Matthew 18:17

18:17 The church is the local Christian community. • The unrepentant person is to be considered a pagan or a corrupt tax collector, a wicked transgressor of the law. Church discipline by exclusion (excommunication; see Acts 5:1-6; Rom 16:17; 1 Cor 5:1-13; 2 Cor 6:14-18; Gal 5:7-12; 2 Thes 3:14-15) is rooted in the conviction that God’s people are to be holy and that sin corrupts fellowship, both between people and between the people and God. The goal is neither vindictive retribution nor a public display of power, but restoration of the wayward to holiness and fellowship (Matt 18:10-15; Gal 6:1; Jas 5:19-20).

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

Mat 18:17. Παρακούση, do not obey) disregarding the reproof.—τῇ ἐκκλησια, the church) i.e., which is in that place where thou and thy brother dwell. The church is opposed to two or three in about the same proportion as two or three are to one. Amongst the Jews, ten men are considered to constitute עדה, a church,[825] or public assembly for the decision of private disputes. See Rhenferd Opera philologica,[826] p. 729; Buxtorf,[827] Synagoga Judaica, ch. 25, where the same things are prescribed to the offender which our Lord prescribes here to the injured party.—ἔστω, κ.τ.λ., let him be, etc.) Cf. Rom 16:17; 1Co 5:11 2Th 3:14; 2Ti 2:21; Tit 3:10; 2 John Mat 18:10.—σοὶ, to thee) Although, perhaps, not to the witnesses and the church. Therefore no one should be considered as a stranger before he has been reproved, and disregarded the reproof.—ὁ ἐθνικὸς, THE heathen) (sing.) We take this opportunity of making some observations on the Greek Article.[828] B. Stolberg rightly remarks, in his manuscript collection on the particles, that “there is scarcely an instance in the Scriptures where the article is redundant.” It is nowhere clearly useless: it is never added without an object, although philologists frequently attribute to it a wrong force and meaning. It is equivalent to the German der (the), and denotes less than he (this), more than quidam (some, a certain one, or thing). It has, therefore, a determinating value; and it determines either (1) the universality and totality of the subject, as in Mat 6:22, Ὁ λύχνος, κ.τ.λ., THE light, etc., q.d. the body has no light except the eye; or (2) the whole species, as in Mat 15:11, TO εἰσερχόμενον, that which entereth—TO ἐκπορευόμενον, that which cometh out—and in Rom 1:17, Ὁ δὲ δίκαιος, but THE just, i.e. he that is, or every one that is, just; or (3) the singularity and oneness [i.e. the definite and exclusive individuality] of the subject, as in Mat 1:23, Ἡ παρθένος, THE virgin—in Joh 1:21, Ὁ Χριστός, THE Christ, Ὁ προφήτης, THE prophet—in Joh 13:13, Ὁ Διδάσκαλος, καὶ Ὁ Κύριος, THE Teacher, and THE Lord; or (4) the restriction of the whole genus to a particular species, as in Act 19:17, ΤΟΙΣ καταικοῦσι, who dwelt at. In logic, however, universal and singular propositions are equivalent; whence (5) it has frequently a relative force, and that even in partition,[829] as in Luk 18:10, Ὁ εἷς φαρισαῖος καὶ Ὁ ἕτερος τελώνης, THE one a Pharisee and THE other a publican—and in Rev 17:10, Ὁ εἷς ἐστιν, Ὁ ἀλλος οὔπω ἠλθε, THE one is, THE other has not yet come; or (6) it expresses a certain peculiar degree of a thing (rei exquisitam quandam rationem), as in Mat 8:12, Ὁ κλαυθμὸς, THE[830] weeping, sc. weeping, compared with which earthly weeping is not weeping. It is, in fact, a subject which deserves to be more carefully examined by Philologists.[831] In this passage, Ὁ ἐθνικὸς signifies the whole race of Heathens, and any one thereto belonging. Thus, in the S. V. of Deu 28:29, we have Ὁ τυφλὸς,, THE blind.—καὶ ὁ τελώνης, and the publican) It was easy for the Jews to consider any one in the light of a heathen, therefore this clause is added to increase the force of the language; for the publicans dwelt amongst the Jews, but were shunned by them.

[825] See Bloomfield and Kitto in loc., and Trench’s New Testament Synonyms in voc.—(I. B.)

[826] For RHENFERD, see p. 82, f.n. 2.—(I. B.)

[827] JOHN BUXTORF, the elder, one of the greatest Hebrew scholars of modern times. He was born at Camen in 1564, and died in 1629. He devoted himself to the study of Hebrew and Chaldee literature, and became Professor of those languages at Basle. The great Scaliger declared that he was the only person who understood Hebrew thoroughly. The work cited by Bengel is, “Synagoga Judaica, de Judaeorum fide, ritibus, ceremoniis, tam publicis et sacris quam privatis;” a third and enlarged edition of which was published by his no less celebrated son, at Basle, in 1661.—(I. B.)

[828] I have, in the disquisition which follows, inserted in extenso the passages referred to by Bengel. For a full consideration of this important subject, see that inestimably valuable work, Middleton on the Greek Article.—(I. B.)

[829] i.e. In distinguishing between divisions of a whole, classes of a mass, species of a genus, or individuals of a certain description. The two men mentioned in the example both answered to the description of those that “went up into the temple to pray;”—here their similarity or affinity, as parts of a whole, or members of a class, ceased;—the article separates them from, and contrasts them with, each other.—(I. B.)

[830] Cf. Gnomon in loc.—(I. B.)

[831] Bengel saw the want: it has since been supplied by Middleton.—(I. B.)

He is not here speaking of the Catholic or universal Church.—V. g.

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

Mat_18:17. Τῇ ἐκκλησίᾳ] is not to be understood of the Jewish synagogue (Beza, Calvin, Fritzsche), which is never called by this name, and any reference to which would be contrary to the meaning of Jesus; but it is to be taken as referring to the community of believers on Jesus (comp. note on Mat_16:18), which is, as yet, regarded as one body with the apostles included (Mat_18:18). There is here no allusion to individual congregations in different localities, since these could come into existence only at a later period; neither, for this reason, can there be any allusion to presbyters and bishops (Chrysostom), or to those whom they may have invested, as their representatives, with spiritual jurisdiction (Catholic writers, comp. besides, Döllinger). There is, further, nothing to warrant the assumption of an historical prolepsis (de Wette, Julius Müller), for the truth is, the קהל of believers was actually existing; while, in the terms of this passage, there is no direct reference to individual congregations. But as Jesus had already spoken elsewhere of His קהל (Mat_16:18), it was impossible for the disciples to misunderstand the allusion. The warrant for regarding the judgment of the church as final in regard to the ἔλεγξις lies in the moral power which belongs to the unity of the Holy Spirit, and, consequently, to true understanding, faith, earnest effort, prayer, etc., the existence of all which in the church is presupposed. It is not inconsistent with this passage to suppose that, under the more developed circumstances of a later period, when local congregations sprung up as offshoots from the קהל, there may have been some representative body, composed of individuals chosen for the purpose of maintaining discipline, but the choice would necessarily be founded on such conditions and qualifications as were in keeping, so far as it was possible for man to judge, with the original principle of entrusting such matters only to those who were actual believers and had been truly regenerated.

ἐὰν δὲ καὶ τ. ἐκκλ. παρακ.] but if he refuses to listen even to the church; if he will not have submitted to its advice, exhortation, injunction.

ἔστω σοι ὥσπερ, κ.τ.λ.] let him be for thee (ethical dative); let him be in thy estimation as, etc.; λοιπὸν ἀνίατα ὁ τοιοῦτος νοσεῖ, Chrysostom. What is here indicated is the breaking off of all further Christian, brotherly fellowship with one who is hopelessly obdurate, as not being a sheep, nor caring to be sought, but willing to go right to perdition, Luther. In this passage Christ says nothing, as yet, about formal excommunication on the part of the church (1 Corinthians 5); but the latter was such a fair and necessary deduction from what he did say, as the apostolic church, in the course of its development, considered itself warranted in making. Ad earn ex hoc etiam loco non absurde argumentum duci posse non negaverim, Grotius. In answer to the latter, Calovius, in common with the majority of the older expositors, asserts that the institution of excommunication is, in the present passage, already expressly declared.

ὁ ἐθνικός] generic.

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 18:17 . ἐὰν δὲ π . α . Try first a minimum of social pressure and publicity, and if that fail have recourse to the maximum. εἰπὲ τῇ ἐκκλησίᾳ : speak to the “Church” the brotherhood of believers in the Christ. This to be the widest limit for the ultimate sphere of moral influence, as ex hypothesi the judgment of this new community will count for more to its members than that of all the world beyond. ἔστω σοι , etc.: this failing, the offender puts himself outside the society, and there is nothing for it but to treat him as a heathen or a publican; which does not mean with indifference or abhorrence, but carefully avoiding fellowship with him in sin, and seeking his good only as one without. There is no reference in this passage to ecclesiastical discipline and Church censures. The older interpreters, in a theologico-polemical interest, were very anxious to find in it support for their developed ideas on these topics. The chief interest of historic exegesis is to divest it of an ecclesiastical aspect as much as possible, for only so can it suit the initial period, and be with any probability regarded as an utterance of Jesus. As such it may be accepted, when interpreted, as above. If, as we have tried to show, it was natural for Jesus to speak of a new community of faith at Caesarea, it was equally natural that He should return upon the idea in the Capernaum lesson on humility and kindred virtues, and refer to it as an instrument for promoting right feeling and conduct among professed disciples.

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

He speaketh not of any kind of policy, but of an Ecclesiastical assembly, for he speaketh afterward of the power of loosing and binding, which belonged to the Church, and he hath regard to the order used in those days, at what time the Elders had the judgment of Church matters in their hands, John 9:22 and 12:42 and 16:2, and used casting out of the Synagogue for a punishment, as we do now excommunication.

He that contemneth the judgment of the Church, contemneth God.

Word for word, do not vouchsafe to hear, or make as though he did not hear.

Profane, and void of religion: such men, the Jews called Gentiles: whose company they shunned as they did the Publicans.

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

Verse 17. 3. Tell it unto the Church] Lay the whole matter before the congregation of Christian believers, in that place of which he is a member, or before the minister and elders, as the representatives of the Church or assembly. If all this avail not, then,

Let him be unto thee as a heathen man and a publican.] To whom thou art, as a Christian, to owe earnest and persevering good will, and acts of kindness; but have no religious communion with him, till, if he have been convicted, he acknowledge his fault. Whosoever follows this threefold rule will seldom offend others, and never be offended himself. - Rev. J. WESLEY.

Reproving a brother who had sinned was a positive command under the law. See Le 19:17. And the Jews have a saying, that one of the causes of the ruin of their nation was, "No man reproved another." On the word Church, See Clarke on Mt 16:28.

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

(17) If he shall neglect to hear them.—Better, refuse, the word implying something more than mere negligence.

Tell it unto the church.—Here, and here only in our Lord’s teaching after the promise to Peter (Mat_16:18), we have the word Ecclesia repeated. The passage takes its place among the most conspicuous instances of the power of a word. Theories of church authority, as exercised by the priesthood, or bishops, or councils, or the personal infallibility of the Bishop of Rome, have been built upon it. The last clause has been made the groundwork of the system of church discipline which loads the heretic with anathemas, excommunicates the evil-doer, places nations under an interdict. It can scarcely be doubted that the current thoughts and language of Englishmen as to ecclesiastical discipline would have been very different, if instead of “tell it unto the church,” “if he neglect to hear the church,” we had had the word “congregation.” And yet this, or some such word (say “assembly” or “society”), is confessedly the true meaning of the Greek, and was the rendering of all the English versions, from Tyndale onwards, till the Rhemish translators introduced “church,” and were followed by the Authorised version.

So understood, the words point to the final measures for the reformation of the offender, and the vindication of the divine law of righteousness. When the two forms of private remonstrance have failed, the case is to be brought before the society at large. The appeal is to be made not to the rulers of the congregation, but to the congregation itself, and the public opinion of the Ecclesia is to be brought to bear upon the offender. Should he defy that opinion and persist in his evil doing, he practically excommunicates himself. All societies are justified in excluding from their communion one who repudiates the very conditions of membership; and his being regarded as “a heathen and a publican” is but the legitimate consequence of his own act. Even here, however, we can hardly think of our Lord as holding up the Pharisees’ way of acting towards “the heathen and the publican” as a pattern for imitation. They were to be made to feel that they were no longer within the inner circle of brotherhood, but they were still men, and, as such, entitled to courtesy and all kindly offices. St. Paul’s teaching as to the treatment of the incestuous adulterer in 1Co_5:1-5, 2Co_2:6-7, and of fornicators generally in 1Co_6:1-7, may be referred to as a practical illustration of the meaning of our Lord’s words.

It is obvious that the rule, as such, presupposes a small society, in the midst of a greater outside world, able to deal thus minutely with the offences of individual members. With the extension of the society, so that the church and the world became conterminous and hardly distinguishable, it was natural, perhaps, that it should follow the course of other human societies, and transfer its jurisdiction from the “congregation,” or “assembly,” to individual judges as its representatives. And so it was that, in the long-run, the bishops took the place of the congregation, and exercised its functions. So long as they were really in harmony with the mind of the church at large, this might work well enough, but there was the risk of their “lording it over God’s heritage” (1Pe_5:3); and, in any case, there was the loss of that activity of the reason and conscience of the society which the original form of polity implied, and of which St. Paul’s appeal to its judgment as against the inconsistency of the chief of the Apostles, is a very striking instance (Gal_2:11). How far that can be revived is one of the hard questions of our own time and, perhaps, of all times. The end may have to be attained by very different means. We cannot inform the Universal or the National Church of the misdeeds of each individual member. Practically, to submit them formally to the judgments even of the smaller society of the town or village to which the offender belonged, would not be workable. Possibly, the solution of the problem may be found in remembering that in a Christian nation the Church and the State, as far as morality is concerned, tend, in spite of doctrinal divisions, to be, as was said, conterminous, and hence that we are fulfilling the spirit of our Lord’s commands when, after all private remonstrances have failed to check the evil, we appeal to the public opinion of Christians in the neighbourhood, larger and smaller, which is affected by it. How this is to be done will vary with the varying circumstances of each individual case, but it is no idle paradox to say that as society is now constituted, the most effective way of “telling the church” may sometimes be to appeal to that public opinion as represented by lawful courts, or otherwise impartially expressed.

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

17. tell it unto the church] The word “church” (Grk. ekklesia) is found only here and ch. Mat_16:18 in the Gospels. In the former passage the reference to the Christian Church is undoubted. Here either (1) the assembly or congregation of the Jewish synagogue, or rather, (2) the ruling body of the synagogue (collegium presbyterorum, Schleusner) is meant. This must have been the sense of the word to those who were listening to Christ. But what was spoken of the Jewish Church was naturally soon applied to the Christian Church.

a heathen man and a publican] Jesus, the friend of publicans and sinners, uses the phrase of His contemporaries. What Jesus says, Matthew the publican records.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

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

17 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 an heathen man and a publican.

Ver. 17. Tell it unto the church] That is, unto the church governors, the church representatives, as some think. Not the pope, whom Papists make the church virtual, and who, like a wasp, is no sooner angry but out comes a sting; which being out, is like a fool’s dagger, rattling and snapping without an edge. Hence in the year 833, when Pope Gregory IV offered to excommunicate Ludovicus Pius, the emperor, with his followers, the bishops that stood for the emperor affirmed, that they would by no means yield to the pope’s pleasure therein, sed si exeommunicaturus veniret, excommunicatus abiret cum aliter se habeat antiquorum canonum authoritas. {a} And in the year 1260, Leonard, an English doctor, answered the pope’s envoy, who pleaded that all churches were the pope’s; that they were his indeed (so it went then for current, but) tuitione non fruitione, defensione non dissipatione. If he should cast out Jonah and keep Ham in the ark, they would decline and disclaim his censures. Jac. Revius. Hist. Pontiff

Let him be unto thee as an heathen and a publican] i.e. Neither meddle nor make with him; have thou neither sacred nor civil society with him. The Jews hated the presence, the fire, the fashion, the books of a heathen: as now a Papist may not join with a Protestant in any holy action, no, not in saying over the Lord’s prayer, or saying grace at table. Howbeit of old a Jew might eat at the same table with a heathen, Lev 25:44, and come to the same temple with publicans, so they were proselytes, Luk 18:9-14 But they might do neither of these to an obstinate excommunicate, no more may we. Rebellion is as witchcraft, and obstinacy as bad as idolatry, 1Sa 15:23.

{a} Ussier, de Christianae Eccl. statu et successione.

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.

Tell it to the church - See the notes at Mat 16:18. The church may here mean the whole assembly of believers, or it may mean those who are authorized to try such cases - the representatives of the church, or these who act for the church. In the Jewish synagogue there was a bench of elders before whom trials of this kind were brought. It was to be brought to the church in order that he might be admonished, entreated, and, if possible, reformed. This was, and is always to be, the first business in disciplining an offending brother.

But if he neglect to hear the church, let him be ... - The Jews gave the name “heathen” or “Gentile” to all other nations but themselves. With them they had no religious contact or communion.

Publican - See the notes at Mat 5:47. Publicans were people of abandoned character, and the Jews would have no contact with them. The meaning of this is, cease to have religious contact with him, or to acknowledge him as a Christian brother. It does not mean that we should cease to show kindness to him and aid him in affliction or trial, for that is required toward all people; but it means that we should disown him as a Christian brother, and treat him as we do other people not connected with the church. This should not be done until all these steps are taken. This is the only way of kindness. This is the only way to preserve peace and purity in the church.

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

Tell the church. This not only shews the order of fraternal correction, but also every man’s duty in submitting to the judgment of the Church. (Witham) --- There cannot be a plainer condemnation of those who make particular creeds, and will not submit the articles of their belief to the judgment of the authority appointed by Christ. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Tell it unto the Church (th ekklhsia). This is the third step to take. Our Lord is contemplating a visible society, possessed of certain powers of discipline and correction, such as we find in the history of the apostolic Church. (see 1Co_5:1, etc.; 1Co_6:1, etc.; 1Ti_1:20) Christ had already spoken of his Ecclesia in his commendation of Peter"s great confession; (Mat_16:18) so the twelve were prepared for this use of the word, and would not confound the body here signified with the Jewish synagogue. To the latter the expressions in vers. 18-20 could not apply. The custom and order of procedure in the synagogue would afford an idea of what the Lord meant; but the congregation intended was to be composed of Christians. the followers of Christ, who were delivered from the narrowness of rabbinical rules and definitions. The institution of ecclesiastical tribunals has been referred to this passage, but, as understood by the apostles, it would denote, not so much ecclesiastical rulers as the particular congregation to which the delinquent belonged; and the offence for which he is denounced is some private scandal or quarrel. The course of proceeding enjoined would be impracticable in a large and widely extended community, and could not be applied under our present circumstances. If he neglect to hear the Church. Now comes the final stage in corrective discipline. A heathen man (o eynikov , the Gentile) and a publican (o telwnhv , the publican). The class, not the individual, is meant. If he turns a deaf ear to the authoritative reproof of the Church, let him be regarded no longer as a brother, but as a heathen and an outcast. Christ, without endorsing the Jews" treatment of Gentiles and publicans, acknowledges the fact, and uses it as an illustration. The obdurate offender must be deprived of Church membership, and treated as those without the Jewish pale were commonly treated. The traditional law enjoined that a Hebrew might not associate, eat, or travel with a heathen, and that if any Jew took the office of publicans, he was to be virtually excommunicated. In later times, there naturally arose in the Christian Church the punishment of offenders by means of exclusion from holy communion, and excommunication. But even in this extreme case charity will not regard the sinner as hopelessly lost; it will seek his salvation by prayer and entreaty.

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

17. Tell it to the church. If neither effort is of avail, then report it to the church for action. This is the second instance in the New Testament of the use of the word “church.” The first is in Matt. 16:18. If he refuse to hear the church. The admonition and entreaty of the church through its elders. The church has power to admonish and to exclude. Let him be to thee as a heathen man and a publican. Have no religious fellowship with him, more than you would have with a heathen, or a publican. The publicans were usually apostate Jews. The orthodox Jews had no social intercourse with heathen or publicans.

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.

if he refuses to listen to them

"if your fellow believer refuses to listen to the witnesses who came with you"

to the church

"to the whole community of believers"

let him be to you as a Gentile and a tax collector

"treat him as you would treat a Gentile or tax collector." This implies that they should remove him from the community of believers. (See: Assumed Knowledge and Implicit Information)

translationWords

church

Gentile

tax

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. εἰπὲ τῇ ἐκκλησίᾳ. The word ἐκκλησία is found only here and ch. Mat 16:18 (where see note) in the Gospels. In the former passage the reference to the Christians Church is undoubted. Here either (1) the assembly or congregation of the Jewish synagogue, or rather, (2) the ruling body of the synagogue (collegium presbyterorum, Schleusner) is meant. This must have been the sense of the word to those who were listening to Christ. But what was spoken of the Jewish Church was naturally soon applied to the Christian Church. And the use of the term by Christ implied for the future an organised Church exercising discipline, organised too at least in part on the model of the synagogue.

ὁ ἐθνικὸς καὶ ὁ τελώνης. Jesus, the friend of publicans and sinners, uses the phrase of his contemporaries. What Jesus says, Matthew the publican records. ἐθνικός, the adjective of ἔθνη, in the special Jewish sense of ‘Gentiles,’ in Polybius ἐθνικὸς = ‘national.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17. παρακούσῃ] a stronger word than μὴ ἀκ., implying something of obduracy.

τῇ ἐκκλησίᾳ, by what follows, certainly not ‘the Jewish synagogue’ (for how could vv. 18-20 be said in any sense of it?), but the congregation of Christians; i.e. in early times, such as in Act 4:32, the one congregation,—in after times, that congregation of which thou and he are members. That it cannot mean the Church as represented by her rulers, appears by vv. 19, 20,—where any collection of believers is gifted with the power of deciding in such cases. Nothing could be further from the spirit of our Lord’s command than proceedings in what were oddly enough called ‘ecclesiastical’ courts.

ἔστω σοὶ κ.τ.λ.] ‘let him no longer be accounted as a brother, but as one of those without,’ as the Jews accounted Gentiles and Publicans.

Yet even then not with hatred, see 1Co 5:11, and compare 2Co 2:6, 2Co 2:7, and 2Th 3:14, 2Th 3:15. The articles ὁ ἐθν., ὁ τελ., are generic; the expressions being the singulars of οἱ ἐθνικοί, οἱ τελῶναι. And thus the quality expressed by ἐθνικός and τελώνης, rather than the individual who may happen to bear these characters, is prominent in the sentence: the ἐθν. or the τελ., inasmuch and as far as he is ἐθν. or τελ. But this is not, as Words., the effect of the article only; the predicate ἐθνικός conveys plainly enough, that it is as a heathen, not as a man, that he is here introduced.

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

17. But if he refuse to hear them, tell it to the Church: and if he refuse to hear the Church also, let him be to thee as the Gentile and the toll-gatherer.] παρακούειν in the later Greek is to refuse to hear, cf. Est 3:3, Est 3:8, To 3:4, Polyb. xxvi. 2. 1, xxx. 18. 2, and Mar 5:36 with Swete’s note.—ἐκκλησία] see on 16:18. The Church is the society of disciples of Christ who dwell in any place. For ἐθνικός and τελώνης, see on 5:46, 47. The Christian disciple who refuses to be reconciled to his fellow-Christian is to be regarded as no true member of the Society.

(L)

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