Commentary for (John XXI, 15-25; 1 John IV, 12-19; John XIX, 25-27; XXI, 24-25)

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 reading from the Gospel see by 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

Liturgy:
(1 John IV, 12-19)
1 John IV, 12, 13, 16 — 'ἐν ἡμῖν' - 'en hemin' - in us. 'τετελειωμενη' - 'teteleiomene' - became complete, mature, perfect, accomplished. It is spoken not about God's love lacking something, not being mature and so on, but about people taking part in God's love, being partakers of it, adding to it their love and together in such richness of love God's intention and design about participation of other free intelligent beings in His Divine love is fully accomplished.

1 John IV, 13, 15, 16, 17 — 'ἐν τούτῳ' - 'en touto' - in this; by this. Both variants of translation are possible. 'ἐν αὐτῷ' - 'en auto' - in Him (him). 'ἐκ τοῦ πνεύματος' - 'ek tou pneumatos' - from the Spirit. That is knowledge has the Holy Spirit as a Source.

1 John IV, 15, 16 — 'ἐν τῷ θεῷ' - 'en to theo' - in God (the Father).

1 John IV, 17 — 'ἐν τῇ ἡμέρᾳ τῆς κρίσεως' - 'en te hemera tes kriseos' - in the day of judgment. When. 'ἐν τῷ κόσμῳ τούτῳ' - 'en to kosmo touto' - in this world. Where.

No one has seen God — is meant the Father, and not in appearances, but similarly as the Son of God and the Holy Spirit see. Direct parallel with the beginning of John's Gospel, where more is said about this. Here I will quote:
https://oleksandr-zhabenko.github.io/en/commentaries/21042025.html
John I, 18 — 'ὁ μονογενὴς υἱὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός' — 'ho monogenes hyios ho on eis ton kolpon tou patros' - the Only-begotten Son, Who is into the bosom of the Father. The preposition 'eis' here is unusual, since it indicates either movement to the bosom of the Father (that is where to, which is unusual, since He is already there anyway), or a certain instability, movement in the bosom of the Father (as if indicating the movements of an unborn baby in the mother's womb). The first variant means that Christ by Himself reveals the Father so that the faithful could approach the bosom of the Father, that is in the case of people this means — to approach the state of beloved God's children, about whom God with tenderness and grace cares especially. On this matter see by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
The second variant indicates that, as a mother knows her unborn child more deeply and communicates with them by listening to their movements, so also God's Revelation in the Son has the same power and depth of closeness to the Father, as this mother and her child have.

The Apostle John the Theologian is called the apostle of love. And today's reading is devoted mainly to the theme of love. The apostle explains how strongly love affects relations with God, whether a person abides with God.

Also John testifies that God First showed love to us, similarly as Paul speaks about this, also other apostles.

God is love — like other similar expressions in John, particularly in the Gospel, it is necessary to understand that God manifests Himself as true, perfect and complete Love, God Himself lives in love and desires that other creatures also freely join this. It is impossible without love to truly unite with God. See more detailed explanation by the link:
https://oleksandr-zhabenko.github.io/en/commentaries/05052023.html

About fear and love there is a good work by the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html

About the reading from the Apostle also see by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/26092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26092023.html

(John XIX, 25-27; XXI, 24-25)
John XIX, 25 — 'παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ' - 'para to stauro tou Iesou' - in the vicinity of the cross of Jesus. The preposition 'para' here with dative case and indicates here near what stood the Mother of God, Her sister, Mary of Cleophas, Mary Magdalene and John the Theologian.

John XIX, 27 — 'ἀπ' ἐκείνης τῆς ὥρας' — 'ap ekeines tes horas' - from that hour. The preposition 'apo' in its form before the following vowel indicates here the beginning of time count regarding important change. 'εἰς τὰ ἴδια' - 'eis ta idia' - to his own. A common expression with the meaning of close personal relations.

The verse John XXI, 25 is absent in some ancient manuscripts of the Gospel.

The reading where the apostle John the Theologian stands with the Mother of God by the Crucified Saviour, and Christ actually adopts John to the Mother of God (which is a great honour), and also about that John the Theologian wrote the fourth Gospel, also about that God's actions are inexhaustible in depth. Therefore it is wrong to think that in theology everything has already been written and said.

See about the reading from the Gospel by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/08052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26092023.html

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