If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.
Parallel Translations
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If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.
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If he heare not them tell it vnto the congregacion. If he heare not the congregacion take him as an hethen man and as a publican.
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And if he refuse to heare them, tell it vnto the Church: and if he refuse to heare the Church also, let him be vnto thee as an heathen man, and a Publicane.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (14)
Passages linked to Matthew 18:17 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Thessalonians 3:6 Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us.
- 1 Corinthians 5:9–6:7 I wrote to you in my letter to have no company with sexual sinners; yet not at all meaning with the sexual sinners of this world, or with the covetous and extortionists, or with idolaters; for then you would have to leave the world. But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortionist. Don’t even eat with such a person. For what do I have to do with also judging those who are outside? Don’t you judge those who are within? But those who are outside, God judges. “Put away the wicked man from among yourselves.” Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints? Don’t you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters? Don’t you know that we will judge angels? How much more, things that pertain to this life? If then you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly? I say this to move you to shame. Isn’t there even one wise man among you who would be able to decide between his brothers? But brother goes to law with brother, and that before unbelievers! Therefore it is already altogether a defect in you, that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded?
- 2 Thessalonians 3:14-15 If any man doesn’t obey our word in this letter, note that man, that you have no company with him, to the end that he may be ashamed. Don’t count him as an enemy, but admonish him as a brother.
- 1 Corinthians 5:3-5 For I most certainly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing. In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
- 2 John 1:10-11 If anyone comes to you, and doesn’t bring this teaching, don’t receive him into your house, and don’t welcome him, for he who welcomes him participates in his evil deeds.
- Ephesians 5:11-12 Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them. For it is a shame even to speak of the things which are done by them in secret.
- Ezekiel 11:12 You will know that I am Yahweh, for you have not walked in my statutes, You have not executed my ordinances, but have done after the ordinances of the nations that are around you.” ’ ”
- Romans 16:17-18 Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them. For those who are such don’t serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent.
- Ephesians 4:17-19 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their hearts. They, having become callous, gave themselves up to lust, to work all uncleanness with greediness.
- 3 John 1:9-10 I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn’t accept what we say. Therefore if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words. Not content with this, neither does he himself receive the brothers, and those who would, he forbids and throws out of the assembly.
- 2 Corinthians 2:6-7 This punishment which was inflicted by the many is sufficient for such a one; so that on the contrary you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow.
- Ezra 6:21 The children of Israel who had returned out of the captivity, and all who had separated themselves to them from the filthiness of the nations of the land, to seek Yahweh, the God of Israel, ate,
- Acts 15:6-7 The apostles and the elders were gathered together to see about this matter. When there had been much discussion, Peter rose up and said to them, “Brothers, you know that a good while ago God made a choice among you that by my mouth the nations should hear the word of the Good News and believe.
- 2 Corinthians 6:14-17 Don’t be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with darkness? What agreement does Christ have with Belial? Or what portion does a believer have with an unbeliever? What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and walk in them. I will be their God and they will be my people.” Therefore “ ‘Come out from among them, and be separate,’ says the Lord. ‘Touch no unclean thing. I will receive you.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain He speaketh not of any kind of policy, but…
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.
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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.
John Trapp 1656 · Public Domain 17 And if he shall neglect to hear them,…
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
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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.
John Gill 1763 · Public Domain For where two or three are gathered together,.... This…
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).
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"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.
Adam Clarke 1810 · Public Domain Verse 17. 3. Tell it unto the Church] Lay…
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.
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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.
Albert Barnes 1834 · Public Domain Tell it to the church - See the notes…
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.
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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.
Haydock's Catholic Bible Commentary 1859 · Public Domain Tell the church. This not only shews the order…
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).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 17. tell it unto the church] The word “church”…
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (17) If he shall neglect to hear them.—Better, refuse,…
(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.
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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.
The Pulpit Commentary 1880 · Public Domain Tell it unto the Church (th ekklhsia). This is…
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.
B. W. Johnson 1891 · Public Domain 17. Tell it to the church. If neither effort…
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 if he refuses to listen to them
if he refuses to listen to them
"if your fellow believer refuses to listen to the witnesses who came with you"
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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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 18:17 The church is the local Christian community. •…
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.