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.
Liturgy:
1 Peter II, 21, III, 9 — 'εἰς τοῦτο (γὰρ) ἐκλήθητε' — 'eis touto (gar) eklethete' - (for) unto this you are called
. Whither. The preposition 'eis' indicates the movement towards that to which they are called. Here is an important nuance. God calls to patience, and also to blessing. Here in truth what is important is following after God's calling, and not the state itself of patience or blessing. The calling of the Lord is one — that we be with Him always, and in sorrow and in joy
, as it is spoken in the prayers of Marriage (the reading has important significance for the married couple in particular). God called the faithful, that they might having overcome all things, stand
, but also that they might always be with the Lord. But if someone does not have Jesus before the spiritual eyes, then for such a person, although one can acknowledge the possible feat of patience for the sake of good, but it is difficult to have true firmness and faithfulness in that, for you were as those sheep wandering
.
1 Peter II, 22 — 'ἐν τῷ στόματι αὐτοῦ' — 'en to stomati autou' - in His mouth
. Where.
1 Peter II, 24 — 'ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον' — 'anenenken en to somati autou epi to xylon' - bore with His body on the tree; bore in His body on the tree
. Both variants of translation are possible, the first emphasises that the body is important for salvation, and the second — that Christ truly has a body.
1 Peter III, 1 — were won by the conduct of the wife
— more precisely, certainly, conquered
, that is, first of all struck
(not necessarily emotionally, but substantially), that is, the conduct ought to be glorious
according to the biblical understanding of glory.
1 Peter III, 2 — 'ἐν φόβῳ' — 'en phobo' - in fear
.
Jesus Christ said: ‘And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.’ (Luke XII, 4-5).
Paradoxically, He does not want to frighten us with God, but He wants us to fear Him!
So, the theme of the work is the fear of God.
There are various explanations of this concept, but they have certain drawbacks. I will not go into a detailed in-depth analysis now, but I will briefly explain Christ's words and then it will become clear what the fear of God is and what it is not, whether the fear of God can inspire, be positive, empower, give peace and comfort, why it is ‘the beginning of wisdom’ (Proverbs IX, 10), etc.
In short, the fear of God is a view of God in terms of His power, authority, might, majesty, freedom to act without being forced, completely freely as He wills, etc., and in this attitude, feelings and will are involved. The fear of God presupposes a living faith in what God can do, what He does, and what He will do. If this is not present, then there is no fear of God. If this is present, then there is the fear of God. In fact, Christ speaks directly about this in these words above.
It is clear that it is possible to fear God and not feel anxiety or psychological fear — because it is possible to feel God's power, omnipotence, majesty, His freedom, kingship, etc., to glorify Him and not be afraid and definitely not be frightened, especially if you are doing His will or ministry. Then the words of the Apostle John the Theologian, ‘Perfect love casteth out fear’ (1 John IV, 18), are exactly right. Feeling and experiencing God's power, majesty, might, glory, authority, one can love Him more and more, praise Him, and not be afraid, not feel fear.
Then the fear of God inspires, strengthens, gives peace and comfort, and empowers.
This is the fear of God that angels have, and it is called ‘pure’ and ‘abiding forever’ (Psalm XVIII, 10).
And one more thing — this fear of God does not mean that a person is afraid of sin. In fact, it seems that the Scriptures do not even use the phrase ‘fear of sinning’, but there are numerous references to the fear of God. There is a huge difference between focusing on sins, being afraid of committing them, and focusing on God as strong and powerful, as majestic. The latter really gives strength and inspires. That is why this is the advice and commandment of Christ in times of trial, even though it seems paradoxically frightening.
The fear of God is called the beginning of wisdom because if a person does not feel God's greatness, power, glory, does not even think about it, it is difficult for them to know God in a true way. They will almost certainly ‘invent a god’ who will not be the True God.
That is why there are such words in the prayer to God: ‘O God, You are mighty in mercy and gracious in might’.
For the fear of God see by the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/groups/1539152859716654/?multi_permalinks=3554517061513547
1 Peter III, 4 — 'ἐν τῷ ἀφθάρτῳ τοῦ πραέως καὶ ἡσυχίου πνεύματος' — 'en to aphtharto tou praeos kai hesykhiou pneumatos' - in the incorruptible, that which is of the meek and quiet spirit
. A complex phrase, which means that the heart of that person is affirmed in the incorruptible, eternal, which does not pass away, but will endure in eternity, and she is of a meek and quiet spirit. God, Who bestows upon all people eternity, sees the preciousness of such a state for the person. In such a sense these words have many parallels with the words of Christ in various cases.
1 Peter III, 5 — 'ἐλπίζουσαι εἰς θεὸν' — 'elpizousai eis theon' - hoping unto God
. That is, with hope moving unto God as the Goal
.
1 Peter III, 7 — 'εἰς τὸ μὴ ἐνκόπτεσθαι τὰς προσευχὰς ὑμῶν' — 'eis to me enkoptesthai tas proseukhas hymon' - for that your high prayers be not cut off
. Peter compares prolonged life in high prayers with a tree, which has branches, and teaches to avoid that which can disturb that.
I shall note that Peter emphasises the co-heirship of women and men in grace (and implicitly — the equal honour and equal dignity of both sexes).
that there be no hindrances for your (common) prayers
— hence the rule that one needs to live so that this does not harm prayer, in particular common prayer. That which hinders prayer, which cannot be directed in the direction towards God, that one ought to avoid, with that one needs to struggle. Each person judges (reasons) about that most often according to conscience, therefore it is desirable that husbands and wives have commonality, similarity. And further concerning all — commonality and unity in the good is a great value, which one needs to seek, preserve and multiply.
More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19022024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30012023.html
Mark XII, 14 — 'εἰς πρόσωπον ἀνθρώπων' — 'eis prosopon anthropon' - into the face of a person
. That is, you do not try to 'fit into' social conceptions
.
For the parallel places to the reading (Matthew XXII, 15-22; Luke XX, 20-26) see by the following links:
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/06092025.html
https://oleksandr-zhabenko.github.io/en/commentaries/15042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/02092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/11042023.html
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/03022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19022024.html
Glory be to Thee, our God, glory be to Thee!