Matthew 18:17 Komentář

The gospels are, in short, a record of what Jesus began both to do and to teach. In the foregoing chapter, we had an account of his doings, in this, of his teachings; probably, not all at the same time, in a continued discourse, but at several times, upon divers occasions, here put together, as near akin. We have here, I. Instructions concerning humility (Mat 18:1-6). II. Concerning offences in general (Mat 18:7), particularly offences given, 1. By us to ourselves (Mat 18:8, Mat 18:9). 2. By us to others, (Mat 18:10-14). 3. By others to us; which are of two sorts, (1.) Scandalous sins, which are to be reproved (Mat 18:15-20). (2.) Personal wrongs, which are to be forgiven (Mat 18:21-35). See how practical Christ's preaching was; he could have revealed mysteries, but he pressed plain duties, especially those that are most displeasing to flesh and blood.

At the same time came the disciples unto Jesus,.... When the receivers of the half shekel had spoke to Peter about his master's paying it, and Christ and he had conversed about it, by whose orders he had taken up a fish out of the sea, and from it a piece of money, which he had paid for them both; just at this time came the other eleven disciples to the house where Christ and Peter were: saying, who is the greatest in the kingdom of heaven? Mark says, that the disciples disputed this point in the way; and that when they came to Jesus, he put the question to them, what they had been disputing about: and Luke takes no notice of any question put by one or another; but observes, that Christ perceiving the thoughts of their hearts, in order to rebuke, and convince them, took the method hereafter mentioned. All which is reconcilable, and of a piece: the sum is this; that as they were in the way to Capernaum they fell upon this question, which, being known to Christ, the omniscient God; when they came to Capernaum, and to the house where he was, and knowing that the same thought was in them, he asked them what they had been talking of by the way; upon which they were silent; but calling them nearer to him, and they finding that the matter was known, took courage to put the question to him, and desired to have his sense of it. The Vulgate Latin reads, "who dost thou think"; and the Arabic version, "who in thy opinion", &c. The occasion of this could not be the respect shown to Peter, in paying the half shekel for him; for this conversation was begun in the way, and before this was done, or, at least, before they knew it: rather it might be occasioned by his promise of giving the keys of the kingdom of heaven to him; or by his taking him, and James, and John, so lately to the mountain with him, where he was transfigured before them; though it seems best to ascribe it to the mention Christ had made of his resurrection from the dead: for as Dr. Lightfoot, Hammond, and others, have observed, something of this kind generally followed any account Christ gave of his death and resurrection, as Mar 9:31 and this thought of an earthly kingdom still continued, when they saw him risen, Act 1:6 for they had been taught, that the resurrection, and the kingdom of the Messiah, would be at the same time (x). And, by the kingdom of heaven, they meant, not the kingdom of glory in another world, but the kingdom of the Messiah in this; and which they looked upon to be a temporal one, though they call it the kingdom of heaven; not only because Christ often used this phrase, but because the times of the Messiah, and his reign, were frequently so called by the Jews; See Gill on Mat 3:2. Now, what they wanted to be satisfied in was, who should be advanced to the post highest in that kingdom next to the Messiah; and, as they doubted not but it would fall on one of them, to have the most honourable post, and the place of the greatest trust, they were desirous of knowing who it should be. (x) Vid. Poceck. not. miscell. ad. Port. Mosis, p. 103, 104, 105, 106.

For where two or three are gathered together,.... This seems to be said in opposition to a Jewish notion, that a number less than ten, is not a congregation (a); whereas, though the number is ever so few that are met together to pray to God; or to hear his word, attend on his ordinances, or do the business of his house, or transact any affair that is for the glory of God, and the good of souls, in my name, says Christ; that is, by his authority, depending on his assistance, calling upon his name, and making use of it, and seeking the glory of it: there am I in the midst of them; presiding over them, ruling in their hearts, directing their counsels, assisting them in all they are concerned, confirming what they do, and giving a blessing and success to all they are engaged in. The Jews, though they say there is no congregation less than ten, yet own that the divine presence may be with a lesser number, even as small an one as here mentioned (b). "Ten that sit and study in the law, the Shechaniah dwells among them, as it is said, Psa 82:1. From whence does this appear, if but five? from Amo 9:6, from whence, if but three? from Psa 82:1, from whence, if but two? from Mal 3:16, from whence, if but one? from Exo 20:24.'' And again (c), "two that sit together, and the words of the law are between them, the Shechaniah dwells among them, according to Mal 3:16, from whence does it appear, that if but one sits and studies in the law, the holy blessed God hath fixed a reward for him? from Lam 3:28.'' (a) Misn. Sanhedrim, c. 1. sect. 6. T. Bab. Megilia, fol. 23. 2. Gloss. in ib. (b) Pirke Abot, c. 3. sect. 6. (c) Ib. sect. 2.

And reprove one another, not in anger, but in peace, as ye have it in the Gospel; but to every one that acts amiss against another, let no one speak, nor let him hear aught from you until he repent. But your prayers and alms and all your deeds so do, as ye have it in the Gospel of our Lord.

Let us look well whether this precept extends to all sin; for what if any one sin any of those sins which are unto death, such as unnatural crimes, adultery, homicide, or effeminacy, it cannot be meant that such as these are to be admonished privately, and if he hear you, forthwith to say that you have gained him. And not rather first put him out of the Church, or only when remaining obstinate after monition before witnesses, and by the Church? One man, looking at the infinite mercy of Christ, will say, that since the words of Christ make no distinction of sins, it is to go against Christ's mercy to limit His words only to little sins. Another, on the other hand, considering the words carefully, will aver, that they are not spoken of every sin; for that he that is guilty of those great sins is not a brother, but is called a brother, with whom, according to the Apostle, we ought not so much as to eat. But as they who expound this as referring to every sin give encouragement to the careless to sin; so, on the other hand, he, who teaches that one having sinned in little sins and such as are not deadly, is, when he has spurned the admonition of the witnesses and the Church, to be held as a heathen and a publican, seems to introduce too great severity. For whether he finally perishes, we are not able to decide. First, because he who has been thrice told of his fault and not hearkened, may hearken the fourth time; secondly, because sometimes a man does not receive according to his deeds, but beyond his trespass, which is good for him in this world; lastly, because He said not alone, Let him be as a heathen, but Let him be to thee. Whosoever then when reproved three times in a light trespass, does not amend, him we ought to hold for a heathen and a publican, avoiding him, that he may be brought to confusion. But whether he is esteemed of God also as a heathen and a publican, is not ours to decide, but is in the judgment of God.

What then, if he should disobey, and be disposed to abide in hardness? "Take with thyself yet one or two, that in the mouth of two witnesses every word may be established." For the more he is shameless, and bold, the more ought we to be active for his cure, not in anger and indignation. For the physician in like manner, when he sees the malady obstinate, doth not give up nor grow impatient, but then makes the more preparation; which He commands us to do in this case too. For since thou appearedst to be too weak alone, make thyself more powerful by this addition. For surely the two are sufficient to convict him that hath sinned. Seest thou how He seeketh not the good of him that hath been pained only, but of him also that hath given the pain. For the person injured is this one who is taken captive by his passion, he it is that is diseased, and weak, and infirm. Wherefore He often sends the other to this one, now alone, and now with others; but if he continue in it, even with the church. For, "Tell it," saith He, "to the Church." For if He were seeking this one's advantage only, He would not have commanded to pardon, seventy times seven, one repenting. He would not so often have set so many over him to correct his passion; but if he had remained incorrigible after the first conference would have let him be; but now once, and twice, and thrice, He commands to attempt his cure, and now alone and now with two, now with more. Wherefore, with respect to them that are without He saith no such thing, but, "If any one smite thee," He saith, "on thy right cheek, turn to him the other also," but here not in such wise. For what Paul meaneth, saying, "What have I to do to judge them also that are without?" but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also doeth here, making these laws about the brethren; and He sets three over him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that hath said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For anger and sin is a more frantic thing than any drunkenness, and puts the soul in greater distraction. Who, for instance, was wiser than David? Yet for all that, when he had sinned he perceived it not, his lust keeping in subjection all his reasoning powers, and like some smoke filling his soul. Therefore he stood in need of a lantern from the prophet, and of words calling to his mind what he had done. Wherefore here also He brings these to him that hath sinned, to reason with him about the things he had done. But for what reason doth He command this one to tell him of his fault, and not another? Because this man he would endure more quietly, this, who hath been wronged, who hath been pained, who hath been despitefully used. For one doth not bear in the same way being told by another of one's fault concerning him that hath been insulted, as by the insulted person himself, especially when this person is alone convicting him. For when he who should demand justice against him, even this one appears to be caring for his salvation, this will have more power than anything in the world to shame him. Seest thou how this is done not for the sake of just punishment, but of amendment? Therefore He doth not at once command to take with him the two, but when himself hath failed; and not even then doth He send forth a multitude against him; but makes the addition no further than two, or even one; but when he has contemned these too, then and not till then He brings him out to the church. So much earnestness doth He show, that our neighbor's sins be not exposed by us. And indeed He might have commanded this from the first, but that this might not be, He did not command it, but after a first and second admonition He appoints this. But what is, "In the mouth of two or three witnesses every word shall be established?" Thou hast a sufficient testimony. His meaning is, that thou hast done all thy part, that thou hast left undone none of the things which it pertained to thee to do. "But if he shall neglect to hear them also, tell it to the church," that is, to the rulers of it; "but if he neglect to hear the church, let him be to thee as an heathen man and a publican." For after this such a one is incurably diseased. But mark thou, I pray thee, how everywhere He putteth the publican for an example of the greatest wickedness. For above too He saith, "Do not even the publicans the same?" And further on again, "Even the publicans and the harlots shall go before you into the Kingdom of Heaven," that is, they who are utterly reprobated and condemned. Let them hearken, who are rushing upon unjust gains, who are counting up usuries upon usuries.

That is, to those that are over the Church. Yet the Lord enjoins nothing of this sort to be observed towards those who are without the Church, such as He does in reproving a brother. Of those that are without He says. If any smite thee on the one cheek, offer to him the other also. (Mat. 5:39.) as Paul speaks, What have I to do to judge them that are without? (1 Cor. 5:12.) But brethren he bids us reprove, and turn away from.

If our brother has sinned against us and damaged us in anything, we have the power of dismissing it, in fact the obligation to do so, since we are commanded to forgive our debtors their debts. But if anyone sins against God, it is not in our control. Divine Scripture says, “If a man has sinned against a man, the priest will pray for him; but if he sins against God, who will speak for him?” But we, on the contrary, are lenient over a sin against God but act out our hatred when we ourselves are insulted. Yet we should immediately reprove our brother, if he has once lost his shame and innocence, so that he does not remain in sin. And if he listens, we profit his soul, and through the salvation of another we too acquire salvation. But if he refuses to listen, we should summon a brother; and if he does not listen to him either, yet a third should be summoned in the hope of either correcting him or meeting him with witnesses. Then if he refuses to listen even to these, the congregation must be told, so that they may curse him. Then the one who could not be saved through shame may be saved through their approbation. But since it is said, “Let him be to you as a heathen and a publican,” the person who under the name of faith does an infidel’s works is shown to be more cursed than those who openly are heathen. Publicans, figuratively speaking, are those who pursue the profits of the secular world and exact taxes by business, fraud, theft, crimes and false oaths.

If yet he will not hear them, then it must be told to many, that he may be held in abhorrence; so that he who could not be saved by his own sense of shame, may be saved by public disgrace; whence it follows, If he will not hear them, tell it to the Church. That He says, As a heathen and a publican, shows that he is to be more abhorred, who under the name of a believer does the deeds of an unbeliever, than those that are openly gentiles. Those He calls publicans, who pursue worldly gain, and levy contributions by trading, cheating, and villainous frauds, and perjuries.

(Verse 17) If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. But if he refuses to listen to them as well, then it is necessary to bring in many people, so that he may be held in detestation, and let him who could not be saved by shame be saved by disgrace. However, when it is said, 'Let him be to you as a Gentile and a tax collector,' it is shown that there is a greater detestation for someone who acts as a faithful person under the title of an infidel than for those who openly identify as Gentiles. For publicans are called according to tropology, those who pursue worldly gains and demand taxes through dealings and frauds, thefts, and wicked perjuries.

But “if he does not listen,” that is, if he chooses to justify his sin as if it were a just action, “take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” Don’t consider him now in the number of your brothers. But not even so is his salvation to be neglected. For even the heathen, that is, the Gentiles and pagans, we do not consider in the number of our brothers, yet we constantly pray for their salvation.

(Serm. 82, 7.) That is, regard him no longer in the number of thy brethren. Though even thus we are not to neglect his salvation; for the heathens themselves, that is, the gentiles and pagans, we do not indeed regard in the number of our brethren, yet we ever seek their salvation.

He does not command us to forgive indiscriminately, but him only that will hearken and be obedient, and do penitence; that neither should forgiveness be unattainable, nor sufferance be too far relaxed.

Moreover if thy brother shall trespass against thee, go and admonish him between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as a Gentile and a publican. Having spoken strong words against those who are a cause of temptation, now He corrects those who have been offended. Lest you, O reader, who have been offended, should utterly fall into error, imagining that the "woe!" was spoken only to him who gave offence, He says, "I want you who have been offended, that is, harmed, to admonish those who have dealt unjustly with you and harmed you, if they are Christians." See what He is saying: "if thy brother," that is, a Christian, "shall trespass against thee." But if an unbeliever wrongs you, then concede to him even what is yours. If it is a brother, admonish him; He did not say "revile" but "admonish." "If he shall hear thee" means "if he shall acknowledge his fault." He desires that sinners first be admonished in private, lest they become even more shameless when admonished before many. But if when admonished before two or more witnesses the sinner still is not ashamed, then divulge his sin to those who preside in the Church. Since he would not listen to two or three, even though the law says that every charge is confirmed by the evidence of two or three witnesses, then let him be chastised by the Church. And if he will not hear the Church, then let him be put out of the Church lest he transmit his wickedness to others as well. Such brethren as these He likens to the publicans, for the publican was notorious for evil doing and was an outcast. It is a consolation to the one who has been wronged, that the wrongdoer is considered as a publican or a Gentile, that is, a sinner or an unbeliever. Is this the only punishment of the wrongdoer? Indeed not, but hear what follows:

(ap. Anselm.) Or, tell it to the whole Church, that his infamy may be the greater. After all these things follows excommunication, which ought to be inflicted by the mouth of the Church, that is, by the Priest, and when he excommunicates, the whole Church works with him; as it follows, And if he will not hear the Church, let him by unto thee as an heathen, and a publican.

Hence he says, and if he will not hear them, tell the Church. Here a denunciation is set forth. And first, a denunciation; secondly, a sentence is given; thirdly, its efficacy. The second is at and if he will not hear the Church, etc.; the third at amen I say to you, etc. He says and if he will not hear them, tell the Church, i.e., the whole community, so that he may be put to shame, so that he who was unwilling to be corrected without shame may be corrected with shame. For there is a shame that brings sin, and there is a shame that brings glory and grace, Sir 4:25. Or tell the Church, i.e., the judges, so that he may be corrected; Deut 21:18: if a man have a stubborn and unruly son, who will not hear the commandments of father and mother, and being corrected, slights obedience, they shall take him and bring him to the elders of the city and to the gate of judgment, etc. Then the punishment is added: and if he will not hear the Church, let him be to you as the heathen and publican. The heathen are the Gentiles and unbelievers; publicans are those who collect tribute, who are public sinners. Hence, as ones set apart, let them be excommunicated by sentence of the Church, because they did not hear the Church. Hence for contumacy alone a man can be excommunicated.

FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35) Take heed that ye despise--stumble. not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven--A difficult verse; but perhaps the following may be more than an illustration:--Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (Heb 1:13; Joh 1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.