Comments on Matthew 18 In this chapter Jesus discusses how he expects people in the Church to deal with one another, and more specifically how he expects the leaders of the Church to deal with apostates. He employs symbolism from the Sermon on the Mount in a different context, that of the body of the Church. Mark (cf. Mark 9:33-50) and Luke (cf. Luke 9:46-50) parallel the opening portions of this chapter of Matthew, with Luke saying nothing unique. However, Mark's account contains a considerable amount of unique material, and the IV on Mark's account contains even more unique material. For verses 1-9 of this chapter in Matthew, we will be comparing Mark's account and the IV thereof, as that text is less ambiguous than Matthew's rendering. v1-5 Rivalry manifests itself among the disciples (v. 1-4) and between the disciples and other of Jesus' followers (v. 5, cf. Mark 9:37-41). The rivalry appears to have been brought about by the seeming promotion of Peter in 16:18-19 and the apparent separation of Peter, James, and John from the others in 17:1. This in combination with Jesus' repeated statements that he is to be killed (17:22-23), thus leaving the disciples without an heir apparent, was sure to cause them to question who was next in line. Who instigated this argument we are not informed. We do not know if it was the others railing against the apparently promoted, or if it was the promoted becoming prideful. The dispute resurfaces again in Luke 22:22-24. The disciples dispute amongst themselves concerning who is the greatest (cf. Mark 9:34). Jesus perceives infighting among them and asks them what it was they were fighting about (cf. Mark 9:33), but they do not answer out of fear (cf. IV Mark 9:31) and presumably embarrassment. Jesus then asks them who is the greatest in the kingdom of heaven (v. 1), and they again fail to respond. Jesus calls over a little child (v. 2), takes him into his arms (cf. Mark 9:36), and says that unless they change and become like little children they will not enter into the kingdom (v. 3) as those who are humble like the little child will obtain the kingdom (v. 4). Jesus goes on to say that those who accept one such little child receive him (v. 5) and his Father (cf. Mark 9:37), making reference to the rivalry with outsiders. John then asks Jesus about a man who was casting out devils in Jesus' name yet did not follow Jesus as the rest of them did. John reports they told him to stop it (cf. Mark 9:38). Jesus' says they shouldn't have forbidden him as one cannot do a miracle in his name and be opposed to him as well (cf. Mark 9:39), and those who are not opposed are in favor of him (cf. Mark 9:40). Anyone who does any kind act for them, no matter how small, because they are followers of Christ, will not go unrewarded for the good deed (cf. Mark 9:41). Mark 9:40 says "He that is not against us is on our part". We can imagine situations where people are ambivalent to Christ or are abusing his name, as we see a great deal of this today. However, in the contemporary setting Jesus' public activities were polarizing the people, e.g., the events in John 6 where a sharp division occurred. Thus, Jesus is pointing out to the disciples there is presently little middle ground, so those who are doing good works in Jesus' name are one their side. Mark 9:41 emphasizes to these disciples, who are ardent followers, that those who are not ardent followers still have their reward. Jesus' intent here is probably to avoid elitism among the disciples, showing them that small acts of service by believers have their place as do large acts of service. v2 Note Jesus calls the child, and according to Mark's account, takes him in his arms. The hears Jesus, listens to Jesus, comes to him when beckoned, and embraces him. This is what Jesus means by the example of being like little children, and the statement that one must be humble like a little child (v. 5). Unless the adults hear, listen, come, and embrace him, they will never enter the kingdom. v3 What qualities of a little child are being referred to here? We all know that children can at times be less than ideal in their behavior, so what sorts of ideal behaviors are being addressed? See Mosiah 3:19. v5 The little child becomes a symbol of the ideal Church member. In v. 3 Jesus tells them to be like this little child, he then goes on to tell the disciples how they ought to treat members of the Church as they would ideally treat a little child: tenderly, lovingly, kindly. v6-9 These verses deal with offenses within the Church, and what to do with apostates at the individual and Church level. The IV/JST on Mark 9:43-50, provided below in Article 2, makes transparent what is otherwise obscure in the KJV. Jesus employs imagery from the Sermon on the Mount (cf. Matt. 5:29-30), but in this case applies it to the body of the Church rather than the individual. v6 The force of the language here is lost in the KJV. Here is the Concordant Literal NT (CLNT) translation: Yet whoever should be snaring one of these little ones who is believing in Me, it is expedient for him that a millstone requiring an ass to turn it may be hanged about his neck, and he should be sunk in the open ocean. The KJV "offend" and CLNT "snare" in Greek is "skandalon" and refers to a means of tripping or the cause of a fall. The KJV also masks the reference to the millstone by omitting the "ass". Including the ass indicates the millstone is not simply a small hand grinder used to pulverize grain, but rather a very large one that requires a draft animal to turn it. Strapping such a thing around a persons neck and casting them off a boat at sea would result in them being dragged to the bottom and drowned quickly. The imagery also invokes the cursing theme from Exod. 15:5. Jesus is emphatically stating how much he hates it when honest believers are abused by others in the Church, especially the leaders. This is completely in line with the frequent statements in the OT about how the rulers and priests abuse the people, cp. Micah 3, Ezek. 34, Ps. 14. v10-14 Here Jesus uses the "little one" from v. 4 and sheep as symbols of a member of the Church and says that his Father wants each of these to be watched over with great care. But, Jesus is also speaking literally of small children, as the IV on v. 11 makes plain, and how we ought to tenderly watch over them. Thus, just as we ought to treat our little children with great care, so ought we to treat members of the Church with great care. Jesus warns the disciples to not despise these little ones, because the Father loves them (v. 10). The Son is comes to save those who are lost (v. 11), but these little ones are not lost (v. 11 IV/JST). Using a simile, Jesus compares going after the 1 lost sheep to shepherding the members of the Church (v. 12). If the one who is lost is found and returned, then that one is greatly rejoiced over (v. 13). And so it is with these "little ones", as the Father doesn't want any of them to die (v. 14). v10 "their angels in heaven do always behold the face of my Father", these little ones have access to the Father always through the ministering of angels, cp. Hebr. 1:14. v11 The IV differs from the KJV, as follows: KJV IV --- -- For the Son of man For the Son of man is come to save is come to save that which was lost. that which was lost, and to call sinners to repentance; but these little ones have no need of repentance, and I will save them. The IV makes it clear the "little ones" he is discussing are literal small children as well as their figurative representation of humble people in the Church. The IV addresses the doctrine that little children are sinless and therefore saved, cp. 1 Ki. 14:13, Jonah 4:11, Alma 29:5, Moroni 8:8, D&C 29:46, D&C 74:7, D&C 137:10. Most of the available ancient Greek manuscripts do not contain this verse. v12-13 A similar statement appears in Luke 15:4-7. v15-20 Here we have rules governing sins within the Church. If a person sins, the one who is aware of the sin should attempt to solve it privately one on one (v. 15). If the sinner involved refuses to repent, then additional witnesses should be taken so the matter is made clear (v. 16). If the person remains defiant, the matter should be taken up by the Church, and if he is still rebellious he should be excommunicated and treated as an outsider (v. 17). Whatever is bound by the Church will be bound in heaven (v. 18). The leaders of the Church will ideally be led by inspiration and therefore consensus (v. 19), as when they are gathered together Jesus will be with them (v. 20). v15 "if thy brother shall trespass against thee", the KJV is not a good translation. A better translation would be "if ever your brother should be sinning" (CLNT). The KJV makes it sound like one has committed an offense against the other, and the offended person should approach the offender. "tell him his fault between thee and him alone", cp. Lev. 19:17. At first, the matter should be kept private. v17 "as a heathen man and a publican", i.e., one who is not of the Church. v18 is clearly referring to the Priesthood authority, cp. Matt. 16:19. v19 Again, the KJV translation is obtuse. A better translation would be: Again, verily, I am saying to you that, if ever two of you should be agreeing on the earth concerning any matter, whatsoever it is they should be requesting shall be coming to them from My Father, Who is in the heavens. Here, Jesus is admonishing the disciples that on such matters when they gather together as a body to judge they should be requesting guidance from the Father. The verse is stating the disciples should operate by consensus (cf. D&C 26:2, D&C 28:13, D&C 104:21) which is brought about by inspiration (cf. D&C 46:28- 30, D&C 50:29). A good example of this appears in Alma 26. Also, the IV differs from the KJV, as follows: KJV IV --- -- Again I say unto you, Again, I say unto you, That if two of you that if two of you shall agree on earth shall agree on earth as touching any thing as touching any thing that they shall ask, that they shall ask, that they may not ask amiss, it shall be done for them it shall be done for them of my Father of my Father which is in heaven. which is in heaven. The IV makes it clear the Father will be granting the request if they do "not ask amiss". v20 "in my name", acting in the capacity of Priesthood authority. v21-35 Following this theme of dealing with unrepentant sinners within the Church, Peter brings up with a question dealing with interpersonal offenses, "How many times should I forgive someone who sins against me, seven?" (v. 21). Jesus responds "Not seven, but seven times seventy", or in other words, as often as needs be (v. 22). Jesus then gives a parable about a servant who is forgiven a huge debt by his master, but refuses to forgive a tiny debt to someone who owes him (v. 23-30). When the master finds out he is angry with the servant and punishes him until he pays the huge debt in full (v. 31-34). Jesus then closes by saying so is the relationship with the Father if the disciples do not forgive each other (v. 35). A difference worth noting here is the subject in v. 15-20 is that of a sinner who is caught and remains defiant, with it ultimately resulting in their excommunication from the Church proper. Peter's question is the inverse case, the forgivingness of who has been offended by another. While the unrepentant sinner may have offended someone, remains unrepentant, and is even excommunicated, the offended person should forgive the offender. The preceding case is a matter of Church policy and bureaucracy where the present case is one of personal religion. I have to wonder if Peter is not motivated to ask this question because of the conflict at the beginning of this chapter. If Peter were the object of scorn of some of the other disciples he might be pretty irritated with them at this point. v26-27 The IV moves "The servant therefore fell down and worshiped him" to the end of v. 27 as in thankfulness after the debt is forgiven. This would contrast him with the one who owes him the small debt as the latter falls down in pleading over the debt in v. 29. Mark 9 Parallel of KJV & IV Translations KJV IV --- -- 33 And he came to Capernaum: 30 And he came to Capernaum; and being in the house and being in the house, he asked them, he asked them, What was it that Why was it that ye disputed among yourselves ye disputed among yourselves by the way? by the way? 34 But they held their peace: 31 But they held their peace, being afraid, for by the way for by the way they had disputed they had disputed among themselves, among themselves, who should be the greatest. who was the greatest among them. 35 And he sat down, 32 Now Jesus sat down and called the twelve, and called the twelve, and saith unto them, and said unto them. If any man desire to be first, If any man desire to be first, the same shall be last of all, he shall be last of all, and servant of all. and servant of all. 36 And he took a child, 33 And he took a child, and set him in the midst of them: and sat in the midst of them; and when he had taken him and when he had taken the child in his arms, in his arms, he said unto them, he said unto them, 37 Whosoever shall receive 34 Whosoever shall humble himself one of such children in my name, like one of these children, receiveth me: and receiveth me, ye shall receive in my name. and whosoever shall receive me, 35 And whosoever shall receive me, receiveth not me, receiveth not me only, but him that sent me. but him that sent me, even the Father. 38 And John answered him, 36 And John spake unto him, saying, Master, saying, Master, we saw one we saw one casting out devils in thy name, casting out devils in thy name, and he followeth not us: and he followed not us; and we forbad him, and we forbade him, because he followeth not us. because he followed not us. 39 But Jesus said, 37 But Jesus said, Forbid him not: Forbid him not; for there is no man for there is no man which shall do a miracle which shall do a miracle in my name, in my name, that can lightly speak evil of me. that can speak evil of me. 40 For he that is not against us For he that is not against us is on our part. is on our part. 41 For whosoever shall 38 And whosoever shall give you a cup of water to drink give you a cup of water to drink, in my name, in my name, because ye belong to Christ, because ye belong to Christ, verily I say unto you, verily I say unto you, he shall not lose his reward. He shall not lose his reward. 42 And whosoever shall offend 39 And whosoever shall offend one of these little ones one of these little ones that believe in me, that believe in me, it is better for him it is better for him that a millstone that a millstone were hanged about his neck, were hanged about his neck, and he were cast into the sea. and he were cast into the sea. 40 Therefore, 43 And if thy hand offend thee, if thy hand offend thee, cut it off: cut it off; or if thy brother offend thee and confess not and forsake not, he shall be cut off. it is better for thee It is better for thee to enter into life maimed, to enter into life maimed, than having two hands than having two hands, to go into hell, to go into hell. 41 For it is better for thee to enter into life without thy brother, than for thee and thy brother to be cast into hell; into the fire that into the fire that never shall be quenched: never shall be quenched, 44 Where their worm dieth not, where their worm dieth not, and the fire is not quenched. and the fire is not quenched. 45 And 42 And again, if thy foot offend thee, if thy foot offend thee, cut it off: cut it off; for he that is thy standard, by whom thou walkest, if he become a transgressor, he shall be cut off. it is better for thee 43 It is better for thee, to enter halt into life, to enter halt into life, than having two feet than having two feet to be cast into hell, to be cast into hell; into the fire that into the fire that never shall be quenched: never shall be quenched. 46 Where their worm dieth not, and the fire is not quenched. 44 Therefore, let every man stand or fall, by himself, and not for another; or not trusting another. 45 Seek unto my Father, and it shall be done in that very moment what ye shall ask, if ye ask in faith, believing that ye shall receive. 47 And if thine eye 46 And if thine eye which seeth for thee, him that is appointed to watch over thee to show thee light, become a transgressor and offend thee, offend thee, pluck it out: pluck him out. it is better for thee 47 It is better for thee to enter into the kingdom of God to enter into the kingdom of God, with one eye, with one eye, than having two eyes than having two eyes to be cast into hell fire: to be cast into hell fire. 48 For it is better that thyself should be saved, than to be cast into hell with thy brother, 48 Where their worm dieth not, where their worm dieth not, and the fire is not quenched. and where the fire is not quenched. 49 For every one 49 For every one shall be salted with fire, shall be salted with fire; and every sacrifice and every sacrifice shall be salted with salt. shall be salted with salt; 50 Salt is good: but the salt must be good. but if the salt 50 For if the salt have lost his saltness, have lost his saltness, wherewith will ye season it? wherewith will ye season it? (the sacrifice;) therefore it must needs be Have salt in yourselves, that ye have salt in yourselves, and have peace one with another. and have peace one with another. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.