Matthew 18:17Meaning & Commentary from the Church Fathers

In accordance with the law of love, our Church prays for the unity of the Churches, seeking the conversion of non-believers while they are still alive, trusting that the Lord will guide them to the light of truth and the path to salvation through their own experiences. If they find conversion, it is indeed a blessing. However, should they remain unconverted in life, in accordance with the divine mysteries beyond our understanding, the Church cannot remember them after death, as they did not share in communion with her while alive.

The strength of the Church resides in its perfect harmony of faith and the consistent behavior of its members; minor deviations can lead to significant consequences, as we witness in ourselves.

In the Old Testament, a Jew who turned away from God’s Law and embraced pagan practices was to be cast out and stoned: "You shall purge the evil from your midst" (Deuteronomy 17:2-7), Moses instructed the Israelites. This was a necessary in a time when human sinfulness often rendered such actions ineffective. For us, the heirs of the New Covenant—a covenant marked by the Spirit and love—our Lord Jesus Christ has established a different commandment: to remove those who breach the tenets of faith and Christian living from our community: "let him be to you as a Gentile and a tax collector," implying that one who disrupts the unity of faith must be seen as an outsider. Yet, we are to love him as we would any person; being a good neighbor and citizen, assisting him in his times of need, and offering friendship in human terms. However, concerning matters of faith, we must maintain a barrier; his inner beliefs must remain foreign to us unless we engage in constructive dialogue about our differences. Such conversations are prudent only for those who are steadfast in their faith and well-versed in the teachings of the Church; the other members should be cautious of disputes, remembering the responsibility to uphold the faith (2 Corinthians 10:5).

What could be more just than this? If it appears harsh to anyone—perhaps feeling pity for excluding someone from the community of believers or sorrow for relinquishing personal misconceptions—then let them depart instead. This is the standard in any orderly society that wishes to maintain its purpose and responsibilities. There is nowhere that allows for unrestrained thoughts, words, and actions without regard for established norms and order. It is only among us, in educated circles, that we encounter such an unprecedented exception concerning faith and the Church. Remarkably, we have allowed all individuals, regardless of their beliefs—including false teachers, critics, skeptics, and blasphemers—to coexist in unity: no one is considered a danger, and no words diminish our sacred convictions or traditions. This situation is indicative of mental decay, and it is this very state that leads to our downfall. We anticipate that tomorrow, the same criticisms will be directed at us: "they are extremists, clerical zealots; they demand excommunications, inquisitions, persecutions, executions; they oppose freedom of thought and inhibit human progress." Yet none of this frightens us. According to Orthodox Christian teaching, anathema signifies a calm and resolute, yet non-violent, separation of ill members from the healthy. Extremists are those who impose beliefs through force; we do not engage in such behavior. Clericals, associated with a Western religious faction seeking to dominate the State, do not exist among us; such terms are imposed upon us by those unfamiliar with our Church’s history. We have not experienced an Inquisition; we request no executions. We simply say to those who denounce the Church, "leave us be." Similarly, we caution our fellow Orthodox Christians, our brethren in Christ, to "beware of them, and turn away"; let them be as Gentiles and tax collectors to you. While this final judgment rests in the hands of ecclesiastical authority, may we never witness it being rendered. Just as the torments of eternal judgment serve as a warning to the sinner, we highlight for those within our Church who are misled the authority and guidance the Church offers in our current circumstances, for it is through her wisdom alone that we find our deliverance.

Moreover, it is crucial to discern the manner in which our adversaries of faith ensnare us into their influence, undermining our stability and freedom. This power is characterized by a false sense of shame. What is this? True shame arises from the turmoil of our soul or the pain of conscience when confronted with sin or temptation; it is a righteous sentiment. Yet, in our moral deterioration, societal customs often replace divine law, and self-love and vanity supplant genuine conscience. When we violate societal norms—often imperfect or even detrimental to virtue—our self-worth suffers due to the fear of ridicule, leading us to succumb to external pressures against our better judgment. Consider how an inexperienced youth may, in the company of unsavory companions, partake in excessive drinking out of fear of mockery. Likewise, many Christians nowadays hesitate to attend all-night services instead of opting for theatrical or concert entertainment, or to fast, or to pray at meals, fearing they will be labeled prudes: this indeed is false shame.

This moral ailment plagues many contemporary Russian Christians, and our adversaries exploit it skillfully. To combat this false shame, let us invoke genuine shame: allowing moral degradation to permeate our Christian community, remaining indifferent to this grave affliction, and becoming the object of reproach among our peers and the subject of scorn (Psalm 43:14-15), is what should bring us shame. Our Lord warned against this false shame, which now holds such sway over us: "For whoever is ashamed of Me and of My words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when He comes in the glory of His Father with the holy angels" (Mark 8:38).

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.

Athanasius, the Patriarch of Alexandria, states in his teachings, “Whoever desires salvation must uphold the Orthodox faith; those who do not preserve it in its entirety and purity will undoubtedly face eternal destruction.” This teaching clearly illustrates that salvation is unattainable outside of the Orthodox Catholic Church, just as in the time of Noah, only those inside the ark were saved from the flood. St. Cyprian remarked, “To those for whom the Church is not a mother, God cannot be a father.” The Lord Himself declared, “If he refuses to listen to the Church, let him be to you as a Gentile and a tax collector” (Matthew 18:17). Therefore, one should not focus on the good deeds of those who disregard the Church. There are indeed many righteous individuals among those who do not believe in Christ; they cherish the truth, act with kindness, and perform good works not only for their own but also towards Christians. However, such deeds cannot secure their salvation since they remain separate from Christ and His Church. Likewise, those who identify as Christians but are detached from the Church of Christ risk losing their salvation, irrespective of any virtuous acts they may perform. Even if they practice fasting, uphold moral integrity, or engage in fervent preaching, these efforts will not save them if they have become heretics and distanced themselves from the Church. Such actions may even amplify their suffering.

Do not view such an adversary of the Church as a brother in Christ, and withdraw from fellowship with him, lest you and others contract his spiritual affliction. Should he be severed from my Church, he will find himself alienated from my grace which abides with her. This is the command given, the teaching of the Lord Himself regarding the anathema of the Church, which finds its origin in Christ, who invites us: learn from Me, for I am meek and lowly in heart (Matt. 11:29). Following this principle, the Apostle Paul proclaimed, “If anyone preaches to you a gospel contrary to what you received, let him be accursed” (Galatians 1:8). The other apostles echoed this when they encountered those who had departed from them but were not of them (1 John 2:19), introducing harmful heresies and turning away from the Lord who saved them (2 Pet. 2:1). What further action could be taken but to remove those infected with malign teachings from the healthy body? This must be done openly so that the malignantly influenced may realize their plight and seek the all-healing remedy of repentance, while the faithful are alerted to whom they must be cautious of and how vigilantly they should guard themselves. Thus, the Church not only has the authority but is required to excommunicate individuals who rebuff her, as well as God Himself, who speaks through the Holy Scriptures. Anathema is the Church’s verdict, a gentle yet formidable decree, mirroring the nature of Christ, its Founder, who embodies gentleness and strength. Anathema is not a curse; a curse invokes harm and calamity upon the one it targets, while anathema signifies only the removal from the Church, severing communion with those unwilling to obey her authority. The Church, through its primate, proclaims to such individuals: you do not adhere to the faith as the Lord has commanded; you neglect His holy precepts, disdain His grace, and mock the statutes of His Church—established, cherished, and promised to be preserved until the end—bringing in your destructive doctrines. For those, nothing in the Church is sacred or cherished; depart from us. We are willing to coexist with you as fellow citizens unacquainted with the faith and law of Christ, but we cannot share in the unity of faith, in the communion of prayers and Sacraments, or in spiritual love; leave us. You have turned away from the purity and wholeness of Christ’s faith; you are to us as tax collectors were to the ancient Hebrews. We regard you as the Lord instructed us: let him be to you as a Gentile and a tax collector. You are free to choose your own path, and it is our responsibility to regard you as we are instructed by our Lord Jesus Christ, in whom we trust for eternal salvation. This does not imply that we should treat our brother with disdain or deny him basic human kindness as the Hebrews did towards non-believers; we must continue to love our brother and strive to guide him towards righteousness until the end, just as our heavenly Father does with the ungrateful and wicked. It signifies only that we must end all fellowship with him as a fellow believer, viewing him as one who does not belong to the Holy Church of God. The Church reserves anathema primarily for sins of the intellect rather than will, targeting persistent obstinacy rather than mere sinfulness. Not directed against robbers or those engaged in criminal acts, anathema is reserved for those who deny the existence of God, redemption, immortality, future judgment, and the foundational truths of faith. The intellectual sins are graver, more harmful, and more culpable than those of action. We all sin frequently, yet through humility before God’s mercy and sincere repentance, we can attain His forgiveness. Even misguided beliefs, when not steadfast, may be forgiven if individuals, much like children, are swept away by varying doctrines and genuinely confess their errors. Nonetheless, if someone deliberately spreads falsehoods as the devil, the father of lies, does—seeking to destroy souls—or if one rebuffs the truths acknowledged by Christ, His apostles, and the entire Church, such a person commits a sin against the Holy Spirit. This sin, if unrepented, will not be forgiven either in this life or the next; it undermines the very foundations of God’s Church, prompting her to express her sorrow: Anathema! Let no one presume the anathema to be inconsequential; indeed, being excommunicated from the Church signifies having barred oneself from the Kingdom of Heaven.

b) (Matthew 18:16) If your attempts at correction do not enlighten your brother, and he remains steadfast in his transgressions, do not abandon him. Instead, consider another approach: find individuals known to the sinner, whether friends or relatives, individuals he respects, and bring them along to assist in convincing him to repent, thus fortifying your appeal with the witness of two or three. c) (Matthew 18:17) The term 'church' refers to the collective body of believers in Christ; more specifically, it pertains to the local congregation, comprised of believers in a specific location, or even more pointedly, the bishops, who represent God, and the presbyters, who embody the Apostles, entrusted with the authority to bind and resolve sins. Therefore, if the wayward brother refuses to heed the counsel offered by two or three witnesses, present his case to the Church, for instance, to his spiritual advisor, who may then provide pastoral guidance. If he still does not listen, regard him as an unrepentant sinner, akin to a gentile or a tax collector, and cease fellowship with him, thereby freeing yourself from responsibility for his sin. However, continue to keep him in your prayers, asking the Lord to lead him back to the path of righteousness.

It is preferable to be labeled as a ‘one-sided or discontentedly enlightened individual’ who believes, rather than to consider oneself more knowledgeable than the Church through scholarly pursuits and consequently to step away from being a child of the Church, assuming the role of a critic.

- “If he refuses to listen to the congregation as well”: if he does not heed the counsel, corrections, or warnings from the leaders of the church, and if he does not accept the judgment of those who bear the judicial authority in the church, then “let him be to you as a Gentile and a tax collector”: the Jews referred to all who were not part of their community as Gentiles and had no dealings with them, particularly in spiritual matters; tax collectors (see Matt. 5:46) were viewed as corrupt, outcasts who were similarly avoided and shunned. The implication of this statement is clear: do not regard such a obstinate individual as your brother, for he is akin to a terminally ill patient (see Zlat.), and cease your Christian fellowship with him to avoid being tainted by his affliction. While formal exclusion from the community or excommunication (as seen in 1 Cor. 5) is not explicitly mentioned here, such exclusion is a rightful and necessary outcome of persistent defiance against the church’s judgment, rebellion against it, and lack of repentance (see Chrysostom).