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Matthew 17-18 The greatest little discourse
1. Matthew 17-18 The greatest little discourse
Matthew 17 and Matthew 18 are related. Understanding one can help in understanding the other.
Both have ideas related to the Sermon on the Mount in Matthew chapters 5, 6 and 7.
The end of Matthew 17 and Matthew 18 contain a
self-contained discourse centered around the idea of
"greatest". This includes interactions between members of the church as a gathering of believers.
A "
systems thinking" approach can help in getting the big picture from the small details.
2. Matthew 17 Mountains of taxes
3. Matthew 18 Greatest and least in the kingdom
4. Matthew 17:24 Questions
Matthew 17:24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? [kjv]
ελθοντων δε αυτων εις καφαρναουμ προσηλθον οι τα διδραχμα λαμβανοντες τω πετρω και ειπαν ο διδασκαλος υμων ου τελει τα διδραχμα [gnt]
The "
temple tax" is being
"taken" and
not "received" or
"accepted"
"λαμβάνω" ≈ "take hold of, grasp, seize".
"δέχομαι" ≈ "receive, accept, take, believe".
English and Greek:
English: "pay tribute".
Greek: "complete/finalize the amount of the payment".
Peter, like Jesus, does not volunteer any response to the religious authorities unless asked directly. Then, a simple answer is provided. Jesus will sometimes catch the questioner is a deception. Peter appears not to do this.
Let your
"yes" be
"yes" and your "
no" be "
no". Peter will answer and then Jesus will ask a question in which he generalizes the idea of the specific payment using
different words that have more than one meaning.
5. Matthew 17:25 Kings of the earth
Matthew 17:25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? [kjv]
λεγει ναι και ελθοντα εις την οικιαν προεφθασεν αυτον ο ιησους λεγων τι σοι δοκει σιμων οι βασιλεις της γης απο τινων λαμβανουσιν τελη η κηνσον απο των υιων αυτων η απο των αλλοτριων [gnt]
The
"kings" of the
"earth" and/or the
"kingdoms" of the
"earth" are controlled by Satan to which Jesus does not take issue in the
examination (temptation) of Jesus in Matthew 4.
Since the "
temple tax" is being related to the
"kings" of the
"earth", Jesus appears to be associating the
religious establishment with the power of Satan.
Does Jesus ever associate the religious establishment with "
fishing" for "
men" for the purposes of getting their money, as in a "
fish" with a "
gold" coin from the mouth?
6. Matthew 17:26 Strangers
Matthew 17:26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. [kjv]
ειποντος δε απο των αλλοτριων εφη αυτω ο ιησους αραγε ελευθεροι εισιν οι υιοι [gnt]
What does it mean to be
"free"? This statement appears to setup the "
render to Caesar" trick when the religious establishment is "
ready to try anything" and translated as "
crafty". There may be a play on words with
"free" here.
Paraphrase:
of the other three [Satanic trinity]. ... Then the sons (Jesus, disciples, believers) are free (of bondage of sin) [that is, they are wheat harvest]
Note that the "
temple tax" is for the "
children" on "
sons" and not for the "
others".
7. Matthew 17:27 Temple tax
Matthew 17:27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee. [kjv]
ινα δε μη σκανδαλισωμεν αυτους πορευθεις εις θαλασσαν βαλε αγκιστρον και τον αναβαντα πρωτον ιχθυν αρον και ανοιξας το στομα αυτου ευρησεις στατηρα εκεινον λαβων δος αυτοις αντι εμου και σου [gnt]
Who are the "
them" that should not be
"deceived"? (or
entrapped or
misinterpreted, etc.)
Is it the religious establishment?
Is it the other people listening?
Is it some other group?
The meaning appears to be "
lest we should ensnare or trap them" or "
lest we be misinterpreted by them".
8. Paraphrase of words of Jesus
17:25
... of whom do the kings (and religious) powers of the earth (controlled by Satan) take their purpose or opinion? Is it from their own sons (Jesus and believers) or of strangers [the other three - references to Satanic trinity]?
17:26
... then the sons (Jesus and believers) are free (of bondage and tax of sin) [free as in a wheat harvest].
17:27
So that they do not misinterpret (or entrap themselves with) what we are doing (good works outside of the temple), go to the sea (of humanity), cast a hook (trap as they do to their children), and take up the first fish (of humanity) available. Open the mouth (there is gold in the mouths of those fish that are attracted to the false bait), and take that gold [measures three with Satanic illusions] and give it to them in place of you and me (believers) (as all they really want or care about is the money/tax to support themselves).
This is the end of chapter 17 but the discourse that has just started continues until the end of chapter 18.
9. Chapter 17 summary
Here is a brief summary of Matthew 17.
Transfiguration on the Mountain with the apparent greatness of Jesus. Tell no one until later. In the next chapter, a sheep goes on the mountain/definition (to be great and wanting all to see and hear about them now).
Elijah and John the Baptist related (to the kingdom of heaven and yoke of oppression).
Healing of the lunatic child and of not great faith as a mustard seed (Roman connections) to move a great mountain/definition.
Son of man to be betrayed and rise again - causing great annoyance and distress of this happening to a great one.
Temple tax. Give them the gold coin from the mouth of the fish in place of you and me. The religious establishment makes themselves great at the expense of the people.
What is a natural and thoughtful question to ask next?
Who really is greatest in the kingdom of heaven? On the other hand, one could put a chapter division here, take the next verse out of context, and make the sheep feel bad if they have even thought about being great. All the time, the leaders might be interested only in their own legacy and greatness and worldly comforts at the expense of the sheep.
10. Matthew 18:1 Greatest and least in the kingdom
Matthew 18:1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? [kjv]
εν εκεινη τη ωρα προσηλθον οι μαθηται τω ιησου λεγοντες τις αρα μειζων εστιν εν τη βασιλεια των ουρανων [gnt]
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Who is "greatest"?
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Who is "least"?
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Since chapter 17 is concerned with
"greatness" and chapter 18 starts with the question to Jesus of who is
"greatest", the question might have been motivated by chapter 17 and then that idea follows through with everything Jesus says in finishing this discourse in chapter 18.
In modern times, the "
great" are ofter called the "
elite".
11. Matthew 18:2-3 Children
Matthew 18:2 And Jesus called a little child unto him, and set him in the midst of them, [kjv]
και προσκαλεσαμενος παιδιον εστησεν αυτο εν μεσω αυτων [gnt]
18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. [kjv]
και ειπεν αμην λεγω υμιν εαν μη στραφητε και γενησθε ως τα παιδια ου μη εισελθητε εις την βασιλειαν των ουρανων [gnt]
The "little child" is an "as" analogy and refers to "believers" of any age.
The "set" is that of "stand" as in not "standing" for or "in place of" "evil" or "oppression".
The "converted" is that of "turned around" (from being "great").
The "become" is that of "coming into being" as in being "born" "again".
The "child" is in the "middle" of both "good" and "evil" or "oppressive" entities.
12. Matthew 18:4 Humbled at the same level
Matthew 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [kjv]
οστις ουν ταπεινωσει εαυτον ως το παιδιον τουτο ουτος εστιν ο μειζων εν τη βασιλεια των ουρανων [gnt]
Who is "greatest"?
Who is "least"?
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With Jesus as the "head" , every "hair" or "believer" is both "greatest" and "least".
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Jesus has a flat organizational chart. This is similar to the semantic domain of integers in programming language theory. Top was not needed for the theory to work.
[No child left behind. No child gets ahead.]
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13. Matthew 18:5 Accept goes both ways
Matthew 18:5 And whoso shall receive one such little child in my name receiveth me. [kjv]
και ος εαν δεξηται εν παιδιον τοιουτο επι τω ονοματι μου εμε δεχεται [gnt]
This
"little child" could be anyone. The most important
"little child" is
you (one cookie rule).
You are that
"one" "little child"! What happens if
you as that
"one" "little child" do not
"receive" or
"accept" "on" the "
name" of Jesus? Including the
"if" in the translation makes this correspondence more clear.
Paraphrase:
And if you receive/accept, as a little child, on the name of me (Jesus), you receive/accept me (Jesus).
The
"accept" or
"receive" is used
twice in a
commutative or
both ways relationship. That is,
both of the
two, Jesus and
you, must "
agree" for the relationship to be valid. Otherwise, it will
not be completed or done. The two are "
glued" together.
14. Matthew 18:6 Entrapment of little ones
Matthew 18:6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
You are to
"carry together" both of the thoughts as
similar. Any value judgment as to "
profitable" is
inferred and not in what is said.
To match the previous pattern of both
a and
b saying the same thing, one has the following.
a. ... ensnare one of these little ones (believer) that believe in Jesus..
b. ... hang a millstone about the neck (of a little one) and drown him (the little one) in the sea of the sea.
15. Matthew 18:6 Entrapment of you
Matthew 18:6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. [kjv]
ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος περι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης [gnt]
A similar statement today might be the following. Note that, from the previous verse, the
"little one" or
"believer" has Jesus inside as part of them.
b. ... throw the little one (believer) under the bus.
b. ... throw Jesus under the bus.
Why would the person doing the entrapment do this to a little one (and Jesus)?
To be great (at the expense of someone else).
Does it change how one views the meaning when it is changed from the one doing it (somewhat abstract) to the one entrapped (which is explicit and could be you)?
16. Matthew 18:7 Compulsion trap
Matthew 18:7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! [kjv]
ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω δι ου το σκανδαλον ερχεται [gnt]
The word "
woe" in Greek is that of a "
bird" of prey sound.
The TR (Textus Receptus) adds the word "be", adds some connecting words, and rearranges some words.
"ἀπό" ≈ "away from" as in "from" but with an idea of a separating distance.
"σκάνδαλον" ≈ "trap, snare" and is used as a noun.
"ανάγκη" ≈ "necessity, constraint, compulsion, force" and is used as a noun. The word is associated with the "yoke" of "compulsion" by Amos, Isaiah, Jesus, Barnabas, etc.
"πλήν" ≈ "with the exception of, except for".
Thus, the
compound noun is that of a
"compulsion" "trap" or
"trap" of
"compulsion". Jesus talks of this in the Sermon on the Mount in terms of the
dead "
gift" "
on" top of the "
alter" (
"trap" of
"compulsion") and the
living "
gift" "
in front of" the "
alter".
The modern Greek word
"πλην" (pleen) ≈ "except for" and is used as a "
minus sign" for the subtraction operation as in
5 "except for" 3 is
2.
17. Matthew 18:7 Compulsion trap
Matthew 18:7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! [kjv]
ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω δι ου το σκανδαλον ερχεται [gnt]
Paraphrase:
Woe with respect to the (people in the) world apart from the trap of compulsion because the entrapments come but with the exception of woe with respect to the man through whom the entrapment comes.
This appears to provide an
out of sorts to those who have been
"entrapped" by the
"compulsion" provided they do the other things that they are expected by Jesus to do. This would be the "
sheep".
However, this does not appear to provide an
out to those who have supported or promoted the
"compulsion" "entrapments". This would be the "
birds" and "
pigs". What Jesus says about "
idle words" might explain how ambiguity of intention is disambiguated.
[woe as a bird of prey cry, gift on the alter, last farthing]
18. Matthew 18:10 Touched by an angel
Matthew 18:10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. [kjv]
ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις [gnt]
It appears that
"little ones" as
"believers" have
"angels" as
"messengers", etc. The "
walk a mile" verse is of being a
"messenger" of God.
The verse applies both to "
you" as the
"one" (reflexively)
and (then) to "
others".
Is it possible for "you" to "despise" yourself as the "little one"?
Is it possible for you to "despise" someone else as the "little one"?
The ancient Greek word
"καταφρόνησις" ≈ "hold in contempt, despise" is used in only one other place in Matthew by Jesus - in the verse on "
mammon". Note that this can be done without the other person knowing. False leaders, false teachers, etc., will show an outward appearance that is
different from their heart on the inside.
19. Matthew 6:24 A wealth of logical ideas on mammon
Matthew 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. [kjv]
ουδεις δυναται δυσιν κυριοις δουλευειν η γαρ τον ενα μισησει και τον ετερον αγαπησει η ενος ανθεξεται και του ετερου καταφρονησει ου δυνασθε θεω δουλευειν και μαμωνα [gnt]
The historical usage of
"mammon" in Hebrew is that of a confidence in one's own ability to do things (independent of God). The modern Hebrew definition is that of "
wealth".
The ancient Greek word
"καταφρόνησις" ≈ "hold in contempt, despise". Note that this can be done without the other person knowing. False leaders, false teachers, etc., will show an outward appearance that is
different from their heart on the inside.
There appear to be some logical issues in the translation of what Jesus said. Let us investigate.
20. Matthew 18:11 Added verse
Matthew 18:11 For the Son of man is come to save that which was lost. [kjv]
ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος [gnt]
The
TR adds this verse. As often happens, the addition breaks the overall pattern of the other verses.
21. Matthew 5:29 Body parts and animals
Matthew 5:29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. [kjv]
ει δε ο οφθαλμος σου ο δεξιος σκανδαλιζει σε εξελε αυτον και βαλε απο σου συμφερει γαρ σοι ινα αποληται εν των μελων σου και μη ολον το σωμα σου βληθη εις γεενναν [gnt]
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eye/leader
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hand/muscle
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foot/walk
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hair (strand)
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heaven/air
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land/earth
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sea/world
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land/earth
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Jesus is the
true head.
Models are more than just
opinion.
Essentially, all models are wrong, but some are useful. George Box, Statistician.
22. Matthew 18:12 On the mountains
Matthew 18:12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? [kjv]
τι υμιν δοκει εαν γενηται τινι ανθρωπω εκατον προβατα και πλανηθη εν εξ αυτων ουχι αφησει τα ενενηκοντα εννεα επι τα ορη και πορευθεις ζητει το πλανωμενον [gnt]
The ancient Greek word
"πρόβατα" ≈ "sheep" and comes from the literal words "
before" and "
walk". Sheep have a tendency to "
walk before" or "
wander away". Jesus wants "
believers" to "
walk" "
before" with "
good works". In that sense, the Greek word for
"sheep" is a fitting linguistic analogy.
The "man" does not just "have" the "sheep". The "sheep" "come into being".
The "man" does not "leave" them. They are "forgiven". Same Greek word.
The word for "goeth" is the same word used in the Great Commission.
Why did the "one" "sheep" go "on" or "onto" the "mountains"?
Who might this "one" "sheep" be?
Why might it be important that it is the first "one" of the "hundred" to do so?
What are some of the traditional explanations to these questions?
23. Matthew 18:5,12 On the mountains of definitions
Matthew 18:5 And whoso shall receive one such little child in my name receiveth me. [kjv]
και ος εαν δεξηται εν παιδιον τοιουτο επι τω ονοματι μου εμε δεχεται [gnt]
18:12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? [kjv]
τι υμιν δοκει εαν γενηται τινι ανθρωπω εκατον προβατα και πλανηθη εν εξ αυτων ουχι αφησει τα ενενηκοντα εννεα επι τα ορη και πορευθεις ζητει το πλανωμενον [gnt]
The ancient Greek word
"επι" ≈ "on" as in the first part of the English word
"epicenter" as
"on" the "
center".
In Matthew 18:5, the KJV (King James Version) translates as "in" my "name" the Greek that is "on" the "name" of mine.
In Matthew 18:12, the KJV translates as "into" the mountains the Greek that that is "on" the mountains.
24. Matthew 18:12 Sheep
Matthew 18:12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? [kjv]
τι υμιν δοκει εαν γενηται τινι ανθρωπω εκατον προβατα και πλανηθη εν εξ αυτων ουχι αφησει τα ενενηκοντα εννεα επι τα ορη και πορευθεις ζητει το πλανωμενον [gnt]
The
GNT (Greek New Testament) has
"επί" ≈ "on" the
"mountains" or
"definitions". The word
"εις" ≈ "into" is
not used here.
Why does the "
man" need to go
"on" the
"mountains" to "
seek" and "
find" the "
sheep"? This is in contrast to
"into" the
"mountains".
How many sheep did the engineer have?
The engineer started with 99 sheep but when he rounded them up, it was 100. [counting sheep]
25. Matthew 18:13 Rejoice
Matthew 18:13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. [kjv]
και εαν γενηται ευρειν αυτο αμην λεγω υμιν οτι χαιρει επ αυτω μαλλον η επι τοις ενενηκοντα εννεα τοις μη πεπλανημενοις [gnt]
The word
"sheep" is added in the
KJV since the
one that went
"astray" is, by analogy, a
"sheep" but, in reality, a
"little one" as a "
believer".
There is "
rejoicing" and "
greetings" if the "
sheep" comes down off its
perch and returns to the flock.
What if the
"little ones" that are "
forgiven" decide to "
leave" and
separate themselves to follow the
one "sheep" that has gone
"astray"?
What if they go "
onto" the
"mountain" or "
definition" as the "
many" in a "
city" that
cannot be "
hid"?
26. Matthew 18:14 What might happen
Matthew 18:14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. [kjv]
ουτως ουκ εστιν θελημα εμπροσθεν του πατρος μου του εν ουρανοις ινα αποληται εν των μικρων τουτων [gnt]
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The "bird" attracts "fish" and "sheep".
Those remaining "sheep" or "little ones" might glue themselves to the "birds" and be "lost" having separated themselves.
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Some "fish" and/or "sheep" are promoted to "pigs" to influence others as leaders.
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27. Attracting sheep and fish
Obviously, seeing
"one" "sheep" going "
onto" a
"mountain" or
"definition" to be
"great" and needing to attract others to be "
great" is a concern. What should one do about this?
The idea of "
joined" together as in "
glued" together will be the topic of the next discourse at the start of the next chapter,
22 verses later.
But what if the
"sheep" that has become a
"bird" and attracted others leave
"you" the
"one" alone?
How does the group decide which "
one" is
right and which "
one" is
wrong? Check the next verses on conflict resolution to resolve both scenarios.
28. Matthew 18:15 Agreement
Matthew 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. [kjv]
εαν δε αμαρτηση ο αδελφος σου υπαγε ελεγξον αυτον μεταξυ σου και αυτου μονου εαν σου ακουση εκερδησας τον αδελφον σου [gnt]
The
TR adds the "
against thee" which breaks the model. A
"sin" is, literally, anything that is
"not a witness". The Greek for
"gained" means that the two are in
"agreement" since they have
"gained" each other in a
win-win situation.
The verse says nothing about which side was "
right" or "
wrong".
In a
simple analysis, looking at only
one issue, there are
four possibilities. Cases 2 and 3 are
less likely.
29. Matthew 18:15 Agreement
Matthew 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. [kjv]
εαν δε αμαρτηση ο αδελφος σου υπαγε ελεγξον αυτον μεταξυ σου και αυτου μονου εαν σου ακουση εκερδησας τον αδελφον σου [gnt]
There are
two cases that are
more likely in the case of
"agreement" where each brother has
"gained" the other brother in a
win-win situation. Would a compromise in cases 2 and 3 be considered a
win-win situation?
The verse says
nothing about which side was "
right" or "
wrong".
30. Matthew 18:16 Mouths and witnesses
Matthew 18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. [kjv]
What it appears to say:
on the (mouth of two) or (witnesses three). It appears to matter whether
Jesus has been
"received" or
"accepted" (
both ways) as a
"little child" or
"believer" (of any age) as to the number of witnesses.
Jesus counts as "
one"
other, "
one" witness, but
not as a "
mouth".
The phrase of "
every spoken word" is used in the "
idle words" which relates to the "
unpardonable sin".
31. Matthew 18:16 Mouths and witnesses
Matthew 18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. [kjv]
εαν δε μη ακουση παραλαβε μετα σου ετι ενα η δυο ινα επι στοματος δυο μαρτυρων η τριων σταθη παν ρημα [gnt]
English (Greek word order):
If but not hearing-beyond taking after you yet one or two in order to on mouth two witnesses or three establish every spoken word.
It is well established in English that
good food and drink does
not mean
good food and good drink.
Translated: in the mouth of (two or three witnesses).
What it appears to say: on the (of mouth two) or (of witnesses three).
How might this verse be better understood?
Others to take along: 1 or 2. It does not say "of you".
Mouths 2 or witnesses 3.
32. Step 3: Tell everyone
Matthew 18:17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. [kjv]
After the facts have been gathered, no decision is made. If there is no agreement, everyone (in the church) should be told. Each person makes their individual decision, for better or worse. [gossip, reputation]
The
"neglect to hear" means
"pays no heed" and
not "
fails to listen" to what is said. A
"bird" does not listen to others. A
true prophet listens only to God. Either could be the
"one". How does one disambiguate?
Paraphrase:
If the conflict has not been resolved, let the church know. If it is worked out, the conflict has been resolved. If it is not worked out, then separate from that person/group.
There is no book of discipline since it is not always clear who is right and who is wrong, who are wheat and who are weeds, etc.
The result may be a church split where each side stops treating them as fellow believers and starts treating them as neighbors. Jesus makes a play on words on a "holy split" near the beginning of Matthew 7.
Discuss: Do the same rules apply for a group rather than an individual?
33. Church conflict review
Consider
two viewpoints of the same phenomena from Matthew 18:15-17.
Discuss:
Why is it important that no action be taken against the individual and why might such actions not have been included in the guidelines provided by Jesus?
Discuss:
Do churches that have established a book of discipline, or something similar, violated what Jesus says in Matthew 18:15-17
Are we "
better together"? Are we "
better apart"? Jesus answers this question in the next verses. [Paul, Early Church Fathers, Catholic Church]
An issue with "
division" without "
action" is when the "
gathering of believers" has stored up "
treasure" on earth in terms of property, buildings, investments, etc. In any division, each side tends to want that "
treasure".
34. Matthew 18:8-9 Cut out and pluck out
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Matthew 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. [kjv]
18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. [kjv]
If you make the wrong choice, you are not "better together".
You have two ways to relate to others: "fellow believer" or "neighbor".
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35. Variations on a theme
It may not be clear which group is right or wrong. Do not be deceived.
You need to make your best choice and "glue" yourself to the best choice and "distance" yourself from the other choice. You live or are lost by that choice.
Two ways to relate to others: "fellow believer" or "neighbor".
Correct "actions" such as "good works" matter. What one "thinks" does not appear to matter.
The mathematical idea of the
equivalence relation "
agrees that x is a sin" divides a group into two separate
equivalence classes. Has this happened in recent times? What is "
x" in the relation?
36. Referential transparency
Mathematical functions can be considered black boxes that, given an
input, provide an
output. This is much like a computer program. In a
black box function, you cannot see inside. You should not "
judge" or "
separate" based on the internal workings of the box - which you cannot see nor fully understand. Instead, you should "
judge" or "
separate" based on the external behavior of the box.
The principle of
referential transparency can be stated as follows.
If f(x) is equal to g(x) for all x in the domain of concern, then function f is equal to function g.
That is, if
f and
g are provided input
x and both produce output
y, for the domain of concern they can be considered the same.
The Greek word for "
judge" or "
separate" is related to the Greek word for "
barley".
37. Bind and loose
Matthew 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. [kjv]
αμην λεγω υμιν οσα εαν δησητε επι της γης εσται δεδεμενα εν ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν ουρανω [gnt]
What might this verse mean?
38. Matthew 18:18 Binding and loosing
Matthew 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. [kjv]
αμην λεγω υμιν οσα εαν δησητε επι της γης εσται δεδεμενα εν ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν ουρανω [gnt]
The "
kingdom of heaven" or "
kingdom of the air", as used by Jesus, appears to refer to both
good and
bad parts of time and space on earth.
For good or for bad, what is bound or loosed on
earth is vacuously done in
heaven or
air.
☐ What you
do, you
do. What you do not
do, you do not
do.
☐ What you
say, you
say. What you do not
say, you do not
say.
☐ What you
think, you
think. What you do not
think, you do not
think.
As such, this verse might appear to be a
distractor verse that, as a
tautology, some will
misinterpret to
deceive or
entrap themselves into thinking that they can do anything they want to do in the name of the church.
39. Referential transparency
Matthew 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. [kjv]
The "
whatsoever" is translated from two Greek words.
"ὅσα" ≈ "as far as" which is a synonym of "ὡς" ≈ "like, as, according to". This word indicates that there may be exceptions to what follows.
"ἐάν" ≈ "if, when". This is a conditional that is dependent on the following precondition for the following postcondition to apply (bottom-up reasoning).
The Greek appears to be that of an
analogy and
not a
reality. The English appears to make it more of a reality.
40. Matthew 18:18 Connections
Matthew 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. [kjv]
Discuss:
Does this verse seem out of place with the context before and after?
Have churches throughout history misinterpreted this verse to give them authority to make decisions about or judge others?
Jesus will refer to "
binding" or "
gluing" in 22 verses. But Matthew 18:18 is the end of the discourse except for the "
again" review.
The next words spoken by Jesus, omitting the "
again" review, that are written by Matthew are the ideas of "
binding" or "
gluing" and "
loosing" or "
separating".
41. Matthew 18:18 Connections
Matthew 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. [kjv]
An insight of verse 15-17 was that, given the facts, "
glue" yourself to the best choice and "
separate" yourself by "
plucking out" or "
cutting off" from the other choice. You live or are lost by that choice.
Consider a reflexive interpretation of verse 18 - the end of the discourse before the "
again" review.
☐ What or who you "
bind" or "
glue" yourself to will be "
bound" or "
glued".
☐ What or who you "
loose" or "
distance" or "
separate" yourself from will be "
loosed" or "
distanced" or "
separated".
42. Matthew 19:5-6 Glued and separated
Matthew 19:5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? [kjv]
και ειπεν ενεκα τουτου καταλειψει ανθρωπος τον πατερα και την μητερα και κολληθησεται τη γυναικι αυτου και εσονται οι δυο εις σαρκα μιαν [gnt]
19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. [kjv]
ωστε ουκετι εισιν δυο αλλα σαρξ μια ο ουν ο θεος συνεζευξεν ανθρωπος μη χωριζετω [gnt]
What is put together is
"one". That is, "
man" and "
wife" but, in analogy, "
Jesus" and "
church", "
Jesus" and
"you". What type of "
man" would try to "
separate" the "
church" or a
"little one" or
"believer" from "
Jesus"? Perhaps by way of
"entrapment".
The Greek word for "
separate" is the source of the English word
"horizon" and comes from the Greek word for
"mountain" as a place where one goes to be
"great".
43. Matthew 18:19 Again
Matthew 18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. [kjv]
παλιν αμην λεγω υμιν οτι εαν δυο συμφωνησωσιν εξ υμων επι της γης περι παντος πραγματος ου εαν αιτησωνται γενησεται αυτοις παρα του πατρος μου του εν ουρανοις [gnt]
The ancient Greek word
"πάλιν" ≈ "again, once more" and can mean
"back in time" and is related to the ancient Greek word
"παλιά" ≈ "old". The modern Greek word
"πάλιν" (PA-leen) ≈ "again".
Hebrew (often) uses repetition of the same thing in different ways so that one does
not misinterpret what is being said. This appears to be mostly for small sound-bites.
Dilbert manager: If you do not understand, try saying it
slower and
louder.
How does
Jesus say the same thing in different ways for entire discourses so that one does not misinterpret what he is saying? Jesus sometimes uses the word
"again". So when Jesus says
"again", one should look at what has just been said (i.e., in that same discourse) to see to what the
"again" refers.
The
TR adds the "
of you" which
breaks the pattern model of the discourse where
one of the
two is
Jesus.
44. Matthew 18:3,5,19 Two that agree
Matthew 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. [kjv]
18:5 And whoso shall receive one such little child in my name receiveth me. [kjv]
18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. [kjv]
The "one" "little one" is you (one cookie rule).
If you "receive" or "accept" Jesus, then Jesus is with you.
Thus, you and Jesus are the two.
If Jesus does not agree, it will not "come into being".
If you do not agree, it will not "come into being".
Both you and Jesus must agree for it to "come into being".
This is a
logical conjunction. You can
separate yourself (e.g., by wanting to be the
"greatest").
45. Matthew 18:19 Two that agree
Matthew 18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. [kjv]
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First time:
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Again:
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 |
 |
What a nice pair! Could anything possible happen to destroy this relationship?
How about "
fish" as "
feet", "
pigs" as "
hands", "
birds" as "
eyes"? They
all want to be
"great" and at your expense.
Will Jesus be there when you need him?
46. Matthew 18:20 Two or three gathered
Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them. [kjv]
ου γαρ εισιν δυο η τρεις συνηγμενοι εις το εμον ονομα εκει ειμι εν μεσω αυτων [gnt]
Who are the "two" or "three" ?
What about "one" and "four", "five", "six", etc.?
What does it mean to "gather together" "into" the "name" of Jesus?
If Jesus is in the "middle", then Jesus is not with anyone who is "gathered together" on the "outside". Is that close enough for government work? Does Jesus need to be "glued" to you as in "inside" of you?
The
"again" from the previous verse appears to still be in force since this is the end of the discourse. The verse boundaries were established in the Middle Ages.
Let us
not use an open-ended
opinion by making up some reason or rationalization.
Where have we seen
"two" or
"three" during the discourse?
47. Words: into and on
The Greek words for "
into" and "
on" did not have the same meaning as English today. Consider a mountain.
Going or being "επί" ≈ "on" the mountain means having gone (if necessary) and then being "on" the mountain, perhaps semi-permanently, and, while there, being in a static state of rest.
Going "εις" ≈ "into, to" the mountain means going "to" and then "onto" the mountain but only temporarily and a dynamic state of motion.
English sayings:
... into your face ...
... into your mind ...
... tear into you ...
48. Matthew 18:19-20 Comparison
49. Matthew 18:20-21 Sin against my name and you
Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them. [kjv]
18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? [kjv]
Translators tend to take great liberty in translating the Greek.
18:20 .. gathered together in my name ...
18:21 ... sin against me ...
Using the same meaning for the same word results in the two following choices. One way:
18:20 .. gathered together into my name ... (and "you")
18:21 ... sin into me ... (as the "you")
The other way:
18:20 .. gathered together against my name ... (and "you")
18:21 ... sin against me ... (as the "you")
There may be other ways. In the preceding verses, the
"little ones" or
"believers" (of any age) were connected with
"you" as the
"one" (one cookie rule).
The same word
"εις" ≈ "into"where the meaning can be modified by context.
50. Matthew 18:21 Peter interrupts
Matthew 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? [kjv]
τοτε προσελθων ο πετρος ειπεν αυτω κυριε ποσακις αμαρτησει εις εμε ο αδελφος μου και αφησω αυτω εως επτακις [gnt]
Peter then
interrupts with a question which some pastors attribute to Peter making awkward statements. Peter tends to think as a scientist. What did Jesus say that might have lead Peter to make such an interruption?
Perhaps Peter added
2 (agreeing) plus
2 (gathered together) plus
3 (gathered together) to get
7.
Verse 1 says "
at that same time". The verses right before in chapter 17 are for Peter to go get a "
fish" and take the "
coin" from the "
mouth" of the "
fish" and give it to the religious authorities "
in place of" Jesus and Peter. Peter had not yet done this and had a lot on his mind at the time.
51. Matthew 18:21-22 The forgiving tymes they are a changin
Matthew 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? [kjv]
18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. [kjv]
The title "
The forgiving tymes they are a changin" is inspired by the Bob Dylan lyrics to "
The times they are a changin". The Greek for "
forgive" is that of "
letting go".
Peter does
not use the word "
times" as "
occurrences". It is
inferred and is
not the "
times" operator for multiplication.
18:21: ... seven (occurrences) ...
18:22: ... seventy seven (occurrences) ...
The answer to how many times should one "
forgive" or "
let go" of things done that are not sins and not against us is provided after the Lord's Prayer in Matthew 6. Why did Peter ask this in this context?
52. Matthew 18:23,35 Review
Matthew 18:23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. [kjv]
18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. [kjv]
In the parable, the "
Lord" represents "
Jesus" as "
God". Using the animal model, the unforgiving servant could be called the "
bird". The servant at the bottom could be called the "
sheep".
The "bird" owes a debt to the "Lord".
The "Lord" "lets go" of the debt of the "bird".
The "sheep" owes a debt to the "bird".
The "bird" does not "let go" of the debt of the "sheep" but throws the "sheep" into or "prison" or "watch" (i.e., until the "last farthing" is "paid").
53. Comparison
1. Jesus has a flat hierarchy. Everyone is both "greatest" and "least".
2. Start of the discourse: The "bird" as a "sheep" who went "on" the "mountain" or "definition" to be "great" set up a tree hierarchy to be "greatest" and so "sheep" and others can be "less". The "bird" collects "taxes", etc., to "oppress" the "sheep" with a "yoke" of "compulsion".
3. End of the discourse: Consider the "taxing" or "religious" establishment as the "bird" in the parable. Consider the "sheep" being "taxed" as the "sheep" in the parable.
Do you see any connection?
54. Matthew 17 Mountains of taxes
55. Matthew 18 Greatest and least in the kingdom
56. Matthew 18:18 Before and after
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|
 |
Remove the wall between you and Jesus.
Put up a wall between you and those that would entrap you (to be great).
|
Matthew 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. [kjv]
Do you see a connection between the before and after?
If you bind/glue yourself to Jesus on earth, you will be bound/glued to Jesus in heaven. If you loose/separate from Jesus on earth, you will be loosed/separated from Jesus in heaven (i.e., you will not be there).
57. Matthew 16:16-20 The rock and the church
Matthew 16:16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God. [kjv]
16:17 And Jesus answered and said unto him, Blessed art thou, Simon Bar–jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. [kjv]
16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. [kjv]
16:19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. [kjv]
16:20 Then charged he his disciples that they should tell no man that he was Jesus the Christ. [kjv]
The disciples are not tell anyone about this. How long does this "
secrecy" requirement extend? Modern "
secrecy" requirements in the military extend to the end of one's life. To insure that one does not violate this "
secrecy" requirement, most people will not talk about anything related to that "
secrecy".
Perhaps Jesus indicated to Matthew that he should write what was said but nothing more.
58. Nonverbal communication
Here is a brief summary of possible nonverbal communication between Jesus and Peter with Jesus speaking.
(point to Peter): You are Peter.
(point to himself): and on this rock (Jesus), I (Jesus) will build my church.
(point to gates): and the gates of hell will not be at full strength
(point to himself): against it (the kingdom of heaven as the church).
(point to Peter): I will give you the keys to (shut or open those gates to)
(point to himself): the kingdom of heaven (to yourself and others)
(point to Peter): what you bind/glue on earth (including yourself)
(point to himself): (to me) will be bound/glued (to me) in heaven
(point to Peter): and what you loose/separate on earth (including yourself)
(point to himself): (from me) will be loosed/separated (from me) in heaven.
As a model, which parts of this possible nonverbal communication do not fit this and other parts of Matthew?
59. Puzzle pieces and models
Each insight at one place to what Jesus appears to mean from what he says, in context, acts as a puzzle piece to determine what a similar phrase means in another discourse.
Presented by Jesus and recorded by Matthew: Declarative, sometimes top-down backward-chaining, and distributed fault-tolerant and redundant spread-spectrum constraint logic (code) word (and meaning) puzzle.
Inference method: Bottom-up nondeterministic model parse.
Each underlined word has a deep and technical meaning in the field of programming language theory and in computation theory as part of the general field of computer science.
Discuss:
How does a model approach contrast with an opinion-based approach to inferring what is meant in the Bible?
Provide historical examples of both model-based approaches and opinion-based approaches to inferring what is meant in the Bible.
60. Matthew 13:45-46 One pearl
Matthew 13:45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: [kjv]
παλιν ομοια εστιν η βασιλεια των ουρανων εμπορω ζητουντι καλους μαργαριτας [gnt]
13:46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it. [kjv]
ευρων δε ενα πολυτιμον μαργαριτην απελθων πεπρακεν παντα οσα ειχεν και ηγορασεν αυτον [gnt]
Revelation defines a "
merchant man" as a "
great one of the earth". Why might a
"great" one of the earth sell everything, but not himself, to obtain
"one" pearl? Are not "
many" pearls needed. That is, at least
two pearls, needed. If everything is sold to buy
one pearl, which pearls are thus
not obtained? Obtaining only
one pearl is like having one link in a chain. From Matthew 18, that
"one" or
"sheep" or
"little one" might be you! Have you been "
bought" to help someone else be
"great"?
Might the two most important laws identified by Jesus be
two "pearls". Both are needed. What happens if one obtains only
one of these
"pearls"?
61. Matthew 5:36 One cookie
Matthew 5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
μητε εν τη κεφαλη σου ομοσης οτι ου δυνασαι μιαν τριχα λευκην ποιησαι η μελαιναν [gnt]
The "
one" appears to refer to "
you" from the
one cookie rule.
You cannot "make" yourself "white" as in "light" or "black" as in "dark".
But you can "glue" or "bind" yourself to Jesus such that Jesus is "glued" or "bound" to you.
62. Discussion
63. Think outside the box
Not everyone sees the same reality in the same way.
Can you think outside the box?
Where exactly is the box?
Where is "outside" the box?
Does it bother you to not have things inside the box? How about paper without lines?
64. Play nice but stay in the sandbox
When someone says to "
think outside the box" they usually mean to "
stay within their box".
Play nice but stay in the sandbox!
65. Matthew 18:6-7 Systems thinking
Matthew 18:6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. [kjv]
18:7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! [kjv]
Paraphrase of 18:6-7:
Whoever entraps or deceives one of these little ones (believers) ... millstone analogy ... Woe with respect to the (people in the) world apart from the trap of compulsion because the entrapments come but with the exception of woe with respect to the man through whom the entrapment comes.
Discuss:
Are ARMS misleading as to meaning of the verses?
Does making ARMS appear important as "something you need to know" fit the "compulsion" "entrapment"?
Do those making ARMS realize the seriousness of what they are saying or not saying?
The "
idle words" and "
unpardonable sin" connection in Matthew 12 appears to provide a
decision procedure for disambiguating the intent of what is said as to whether it is
"entrapment".
66. End of page
