[7 RC + 7 KP + 7 B + 7 + 7 = 35 ARMS, plus more]

More: Sermon on the Mount connections

• Thinking: oaths, head and hairs, yes-yes no-no
• Doing: turn the cheek, walk the mile, loan, etc.
• Loving: enemies (as neighbors)
• Acting: not doing it, doing it
• Praying: asking (not doing it). Lord's Prayer
• ...



More: Matthew 5:25-26 Adversarial agreement

The previous verse was from the man's point of view (e.g., groom, Jesus, God). This verse requires one to switch to the woman's point of view (e.g., bride, Church, Israel).

One reaction of the woman is to block or reject such advances.

More: Matthew 5:29-30 : The ayes came in handy, if not plucked out

Jesus is the true head.

Models are more than just opinion.

Essentially, all models are wrong, but some are useful. George Box, Statistician.

More: Models and reality

More: Matthew 5:29-30 : The ayes came in handy, if not plucked out

Here is a summary build of the progression. The verse structure is as follows.

Matthew 5:27-32: adultery/separation

• primary literal meaning of man and woman.
• secondary (intended) meaning Christ and church, etc.

Verse groups:

• 27-28. Passive desire (potential adultery in the mind).
• 29-30. Active desire rejected/blocked
• 31-32. Active desire accepted/separated (actualized adultery in reality)



More: Matthew 5:31-32 Cutout the adultery and divorce

These verses having to do with children are often used as ARMS (Attractive Refrigerator Magnet Sermons).

More: Attractive refrigerator magnet sermons

More: Selective evidence fallacy: Cherry picking

More: Matthew 18:2-11 Great children trapped in the middle

More: Matthew 5:33-37: Hairs of the head - yes no

More: Matthew 18:2-11 Great children trapped in the middle

The "offend", "offense", "offenses", etc., means to "entrap" or "snare" as in false teaching or deceit to lead one astray. When Jesus uses the word, it can mean "misinterpret" as in "entrap" yourself. The ancient Greek word "συμφέρω" ≈ "", literally "carry together" and, as an opposite of "different" is that of two things being similar in some ways.

[Throw someone under the bus, temple tax]

Can you "entrap" or "ensnare" yourself as the "one"? Can you "sin" against yourself? The counter-factual example of a "millstone" makes doing this a very bad "sin". Is it a "sin"? How bad is it? How easy or hard is it for you to "forgive" those who "entrap" "little ones"? How hard is it to "forgive" those who "entrap" "you"?

More: Matthew 11:1-6: Trapped by an offensive misinterpretation of Jesus

More: Matthew 11:6: Idiomatic misinterpretations that offend

More: Matthew 5:29-30 : The ayes came in handy, if not plucked out

More: Eagles and woeful eagle sounds

More: Profitable and expedient counterfactual logic

More: Matthew 18:2-11 Great children trapped in the middle

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.

More: Amos 5: The yoke of compulsion

More: Matthew 5:23-24 Alterated gifts

More: Eagles and woeful eagle sounds

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]

More: Matthew 12:30-37 Pardon the idle word counting

More: Matthew 18:2-11 Great children trapped in the middle

Here then is a paraphrase that fits the specific context of the verse and the general idea of birds being the of the evil one.

The "one cookie rule" can be applied here.
Paraphrase: All the sparrows (of the evil one) who sell themselves (or others) out for earthly gain will fall on that earthly ground because they are without God the Father.

Discuss: Provide instances of people (as sparrows) selling themselves (or others) out for money. This could be influence peddling, pay for play, etc.

More: Matthew 10: 28-31 Taking care of the sparrows

More: Matthew 10: 28-31 Taking care of the sparrows

Jesus tells us who we should "fear" and it is not "fear" about the cares and concerns of this world. The most dangerous attacks are not from the outside but from the inside and involve deception.

One cannot "destroy the soul" by "killing" the body is in persecution (e.g., by the Roman administrations). The primary way to "destroy the soul" is through deception so that you "sell yourself out" or are "sold out".

Jesus provides an example in the next verse.

More: Matthew 10:26-27 The fear deception: focus on friends rather than Jesus

Discuss:

• How might "sparrows" (birds of the evil one) deceive to "destroy the soul" in order to achieve "earthly gain" (money) by "selling out"?
• Do "sparrows" succeed because those being deceived do not "understand"? This is what Jesus says of the birds in the Parable of the Sower in Matthew 13.
• Have those "deceived" separated themselves from the love of Christ?



More: Matthew 10: 28-31 Taking care of the sparrows

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?



More: Matthew 18:12-14 Sheep astray on a mountain of definitions

Here is a build summary of the steps.

More: Romans 8: Battle cry separation for the love of Christ (part 2)

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.

More: Matthew 19:1-12 Joined together

More: Matthew 18:12-14 Sheep astray on a mountain of definitions

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".

More: Matthew 18:15-17 Conflicting and faulty resolutions

• 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?

More: Equivalence relations: math

More: Equivalence relations: race

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.

More: Matthew 16:16-19 Binding and loosing on earth and in heaven

More: The key to the keys to an open and shut heavenly gate

More: Matthew 11:12-14 Exploring the Kingdom of Heaven

More: Ludwig Wittgenstein

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.

More: Referential transparency

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".

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".

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".

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.

More: Steganography: hidden messages

• 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").

More: Logical conjunction

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?

• 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?

More: Chapter and verse divisions

In the "Olivet Discourse" in Matthew 24, Jesus is asked by his disciples and talks about the "End Times" or "All of It".

The "carcase" is that of "corpse" is related to the Greek word for "fallen ones" or "poor" which Jesus uses as a figurative reference for those who need the "Good News".

It appears that in the "End Times", the "birds" who prey on others have run out of dead bodies (dead in Christ) on which to prey (or pray).

It is a (today somewhat politically incorrect) instance of a statement of "too many Chiefs (birds) and not enough Indians (corpses or fish)" (where the word "chief" is a French word related to "chef").

More: Matthew 5:16 Let the light of Jesus shine

Consider what Jesus has said. What might be your next question?

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"?

More: Matthew 18:2-11 Great children trapped in the middle

More: One cookie rule

More: Matthew 13:45-46 Sixth kingdom parable: pearl of great price

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.

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.

More: Matthew 17:24-27 Tacky attacks on a senseless tax

More: Matthew 18:21-22 The forgiving tymes they are a changin

The ancient Greek word "φιλαργυρια" ≈ "love of silver" and which is translated as "covertness" or "love of money" comes from "φίλος" ≈ "that which is loved or important, friend" and "ἄργυρος" ≈ "silver".
Discuss: Which is the root of all evil?

• The "desire of money".
• The "desire to be greatest".
• The "desire to have dominion over other human beings".
• Something else.



More: Matthew 18:2-11 Great children trapped in the middle

More: The coveting of greed

The word "replenish" means to "fill up" or, in Greek, "complete". Man is to have "dominion" over the "fish", "birds", "pigs", "wolves", "snakes", etc., but not over other men. Is this a "root" of "evil"? Would men as "fish", "birds", "pigs", "wolves", "snakes", etc., ever attempt to have "dominion" over men such as "sheep"?

More: Matthew 18:2-11 Great children trapped in the middle

More: Lower than the angels

The previous verse was from the man's point of view (e.g., groom, Jesus, God). This verse requires one to switch to the woman's point of view (e.g., bride, Church, Israel).

One reaction of the woman is to block or reject such advances.

More: Matthew 5:29-30 : The ayes came in handy, if not plucked out