Matthew 18:16

18:16 By requiring the presence of one or two others, Jesus prevented slanderous, unsubstantiated accusations from being presented to the congregation (see John 8:17; 2 Cor 13:1; 1 Tim 5:19; Heb 10:28).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 18:16. Ἕνα ἤ δύο, one or two) so that, reckoning thyself the complainant, there may be two or three witnesses. The evidence of the complainant is of greater weight.—ἵνα ἐπὶ στόματος, κ.τ.λ., that in the mouth, etc.) referring to Deu 19:15, the latter part of which the LXX. render: ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στοματος τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα—at the mouth of two witnesses, or at the mouth of three witnesses, every word shall be established.—σταθῇ πᾶν ῥῆμα, every word may be established) sc. both against the sinner and afterwards to the Church. This passage is one of those which prove that the principles and rules of the forensic law of Moses are not entirely excluded from the polity of the Church of Christ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_18:16. Second gradus admonitionis. The one or the two who accompany him are likewise intended to take part in the ἐλέγχειν (see αὐτῶν, Mat_18:17).

ἵνα ἐπὶ στόματος, κ.τ.λ.] in order that, in the mouth of two or three witnesses, every word may be duly attested; i.e. in order that every declaration which he makes in answer to your united ἐλέγχειν may be heard by two or three persons (according as one or two may happen to be present besides thyself), and, on the strength of their testimony (ἐπὶ στόματος, על פי), may be duly authenticated, so that in the event of his submitting to the ἐλέγχειν the possibility of evading or denying anything afterwards will be precluded; or else, should he prove so refractory that the matter must be brought before the church, then, in the interests of this further disciplinary process, it will be of consequence to have the declaration made by him in the previous attempt to deal with him in an authentic and unquestionable shape.

In order to convey His idea, Jesus has used, though somewhat freely (otherwise in 2Co_13:1), the words of the law, Deu_19:15, and made them His own. Comp. 1Ti_5:19.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 18:16-17 have something answering to them in Luk 17:3 , oming in there after the group of parables in chaps. 15 and 16, in which that of the Shepherd has its place; whence Wendt recognises these verses as an authentic logion probably closely connected with the parable in the common source. Mat 18:17 he regards as an addition by the evangelist or a later hand. Holtzmann (H. C.) regards the whole section (Mat 18:15-17 ) as a piece of Church order in the form of a logion of the Lord.

Mat 18:16 . ἐὰν δὲ μὴ ἀ . After a first failure try again, with added influence. παράλαβε … ἕνα ἢ δύο . This bears a juridical aspect (Schanz), but it does not really pass out of the moral sphere: ethical influence alone contemplated; consensus in moral judgment carries weight with the conscience. ἵνα ἐπὶ στόματος , etc.: reference to the legal provision in Deu 19:15 in a literary rather than in a legal spirit.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

That is, by the word and witness the mouth is sometime taken for the word or speech, Num. 3:16, and also for a still witness, to wit, when the matter speaketh of itself, as in Matt. 21:16.

Sure and certain.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 16. 2. Take with thee one or two more] Men whom he esteems, who may then confirm and enforce what thou sayest; and afterwards, if need require, bear witness of what was spoken. If even this do not succeed, then, and not before,

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) Take with thee one or two more.—The principle of action is the same as before. The first point aimed at is the reformation of the offender without the scandal (here we may take the word both in its earlier and later senses) of publicity. If personal expostulation failed, then the “one or two” were to be called in. (Comp. 1Co_6:5.) It is, of course, implied that they are not partisans, but disinterested representatives of what is likely to be the common estimate of the fault committed. If the end is attained through them, well; if not, then they are in reserve for the final stage as witnesses that every effort has been made in the spirit of a righteous friendship. As the previous verse implied a reference to Lev_19:17, so does this to Deu_19:15. This selection of all that was highest and most spiritual in the ethical teaching of the Law is one of the features of our Lord’s method, for the most part insufficiently recognised. (See Joh_8:17.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Verily I say unto you,.... To them all, what he had said before to Peter; See Gill on Mat 16:19, what is said here, refers to things and not persons, as there also.

, what is said here, refers to things and not persons, as there also.

Matthew 18:19

mat 18:19

mat 18:19

mat 18:19Again, I say unto you,.... As the words in the former verse seem to regard the whole body of the disciples, whose decisions in cases brought before them, declaring them just or unjust, are determinate and unalterable; these seem to respect the one or two, that should join the offended person in the reproof of the offender, and are spoken for their encouragement; who might think proper either to premise, or follow their engaging in such a work with prayer:

that if two of you shall agree on earth, as touching anything that they shall ask; both in the case before mentioned, and in any other thing: whether it be for themselves or others; to assist them in the ministry of the word, and give success to it, for the conversion of sinners; and in the performance of any miracle, for the confirmation of the Gospel; in the administration of ordinances, for the comfort of saints; and in laying on of censures, for the reclaiming of backsliders; or be it what it will that may be done, consistent with the glory of God, the purposes of his mind, and the declarations of his will, and the good of men, provided they agree in their requests; though they are here on earth, and at such a distance from heaven, from whence their help and assistance come:

it shall be done for them of my Father which is in heaven; with whom nothing is impossible; and who, as he regards the effectual fervent prayer of any righteous man, so more, of two agreed together in anyone thing; and still more, of a church and community of saints in their united requests: a great encouragement this to social prayer, though ever so few are engaged in it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 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.

Ver. 16. Then take with thee one or two more] Such as are faithful, and able both to keep counsel and to give counsel; that so, if we cannot lead him by the hand to Christ, we may bear him in his bed, as they did the palsyman, and so bring him to Christ by the help of friends.

That in the mouth of two or three] To blame then are they that proceed upon every idle supposition, suspicion, report, or rumour. Three manner of persons (said Father Latimer) can make no credible information. 1. Adversaries, for evil will doth never speak well. 2. Ignorant men, and those without judgment. 3. Whisperers and blowers in men’s ears, which will spew out in hugger mugger more than they dare avow openly. To all such we must turn the deaf ear: the talebearer and tale-hearer are both of them abominable, and shut out of heaven, Psa 15:3.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But if he will not hear thee ... - That is, if he spurns or abuses you, or will not be entreated by you, and will not reform.

Take with thee one or two more - The design of taking them seems to be,

That he might be induced to listen to them, Mat 18:17. They should be persons of influence or authority; his personal friends, or those in whom he could put confidence. That they might be witnesses of his conduct before the church, Mat 18:17. The law of Moses required two or three witnesses, Deu 19:15; 2Co 13:1; Joh 8:17.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This gives the second step or stage in discipline. Take with thee one or two more. If the offender is obdurate to secret remonstrance, do not yet resort to public measures, but make a fresh effort accompanied by a friend or two, who will support your view and confirm your expostulation, which might otherwise be considered partial or self-interested. In the mouth of two or three witnesses. The idea is derived from the requirement of the Jewish Law in a case of litigation. (see Deu_19:15 Joh_8:17 2Co_13:1) By the testimony of these witnesses, every word that has passed between you may be fully certified. There will be forthcoming, if necessary, the regular legal evidence, should the matter come to other ears.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

16. Take with thee one or two more. If the private interview is of no avail, take other brethren as witnesses and intercessors. These witnesses, hearing the matter talked over, can report the facts.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

16. παρ … ἔτι] Go again, and take … The first attempt of brotherly love is to heal the wound, to remove the offence, in secrecy: to cover the sin: but if this cannot be done, the next step is, to take two or three, still, in case of an adjustment, preventing publicity; but in the other event, providing sufficient legal witness. See reff. and Joh 8:17.

ῥῆμα, not thing, but word, as always. Cf. St. Paul’s apparent reference to these words of our Lord, 2Co 13:1.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. But if he will not hear (thee), take with thee one or two more, that at the mouth of two witnesses or three every word may stand.]—ἐὰν δὲ μὴ ἀκούσῃ] i.e. if he will not admit his wrong-doing and be reconciled to you.—παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο] i.e. take with you one or two that they may admonish him, and be witnesses to the fact that you have made efforts to re-establish amity.—ἕνα ἢ δύο] in order that the Mosaic “two or three” may be satisfied. The two or three are the offended Christian and the one or two whom he takes with him. The matter is not treated from a strictly legal point of view, because the offended person would not be regarded as a witness in a law court. Moreover, the one or two are to witness not to the offence, but to the unwillingness of the offender to be reconciled, and to the efforts made by the offended party to bring about reconciliation. It is probable that the quotation is an addition to the original saying made by the Evangelist, or by the compiler of his Jewish Christian source. The words quoted are from Deu 19:15 ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ῥῆμα. Luc has δύο μαρτύρων ἢ τριῶν.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

In the mouth [επι στοματος] . Better Rev., "at/the mouth," or on the testimony of.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.