Oleksandr Zhabenko

🇬🇧 Glory be to Jesus Christ! 🌞 Dedicated to Emma Kok.

(Colossians II, 1-7)

Colossians II, 4 – ‘πιθανολογια’ - ‘pithanologia’ – ‘persuasive speech’ (in persuasive language).

Colossians II:5 – ειμι – ‘eimi’ – (I) ‘am’. It is used for emphasis.

The apostle Paul says that although he is absent in body, he supports the faith of the Colossians and the Laodiceans, including those who have never seen Paul in person.

The important thing is that in Christ are hidden all the treasures of wisdom. This means that all wisdom, all that cannot be easily gained from experience or mere knowledge, all that is important and essential, must be sought in Christ. And what lies beneath the surface, what is easy to see and obvious, a person can see and know by virtue of their natural abilities. This latter also happens with the participation of Christ, but implicitly, so that the person themselves may not know it until God reveals it, at least at the Last Judgement.

Indeed, all truly deep knowledge, cognition, wisdom is in Christ, although it may be hidden, i.e. it needs to be discovered, and this discovery is impossible unless God gives it and people cooperate with God in this. But when such a discovery occurs, it means that God reveals and people cooperate with God, and it cannot be otherwise. And this is directly related to the Incarnate Son of God.

(Luke XI, 23-26)

Luke XI, 23 – ‘εμου’ – ‘emou’ – ‘me’.

A direct continuation of yesterday’s reading, with which verse 23 has in common. For more information about that reading, as well as about that verse, please follow this link:
26102023.html

The parable in the context of the Pharisees’ accusations about the unclean spirit in Jesus has the understanding that the swept and cleaned house may well be the Pharisees themselves, or more generally, those called by God who deliberately reject Christ. Then there is nothing that could prevent even worse unclean spirits from acting on that environment and on each such person in particular, which is what the parable is figuratively saying. At the same time, this particular understanding is fully generalisable to the case of any deliberate rejection of Jesus Christ and God in general. In this case, the empty house means the absence of a power that would not only stop but also drive out the evil spirits so that they do not take over the house, i.e. people. In the case of the house that is swept away, only God’s restraint and mercy prevents even worse than the parable says (there are actually many more demons than seven).

Therefore, the parable is a warning for everyone, as well as a call to alertness and vigilance, so that the enemy does not secretly dig up the house, as it is said elsewhere.

To the Martyr Nestor of Thessalonica:
(Ephesians VI, 10-17; Luke XXI, 12-19)
Ephesians VI, 12 – ‘ημιν’ – ‘emin’ – (to) ‘us’.

Ephesians VI, 13 – ‘ημερα’ – ‘emera’ – ‘day’ (‘on’).

For the readings from the Apostle, see the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/

For the readings from the Gospel, see the link:
21032023.html

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

Source:
27102023.html