MATTHEW 18:15-20 ; LUKE 17:3
Luke 17:3 Matthew 18:15-20
3. Be on your guard. If thy brother shall sin
against thee, reprove him; and if he shall repent,
forgive him.15. But if thy brother hath sinned against
thee, go and reprove him between thee and him
alone: if he shall hear thee, thou hast gained thy
brother. 16. But if he shall not hear thee, take
with thee one or two more, that in the mouth of
two or three witnesses every word may be
confirmed: and if he shall not hear them, tell the
church. 17. And if he shall not hear the church,
let him be to thee as a heathen and a publican.
18. Verily, I say to thee, What things soever you
shall bind on earth 549 shall be bound also in
heaven; and what things soever you shall loose
on earth shall be loosed also in heaven. 19. Again,
I say to you, That if two of you shall agree on
earth as to every thing which they shall ask, 550 it
will be done to them by any Father who is in
heaven. 20. For where two or three are assembled
551 in my name, there am I in the midst of them.
Matthew 18:15 .But if thy brother shall sin against thee. As he had discoursed about bearing
the infirmities of brethren, he now shows more clearly in what manner, and for what purpose, and
to what extent, we ought to bear with them. For otherwise it would have been easy to reply, that
there is no other way of avoiding offenses, than by every man winking at the faults of others, and
thus what is evil would be encouraged by forbearance. Christ therefore prescribes a middle course,
which does not give too great offense to the weak, and yet is adapted to cure their diseases; for that
severity which is employed as a medicine is profitable and worthy of praise. In short, Christ enjoins
his disciples to forgive one another, but to do so in such a manner as to endeavor to correct their
faults. It is necessary that this be wisely observed; for nothing is more difficult than to exercise
forbearance towards men, and, at the same time, not to neglect the freedom necessary in reproving
them. 552 Almost all lean to the one side or to the other, either to deceive themselves mutually by
deadly flatteries, or to pursue with excessive bitterness those whom they ought to cure. But Christ
recommends to his disciples a mutual love, which is widely distant from flattery; only he enjoins
them to season their admonitions with moderation, lest, by excessive severity and harshness, they
discourage the weak.
549 “Toutes choses que vous lierez sur la terre ;” — “all things which you shall bind on earth.”
550 “De toutes choses qu’ils demanderont ;” — “of all things which they shall ask.”
551 “Ou il y en a deux ou trois assemblez ;” — “where there are two or three of them assembled.”
552 “Que toutesfois on retiene tousiours ceste liberte de reprendre ce qui est a condamner ;” — “so as at the same time to reserve
always that liberty of reproving what is worthy of condemnation.”
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Now he distinctly lays down three steps of brotherly correction. The first is, to give a private
advice to the person who has offended. The second is, if he shall give any sign of obstinacy, to
advise him again in presence of witnesses . The third is, if no advantage shall be obtained in that
way, to deliver him up to the public decision of the Church . The design of this, as I have said, is,
to hinder charity from being violated under the pretence of fervent zeal. As the greater part of men
are driven by ambition to publish with excessive eagerness the faults of their brethren, Christ
seasonably meets this fault by enjoining us to cover the faults of brethren, as far as lies in our power;
for those who take pleasure in the disgrace and infamy of brethren are unquestionably carried away
by hatred and malice, since, if they were under the influence of charity, they would endeavor to
prevent the shame of their brethren.
But it is asked, Ought this rule to be extended indiscriminately to every kind of offense? For
there are very many who do not allow any public censures, till the offender has been privately
admonished. But there is an obvious limitation in the words of Christ; for he does not simply, and
without exception, order us to advise or reprove privately, and in the absence of witnesses, all who
have offended , but bids us attempt this method, when we have been offended in private; by which
is meant, not that it is a business of our own, but that we ought to be wounded and grieved whenever
God is offended . And Christ does not now speak about bearing injuries, but teaches us in general
to cultivate such meekness towards each other, as not to ruin by harsh treatment those whom we
ought to save. 553
Against thee. This expression, as is evident from what we have said, does not denote an injury
committed against any one, but distinguishes between secret and open sins. 554 For if any man shall
offend against the whole Church, Paul enjoins that he be publicly reproved, so that even elders shall
not be spared; for it is in reference to them that he expressly enjoins Timothy, to
rebuke them publicly in presence of all, and thus to make them a general example to others,
(1 Timothy 5:20 .)
And certainly it would be absurd that he who has committed a public offense, so that the disgrace
of it is generally known, should be admonished by individuals; for if a thousand persons are aware
of it, he ought to receive a thousand admonitions. The distinction, therefore, which Christ expressly
lays down, ought to be kept in mind, that no man may bring disgrace upon his brother , by rashly,
and without necessity, divulging secret offenses.
If he shall hear thee, thou hast gained thy brother. Christ confirms his doctrine by its usefulness
and advantage; for it is no small matter to gain to God a soul which had been the slave of Satan.
And how comes it that those who have fallen do not often repent, but because they are regarded
with hatred, and treated as enemies, and thus acquire a character of hardened obstinacy? Nothing,
therefore, is more appropriate than meekness, which reconciles to God those who had departed
from him. On the other hand, he who inconsiderately indulges in foolish flattery willingly places
in jeopardy the salvation of a brother , which he had in his hand.
According to Luke , Christ expressly enjoins us to be satisfied with a private reproof, if the
brother be brought to repentance Hence, too, we infer how necessary it is that mutual freedom of
reproof should subsist among believers. For, since each of us in many ways commits daily offenses,
553 “Lesquels nous devions plustost tascher d’amener a salut ;” — “whom we ought rather to attempt to lead to salvation.”
554 “Mais pour distinguer et mettre difference entre les pechez secrets, et les offenses manifestes ;” — “but to distinguish and
put a difference between secret sins and open offenses.”
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it would be outrageous cruelty to betray, by our silence and concealment, the salvation of those
whom we might, by mild reproof, rescue from perdition. Though it does not always succeed, yet
he is chargeable with heinous guilt, who has neglected the remedy which the Lord prescribes for
promoting the salvation of the brethren. It is also worthy of notice, that the Lord, in order to render
us more zealous in performing our duty, ascribes to us that honor which is his own; for to him
alone, and to no other, does it belong to convert a man; and yet he bestows on us this applause,
though we did not deserve it, that we gain a brother who was lost.
- But if he shall not hear thee. The second step is, that he who displayed obstinacy, or refused
to yield to one man, should be again admonished in presence of witnesses Here some object, that
it will serve no purpose to call witnesses , if we have to deal with an obstinate and rebellious man,
because their presence will be so far from leading him to acknowledge his guilt, that he will only
make a more wicked denial. But this difficulty will be speedily removed, if we distinguish between
denial and evasion He who explicitly denies the fact, and declares that he is falsely and calumniously
accused, must be left alone; for it would be ill vain to press him by calling witnesses But as, in most
cases, men shamelessly evade, or impudently excuse, the improper and unjust actions which they
have committed, till greater authority is employed, towards such persons it is useful to observe this
method.
That Christ’s discourse ought to be understood in this sense is evident from the word used,
ἔλεγξον , reprove ,or argue; for to argue is to convince by demonstration.555 And how could I
argue with a man556 who boldly denies the whole matter? for he who has the effrontery to deny
the crime which he has committed shuts the door against a second admonition.
We now perceive for what purpose Christ proposes to call witnesses . It is, to give greater weight
and impressiveness to the admonition. As to the slightly different meaning to which he has turned
the words of Moses, it involves no absurdity. Moses forbids sentence to be pronounced on a matter
that is unknown, and defines this to be the lawful mode of proving, that it be established by the
testimony of
two or three witnesses. At the mouth of two witnesses, or at the mouth of three witnesses, shall the
matter be established,
(Deuteronomy 19:15 .)
Alluding to that law, Christ says that, when two or three witnesses shall rise up to condemn the
obstinacy of the man, the case will be clear, at least till the Church be prepared to take cognizance
of it; for he who refuses to hear two or three witnesses557 will have no reason to complain that he
is dragged forth to light.
Tell it to the Church. It is asked, what does he mean by the term Church? For Paul orders ( 1
Corinthians 5:5 ) that the incestuous Corinthian shall be excommunicated, not by a certain chosen
number, but by the whole assembly of the godly; and therefore it might appear to be probable that
the power of judging is bestowed on the whole of the people. But as at that time no Church as yet
was in existence, which acknowledged the authority of Christ, and no such order had been
555 “Car arguer signifie convaincre par argumens, et remonstrer par bonnes raisons ;” — “for to argue signifies to convince by
arguments, and to show by good reasons.”
556 “Or comment pourroit on arguer ou convaincre un homme, que ce qu’il a fait est mauvais ?” — “Now how could we argue
or convince a man that what he has done is wrong?”
557 “Veu qu’il n’a pas voulu recevoir l’admonition qui luy a este faite en prive par deux ou trois ;” — “since he did not choose
to receive the admonition which was given to him in private by two or three.”
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established, and as our Lord employs the ordinary and received forms of expression, there can be
no doubt that he alludes to the order of the ancient Church , as in other places also he accommodates
his modes of expression to what was known and customary. 558 When he commands that:
the offering, which we intend to present, shall be left at the altar, till we are reconciled to an offended
brother,
(Matthew 5:23 ,)
he unquestionably intends, by means of that form of the worship of God which was then in
existence and in force, to teach us, that we cannot in a right manner either pray, or offer any thing
to God, so long as we are at variance with our brethren. So then he now looked at the form of
discipline which was observed among the Jews; for it would have been absurd to propose an appeal
to the judgment of a Church which was not yet in existence.
Now since among the Jews the power of excommunication belonged to the elders, who held
the government of the whole Church ,Christ speaks appropriately when he says that they who
sinned must at length be brought forward publicly to the Church ,if they either despise haughtily,
or ridicule and evade, the private admonitions. We know that, after the Jews returned from the
Babylonish captivity, a council was formed, which they called Sanhedrim ,and in Greek Synedrion ,
(συνέδριον ) and that to this council was committed the superintendence of morals and of doctrine.
This government was lawful and approved by God, and was a bridle to restrain within their duty
the dissolute and incorrigible.
It will perhaps be objected that, in the time of Christ, every thing was corrupt and perverted,
so that this tyranny was very far from deserving to be accounted the judgment of the Church But
the reply is easy. Though the method of procedure was at that time depraved and perverted, yet
Christ justly praises that order, such as it had been handed down to them from the fathers. And
when, shortly afterwards, he erected a Church , while he removed the abuse, he restored the proper
use of excommunication. Yet there is no reason to doubt that the form of discipline, which prevailed
in the kingdom of Christ, succeeded in the room of that ancient discipline. And certainly, since
even heathen nations maintained a shadowy form of excommunication, it appears that, from the
beginning, this was impressed by God on the minds of men, that those who were impure and polluted
ought to be excluded from religious services. 559 It would therefore have been highly disgraceful to
the people of God to have been altogether destitute of that discipline, some trace of which remained
among the Gentiles. But what had been preserved under the Law Christ has conveyed to us, because
we hold the same rank with the ancient fathers. For it was not the intention of Christ to send his
disciples to the synagogue, which, while it willingly cherished in its bosom disgraceful filth,
excommunicated the true and sincere worshippers of God; but he reminded us that the order, which
had been formerly established in a holy manner under the Law, must be maintained in his Church
Let him be to thee as a heathen and a publican. What is here added as to heathens and publicans
confirms the interpretation which I have given. For heathens and publicans having been at that
time regarded by the Jews with the greatest hatred and detestation, he compares to them unholy
and irreclaimable men, who yield to no admonitions. Certainly he did not intend to enjoin them to
558 “Comme aussi en d’autres passages il s’accomodi a ce qui estoit lors ordinaire, et use des termes communes ;” — “as also
in other passages he adapts himself to what was then customary, and employs common terms.”
559 “Ne devoycnt estre receus a participer aux choses sacrees appartenantes au sarvice de Dieu ;” — “ought not to be admitted
to take part in the sacred things belonging to the service of God.”
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avoid the society of heathens , of whom the Church was afterwards composed; nor is there any
reason at the present day why believers should shrink from associating with publicans But in order
that he might be more easily understood by the ignorant, Christ borrowed a mode of expression
from what was then customary among his nation; 560 and the meaning is, that we ought to have no
intercourse with the despisers of the Church till they repent.
- What things soever you shall bind. He now repeats the same words which he had formerly
used, ( Matthew 16:19 ,) but in a different sense; for there he intended to maintain their authority in
doctrine, but here he appoints discipline, which is an appendage to doctrine. There Christ declared
that the preaching of the Gospel would not be without effect, but that the odor of it would either
be life-giving or deadly , (2 Corinthians 2:15,16 :) here he affirms that, though wicked men ridicule
the judgment of the Church , it will not be ineffectual. We must attend to this distinction, that there
our Lord’s discourse relates to the preached word, but here to public censures and discipline. Let
the reader go to that passage for the import of the metaphor, binding and loosin g. 561
The substance of it is this: Whoever, after committing a crime, humbly confesses his fault, and
entreats the Church to forgive him, is absolved not only by men, but by God himself; and, on the
other hand, whoever treats with ridicule the reproofs and threatenings of the Church , if he is
condemned by her, the decision which men have given will be ratified in heaven. If it be objected,
that in this way God is made a sort of petty judge, who concurs in the sentence of mortal men, the
reply is at hand. For when Christ maintains the authority of his Church, he does not diminish his
own power or that of his Father, but, on the contrary, supports the majesty of his word. As in the
former case ( Matthew 16:19 ) he did not intend to confirm indiscriminately every kind of doctrine,
but only that which had proceeded out of his mouth, so neither does he say in this place that every
kind of decision will be approved and ratified, but only that in which he presides, and that too not
only by his Spirit, but by his word. Hence it follows, that men do no injury to the authority of God,
when they pronounce nothing but what comes from his mouth, and only endeavor faithfully to
execute what he has commanded. For, though Christ alone is the Judge of the world, yet he chooses
to have ministers to proclaim his word. 562 Besides, he wishes that his own decision should be
pronounced by the Church; and thus he takes nothing from his own authority by employing the
ministry of men, but it is Himself alone that looses and binds
But here a question arises. Since the Church endures many hypocrites, and likewise absolves
(or looses) many whose professions of repentance are hypocritical, does it follow that such persons
will be absolved (or loosed) in heaven? I reply, the discourse is addressed to those only who are
truly and sincerely reconciled to the Church. For Christ, wishing to administer comfort to trembling
consciences, and to relieve them from fear, declares that any who may have offended are freed
from guilt in the sight of God, provided that they be reconciled to the Church For he has appointed
this as the pledge of heavenly grace, which has no reference to hypocrites, who pervert the proper
use of reconciliation, but awakens in the godly no ordinary confidence, when they hear that their
sins are blotted out before God and angels, as soon as they have obtained forgiveness from the
Church
560 “A use d’un terme convenable a la coustume du pays ;” — “used a term in accordance with the custom of the country.”
561 See page 293 of this volume.
562 “Il vent toutesfois cependant que les ministres soyent ambassadeurs pour porter et publier sa parole ;” — “yet he wishes
that ministers should be ambassadors to carry and publish his word.”
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In the other clause, Christ’s meaning is not at all ambiguous; for, since obstinate and haughty
men are strongly inclined to despise the decision of the Church on this pretense, that they refuse
to be subject to men — as wicked profligates often make bold appeals to the heavenly tribunal 563
— Christ, in order to subdue this obstinacy by terror, threatens that the condemnation, which is
now despised by them, will be ratified in heaven. He encourages his followers, at the same time,
to maintain proper severity, and not to yield to the wicked obstinacy of those who reject or shake
off discipline. 564
Hence, too, we may see how absurdly the Papists torture this passage to cloak every species of
tyranny. That the right of excommunication is granted to the Church is certain, and is acknowledged
by every person of sound judgment; but does it follow that any individual, even though not called
by the Church , but elected 565 by a mitered and disguised beast, shall at his own caprice throw out
the useless squibs of excommunications? 566 On the contrary, it is evident that the lawful government
of the Church is committed to elders, and not only to the ministers of the word, but to those also
who, taken from among the people, have been added to them for the superintendence of morals.
And yet, not satisfied with this impudence, they endeavor even to prove from this passage that we
must bear all the burdens which they shall impose. I do not mention that the power which has been
granted to the Church is basely seized and carried off by those outrageous enemies of the Church;
and I only mention that, since Christ speaks only about correcting offenders , those who by their
laws ensnare souls are chargeable with not less folly than wickedness in abusing this passage. Of
the same stamp is their defense of their auricular confession on this pretense; for if Christ intended
that those who by their own fault had been brought even to a public sentence should be reconciled
to the Church, he does not therefore lay an obligations 567 on every individual to pour his sins into
the ear of the priest. But their fooleries are so ridiculous, that it is unnecessary to spend any longer
time in refuting them.
- Again I say to you. He confirms the former statement; for not only will God bestow the
spirit of wisdom and prudence on those who ask it, but he will also provide that not one thing which
they shall do according to his word shall want its power and effect. By uniting agreement with
prayer, he reminds us with what moderation and humility believers ought to conduct themselves
in all religious acts. 568 The offender must be admonished, and, if he does not receive correction,
he must be excommunicated. Here it is not only necessary to ask counsel at the sacred mouth of
God, so that nothing may be determined but by his word, but it is proper at the same time to begin
with prayer. Hence appears more clearly what I have formerly stated, that men are not allowed the
liberty of doing whatever they please, 569 but that God is declared to have the sole claim to the
government of the Church , so that he approves and ratifies the decisions of which he is himself the
Author. Meanwhile, when believers assemble, they are taught to unite their prayers and to pray in
563 “Comme souventesfois on verra de meschans garnemens sans crainte de Dieu, qui diront tout haut et hardiment qu’ils
appellent au jugement celeste ;” — “as we shall often see wicked profligates without the fear of God, who will quite loudly and
boldly say that they appeal to the heavenly tribunal.”
564 “Qui reietteront la discipline, et n’y voudront ployer le col ;” — “who will reject discipline, and will refuse to bend the neck
to it.”
565 “Mais estant cree et ordonne ;” — “but being created and appointed.”
566 “Et les face peter pour faire peur a qui bon luy semble ;” — “and make them crack to frighten whomsoever he pleases.”
567 “Il ne s’ensuit pas pourtant qu’il ait impose loy .”
568 “En tous actes concernans la service et la parolle de Dieu ;” — “in all acts relating to the service and the word of God.”
569 “Tout ce que bon leur semble ;” — “whatever they think right.”
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common, not only to testify the unity of faith, but that God may listen to the agreement of them
all. So then, as God frequently promises in other passages that he will graciously listen to the private
requests of each individual, so here Christ makes a remarkable promise to public prayers, in order
to invite us more earnestly to the practice of them.
- For where two or three are assembled in my name. This promise is more extensive than
the former; for the Lord declares that he will be present,
wherever two or three are met together in his name,
to guide them by his counsel, ( Psalm 73:24 ,)
and to conduct to a prosperous result whatever they shall undertake. There is therefore no reason
to doubt that those who give themselves up to his direction will derive most desirable advantage
from his presence. And since it is an invaluable blessing to have Christ for our director in all our
affairs, to bless our deliberations and their results; and since, on the other hand, nothing can be
more miserable than to be deprived of his grace, this promise ought to add no small excitement to
us to unite with each other in piety and holiness. 570 For whoever either disregards the holy
assemblies, or separates himself from brethren, and takes little interest in the cultivation of unity,
by this alone makes it evident that he sets no value on the presence of Christ.
But we must take care, first of all, that those who are desirous to have Christ present with them
shall assemble in his name; and we must likewise understand what is the meaning of this expression;
for we perceive how ungodly men falsely and impudently, as well as wickedly, cover their
conspiracies with his sacred name. If therefore we do not wish to expose Christ to their ridicule,
and at the same time to overturn what he has here promised, we must know first of all what is meant
by this phrase. It means that those who are assembled together , laying aside every thing that hinders
them from approaching to Christ, shall sincerely raise their desires to him, shall yield obedience
to his word, and allow themselves to be governed by the Spirit. Where this simplicity prevails,
there is no reason to fear that Christ will not make it manifest that it was not in vain for the assembly
to meet in his name
In this is displayed the gross ignorance of the Papists, who exclaim that Councils could not err,
and that all ought to abide by their decisions, because, as often as two or three are assembled in
the name of Christ, he is in the midst of them But we ought first of all to inquire whether those
persons, as to whose faith, and doctrine, and dispositions, we are in doubt, were assembled in the
name of Christ. When the Papists leave out or perplex this matter, who does not see that they
dexteroasly confound the distinction between holy and profane assemblies, so that the power of
doing any thing is taken from the Church and conveyed to the sworn enemies of Christ? Let us
therefore know that none but the pious worshippers of God, who sincerely seek Christ, are
encouraged to entertain the confident hope that he will never leave them. Disregarding the bastard
and abortive Councils, which out of their own head have woven a web, let Christ alone, with the
doctrine of his Gospel, be always exalted amongst us.
