Commentary for (1 Corinthians X, 12-22; Matthew XVI, 20-24)

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:
(1 Corinthians X, 12-22)
1 Corinthians X, 14 — 'ἀπὸ τῆς εἰδωλολατρείας' - 'apo tes eidololatreias' - from idolatry; from worship of idols. The preposition 'apo' emphasises every effort to avoid possible service to idols, struggle with that, absence of communion.

Paul says that the faithful are united in the Eucharist, form one body, the mystical Body of Christ, the Church.

The cup which we… — Holy Communion.

At the same time about idolatry Paul clearly testifies that these sacrifices are offered not to God, but to demons, devils. Here one needs to recall that once in Athens Paul preached and mentioned the piety of the Athenians, who had an altar To the Unknown God, and Paul said that precisely Him he preaches (such a missionary approach, one can say) (Acts XVII, 22-31). Why did Paul not characterise the sacrifices on that altar as idolatry, as sacrifices to demons, whilst sacrifices of Gentiles to idols — are sacrifices to demons? What is the difference?

This is not an entirely clear question, but one can see the following. Before Gentiles began to offer sacrifices to idols, they either witnessed unusual phenomena, which they understood as gods, or they invented those gods for various reasons. In both these cases idols were a direct consequence of deception. And deception comes from the evil one, who is the father of falsehood and deception.

When people offered sacrifices on the altar to the Unknown God, then this was as a result of… truth. That truth that something was lacking for them in paganism, they sought the true God. That truth that they did not know him and humbly acknowledged this. That truth that this was a manifestation of their genuine piety (in this Unknown God they had to believe, if, knowing nothing about Him, they nevertheless built an altar to Him, acknowledging their ignorance). And therefore, since the Source of truth is the True God, then this altar was — to Him. But faith in the Unknown God is weak by virtue of the fact that they did not know how exactly to believe in Him correctly and how important this is.

Also Paul further speaks about the fact that Christians cannot be partakers of God's and demonic things.

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072023.html

(Matthew XVI, 20-24)
Matthew XVI, 21 — 'Ἀπὸ τότε' - 'apo tote' - since then; since that time. Common expression. The preposition 'apo' can emphasise here that that moment passed, Jesus expected and knew about this confession in advance as God, therefore, acted further. 'εἰς Ἱεροσόλυμα' - 'eis Hierosolyma' - into Jerusalem; to Jerusalem. Where to. 'ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων' - 'apo ton presbyteron kai arkhieheon kai grammateon' - from the presbyters (elders; priests), and chief priests, and scribes. The preposition 'apo' indicates here that people are not the true cause of Christ's sufferings, but rather their sins.

Matthew XVI, 23 — 'ὕπαγε ὀπίσω' - 'hypage opiso' - go away behind; step back behind; go away behind; step back behind. Jesus tells Peter not to stand in the way, on the road, to go away and not to hinder. Emphasises the complete and total determination with which the Lord goes to Jerusalem for voluntary Suffering, Death and Resurrection.

Matthew XVI, 24 — 'ἀπαρνησάσθω ἑαυτὸν' - 'aparnesastho heauton' - let him completely deny himself; let him renounce himself; let him deny himself. The first word comes from 'apo' and 'arneomai', where the prefix 'ap' emphasises refusal, distancing, renunciation.

The reading directly follows the events about which was read at the feast of the apostles Peter and Paul.
https://oleksandr-zhabenko.github.io/en/commentaries/29062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/12072023.html
And here one can see the situation where Peter receives the opposite characterisation.

The Evangelist writes not about Peter. But about Jesus. The main person in these both readings is not Peter, but Jesus (as in the entire Gospel). If one looks at Jesus, then in today's reading we see the absence of playing up to people. Jesus does not try to appease someone, to gain someone's favour through praise etc. Therefore He can effectively react to the sins of anyone, even those who are close to Him. Personal attitude and relationships do not close the truth from Him.

And regarding Peter we see his (as also other disciples at that time) weakness, he thought in purely human categories about God's affairs.

About the cross is well written at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/19032023.html

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072023.html

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