, but moving to a safe place. And so on, that is Christian forgiveness is polysemous and has many manifestations and forms.

Generally by the master in the parable is meant God (most often understand the Father, but one can speak of the Trinity generally). And the debtors — people. Debts — these are sins, everything that violates or does not agree, does not correspond to God's will and design.

I shall dwell on whether people are really so much guilty before God.

For understanding the matter one needs to consider what is written in the works by the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html

The relationships of each person with God are qualitatively different than relationships with other people, therefore the countless debts of people before God, nevertheless, God shows mercy and long-suffering to people. And teaches us to be similar to Him.

See about the Gospel reading by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/20082023.html

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