Commentary for (Romans XII, 1-3; Matthew X, 37-XI, 1; Hebrews XIII, 17-21; John X, 9-16)

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.

Liturgy:
(Romans XII, 1-3)
Romans XII, 1 — in the original there is no comparison as reasonable service, but simply continuation of the phrase reasonable service. Living, holy, acceptable to God sacrifice — emphasises complete, total devotion to God (hence sacrifice), and at the same time — preservation of life in the richness of its sinless manifestations, renewal up to holiness, elevation in relationships with God to the level of pleasing the All-Holy God. Such a combination requires reason, wisdom, grace, as well as readiness for service, and also the service itself to God.

Romans XII, 2 — 'μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ' - 'me synakhematizesthe to aioni touto' - do not be conformed (such as accept form, pliable) to this age. That is do not adjust to the changeable temporal conventions of the temporal world. 'μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός' - 'metamorphousthe te anakainosei tou voos' - transform (change) by renewal of mind — in this context one can see that the Gentiles proposed to be completely corresponding to the world, to adjust well to the world and its changes, to be completely contemporary, immersed in the fluidity and changeability of time and world, and for this they used mind, and also considered such changes transformation of the mind. Instead, Paul proposes another renewal of mind for the faithful — not in adaptation, but in sanctification. 'εἰς τὸ δοκιμάζειν ὑμᾶς' - 'eis to dokimazein hymas' - so that you may experience (cognise by experience, test, witness to others). 'τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον' - 'ti to thelema tou theou, to agathon kai euareston kai teleion' - what is the will (what God really wants, and not only permits) of God, good, and pleasant, and complete, perfect — here it concerns precisely God's will, that is, what God really wants for people, and more generally — for creation. Life according to Paul's words leads to knowledge in one's experience of God's will as good, pleasant and perfect.

Romans XII, 3 — 'ἐν ὑμῖν μὴ ὑπερφρονεῖν παρ' ὃ δεῖ φρονεῖν' - 'en hymin me hyperphronein par ho dei phronein' - among you not to be high-minded (not to be conceited), in comparison with what is necessary to think — that is, not to be conceited, proud, boastful, haughty, etc. in comparison with how one ought to think. The preposition 'para' in its form before the following 'ho' here with the accusative indicates that it concerns juxtaposition, comparison. It is necessary to compare the state of mind with what it should be. 'φρονεῖν εἰς τὸ σωφρονεῖν ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως' - 'phronein eis to sophronein ekasto os o theos emerisen metron pisteos' - to think (coming to) in sobriety, prudence, wisdom each one, as God has allotted a measure of faith; to think for sobriety, prudence, wisdom each one, as God has allotted a measure of faith — ambiguous words, which are difficult to translate accurately. It is necessary to remember that through faith a person can be raised to God, see about this the work at the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
therefore Paul here says that we should combine prudence, at the same time also true faith, so that humbly, that is, according to the correct measure (the word humility in some Slavic languages derives from the word measure; to measure) we should act and live as God gives as His gift. That is, a person who by faith according to the words of Jesus Christ (see the link above) moves mountains, preserving sobriety and humility — completely fulfils these words of Paul, violating them in nothing.

A theologically rich place, therefore the reading is concise and short.

Paul teaches reasonable service to God, which, besides mind, unites the whole person in their life. Particularly the body is directly mentioned.

Also the apostle calls God's will good, which brings joyful satisfaction and is perfect, complete. If a person performs this reasonable service, then they know God's will, God's grace, God. Knows — also means united. Here it generally concerns the blessed life of the faithful in Christ.

Also Paul teaches humble wisdom, to have a sober and truthful thought about oneself and everything.

According to the measure of faith — a humble person has a more or less stable thought about themselves, knows themselves well, particularly through self-knowledge. But most of all their perception changes… through cognition of faith, through knowledge of the truth of faith, through knowledge of God and His action in life. These are peculiar most important degrees of freedom in the language of physics. And therefore the measure of a person's thought about themselves becomes their faith, the degree of their knowledge of this faith, its depth, its assimilation in their own life and the life of others. Similarly, in true love a person begins to associate themselves, connect with this love, this in a way becomes their predominant measure of themselves.

More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22072023.html

(Matthew X, 37-XI, 1)
Matthew X, 39 — 'ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ' - 'ho heuron ten psykhen autou' - who seeks (hence the word Eureka!, finds) his soul. 'ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν' - 'o apolesas ten psykhen autou heneken Emou heuresei auten' - who will destroy, lose, ruin his soul for My sake — he will find it. Here it concerns human life as a find, that is, about creative, actualised, rich life — a person who does not co-create life with Christ, will waste and lose it, and the one who co-creates with Christ, for His sake, so that they are also ready to lose — will actually find what they seek — full, creative, actualised, and also eternal life.

Matthew X, 40 — 'ἀποστείλαντά με' - 'aposteilanta Me' - sent Me. The prefix 'apo' emphasises that the Son of God entered the world, as if leaving the Father and Spirit, that is, became as if distant, took the form of a servant, as Paul says about this in another place. At the same time He did not cease to be God, and also did not abandon the Father and Spirit, being inseparable from Them.

Matthew X, 41, 42 — 'εἰς ὄνομα' - 'eis onoma' - into the name; for the (sake of) name. Both translation variants are possible, which are actually the same in meaning. A common expression which emphasises movement towards recognition.

Matthew XI, 1 — 'ἐν ταῖς πόλεσιν αὐτῶν' - 'en tais polesin auton' - in their cities. Where.

Here Christ says that whoever will seek to have (obtain, find, build, etc.) their life outside the Gospel, like the prodigal son in the parable, such a person will destroy their life. If, however, someone for the sake of fulfilling God's will, for the sake of the Gospel, for the sake of Christ will lose something of their own, such a person will preserve this in eternity in the best understanding, which is discussed further.

What a person does for God's sake, they will never lose. God will give a hundredfold for every true good done in His name, according to the Gospel. Even if a person afterwards refuses, the good done in God will not disappear and will not be rejected, but God will reward the person in one way or another. This, as I wrote earlier, does not mean that the person will necessarily be saved, but this means that God will not forget and will not despise that real good. For Matthew, who several times in the Gospel speaks on the theme of Heavenly property and reward, treasures, this was personally relevant as a former financial sector worker (in modern language). See also the verses at the links:
https://www.instagram.com/p/C_C9Ad6sV1P/?img_index=2
https://www.instagram.com/p/C8Iav6ssKOI/

I will also add that here there is a direct flow of God's grace from the Father to people: if a person accepts the apostles, prophets, faithful, this is acceptance of Jesus and the Father.

More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/10082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22072023.html

To Saint Joseph (Nelyubovich-Tukalsky), Metropolitan of Kyiv, Galicia and all Rus:
(Hebrews XIII, 17-21; John X, 9-16)
About the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/06122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html

About the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14052023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

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