Glory Be to Jesus Christ!
🌞
Since in the work published at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
and even earlier in others, published at the 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/12112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
it is written that the use of prepositions has important significance for the correct understanding of important and topical questions, particularly the question of power, I am writing comments regarding the use of precisely these prepositions. As advice regarding reading what is written — one can read the verse in translation or/and original (whoever has such possibility), and then the corresponding comment regarding prepositions here. Then it is necessary to understand which part of the verse the comment concerns, and also to consider what essential for understanding it affirms — or more rarely — denies. Such thoughtful reading helps to deepen understanding and protects from the mentioned mistakes.
I prepared an improved version of my research, the presentation of which is available at the link:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/uk/commentaries/vystup-2025-hypo-genitive-Romans-XIII_1.pdf
The research material is currently being prepared for publication. I hope, God willing, to present fuller results later after the publication comes out.
I will update the list of references regarding prepositions at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
https://oleksandr-zhabenko.github.io/uk/commentaries/Pryjmennyky.html
the latter — once or twice a month (in Ukrainian), to keep the text version current and up to date.
Liturgy:
Of the Unmercenaries and Wonderworkers Cyrus and John, and with them the Martyrs Athanasia and her daughters Theoctista, Theodotia and Eudoxia:
For the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14072023.html
https://www.instagram.com/p/DT6fitxAvd9/?img_index=1
https://oleksandr-zhabenko.github.io/en/commentaries/28012026.html
For the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/19062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/08072024.html
The first 3 verses of the reading (2 Timothy II, 11-13) contain very beautiful and deep thoughts, excellent reasoning and reveal the logic, therefore it is important to stop on them in more detail. Today, reflecting upon that read, I saw that the conclusion of the 13th verse appears to a certain degree not so
, as the other two and a half. This also led me to the following vision. In the 12th and 13th verses it is spoken about denial, rejection — at the same time the logic of the construction of the 13th verse is different than the 2 previous ones. Instead of something similar if we are not believers, then He also will be unfaithful
there sounds directly the opposite — He will remain faithful
and explanation — for He cannot deny Himself
. But this other logic is included in the whole reasoning as its organic part. Thus, the thought about Him Himself Christ
here is key. When the person is unfaithful, then this is not the same thing as they deny Christ (compare the opposite conclusions in verses 12 and 13). But in response to the unfaithfulness of the person instead of the mirror-like and just (as in the previous parts of these verses in general) follows the connection with Himself in Christ. This is also a certain mirror
— but in another sense. These words indicate that when the person loses faith (which they had) or acts inconsistently with it, then in truth they deny themselves, shun themselves, reject themselves. In this connection are recalled the well-known words about that when the person falls into despair, into murmuring against God, then not God leaves them, but they leave God. At the same time such a state and the ending of verse 13 show that the Lord remains Faithful. The spiritual weakness, which the person manifests in this verse, is not characteristic of Christ. And this is strong support for each person in the time when they can feel the weakness of their faith in Christ — they need not to deny themselves. The faith of Christ truly reveals the person. One needs also to say about the distinction with places where the Ukrainian translation (as similarly also many others) gives to deny themmselves, to take up their cross and to follow Christ
. There a cognate, but different word is used in the original. 'ἀπαρνησάσθω ἑαυτὸν' — 'ἀρνήσασθαι γὰρ ἑαυτὸν'. The prefix 'ap-' here indicates complete renunciation, complete abandonment and change of the previous to the new. The degree of completeness
, which it emphasises, indicates that it is spoken about radical renunciation, denial, abandonment. And such can have good sense only concerning sins and vices, sinful passions. One can say so, that to deny Christ in the sense of verses 2 Timothy II, 11-13 the person can even unconsciously, not feeling this, this does not have to be obligatorily a conscious and final position, also when the person loses faith in the sense of these same verses, this does not mean that they commit apostasy, departure or throw a decisive and conscious challenge to Christ — but only the very fact of denial and rejection of that which was their faith. At the same time when Christ commands to deny oneself (with the prefix 'ap-'), then it is spoken about decisive choice, opposition, complete conscious rejection — and this is spoken not about who the person is, but about their sins — denial of sins, sinful past, attraction to old falls and sins and so forth. When Christ uses this word concerning the future denial of the Apostle Peter, then He emphasises that Peter in this will entirely lose his faith and self-control (will pass into the directly opposite state). Therefore these 3 verses — 2 Timothy II, 11-13 — sound at the same time encouraging and as a warning. See also the verse by the link:
https://www.instagram.com/p/DT6fitxAvd9/?img_index=1
I shall say a little more about endurance and joint reigning. When the person suffers innocently for Christ, that although these sufferings do not have redemptive power, but they give them participation in the Sufferings of Christ Himself. I wrote about this question in various apostles, in particular by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/07112025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/07012026.html
https://oleksandr-zhabenko.github.io/en/commentaries/15072023.html
but to such an important thought did not pay in them the attention due to it. Thus, here this is important to write.
2 Timothy II, 14 — 'διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ' — 'diamartyromenos enopion tou theou' - solemnly witness before God
. Some people fear to witness about their faith, in particular not only before unbelieving people, but also amongst other confessions. Here Paul witnesses that the preacher ought to be bold and to witness, even to witness solemnly about faith and the Lord. Such witness, although someone can reproach it as not humble, not modest
, in truth is needed and right. I shall add also that the Apostle Paul here, writing about before God
, has in mind that about which I wrote by the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17082023.html
2 Timothy II, 19 — 'ἀποστήτω ἀπὸ ἀδικίας πᾶς' — 'aposteto apo adikias pas' - let every one (each) depart from unrighteousness
. The preposition 'apo' indicates that one needs completely to leave unrighteousness, to depart from it.
The Apostle Paul encourages to endurance, capability to continue in faith, hope and love.
He witnesses against the heretics of his time, calling their names, denying their teaching that the general resurrection of the dead already was. Heresy destroys faith, according to his words, and has not the foundation of God.
Also he teaches to avoid vain disputations, which also lead to destruction, and not edification of the hearers. Faith is built not on skill of purely logical argumentation and dexterity in debating, but on another foundation, to build on which vain disputations cannot.
More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24022024.html
Luke XVIII, 2 — 'ἔν τινι πόλει' — 'en tini polei' - in a certain (one, some, a) city
.
Luke XVIII, 3 — 'ἐν τῇ πόλει ἐκείνῃ' — 'en te polei ekeine' - in the same city
. 'ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου' - 'ekdikeson me apo tou antidikou' - judge (do justice, confirm my right, defend) me from my adversary
.
Luke XVIII, 4 — 'ἐν ἑαυτῷ' — 'en heauto' - in himself
. Inwardly. Common expression.
Luke XVIII, 5 — 'εἰς τέλος' — 'eis telos' - at last
. Common expression.
Luke XVIII, 8 — 'ἐν τάχει' — 'en takhei' - in a short time; shortly
. Common expression.
The meaning of the parable is in the contrast of God and the unrighteous, shameless and impudent judge, in the encouragement of the faithful concerning their constancy in hope and prayer. God is not such as that judge, but even the unyielding judge yielded to the persistent petitions of the widow. One needs to understand that according to the tradition of the Old Testament, judges decided various matters in ancient Israel, disputes, also the judge according to the Law of Moses was to pay particular attention to the protection of the least protected, in particular widows, orphans and non-Israelites. The judge did not adhere to this as a principle of justice and protection, but occupied himself with other matters, being certain of his position. Christ has in mind that if even such people yield to persistence and constancy, then God is not unmerciful and indifferent.
Here also there is an implicit connection. The person cannot be truly constant in spiritual virtues, in particular prayer, without the action of God's grace, without God's help. If God helps the person to pray, then He evidently does not reject prayers, and therefore all the more there is hope and need to pray. The very turning to God with faith and hope, with love is encouraged by God's grace, therefore truly one needs to pray and not to lose heart.
Also here is a reminder that one does not need to strive to resolve all questions and difficulties exclusively through prayer. There are many matters which require action, sometimes urgent action, and then only prayer without the needed actions will be stretching of time
, which can be critical, at least it will be noticeable that accomplishment can come not immediately after prayer, as this could be, if the person acted.
The final question about faith is relevant, the question of Christ consists in whether people will so also with faith pray to God before His very Second Coming. For there are many temptations to leave or weaken prayer for those who pray, and there are many temptations not to begin to pray for those who do not pray.
The leaving of prayer is connected with the falling of spirit, with spiritual decline.
See also about faith in some senses by the link:
https://oleksandr-zhabenko.github.io/en/PowerOfHuman.html
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/08022025.html
https://oleksandr-zhabenko.github.io/en/commentaries/24022024.html
Glory be to Thee, our God, glory be to Thee!