Matthew 18:16Meaning & Commentary from the Church Fathers

This is why the Saviour directs the aggrieved party to approach the offender, either alone or accompanied. If the offender remains obstinate even then, He advises involving the Church: "Say to the Church" (Matthew 18:17). Had He focused solely on the interests of the offended, He wouldn’t have commanded forgiveness to be extended up to seventy times, nor would He have suggested multiple approaches for his restoration. Rather, when the offender persists after the initial admonition, He urges that he be helped again and again—first alone, then with two, and finally with a group. In situations involving external matters, He instructed no such response, declaring, "But whosoever shall strike thee on thy right cheek, turn to him the other also" (Matt. 5:39), yet the approach differs here. Paul conveys a similar teaching with the question, "What shall I judge and external?" (1 Cor. 5:12). He also directs us to correct and restore our brethren and to expel the disobedient for their own good. The Saviour establishes a process for brethren, appointing three teachers and judges for the offender, to help him realize the gravity of his actions during moments of folly. Although he has uttered and done shameful things, he requires an external assessment, much like a drunkard. Anger and sin can provoke a man to greater fury than intoxication. Who was wiser than David? Yet even he, in his sin, was oblivious; lust consumed his thoughts and clouded his soul. Thus, he needed a prophet's enlightening words to remind him of his deeds. Consequently, the Saviour presents the sinner with individuals who can enlighten him regarding his actions.

Why does He instruct us to rebuke the one wronged and not another? Because the offender may more readily accept correction from the one he has injured. The nature of rebuke differs greatly when it comes from the offended individual—as opposed to others who advocate for him—especially when that individual takes the lead in calling for repentance. If someone appears before him demanding redress while genuinely concerned for his salvation, it has a greater chance to induce remorse. The goal of rebuke is rectification rather than an offense. The Saviour advises that two cooperate in correction, but not suddenly; this happens once the offended party has already struggled alone. He doesn’t call for a multitude to confront him at once but recommends starting with one or two; if the one rebuked disregards even these, then he is brought before the Church. Here, the Saviour is particularly attentive to ensure that the neighbor’s sins remain as discreet as possible. While he could have given the aggrieved party the authority to disclose the sin from the outset, in His desire to prevent public scandal, He mandates that this step occur only after one or two admonitions. What does it mean to have "every word confirmed by the mouth of two or three witnesses"? It signifies that you have done all possible on your part, leaving nothing undone that was necessary. "But if he refuses to listen to them, tell it to the church," meaning its leaders; "and if he refuses to hear the church, let him be to you as a heathen and a publican." Such an individual is grievously ill. Remember, He routinely holds the publican up as a symbol of the worst sinner. As He stated, "Do not the tax collectors behave the same way?" (Matthew 5:46). He added elsewhere, "Publicans and harlots go ahead of you into the kingdom of God" (Matt. 21:31), referring to the most despised of people. (Let those who pursue unjust gain listen and refrain from demanding excessive interest!) Why then does He equate the errant with the publicans? To provide comfort to the offended and to instill fear in the one who offended. But is this all a punishment? No; listen further, "Whatsoever ye bind on earth shall be bound in heaven" (Matt. 18:18).

It does not say "offend," but rather "reprove." "Yet if he listens," meaning if he recognizes his error, for the Lord desires that those who sin be corrected privately at first, to avoid causing them to become more brazen when rebuked in public.

If he heeds our counsel, we retrieve his soul, and in the salvation of another, we also secure our own salvation. Should he remain unresponsive, let another brother join in the appeal. And if he ignores this effort, a third brother should be brought in, whether for the sake of correction or to ensure that the matter is handled in the presence of witnesses. Furthermore, if the individual receiving correction still refuses to listen, it becomes necessary to inform many others, so they may distance themselves from him with disapproval, encouraging a transformation that shame could not achieve. When it is stated, Let him be to you as a Gentile and a tax collector, it indicates that a man who, while claiming to be a believer, behaves like an unbeliever deserves even greater disdain than those who are overtly heathen. The tax collectors, in a metaphorical sense, represent those who pursue earthly gain through deceit, trickery, theft, and wrongful betrayal.

Secondly, (Matthew 18:16) if your brother remains unyielding despite your attempts to guide him, do not abandon him to his fate. Consider another approach: find mutual acquaintances or relatives of his who command his respect and take them along to counsel him. The presence of two or three witnesses will add weight to your appeal and may help him regain clarity. Thirdly, (Matthew 18:17) the term "Church" refers to the body of believers in Jesus Christ, specifically in this context, the local assembly of faithful individuals, or more precisely the bishops who act as God's representatives, and the presbyters who represent the Apostles and are entrusted with the authority to bind and absolve sins. Consequently, if your brother refuses to heed the admonitions of two or three witnesses, bring the matter to the Church, perhaps to his spiritual mentor, so they can provide pastoral guidance. If he does not listen to them, regard him as one who is unrepentant—like a pagan or a tax collector—no longer nurturing fellowship with him. In doing so, you free yourself from the burden of his sin while continuing to pray for his restoration, that the Lord may lead him back to the path of truth.

The principle of “that by the mouth of two,” etc., finds its roots in the Mosaic law (Deut. 19:15), which stipulates that a single witness is insufficient to bring forth a charge of wrongdoing; rather, every matter must be established by the testimony of two or three witnesses. This same principle applies, as the Savior teaches, to the brother who has sinned. “Do you see how the Savior seeks the welfare not only of the one who has been wronged but also of the transgressor? The offended party is burdened by anger and is both troubled and weak. Consequently, the Savior encourages the one who has been wronged to approach him alone or with others” (Zlat.).

Such witnesses may facilitate reconciliation between conflicting parties, and if the offender remains unrepentant, they can serve as impartial representatives before the Church. Should he refuse to listen to them, inform the Church, including its leaders and representatives. Only when the unrepentant sinner disregards the counsel of the Church leaders and does not heed their judgment should he be excluded from communion. If he continues to reject the Church’s authority, treat him as you would a Gentile or a tax collector; such a person is considered ‘incurably sick’ (St. John Chrysostom), and it is important to separate oneself from him to avoid being affected by his condition.