John Calvin Commentary Matthew 18:15

"And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother." — Matthew 18:15 (ASV)

But if your brother shall sin against you. As He had discussed bearing the weaknesses of brothers, He now shows more clearly in what manner, for what purpose, and to what extent, we ought to bear with them. For otherwise, it would have been easy to reply that there is no other way of avoiding offenses than by everyone winking at the faults of others, and in this way, what is evil would be encouraged by forbearance. Christ therefore prescribes a middle course, which does not cause too much offense to the weak, and yet is adapted to cure their diseases; for that severity which is used as a medicine is beneficial and worthy of praise.

In short, Christ commands His disciples to forgive one another, but to do so in such a way as to try to correct their faults. It is necessary that this be wisely observed, for nothing is more difficult than to exercise forbearance toward people and, at the same time, not to neglect the freedom necessary in rebuking them.⁵⁵² Almost all lean to one side or the other: either deceiving themselves mutually with deadly flatteries, or pursuing with excessive bitterness those whom they ought to cure. But Christ recommends to His disciples a mutual love, which is far removed from flattery; He only commands them to season their admonitions with moderation, so that they do not discourage the weak by excessive severity and harshness.

Now He distinctly lays down three steps of brotherly correction:

1. To give private advice to the person who has offended.
2. If he shows any sign of obstinacy, to advise him again in the presence of witnesses.
3. If no progress is made in that way, to deliver him to the public decision of the Church.

The design of this, as I have said, is to prevent charity from being violated under the pretext of fervent zeal. Since most people are driven by ambition to publish with excessive eagerness the faults of their brothers, Christ appropriately addresses this fault by commanding us to cover the faults of brothers, as far as it is in our power; for those who take pleasure in the disgrace and infamy of brothers are unquestionably carried away by hatred and malice, since, if they were under the influence of charity, they would try to prevent the shame of their brothers.

But it is asked, should this rule be extended indiscriminately to every kind of offense? For there are very many who do not allow any public censures until the offender has been privately admonished. But there is an obvious limitation in the words of Christ; for He does not simply, and without exception, order us to advise or rebuke privately, and in the absence of witnesses, all who have offended, but commands us to attempt this method when we have been offended in private; by which is meant, not that it is a business of our own, but that we ought to be wounded and grieved whenever God is offended. And Christ is not now speaking about bearing injuries, but teaches us in general to cultivate such meekness toward each other, so as not to ruin by harsh treatment those whom we ought to save.⁵⁵³

Against you. This expression, as is evident from what we have said, does not denote an injury committed against anyone, but distinguishes between secret and open sins.⁵⁵⁴ For if anyone offends against the whole Church, Paul commands that he be publicly rebuked, so that even elders shall not be spared; for it is in reference to them that he expressly commands Timothy to

rebuke them publicly in the presence of all, and thus to make them a general example to others (1 Timothy 5:20).

And certainly, it would be absurd that he who has committed a public offense, so that the disgrace of it is generally known, should be admonished by individuals; for if a thousand people are aware of it, he ought to receive a thousand admonitions. The distinction, therefore, which Christ expressly lays down, ought to be kept in mind, so that no one may bring disgrace upon his brother by rashly, and without necessity, divulging secret offenses.

If he shall hear you, you have gained your brother. Christ confirms His doctrine by its usefulness and advantage; for it is no small matter to gain to God a soul which had been the slave of Satan. And how does it happen that those who have fallen do not often repent, but because they are regarded with hatred, and treated as enemies, and thus acquire a character of hardened obstinacy? Nothing, therefore, is more appropriate than meekness, which reconciles to God those who had departed from Him. On the other hand, he who inconsiderately indulges in foolish flattery willingly places in jeopardy the salvation of a brother, which he had in his hand.

According to Luke, Christ expressly commands us to be satisfied with a private rebuke, if the brother is brought to repentance. From this, too, we infer how necessary it is that mutual freedom of rebuke should exist among believers.

For, since each of us in many ways commits daily offenses, it would be outrageous cruelty to betray, by our silence and concealment, the salvation of those whom we might, by mild rebuke, rescue from perdition.

Though it does not always succeed, yet he is chargeable with heinous guilt who has neglected the remedy which the Lord prescribes for promoting the salvation of the brothers. It is also worthy of notice that the Lord, in order to make us more zealous in performing our duty, ascribes to us that honor which is His own; for to Him alone, and to no other, does it belong to convert a person; and yet He bestows on us this applause, though we did not deserve it, that we gain a brother who was lost.

⁵⁵² “Que toutesfois on retiene tousiours ceste liberte de reprendre ce qui est a condamner;” — “so as at the same time to reserve always that liberty of reproving what is worthy of condemnation.”;” — “so as at the same time to reserve always that liberty of reproving what is worthy of condemnation.”

⁵⁵³ “Lesquels nous devions plustost tascher d’amener a salut;” — “whom we ought rather to attempt to lead to salvation.”;” — “whom we ought rather to attempt to lead to salvation.”

⁵⁵⁴ “Mais pour distinguer et mettre difference entre les pechez secrets, et les offenses manifestes;” — “but to distinguish and put a difference between secret sins and open offenses.”;” — “but to distinguish and put a difference between secret sins and open offenses.”