Commentary for (John XX, 1-10; Romans XV, 1-7; Matthew IX, 27-35; 2 Timothy II, 1-10; John XV, 17

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:
(John XX, 1-10)
More about the Gospel reading see at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/18052025.html

Liturgy:
(Romans XV, 1-7)
Romans XV, 2 — 'ἕκαστος ἡμῶν' - 'hekastos hemon' - each of us. 'εἰς τὸ ἀγαθὸν' - 'eis to agathon' - (so that it happens) unto (for) good. The preposition 'eis' emphasises that good should be the result, as a conclusion, indicates the goal of the action.

Romans XV, 4, 5 — 'παρακλησεως' - 'parakleseos' - comfort, encouragement, consolation, granting of inspiration and courage. Hence the name of the Holy Spirit — the Comforter.

Romans XV, 4 — 'εἰς τὴν ἡμετέραν διδασκαλίαν' - 'eis ten hemeteran didaskalian' - unto our (for our) learning. The preposition 'eis' here shows the purpose and final destination, for what it was written.

Romans XV, 5 — 'τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις' - 'to auto phonein en allelois' - the same (one) to think one in another. A complex expression, which means approximately to be like-minded, but the form itself can also indicate how one can achieve like-mindedness — to think one in another (parallel to perichoresis in the Trinity) — and to think one thing. The key to this is thinking first one in another — that is, a person should be a higher value than the thinking itself, thought should move from the person and seek a path to unity. And if someone does not think one in another (far from accepting perichoresis), then the thought of such a person can hardly be like-minded (most likely — only until the first non-trivial question or task). See also the verse at the link:
https://www.instagram.com/p/DDr3toZNcd2/

Romans XV, 6 — 'ὁμοθυμαδὸν ἐν ἑνὶ στόματι' - 'homothymadon en heni stomati' - with one accord in one mouth; with one accord with one mouth. Rather the second, because the mouth here is not the main thing, it only reveals here the unanimity that is spoken of. The first variant can be wrongly understood that unanimity is only on the lips, only in words, and not in deed. An important detail — with one accord — one word in the original ancient Greek, and with one mouth — two (three together with the preposition). This means that in the Gentiles culture of that time (Greek, Hellenistic culture) there was a clear conception of unanimity as a state, as a phenomenon, as an event, therefore there was a separate complex word for denoting the concept. But for one mouth there was no established concept — this was something new. Indeed, if an unbelieving person repeats something, then tries to retell in their own words, or even seeks a way to be original in words. Instead, Paul speaks of something else — if the faithful in Christ have one faith, then they can formulate it with the same words, and this formulation is good, it testifies to this unity, deeper than simple like-mindedness and unanimity.

Paul writes about the fact that Christ, being God, served and serves people for their salvation. By this His service He received people unto the glory of God. God serves people! This is the glory of God!

And thus Christ is an Example and Pattern for the faithful and for all in this. Therefore, if a person is capable in something (in a very broad understanding, good, strong, intelligent, rich, influential and other), then by this can and is called also to serve for the salvation of others, likening themselves by this to Christ God Himself.

Romans XV, 7 — 'εἰς δόξαν τοῦ θεοῦ' - 'eis doxan tou theou' - unto the glory of God; to the glory of God. Where to. The preposition 'eis' emphasises the movement to glory and the state, moment of entering into it, that is, glorification.

More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23072023.html

(Matthew IX, 27-35)
Matthew IX, 28 — 'εἰς τὴν οἰκίαν' - 'eis ten oikian' - into the house. Where to.

Matthew IX, 31 — 'ἐν ὅλῃ τῇ γῇ ἐκείνῃ' - 'en hole te ge ekeine' - in (throughout) all that land (locality). Where.

Matthew IX, 33 — 'ἐν τῷ Ἰσραήλ' - 'en to Israel' - in Israel. Where.

Matthew IX, 34 — 'ἐν τῷ ἄρχοντι τῶν δαιμονίων' - 'en to arkhonti ton daimonion' - in the prince of demons; by the prince of demons. A similar situation to the previously considered place
https://oleksandr-zhabenko.github.io/en/commentaries/23072024.html
Rather the second, because the first only indicates the state of Jesus, whilst the second answers the question of how He did this, in the opinion of those hostile against Him.

Matthew IX, 35 — 'ἐν ταῖς συναγωγαῖς' - 'en tais synagogais' - in the synagogues. Where.

The healing of two blind men and a possessed one, as well as a summary account of preaching and healing, generally the ministry of Jesus Christ.

I wrote earlier that the prayer of the blind is the first such called 'Jesus' Prayer, known in various variants. For example, a common variant of the Jesus Prayer is Lord Jesus Christ, Son of God, have mercy on us!. If we compare the prayer of the blind and the Jesus Prayer, and also remember that Son of David — this in Old Testament faith is a synonym of Messiah, which in Greek sounds as Christ, then the parallel becomes direct and obvious. Yes, the Jesus Prayer — this is the prayer of the healed blind in the Gospels, united with Peter's confession.

Jesus strictly forbade the healed blind to tell at that time, but they still told everywhere. The general thought is that the prohibition to tell was intended so that people would not believe only through miracles, would not build faith on miracles. I wrote about this recently:
https://oleksandr-zhabenko.github.io/en/commentaries/17072023.html

More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23072023.html

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