I will give them an everlasting name, that shall not be cut off (Matthew 19)

In Matthew 19, verses 4-10, the SAB brings up some questions regarding marriage. Hopefully, I've already answered these elsewhere, let me see. Is marriage a good thing? I addressed this largely in Genesis 2, at which time I said that for most people, being married is a great thing, but Paul happens to point out that as good as it is, marriage complicates life, and one should be careful to think about the implications of that sort of commitment before entering into it. I addressed polygamy most fully on this page, where I said that I don't think polygamy is a sin, but it's far from a desirable state of affairs, usually leading to trouble. What about divorce? I addressed that back in chapter 5, and it's worth noting here that the SAB puts verses 6 and 9 in separate categories; as I've said before, an apparent contradiction that follows so quickly is usually (in my opinion) an indication that one is not understanding the real meaning of the passage: verse 9 is further clarification on verse 6, not a contradiction.

Following this, Jesus has some cryptic things to say about eunuchs in verse 12, and while I don't really know what it's about, I can give some speculation and response to the SAB's speculation. The idea presented that perhaps Jesus is talking about homosexuals is a thought provoking one; I myself had once considered that possibility that this verse was referring to transsexuals, after all, there do exist genetic disorders in which a person does not develop functional genitals. On the other hand, people who "have made themselves eunuchs" does seem to suggest self-castration, but if I can appeal to hyperbole again, it may be that he is referring to people who have taken a vow of celibacy, which doesn't seem too far of a stretch. (This would imply that those who were "born eunuchs" are people with no natural sexual drive, a concept not unheard of.) The SAB links to two pages that are almost identical (and neither of which mention the eunuch from Acts 8, who might be considered noteworthy) to ask what God may feel about castration, both of which hinge on Deut. 23:1 which says that a man with wounded genitals "shall not enter into the congregation of the LORD." I really should do some more research here, and I'm surprised I haven't covered that phrase already. One thing I'm fairly sure it does mean is that such a man cannot serve as a priest in the temple. I don't believe it means that such a man cannot be a practicing Jew (and that is an important distinction, as we're now talking about the N.T. church, not the O.T. "congregation"). I suspect that the distinction is that such a person cannot perform any religious duties, which even non-priests perform at times. (If Jesus is speaking in hyperbole, none of this matters, of course.)

The bit about children was already covered in the previous chapter, and while each of the particulars of verse 17 have been covered, it's an odd verse that deserves some special attention. Jesus says "Why callest thou me good? there is none good but one, that is God." Jesus seems, as the SAB claims, to be saying that he is not neither good nor God, so what's going on? I seem to vaguely remember hearing before that it was the belief of the Pharisees that "good" was an adjective that could only rightfully applied to God; whether this was the case, I don't think it's too much of a stretch to say that Jesus is cautioning this guy to think twice before applying labels to people and things, even if he happens to be right.

Now the exchange that happens after this is one that's repeated in the other Gospels, and is a source of some contention, even outside of the SAB. Is Jesus really saying that the way to be saved is to keep the commandments? While the consensus is no, there is a strain of thought among Christianity that since Jesus said it, he must have really meant it, so what is the implication? (And the fact that Jesus is shown as listing a different set of commandments in each telling is once again something I think of as being of minimal importance; he was just tossing out a few, not making an exhaustive list.) Well in the case of this guy, Jesus shatters this guy's hope by telling him to give away all of his possessions to the poor. It's been said (even in the Bible) that the whole of the law can be summed up by "Love God with all your heart", and "Love your neighbor as yourself." If this guy couldn't give up all that he had, then he certainly loved money more than God, and he also surely wasn't able to love his neighbor as himself. (As for finer points on stealing and killing, I covered those in Exodus 20.) Jesus may be saying that you could go to heaven IF you could keep all the commandments, but that's an awfully big IF.

Is it OK to be rich? This can be a sticking point in the Bible, and I think the answer is subtle. I don't think the Bible ever outright says that wealth is a sign of wickedness, but rather shows awareness of that saying that to whom much is given, much is expected. If you're a good, honest, and hard-working person, wealth will probably come to you, but once you have it, God will expect you to use your wealth for good things. Sure there are a lot of rich people who are greedy bastards, but I personally have known people with six and seven-figure incomes who are some of the most generous and kind people you'd ever know. I think the N.T. verses the SAB gives, especially the one here in Matthew, are pointing out the danger of the love of money.

The question of whether God can do anything was addressed in Genesis 18. The issue of the apostles sitting on 12 thrones is not something I've ever addressed, although I recently asked a pastor his opinion on the matter (In the context of Revelation 4) and he suggested that rather than Judas Iscariot, Paul might be sitting on one of the thrones mentioned. Lastly, I don't think that verse 29 is suggesting that people should give up their wives and children, but rather that if they end up having to because of following Jesus, they will get something better as a reward.

I understood as a child (Matthew 18)

I think I'm going to be a little disappointed in myself when it comes to chapter 18, as the SAB opens with a question that I don't think I have a good answer for, even though it seems like it shouldn't be a tough one. Is it a good thing to be childish? I think it's quite clear from the number of times Jesus makes this statement that being like a child is a desirable state. However, it's also clear that Paul is teaching childishness is bad. As I said, I don't know the resolution of this issue, but I do think I can shed some light on possibilities. You don't have to be a theologian to recognize that there are traits common to children that are both desirable and not. Children are very trusting, full of energy, and generally cute. At the same time, they are ignorant, weak, and prone to temper tantrums. Perhaps the Bible could stand to be more clear on what it means when it compares us to children, whether negatively or positively. The one thing that Jesus does specify here as a positive trait is humility, which is certainly something that young children are very good at, and I could see being a positive trait for a Christian.

I don't think that Jesus is condemning the whole world in verse 7, but rather making an observation that the world is full of bad things. And as I said back in chapter five when similar things were said by Jesus in the Sermon on the Mount, I think verses 8-9 are hyperbole.

The SAB asks whether God can be seen. I addressed this in Genesis 12, but I think this verse is a special case, because it's talking about angels rather than human beings; I don't doubt that angels can see God.

While the note on verses 15-17 is talking about JWs, which would usually mean I don't care, it's on a noteworthy subject that I might as well address. I think that the Catholic church and the Jehovah's Witnesses have both been excellent examples of how not to deal with child molesters. While I could possibly imagine that there might be an acceptable way for these organizations to deal with such troubles internally, the fact is (as far as I am aware) both organizations have simply not dealt with the problem at all. And after all, in the end, it's turned out to be counter-productive if their main aim was to avoid shaming themselves. Anyway, child molestation is a serious crime, and it should be dealt with severely.

In verses 23-35 Jesus tells a parable about a king and a debtor. The SAB has problems with this parable, and while I understand, I think it's worth mentioning that it is only a parable, and as I said a few chapters back, you can't always take parables quite at face value. Just because the parable involves torture and slavery doesn't immediately imply that Jesus is coming out in favor of those things, but it does say at the end that people need to be forgiving or they will miss out on being forgiven, so take that however you will.

And it came to pass about an eight days after these sayings (Matthew 17)

In chapter 17, I am once again impressed by the SAB's attention to detail. "When did the transfiguration occur?" we are asked, and I have to admit that I never noticed that Luke's Gospel says "eight days". While I guess it's a genuine error, and I don't know why Luke disagrees with the others, I'd note that it's not a detail of particular importance, and besides, Luke says "about" eight days, which is strange, but I would say that six is "about" eight. Anyway, the transfiguration happens, and for some reason this prompts the disciples to ask about the prophecy concerning the prophet Elijah, which I addressed in chapter 11.

In verse 14, a man brings his "lunatick" son to Jesus. Interestingly, the odd term seems to be a direct translation, as both the English and the Greek words refer to a person who is made crazy by the moon. I'm not sure what the SAB has against this passage in particular, but it is a strange one, and I admittedly don't know what to make of it. Here's the fairly infamous verse in which Jesus says that faith can be used to move mountains, and yet I don't know of any instances of Christians doing such a thing. It may be hyperbole once again. Of course, the chapter ends with a very bizarre miracle, so who knows?

We have found the Messias (Matthew 16)

Matthew 16 has another disagreement between Jesus and the Pharisees (and the Sadducees as a bonus) about showing signs. Yeah, there's some harsh language, but I think Jesus makes a good point; there have already been quite a number of signs performed by Jesus, even in front of them, and as I said back in chapter 12 when there was a similar exchange, Jesus isn't there to perform tricks for anybody.

The SAB asks of verse 17 "How did Peter find out that Jesus was the Messiah?" I can see why the SAB might consider this verse a contradiction with John 1:41, but I don't think it is. Yes, Andrew told Peter that Jesus was the Messiah, but I think Jesus is saying that Peter's finally accepting this truth was a spiritual matter. I mean, I could tell any reader of my blog that Jesus was the Messiah until the second coming, but I think there needs to be something spiritual that "reveals" the truth of this to your heart, so to speak.

Verses 18-19 are open to interpretation, but it does seem on the face of it that this may be Jesus stating that Peter is to be the leader of the church; sure, you can call him the first Pope if you'd like to put it that way, I have no problem with it. Some have suggested that "this rock" that Jesus speaks of is not Peter himself, but Peter's statement of faith that Jesus is the Messiah, and there's some wiggle room for such an interpretation. As for what "the gates of hell shall not prevail against it" means, I can't say; as the SAB points out, the Catholic church has had a spotty history, so it's certainly not incorruptible. As a side note, I'd like to point out that protestants who like to wave aside such ugly history with declarations of, "Of, but that's the Catholic church!" can't really take such an easy out when it comes to history of the church before the protestant reformation, as until that point in most of Europe the Catholic church was synonymous with Christianity. Just a thought.

Almost immediately after praising Peter, Jesus ends up having to rebuke Peter trying to rebuke him over his coming death. Harsh, but then even a Catholic will tell you that being Pope doesn't make you perfect. (Remember also that "satan" means "adversary", and Peter was certainly being adversarial at that moment.)

In verse 25, which the SAB marks as unjust and absurd, Jesus says that one should lose one's life in order truly find it. No I don't think Jesus is saying that you should kill yourself, but is suggesting that people should put aside their personal desires and seek Jesus first. Jesus goes on to speak of how God "will reward each according to his works." and asks whether salvation is by faith alone. I think I already addressed this a few chapters back, but my view is that while salvation is by faith, in the afterlife, there are different rewards according to the works that a person of faith has done.

At the end of this chapter, Jesus makes a very strange statement, "There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom." The SAB interprets this as a statement about the end of the world, which is not unreasonable, except seeing as nearly 2,000 years have passed since Jesus made the statement and now, and we don't know of any 2,000-year-olds, this would seem to be a problem. The only solution that I know of is that some have suggested the event Jesus is talking about is not the second coming, but the strange, miraculous event that Matthew talks about in the very next chapter, known as the Transfiguration.

Ye hold the tradition of men (Matthew 15)

Matthew 15 opens with an argument between Jesus and the Pharisees over religious traditions. It's important to realize (although easy to miss) that the hand washing that is talked about here is not simply for cleanliness, but rather they're talking about a kind of ritual hand washing; I'm afraid I forget the full details at the moment. Jesus is making a statement about how the commandments of God are of higher value than mere traditions, and uses a couple of passages about a child's relation to their parents. Yeah, the law about putting a disobedient child to death is pretty severe, and I honestly don't feel equal to discussing it at length, but for the purpose of this passage, I think the point that Jesus is trying to make is that honoring your parents is serious business according to God, and the Pharisees had made a tradition that allowed people to not care for their parents. Whatever you may feel about the laws Jesus brings up, the thing is that people were using excuses to not follow them, and placing tradition over the law of God. What Jesus says in verse 13 may sound rather harsh as the SAB takes it, but I think in this context it can be taken as saying that tradition, in the end, is pointless unless it conforms to the will of God.

As I've said before, history is not one of my strong points, so I'm not sure what to say about Ezekiel's prophecy about Tyre. I'm sure there are others who have examined this topic, so maybe if I remember this later and feel ambitious, I'll look into it.

The story of the Canaanite woman in verses 21-28 is an odd one, as it makes Jesus look pretty uncaring. The interpretation that I've always heard of this story is that Jesus was testing the woman to give her a chance to show her faith. Admittedly it's still strange, but if Jesus knew that she would be that persistent, it could serve as a good example of faith and humility to other people.

Again this chapter ends with a miraculous feeding. As with the last one, there is a huge amount of leftover food, and once again, the amount is perhaps symbolic, as this would seem to be a mixed crowd (not just Jews) and seven is considered to be a number of completion. The SAB suggests that these two stories may be "the result of two oral traditions of the same fictitious story." While that doesn't seem too unreasonable, it should be noted that in the next chapter, Jesus refers back to these as two separate stories.