Santo,
I appreciate your grappling with my minority view that the Jesus of history would understand ‘Gehenna’ in terms of Jeremiah’s language that he so closely follows, where it literally refers to bodies being historically burned in Hinnom Valley as a result of actions that hurt others. As I said privately, I think it’s possible that Jeremiah’s concept was later re-shaped to image other realms of future judgment. But again, my bias is that those arguing it can’t bear its’ classic Biblical meaning, known to Jesus’ hearers, have the burden of proving Jesus changed it into an extra-terrestial fiery chamber beyond time that is now the penalty for not believing in him. For when Jesus describes his understanding of Israel’s judgment in his plainest language, it is clearly pagan armies in their generation destroying Jerusalem for its’ unfaithfulness, and throwing bodies into its’ Hinnom Valley, just as Jeremiah’s clear language about Gehenna describes.
Thus, arguing that Matthew 18 on “God’s Kingdom” & Gehenna is “clearly” a “CHURCH chapter” remains questionable to me. When Jesus says "the kingdom’s subjects will be thrown into darkness, I think he means unfaithful Israel. For I see Jesus’ consistent focus is addressing Israel (not the non-Jewish entity we later understand as “Church”). I see no reason to reject his statement,“I am sent only to the lost sheep of Israel” (Mt 15:24). Thus 18:17’s “ecclesia” can be the the regular Hebrew term for their local assemblies, and treating a stubborn sinner as a “pagan” (lit: a ‘non’-Jew’) fits my contention that Jesus is assuming a Jewish gathering.
You add that vs. 9’s threat of being (literally) “thrown into Hinnom Valley” for sinning against others can’t mean a historical consequence for Jews such as AD 70, since this “eternal fire” (more literally: fire of the coming age) parallels Matthew 25 which applies this to those who don’t care for rejected outcasts. But I see this standard for their judgment (in both references to facing ‘fire’) is actually quite consistent with Jesus’ regular indictment of Israel for not being a “light” to the Gentiles who peacefully love outsiders the way Jesus did.
Your best argument is that “the nations” parallel judgment by fire (Mt 25) sounds like Jesus is not addressing Israel’s current fate. But I see that he always uses the language of their own future expectation when he argues that it actually is being fulfilled in their generation in a way that reverses their assumptions. E.g., they will soon ‘see’ “God’s kingdom” restored, their enemies and the nations judged, and blessing brought to all the world, just as the prophets promised. But they expected this meant Israel would again be God’s trimphal kingdom, the nations would be judged in a deadly thrashing, followed by a great day of all bowing to Israel. But like all the prophets, Jesus’ reversal means Israel will in fact unwelcomely bear the brunt of God’s deadly judgment, and the ‘kingdom’ will come, but without Israel’s triumph. Thus, I’m not sure Jesus’ reference to the judgment of the nations is any more than another similar use by Jesus of the traditional language that means these events thought to be beyond history are being fulfilled by Jesus in their generation in an unexpected way. Thus, events foreseen in that generation (including the cross, resurrection, and the Temple’s AD 70 destruction) can be seen as fulfilling a judgment of the nations, a triumph of God’s kingdom, blessing to all the world, etc. If this makes no sense to you, I welcome further development of your own interpretation.
Grace be with you,
Bob
P.S. I’m sympathetic that “fire” sometimes has a “cleansing” purpose, and in fact am inclined to see some references to whatever future judgment remains as consistent with that very expectation of its’ purpose. Yet I don’t see enough indication of that function in Jesus’ references to Gehenna to overturn the bias that they should be assumed to be consistent with their Biblical background, and perhaps that AD 70 has purifying purposes and leads to the day when Jesus says they will see him again.