Matthew 18:15-20

This passage occurs as a New Testament Lesson in the RCL "Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently September 2023 . 
 
Summary:  Jesus seems to let us off the hook today, telling us we can treat sinning Christians like gentiles and tax collectors, as long as we've gone through the appeal court system.  However, this is the worst news of all, because Jesus spends most of his time eating with tax collectors and even getting harassed for his association with them.  In other words, Jesus doesn't give us permission to drop them, but rather instructs us to bear them, teach them and even get persecuted because we continue to care for them over and against their difficulties toward us.  Yes, he does let us remove our heart strings a bit from them, but not our moral obligation.  Hence why Jesus has to promise us his presence in the midst of conflict!

Key Words:
αδελφος (brother/sister; found throughout section)  Earlier in Matthew's Gospel, Jesus refers to his followers as his brothers and sisters (12:49).  He is telling his disciples that in the church they are also brothers and sisters to one another.  

εκερδησας (from κερδαινω, "to gain", 18:15)  Jesus puts it beautifully:  If he listens to you, you have gained back your brother.  It is not about winning people to your side, but restoring the relationship!  

Additional 2023 note:  That this passage occurs after the story of the (Good) shepherd finding the lost sheep might be lost on the normal preacher, because the lectionary leaves that story for the year of Luke.  Dr Rolf Jacobson offers a nice connection between the two stories.  He argues, correctly I believe, that the latter story reveals this story is about Jesus working to reconnect the lost to the flock.

ακουω & παρακουω ("listen" and "listen aside", 18:15, 16 and 17)  Jesus does not say "if he apologizes" or "if he agrees"; he simply says, "if he listens."  If we can listen to each other, we make room for reconciliation.  In fact, in order to get the point of agreement (vs 19), we must first reestablish the relationship (15).  

Jesus introduces a word that is rare in the New Testament: παρακουω.  That ακουω is part of it should be readily clear.  What is added is the preposition/prefix:  παρα.  This means alongside of.  So this verb means "to hear aside", ie not hear directly, not focus, not pay attention.  Definitely an indictment of our culture today!

εθνικος (pagan, gentile, literally "ethnic"; 18:17)  Jesus suggests we treat Christians who have greatly sinned against us as gentiles.  Interestingly, Jesus final words in the Gospel of Matthew instruct us to preach to the gentiles (all the nations of the world; same root word) and earlier Jesus reminds us to love our enemies.  Jesus is not giving us permission to be rude and dismissive to our brothers and sisters in Jesus, even those whom we are angry with.

τελωνης ("tax collector"; 18:17)  Jesus eats with tax collectors.  He repeatedly takes heat for being seen with them.  So considering someone a tax collector means something more like this:  "Treat them in such a way that no one knows how much they anger and embarrass you, bearing your cross and thanking God for this opportunity to become a more patient and compassionate person."

δησητε (form of δεω, meaning "bind"; 18:18)  Bind does not mean declare forgiven.  (In another post, I explore the historical meanings of this word within the context of "The Keys").  

1)  It means to forgive, understood in connection with Matthew 16 and John 20 as the priestly office of the keys

2)  It means to declare something taboo.  Marriage is a binding of two people together, which means that certain actions are permitted, but also that certain actions are no longer permitted.  This is interesting that in order for their to be life together, there has to be an established set of norms.

3)  I offer it means to bind sins to Christ.

συμφωνησωσιν ("agree" or "match", from συμφωνεω; 18:19)  The actually meaning of this word is not that interesting.  What is interesting is the derivation, "symphony" which means "together-sounds."  Jesus says that if we make a symphony, God listens.  Haha!  Also worth noting that this coming together takes place within a story about renewing of relationships and returning of lost sheep to the fold.  This is NOT then, simply two people coming together, but two people who were previously at odds.

επι της γης ("upon the earth", 18:19)  I want to point out something in the Greek overlooked in most translations -- Jesus says that if two or three on the earth agree, God in heaven will act.  This would suggest that people coming together is bridge between heaven and earth.  Reconciliation is a thin space, so speak.  The God in heaven responds to people on earth, when we find unity.  While this sounds like we are the agents of reconciliation, remember the context: the shepherd finding the lost sheep.

This passage also underscores a fundamental theme in the Bible:  Humans are estranged from each other.

συνηγμενοι ("gathered"; passive perfect participle from "συναγω"; 18:20)  This participle covers up a familiar word:  synago, from which we get synagogue.  The voice is significant here.  We do not gather ourselves in the church, but rather are gathered God.  Thus, we are moving  from human action to God's promise. Also worth noting that Jesus promises his presence in the midst of the office of the keys and congregational conflict.  The church is a gift, however human and sinful it can be!

εν μεσω ("in the midst", 18:20)  Matthew begins his Gospel by declaring Jesus to be Immanuel -- God with us.  Matthew ends his Gospel with Jesus declaring he is God with us.  In the middle of the Gospel Jesus affirms this as his mission (and identity) when he declares that, at the crossroads of worship and conflict, he is with us.

 
Translation Issue:  Hypothetical situations with εαν

Technically, this word is a combination of:  ει αν, both of which are "subjunctive" markers.  Put them together and you have a very hypothetical situation.  If you have the word εαν, the writer/speaker is not specifying if this will actually happen.  It means something like, "if" or perhaps "whenever."  If is used in Greek to set up a simple phrase (so necessary for science), if-then.  So in our text for this week, Jesus is not promising conflict; nor is he promising that people will not listen.  He is simply saying, "If you experience this, well, then do this..."

Also worth noting:  Every other verse in this section has an "if" clause, yet in 18:20 Jesus simply declares -- Where two or three are gathered, I am in the midst of you.