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 III, 28 — 'δικαιοῦσθαι πίστει' - 'dikaiousthai pistei' - justified with faith
. 'χωρὶς ἔργων νόμου' - 'khoris ergon nomou' - without works of the Law; apart from works of the Law
. Rather the first variant, since the second would mean literally that works of the Law are placed alongside a person separately from them and the person is justified separately, whilst the works are somehow present separately and play no role (which is logically incomprehensible and strange in itself).
Romans III, 30 — 'δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως' - 'dikaiousei perotomen ek pisteos kai akrobystian dia tes pisteos' - will justify circumcision from (with, as source of origin) faith and uncircumcision through faith
. That is, faith serves justification in both cases — in the case of circumcision (that is, Judaism or the Judeo-Christianity widespread at that time) — justification of circumcision occurs because it exercises faith, is a manifestation of faith, and in the case of uncircumcision — the Lord does not look upon
uncircumcision if there is faith, that is, He looks upon faith, upon the heart, but also grants grace through faith, and not through uncircumcision or circumcision. One can also see another understanding of the apostle's words — the view from the point of faith adds heirs to Israel — for now by faith far more people belong to it than bodily descendants. Faith fulfils God's promise and serves as the foundation of the Law, therefore the following verse is logical.
Romans III, 31 — 'διὰ τῆς πίστεως' - 'dia tes pisteos' - through the faith
.
Romans IV, 2 — 'ἐξ ἔργων' - 'ex ergon' - from (with, as source of origin, cause) works
. 'πρὸς θεόν' - 'pros theon' - (this is not) concerning God
.
Romans IV, 3 — 'ἐλογίσθη αὐτῷ εἰς δικαιοσύνην' - 'elogisthe auto eis dikaiosynen' - it was reckoned to him unto righteousness
. That is, what this became.
One can also add the following.
Here Paul speaks about the salvation of different people through faith. According to faith
means that people have experience of life with God, already had certain faith, and now it has been fulfilled, they have awaited the Promised Messiah, Jesus Christ. On the other hand, through faith
means that people before the Coming of Jesus Christ did not have faith in God, but through Jesus Christ came to faith and knowledge of God.
In such a sense faith is central.
Abraham, who believed God, is set as an example for all.
…has boasting
— in its own sense — ground for boasting
(object of boasting, something to boast of
), but can also mean the very action of boasting
. It was faith itself that made Abraham righteous, because works can have other explanations and causes than God's will. For example, Abraham's hospitality (active manifestation of love towards different people, even strangers) was praised by people as well, but his faith was praised only by God (said somewhat simply, but faith is something greater than works in this sense). For hospitality had visible advantages which people understood as well, whereas faith that Abraham would have a son in old age, that he would become the progenitor of many numerous peoples, that his descendants would inherit the land in which he lives with few people as a stranger and sojourner, that Isaac would be alive even if offered as a sacrifice and other things — this has no other grounds than faith, than relationship with God, and therefore faith has advantage over works here. Yes, now very many people praise Abraham, because his faith has been fulfilled, at least partially and in many essential moments, but then almost no one among people (except Melchizedek, perhaps Sarah, Lot) praised Abraham's faith, but God reckoned such faith as righteousness
.
More about the reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/13072024.html
Matthew VIII, 1 — 'ἀπὸ τοῦ ὄρους' - 'apo tou orous' - from the mountain
. From where. The preposition 'apo' indicates here that He came down completely, fully, which points to the completion of the Sermon on the Mount itself.
Matthew VIII, 4 — 'εἰς μαρτύριον αὐτοῖς' - 'eis martyrion autois' - for a testimony to them
. The preposition 'eis' indicates here the purpose of the action.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/13072024.html
Glory be to Thee, our God, glory be to Thee!