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:
1 Corinthians IX, 13 — 'ἐκ τοῦ ἱεροῦ' - 'ek tou hierou' - from the temple
. The preposition 'ek' emphasises that food for the servants of the (Jewish) temple comes from
their ministry, that is, their service feeds
them.
1 Corinthians IX, 14 — 'ἐκ τοῦ εὐαγγελίου' - 'ek tou euangeliou' - from the Gospel; from the sharing Good News
. Since the word Gospel
in the New Testament denotes both the Gospel and the sharing Good News, the translation is multivalent. That which and how a person preaches the Gospel in Christ should feed
them.
1 Corinthians IX, 15 — 'ἐν ἐμοί' - 'en emoi' - in me
. It can be translated generally in modern language in my case
. Paul's words additionally emphasise that this is not simply situational behaviour of Paul and those around him, but his and their general state.
1 Corinthians IX, 18 — 'εἰς τὸ μὴ καταχρήσασθαι τῇ ἐξουσίᾳ μου ἐν τῷ εὐαγγελίῳ' - 'eis to me katakhresasthai te exousia mou en to euangelio' - not to use (not to spend) my authority in the Gospel (sharing Good News)
. God's commandment and right gives birth to authority, the authority of the apostle Paul, generally gives birth to spiritual authority, spiritual power. But Paul by personal example tries not to use the authority and power which he has according to God's commandment, so as not to repel those who have doubts regarding the truth of the commandment.
Paul writes about preachers of the Gospel who have completely devoted themselves to this cause, actually entrusting themselves into God's hands, Christ's hands. And the Lord in a special way cares for such people, particularly through the commandment. Paul himself, although he could rely on this commandment, did not do so, so as not to put any additional obstacles to preaching and acceptance of Christ on the part of those who would then have to care for Paul. This was his personal position, but also a peculiar zeal which he valued.
Also here he distinguishes between preaching the Gospel willingly and unwillingly. Preaching the Gospel is called a reward for those who do this willingly, because this is an opportunity to completely devote oneself to a beloved and blessed cause; and it is called a duty for those who, being called to this, do not rejoice in it, labour unwillingly. Therefore, to a large extent it depends on the person themselves whether they will preach the Gospel willingly or not, whether this will be their beloved cause, and the Lord from His side has given such an opportunity — to completely devote oneself to a beloved cause — preaching the Gospel.
More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/12082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24072023.html
Matthew XVI, 1 — 'ἐκ τοῦ οὐρανοῦ' - 'ek tou ouranou' - from the heaven
. The preposition 'ek' indicates here the origin
of the sign.
Matthew XVI, 4 — literally generation evil (by results of activity) and adulterous seeks a sign (miracle)
.
Matthew XVI, 5 — 'εἰς τὸ πέραν' - 'eis to peran' - to the other side
. A common expression with such meaning. Where to.
Matthew XVI, 6 — 'προσέχετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαί' - 'prosekhete apo tes zymes ton Pharisaion kai Saddoukai' - be attentive (away) from the leaven of the Pharisees and Sadducees
. The preposition 'apo' indicates here that one needs to be attentive in order to keep away from the position of the Pharisees (convinced of their righteousness blinded zealots of human traditions) and Sadducees (believers who actually lost faith in the effectiveness of God's power, occupied only with earthly things). When people join to earthly, vain, sometimes also wrong things, when at the same time certain of their righteousness, then this without change of this attitude leads to decline, and sometimes also to resistance to God, as happened in the case of the Pharisees and Sadducees, who became hostile against Christ. Of course, one needs to be attentive, because a person can be tempted similarly to them, even being a Christian.
Regarding the question of the Pharisees and Sadducees it is worth looking deeper to better understand. Christ's answer reveals the logic of the Pharisees and Sadducees, which is worth looking at more deeply.
A sign
— this is a signal for action, specifically — for conversion, repentance, change. That is, a person who is not established in good (and often also inclined to evil), who sometimes turns away from God (from Gospel commandments), may be aware that something is not right with them, but for real change wants to have a signal, a push. But if a person is aware that they need to repent, then what sign do they need for this? After all, the time of repentance is always relevant, whilst the Kingdom of God has not come, God is always ready to receive a person in repentance, at any time. One should not seek a suitable time
for conversion and repentance, it is always now. The same with circumstances — any circumstances are suitable for conversion and repentance. Therefore there is simply no real logic in seeking a signal for conversion, a signal for repentance.
If a person is not aware that they need repentance, then what should the signal testify for them? Will they not perceive it as a sign… of their righteousness (in which they are already convinced)? Or even worse — as a sign that they can control God
, receiving from Him desired signals?
Therefore Christ does not want to go along with the logic of the Pharisees, because it is erroneous. Instead He does not refuse the signals themselves. But He wants people to see special manifestations of God's love and to perceive them correctly. Therefore as an example of this He gives His future Resurrection (the sign of Jonah
). And indeed all the perfections of Jesus' Resurrection significantly exceed such for any other signs. Truly the Resurrection of Jesus Christ is so strong, life-giving, glorious, bright, holy, miraculous, triumphant, joyful, good, filled with such love, grants such hope, strengthens so in faith and this can be continued and continued, like no other sign.
Further Christ warns against Pharisaic leaven
, that is, the just described pattern of thoughts, feelings, will, aspirations, orientation etc.
Jesus' words about the weather are not present in some ancient texts of the Gospel.
More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/12082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24072023.html
Glory be to Thee, our God, glory be to Thee!