Matthew 21:33-46

This passage occurs in the Revised Common Lectionary, Year A; Most recently October 4, 2026.

Summary
The meaning of the parable is clear:  Ancient Israel rejected prophets of old; they will reject and kill Jesus.  Somehow God will rebuild on the rejected Jesus.  How do we find a Gospel message relevant for people's lives?  While there is some interesting stuff in verse 34 about sending and bearing fruit, I sense myself drawn to verse 42 and the proclamation that God will rebuild on the rejected stone.  This verse points toward the faithfulness of God, who rebuilds on Christ.  I think we can apply this to people's lives: even through we again and again reject God's commands and even love in our lives, God rebuilds us on Christ.

For 2023, I have added a tangent on institutional vs servant church leadership.

Key Words in verse 34 -- which sets up the whole thing
ηγγισεν (from εγγιζω, meaning "approach", 21:34)  This word, meaning "approach" or "come near", appears at turning points in the Gospel:
3:2  John Baptizes Jesus (John the Baptist say the Kingdom of Heaven is approaching/near)
4:17 Jesus begins ministry (Jesus says the KoH is approaching/near)
10:7 Jesus sends disciples (He instructs them to proclaim KoH is approaching/near)
21:1 Jesus is approaching/near Jerusalem
26:45/46  Jesus is betrayed (The hour is near/approaching)

Broad point:  Each time the Kingdom of Heaven is approaching, there is movement of Jesus and arguably a movement of the Spirit.  

Specific point:  The Lord of the Vineyard is doing something new when he sent his prophets and now when he is sending Jesus.

καιρος (kairos, meaning "season", 21:34; 41)  This word means 'season' or 'ideal time.'  In this case, it describes the harvest season.  A reminder that in Jesus there is the fullness of time!

απεστειλεν (from αποστελλω, meaning "send", 21:34)  I am amazed at how many times in Jesus' parables in Matthew we see (the character in the parables representing) God sending out people.  I think we often think of this as a concept in John's Gospels, but it is really crucial to Jesus' ministry.  We are sent out, certainly if and when the Kingdom of Heaven is approaching!  This word is important because it reminds us that the Kingdom of Heaven, while principally about the movement of Jesus into this world and toward the cross (see discussion on ηγγισεν), involves our movement too.

καρπος ("fruit", 21:34)  Again, we find a word that appears throughout scripture to describe the impact of the Spirit and the Kingdom of Heaven in our life:  We bear fruit.  In this case, workers are sent to gather the fruit.  What a beautiful image of ministry -- gathering the fruit that God has already created.  As the word αυτου ("of him") remind us, the fruit belongs to God.

Other interesting words

οικοδεσποτης  (literally, oikos - despot, meaning "owner of the land", 21:33)  This is a fun word in Greek.  It is built on two smaller words that we can recognize: oikos and despot!  It is interesting that Jesus would refer to God as an οικοδεσποτης, which was unlikely a favorable comparison for working-class listeners.  It is a reminder that first, these are parables and not allegories; second, it all belongs to God.

αμπελωνα ("vineyard", 21:33)  Jesus tells three vineyard parables, almost right in a row.  This seems clearly the one built the most on Isaiah 5, in which the vineyard owner builds a tower, as this vineyard owner does here as well.  It is a sermon series by Jesus :-)  It shows us how good stories and metaphors work, they continue to unfold in new ways.  It reminds us of Jesus' creative genius to somehow use old wine skins!

ἀποκτείνω ("kill", 21:35) Just a reminder that life and death are at stake in the ministry of Jesus.  Sometimes in Matthew's Gospel the language seems too harsh for me, but Jesus reminds us here that the stuff that is most important is at stake.  The Kingdom of God is not a second tier matter.

υστερον (meaning "last," 21:37)  The word here for "last" is used 4 times in Matthew 21 and 22; and also in Matt 25 and 26, but rarely ever appears elsewhere in the NT...Matthew is starting to emphasize the final nature of things and of his Gospel.

εντραπησονται  (future passive of εντρεπω, "respect", 21:37)  The word for "respect" means more like embarrass...in short, they will be embarrassed enough to show respect.  In the rest of the New Testament, it is always used within a context of shame rather than respect.  Perhaps this is a reminder that within an honor/shame culture, 'respect' has a different meaning; perhaps it is a reminder that Jesus ends up shaming the pharisees and religious leaders.  Ironically their attempts at shaming Jesus (killing him outside of Jerusalem) only lead to his glory!

οικοδομεω (meaning "build" "erect" or even "rebuild", 21:33 and 21:42)  The word here for builder is the same as in vs. 33. God built something.  People messed it up.  God will rebuild.  God is always at work revising the mistakes of our bad construction, relaying the foundation of our lives on Christ that we may bear fruit!

εθνει (ethnos, meaning "gentiles", 21:43)  The word for "people" here is "Gentiles."  Interestingly, Paul will talk about how he has a harvest of Gentiles in Romans 1:13, a case where Scripture is fulfilling itself!

Institution vs Servant Church

In verse 45, the religious leaders recognize this parable is directed at them.  As tenants of the vineyard, they have killed the servants sent by God.  I see this parable as a reminder of the way in which the institution of the church has again and again chewed up prophets and the servants of God.  In this way the parable serves as a judgment on institutional Christianity as well and the ways in which we devour prophets among us.  Those who come with a servants heart, beware!  However, in the end of the parable, Jesus says that there will be new tenants.  There will always be an institutional church...that always abused the pure in heart and always needs reformation. 

Church history reveals this too -- where the small and forgotten folks on the margins get forgotten, if not excluded.  They form a movement.  Which becomes a church.  Which gets too institutional.  Which then needs reform...or more likely kicks out the people that will grow the next generation of the church.

Philippians 3:3b-14

This passage occurs as a New Testament Lesson in the RCL "Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently October 2026.

Summary:  In certain theological circles I often find that justification is the aim; yet for Paul in this passage justification has a purpose.  As the Greek indicates, it has a purpose, namely that we would know Christ, his resurrection and his suffering.  Rather than claim this is something other than good Lutheran doctrine, Luther and countless other Lutherans have seen justification has the key to the kingdom, but not the kingdom itself, which is Christ.

Key Words
σαρξ ("flesh" 3:4 and elsewhere)  Normally we think that Paul sees the flesh as an entirely evil entity.  In this case Paul talks about his righteousness in the law (and therefore the flesh).  He never says that his Jewish upbringing was evil.  In fact, Paul's whole take on flesh and law provides more a productive evangelical tact than the normal torpedo attack on human sinfulness.  Simply acknowledge that people have seen and accomplished great things, yet they still often sense a worthlessness about themselves and are haunted by a sense that something greater exists.  To reiterate, Paul is not claiming the flesh is evil, but he is clearly affirming its limits.

ζημια ("loss" or "damage"; found as noun and verb 3:7 and 3:8)  Interestingly, Paul calls his accomplishments a loss.  The Greek here is a bit stronger in that it can also mean "damage" or "penalty."  Paul here lays the groundwork for a later group of Lutheran orthodox thinkers who argued that good works are damaging to salvation.  While I don't like admitting this, I can see both Paul's and the orthodox thinker's point here that human achievement can cloud our vision from seeing Christ's blessings.
side note:  Paul here echoes back to 2:5 and 2:6 in the Christ hymn; Christ did not regard (ηγεομαι) equality with God as something to be exploited. Here Paul is saying he regards all of his benefits as loss through Christ.

συμμορφιζομενος ("together-shaped", 3:10; noun form in 3:21).  I believe this is a crucial word to understanding Paul's letter to the Philippians.  Paul writes that Jesus was in the shape (μορφη) as God, but chooses a different shape, one of a slave, for our sake.  However, for Paul this does not mean the Christian can avoid death  No, Paul believes that we to will be transformed by Christ, in that we will receive the same shape as him -- a crucified slave, so that ultimately, we might receive a resurrected body like his.  This is also found in Romans 3:17 - co-inheritors, co-sufferers, co-will be glorified-ers.  I would argue that chapter 3 of Paul's letter to the Philippians is applying the Christ him of suffering and glory to the Christian.  

διωκω ("pursue"; 3.6, 3.12 and 3.14):   Paul's bragging here has a double rhetorical effect -- he will return to the words "pursue" (διωκω) and "righteousness" (δικαιοσυνη) later in this section (3.9, 12 and 14).

σκυβαλα ("crap"; 3:8)  Rubbish is about as nice as you can translate this.  Paul wants a rhetorical effect here. 

καταλαμβανω ("receive, obtain, overcome"; 3:12,13)  This verb presents a problem in most cases for the translator because it has a broad array of meanings.  In this case, the challenge is in the tenses.  In verse 12 Paul claims that he has been obtained (aorist passive) by Christ; yet he also says in the aorist subjunctive that might obtain it; finally, in the perfect active he says he has not obtained it.  Here is Paul at his grammatical worst and perhaps theological best: The event of Christ's death and resurrection obtained Paul for Christ, but this process is not finished!

επιλανθανομαι ("forget"; in participle form in 3:13).  Most important is not the participle form, but the present tense.  Both verbs in the second half (forgetting and looking ahead) in the present tense, suggesting this is an on-going process of doing this. We cannot simply forget once, but must continually forget.

Grammar review & theological commentary on verses 3:9-10
Infinitive purpose clauses  In Greek, the infinitive can be used to express purpose, especially when it is an "articular infinitive."  (ie, article + infinitive)  In verse 9 Paul discusses justification by faith.  He begins verse 10 (which the Greek scribes connect with a comma to the previous verse, not a period) with the "articular infinitive":  του γνωναι (the knowing).  Paul's use of an infinitive here suggests that justification's purpose is to know God, the power of the resurrection and the fellowship of suffering. In other words, 9 and 10 are linguistically linked by Paul and a strong possible reading is purpose...vs 9 (justification) is for the purpose of vs 10 (resurrection).  To build on last's weeks passage about μορφη (shape), justification leads to transformation as our "morph" becomes like Christ.

Philippians 2:1-13

This passage occurs as a New Testament Lesson in the RCL "Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently September 2026.  It also occurs at other points in the Lectionary, including Palm Sunday.

A separate post looking at Philippians 2:5-11 is here. 

Summary:
This is a very rich passage. By itself it stands as one the most powerful description of Christ and his work.  Worth pointing out though is that Paul continues to build off the imagery the rest of his letter to discuss not simply Christ's work on the cross, but also Christ's work on us.  He changed his shape (μορφη) into humility but will co-shape (συμμορφος) ours into glory, not simply through his suffering, but even our own.

Key words:

μορφη ("shape" or "form"; 7, 8)  If you look up this word, you will find it appears twice in Philippians, once in verse 7 and once in verse 8.  Jesus had the form/shape of God; took the form/shape of a human.  Sounds good.  However, later on in Philippians, Paul comes back to this word, but using it with the prefix συν (the -n becomes a -m...see note below) .  First, in verse 3:10 where he says that he is being συμμορφιζομαι-ed into Christ's death and later when he is  being συμμορφος with Christ's resurrected body (3:28).  Paul moves from talking about the form of Christ to the co-formation of the believer, both into suffering, death and then resurrection.  I think the word μορφη can be used to guide one's reflections on the whole letter:  The transformation of Jesus creates the transformation of the believer.  To put it another way, I see Philippians as Paul's personal exposition on his line in Romans 8:17:  If children, then heirs, heirs of God and joint heirs with Christ -- if, in fact, we suffer with him so that we may also be glorified with him.

εκενωσεν and κενοδοξια ("emptied" from κενω, 7; conceit, 3)  Much is made from κενω, which means to empty.  I find it interesting that Paul gives warning just a bit earlier about conceit, literally false glory.  The only way to true glory, for Christ and for us, is through suffering and death.

κατεργαζομαι ("work out", 2:12; from kata (intensifier) and erg-oo (to work))  One possible meaning for this verb is simply "achieve" but another one is "to work up," i.e., to make use of; for example, fields are worked on to make them ready for harvest.  Perhaps our job is to make ourselves ready for harvest!! 

This verse can be problematic in that it makes it sound like our salvation is our responsibility.  However, Paul's next verse, 2:13, makes it clear that God is the author of our salvation.  Perhaps we can understand it this way:  Paul uses salvation (σωτηρια) to describe our entire relationship with God in Jesus Christ, specifically the process of dying and rising.  What is means for God to be our savior and for us to be a disciple must be assessed and lived each day.  It is worth noting that the verb here (and also for "co-form" (see above)) are in the present tense, suggesting this an on-going process.

A really geeky language point:
Grammar/translation:  The morphing "n"
When someone learns Hebrew, they learn verbs like n-t-n, which means to give.  They then try to read these in the Bible and discover it hardly ever exists in that form and most often the "n"s drop out in conjugation so that words like y-t-l-m mean he gives or something like this.  This is true in Greek; alas, the problem is not Hebrew, but the letter "n", which has a soft sound.  It tends to morph into other sounds.  This actually happens in Latin.  For example, con is the prefix for "with"  But notice how often that "n" disappears or morphs:  communication, cooperation, combat, comfort, command, corroborate.  This happens in Greek, especially when verbs add the prefix συν.  The weakness of the "n" sound is also shown in the fact that its moveable (ie not very necessary).

This is why συμμορφος is spelled as it is, instead of συνμορφος!

Matthew 21:23-32

This passage occurs in the Revised Common Lectionary, Year A, most recently September 27, 2026.

Summary:  (2008) The basic message remains clear in English:  The 'leaders' and 'righteous' aren't saying they love God, but their actions suggest otherwise.  Yet God still loves them and yes, they still have a place in the Kingdom, but they certainly aren't first in line.  

Here are some wrinkles that perhaps can spark a thought or two in you preaching meditations:

εξουσια (meaning "authority" 21:23, 24, 27)  The word authority - εξουσια - is rare in the LXX but incredibly common in the New Testament, including the Gospels.  Jesus speaks with authority (Matthew 7:29), has authority to forgive sins (Matthew 9:6) and even can confer authority to the disciples against evil spirits (Matthew 10:1).   At the end of the Gospel, Jesus declares that ALL authority has been given to him (28:1).  A few questions on authority:

1)  What makes someone have legitimate authority?  Is there a difference in official and unofficial power?  

2)  Do we give Jesus authority in our lives?  Can we give Jesus authority in our lives?  What would this look like?

3) Do we believe that Jesus has given authority in this world?  In what ways do we see or not see this authority working itself out?

4)  How has the church lost authority in the last two generations in our country?  Is this good or bad?

ιερον (meaning temple, 21:23)  This story taking place in the temple is significant -- Jesus had just ridden on a donkey into Jerusalem and then "cleansed" the temple by driving out the money changers.   Those actions reveal that Jesus believes himself to be the Messiah and the rightful Lord of the temple.  (Which he alluded to in Matthew 12:5).  What is at stake isn't simply some moot point of theology, but the question of Jesus being the Messiah.  

διδασκοντι (participle form of διδασκω, meaning "teach" 21:23)  Just a friendly reminder that Jesus' role as teacher was not in opposition to his role as savior. 

τεκνα (plural of τεκνον, 21:28)  Jesus knows that it is less than week until his death.  He is speaking to people who will either a) be directly involved in his death or b) chant for him to be crucified.  Yet he is still calling them children of God!

αμπελων(ι) (meaning "vineyard", 21:28)  This whole section of Matthew's Gospel should be called the vineyard discourses.

επιστευσατε (form of πιστευω, meaning "believe", 21:25, 32)  Just a reminder that believe isn't simply about stating something is true or not, it is about trusting, if not following.  

μετεμεληθητε (form of μεταμελομαι, meaning "repent" or "regret", 21:29, 32)  The typical word for repent isn't used here.  This word means to over-care.  Like to care-over, for a second or third time.  Again, this word is less common in the New Testament. 

βασιεαιν του θεου (kingdom of God, 21:31)  There are only two times Jesus uses the phrase Kingdom of God instead of Kingdom of Heaven in Matthew's Gospel; the others are 6:33 and 19:24.  I don't know why!

Lastly, a little tid bit:  In Greek, the phrase "in the way of righteousness" (as preached by John) literally reads "εν οδω δικαιοσυνης" which is literally "a way of righteousness."  This may be a reference to Proverbs 8:20 or 12:28.  It also connects with 2 Peter 2:21.  I sense that Jesus is offering there is another path of righteousness that John did not teach, namely, that of God's grace in Jesus Christ.

Matthew 20:1-16

This passage occurs in both the Revised Common Lectionary and the Narrative Lectionary (most recently September 2026).

Summary:   Tough parable for us.  Most churches preach grace, but when exposed like this, grace just seems, well, unfair!  But grace it is.  And grace abounds.  I find grace in that God goes after the lazy (αργος); furthermore, even the envious (πονηρος, evil in fact) get into heaven.  We do not enter God's Kingdom based on our heart being perfect, but simply by God's grace.  I also find grace to be the hiring, not the pay-day; It is all by God's grace that we are hired in the first place and get to belong to God, to work in his vineyard.  I love that grace is so irresistible that even the grumpy don't get kicked out of God's vineyard!

Key words
απεστειλεν (aorist form of αποστελλω, apostello, meaning "send"; 20.2).  John's Gospel get a lot of publicity for the idea of sending (even within the Trinity), but Matthew uses the word αποστελλω 22 times! (Mark 20; Luke 25; John 27).  Here they are even sent into the...

αμπελων(α) (ampelon, meaning "vineyard"; 20:1,2,4 and 7).  First, it is interesting that Matthew and John have such a strong connection here, with vineyard and sending.  Another comparison worth exploring is between the parables in chapter 20 and 21, both about vineyards.

αργος (argos, meaning idle; 20.6)  I have no unique insights to add to this word.  I just want to point out:  God goes after the lazy, those not fit for work elsewhere, those who simply stand around.

αποδος (from αποδιδημι. meaning "pay/give back"; 20:8)  Matthew uses this word quite frequently in his Gospel:
Matthew 6:4  Give in secret, your father will reward/pay/give back in secret (see also 6:6, 6:18)
Matthew 12:36  On judgement day, we will have to "give back" an account of our life (see also 16.27)
Matthew 18 and the parable of the unforgiving servant -- lots of pay back in this story!
Matthew 22:21  Give/render to Caesar what is Caesar.
Matthew 27:58  Pilate gives the dead body back.
In the case of Matthew 20, the workers are paid/rendered/given back their wages.  The question is:  

However...

καυσων(α) (causon, like caustic in English; 20:12)  It is worth reminding ourselves that doing Christ's work is not always easy.  I wonder if the Gospel for this passage is found way back in Matthew 11:  Come to me, all your who are heavy laden..."

The easier read of this parable is this:  We can view our life of discipleship on earth as a wearying task for which we are rewarded.  Jesus reminds those of us that came to salvation earlier in life not to look down on those who didn't get around to "getting saved" until the end.

This is tough though, because as long as we view salvation as pay, there is likely little joy along the way and much frustration about the salvation state of our piers.  Furthermore this parable down plays the idea of relationship with the master

Is there another read?  What if we viewed it like this.  The master is actually called the master of the house (οἰκοδεσπότης).  What if we understood him as inviting people into his house.  Not as paid laborer but as one entrusted with work in the vineyard.  Only those who saw this as a contact were disappointed.  Everyone else simply trusted the master to provide for them -- they understood they were being invited into a relationship that moved beyond simply the exchange of work for money.  In this way, moving to the vineyard is moving into the family.  And again, only those who wanted it to be a contract were unhappy.

δίκαιος (just, 20:4)  What is telling is that the master of the house tells the people he will give them "just" or a "righteous" reward, never specifying what it is.  Maybe simply the dignity of work was also their pay.

τοις εμοις (dative with "the of me"; 20:15)  The Greek here is challenging to translate into good English, but the English reader can make sense of it.  When you have the word "the" without a noun it means more like "things", in this case, "the 'the' of me" or "the 'things' of me."  On the one hand, God could be referring to his property and money; but since the master of the house is God, one must wonder if the things of God are the people. 

πονηρος ("wicked" or "envious"; 20:15)  Even the wicked still get into the vineyard!!  God is really gracious.

ισους (isous, from isos, meaning the same, as in "iso-metric"; 20:15)  The problem (for some of the workers) is that the master is making people equal to each other.  This should call to mind Philippians, in that Jesus did not regard equality (same word) as something to be exploited, but humbled himself.  In this case, becoming like Christ is being willing to work in the vineyard and to rejoice over a repentant sinner instead of being frustrated they get the same "reward" as us!

Last bonus:  The evil eye in 20:15
The literal translation of 20:15 is "Or is your eye evil because I am good."  God does not describe himself as generous but as good. Ultimately goodness is tied into generosity.  Furthermore, those disgruntled are described as having an evil eye.  A reminder that a reward is given to those with jealousy and evil in their hearts, not just those pure in heart.  God is good.  He gives to humans. Regardless of how long they worked; regardless of how lazy they are; regardless of how good they are.

Matthew 18:21-35

This passage occurs in the RCL "Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently September 2026. 
 
Summary:  A classic tale of forgiveness.  A man owes an absurd amount (Roughly 6 billion by my calculations).  After being forgiven he arrests his friend who owes him a couple thousand dollars.  I would like to put it in terms of relationship.  The man has misunderstood his relationship to God (as being a recipient of mercy) and his relationship to other humans (co-recipients and fellow-sharers of mercy).  This causes him to further sin.  Jesus warns us of dire consequences when we fail to understand the true nature of our relationship with God and with others.

I suggest this is Matthew's version of the prodigal God and prodigal son, except the younger son became the older son.

Show me the money

μυριων ταλεντων ("ten thousand talents", 18.24)  A talent is roughly 5,000 to 6,000 denarii.  This means that 10,000 talents is like 500,000 denarii.  A denarii is a roughly a day's wages.  @120/day this is about 6 billion!  (Or almost 2,000 years of labor).  In comparison the hundred denarii would be about $25,000.  That is quite a difference.

Theologically significant words

σπλαγχνισθεις (form of σπλαγχνιζομαι, meaning "compassion", 18.27)  The master has compassion on the slave.  This is also the word that describes the father's heart toward the son in the prodigal son.  That a father would have this kind of compassion for his son is not the most shocking; however, in this case, the master has compassion on his servant.  This kind of compassion and forgiveness suggests to me that the master is grafting this slave into the family, although the slave doesn't realize it.

αφηκεν (from αφιημι) and απελυσεν (from απολυω)  Both of these verbs, which appear throughout the story, are related.  The first means "forgive" or "let go"; the second means "set free."  It is interesting that even though the slave's debt was freed, the relationship status did not change.  To what extent was he freed?   It is an interesting parable in that the masters work of forgiving and setting free does not change the heart of the person.  Tough to ponder.  When we view (and even experience) the relationship between us and God as a transaction and not an opportunity for transformation we always go awry.  

ελεησαι (from ελεεω, meaning show mercy, 18.33)  God does not simply possess mercy, but actively shows mercy.  Mercy is rarely an adjective (merciful), sometimes a noun (mercy) but most likely a verb with God as the subject: "show mercy."

ὀφειλέτης (debts, 18:25

Likely lost in translation:

ειπεν vs λεγει (18:21)  Both of these are different tenses of the same verb.  ειπεν is aorist; λεγει is present.  The aorist usually connotes a single action whereas the present suggests an on-going action.  Peter asks one time: "How often..." but Jesus repeatedly says, "7*70".  Jesus needed to repeat himself for this to be heard.

"will sin" vs "would sin" (Future vs. Subjunctive:  Sins aren't subjunctive in this case!)  

The Greek language is obsessed with the future.  There are multiple ways to show the future implications of a given action.  Worth noting is that there is no future subjunctive.  Either something will happen in the future or it might happen starting from this moment forward in an unknown time.  But you cannot do "might happen in the future"; that simply means might happen.  Today, when Peter is asking Jesus about forgiving others, he does not put the verb αφησω (forgive) in the subjunctive.  The whole sentence is in the future.  In short, Peter expects sin and forgiveness. The sentence literally reads: "How often will my brother sin against me and will I forgive him? Until seven times?"

ει τι ("whatever" 18.28)  The exact construction of the phrase "Pay what you owe me" is rather interesting. It actually includes an "ει τι" phrase. This phrase is normally translated "if anything," as if to say, the man was not even really sure what the debt was, if in fact, it was anything.

συνδουλος ("fellow-slave" 18:28, 29, 31, and 33)  The Greek can put "fellow" and "slave" together in one word.  Powerful word.  Fellow slave.  Do we view each other as fellow slaves to sin!  Do we view each other as fellow servants of the Gospel?  Paul will call others this term in Colossians.

βασανισταις (-στης, meaning "jailer" or "torturer", 18.34)  This is a hard word.  I don't like the idea of one being tortured.  On the one hand, the word means "jailer" so perhaps Jesus is simply referring to the act of the imprisonment.  The other way to think about this is that the word torture in Greek comes from the word test.  Perhaps this slave is put up to another time of testing, this time hopefully to succeed.  The word comes from a rag that was used to test whether gold was real.  The person needs to go and discover what he really is - a sinner yet a child of God!

δανειον  ("debt"; 18.27) The use of this word for "debt" here is unique in the NT.  The word normally carries with it a suggestion of interest, even usury with this debt.  Most simply it means a loan.  God is calling the loan and then forgives it.  What has God loaned you!?  It is interesting that in this parable, like the other classic parable of talents, the talents are loaned. never earned.  

παρακαλεω ("encourage"/"plead"; 18.29, 32)  The word for Holy Spirit is derived from this word:  "paraclete".  I want to connect Holy Spirit, pleading and forgiveness, but I can't quite sew this thread together.  Anyway, putting it here for someone else to run with it!

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!

Note:  I wrote a post in which I specifically look at "binding" of sins and what this might mean.

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.  

Additional 2026 note:  It is also interesting that the previous week's Gospel reading had Jesus reflect on "what profit" is it for a man to "gain" (κερδαινω) the world, but lose his soul.  Here Jesus reflects on gaining a friend back.

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 (vs. 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", i.e. 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").   In short, ways to look at this:

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.