Commentary for (Romans IX, 18-33; Matthew XI, 2-15; 1 Corinthians IV, 9-16; Mark III, 13-19)

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.

Liturgy:
(Romans IX, 18-33)
Romans IX, 19 — 'βουλήματι' - 'boulemati' - will; counsel; purpose. This word differs from that which properly means desire and will. Therefore, here it is appropriate to speak not of God's will, but of His permission. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/26062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27062025.html

Romans IX, 21 — 'ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν' - 'ek tou autou phyramatos poiesai o men eis timen skeuos o de eis atimian' - from the same lump to create either a vessel unto honour (as a point of destination of movement), or unto dishonour.

Romans IX, 22 — 'ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν' - 'enenken en polle makrothymia skeue orges katertismena eis apoleian' - bore in great longsuffering vessels of wrath, gathered together for destruction; held with great longsuffering vessels of wrath, prepared for destruction. Various translation variants are possible. The key thought, which an unsuccessful translation may distort and twist, is that the Lord in no way created people or angels for perishing, but suffers long and bears (holds) them, although they are prepared for perishing. Mortal sin makes a person or entire communities that commit it prepared for perishing and only God's longsuffering restrains them from immediate death.

Romans IX, 23 — 'ἃ προητοίμασεν εἰς δόξαν' - 'ha proetoimasen eis doxan' - which He prepared beforehand unto glory; which He appointed beforehand unto glory. Here it is not about God choosing who will be saved, even before salvation, but that through cooperation with God's grace, which calls people, all people, to salvation, people prepare themselves to receive salvation, and this happens earlier than the actual conversion and salvation itself. This very process is called here preparation beforehand or appointment beforehand, because God prepares glory for people through their participation in His glory, to which all are called. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/26062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27062025.html

Romans IX, 24 — 'ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν' - 'ex ioudaion alla kai ex ethnon' - from Jews, and also from Gentiles. The preposition 'ek' in its form before the following vowel indicates here that these people are representatives of the peoples.

Romans IX, 25 — 'ἐν τῷ Ὡσηὲ' - 'en to Hosee' - in Hosea. That is, in the book of the prophet Hosea. Where.

Romans IX, 26 — 'ἐν τῷ τόπῳ' - 'en to topo' - in the place; at the place. Where.

Romans IX, 30, 32 — 'δικαιοσύνην δὲ τὴν ἐκ πίστεως' - 'dikaiosynen de ten ek pisteos' - righteousness, that which is from faith (whence it comes). 'ἐξ ἔργων' - 'ek ergon' - from works. The preposition 'ek' in various forms indicates here that it concerns righteousness which appears as an organic continuation and manifestation of faith, as well as that which appears as a consequence of deeds done (and may not necessarily have faith).

Romans IX, 31 — 'Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν' - 'israel de diokon nomon dikaiosynes eis nomon ouk ephthasen' - literally: Israel, however, seeking Law, into righteousness in Law did not arrive (that is, did not reach in the journey as the final point of destination). This translation is also more logical than many others, where law of righteousness appears alongside Law. The problem is not in the unattainability of the law of righteousness (actually, what is that? Where else does Paul speak of it?), but in that righteousness remained unattainable after the Law outside of Christ.

Romans IX, 33 — 'ἐν Σιὼν' - 'en Sion' - in Zion. Where.

Paul explains why it is not God who is responsible for the sins of creation, for creation's unwillingness to be with God, for resistance to God from creation, but the very creation itself. He does this in a peculiar form, so that it may seem that it is God Himself who determines how a person will act in this or that situation.

But if we look at the very examples that Paul gives, at their internal logic, then it becomes clear that precisely the thought that God determines everything is not here.

Let us look at clay and potter: the potter has a plan of what he wants to obtain as a result from his clay. He shapes it so as to obtain the desired result. So also God — He has a plan regarding creation, creation itself did not influence this plan, because it did not yet exist when the Lord was thinking it through. But this plan was influenced by God's desire to include in free blessed eternal life in God also creation. Hence creation has a purpose — it is determined by God, but God does not force free creation to fulfil this purpose. Yes, He assists in this and does what depends on Him (as does the potter), but unlike clay, people and angels have freedom and may not become like God.

Another example: the story of the exodus of the Jews from Egypt from the slavery of Pharaoh. Paul quotes Exodus IX, 16. If we read that passage carefully in full, then God reproaches Pharaoh for unbelief, saying also that He preserved him and the people, who had already earlier deserved punishment, until the time of the exodus of the Jews from Egypt, in order to show His glory in this. God did not make Pharaoh cruel, but God restrained His wrath upon the cruel Pharaoh until the time of the exodus of the Jews.

Moreover, when Paul quotes Old Testament texts, one must remember that Old Testament people almost did not distinguish God's will and God's permission (about which I have written earlier often, particularly regarding the book of the prophet Isaiah in Great Lent). Therefore, that God permitted Pharaoh and the Egyptians to rule over the Jews until a certain time does not mean that God wanted this. And it does not justify the Egyptians.

One can also look at this from another side — God granted people capacities for various and sometimes somewhat opposite virtues and perfections — for example, to multiply, but also the ability to be in purity. Such God's generosity in gifts creates preconditions for people's freedom, but also requires from them skilful management of the forces and abilities of their nature — a person must take care with God's help which abilities of nature and when are more needed than others. A person may need firmness in many cases, but also needs softness in many other cases. Both are needed, but they are mutually exclusive (at least to a certain extent). God's will and God's permission regarding manifestations of various qualities are for our freedom, but in no way free people from responsibility for how they exercise their freedom. And Old Testament texts simply do not distinguish the one and the other in God.

More about freedom itself see at the link:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html

Further here Paul reflects on the fact that the Israelites began instead of faith to seek the Law, works of the Law, and in them occurred a shift in correct perception, which is why many of them stumbled regarding Jesus Christ.

Generally, the text (partially) shows the richness of God's plan regarding all peoples.

(Matthew XI, 2-15)
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/09032023.html
https://oleksandr-zhabenko.github.io/en/commentaries/26062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/16072024.html

To the Apostles:
(1 Corinthians IV, 9-16; Mark III, 13-19)
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/30112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/13082023.html

Mark III, 13 — 'εἰς τὸ ὄρος' - 'eis to oros' - onto the mountain. Where to.

Mark III, 19 — 'εἰς οἶκον' - 'eis oikon' - into the house. Where to.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/12072023.html

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