God’s law establishes legal matters by the testimony of two or three witnesses (Deuteronomy 17:6, Deuteronomy 19:15; see John 8:17; 2 Corinthians 13:1; 1 Timothy 5:19). Matthew 18:16, even more than in Matthew 18:15, recalls a legal rule that had been given in Deuteronomy 17:6 and Deuteronomy 19:15 (see Numbers 35:30), both texts that in Jewish life were significant both in terms of its primary application (in terms of referring to witnesses in court who could testify that they had heard or seen the wrongdoing) and the general practice of relying not on the word of one person, but on that of two or three (see John 8:17; 2 Corinthians 13:1; 1 Timothy 5:19; and also Hebrews 10:28). The witnesses spoken of in Matthew 18:16 are not witnesses against the brother, but for him: to attest that the sinner has been admonished properly, with both love and appropriate firmness. Matthew 18:16 shows how everything aims at the salvation of the sinner and the honour of the disciples. Even if a sinner continues to sin against a disciple of Jesus, the Lord tells the disciple to try a second time to save the sinner. He has to make the effort to go out again (like a searching shepherd), accompanied by one or two other disciples. Their support of the admonition confirms its power, as it is confirmed by witnesses. The sinner can not shirk the admonition with the excuse that only one person admonished him.
In Matthew’s ancient Greek, the word ekklēsia just meant meeting
or public gathering
(see Acts 19:40). The kind of gathering meant depends on the context. The public dimension introduced in Matthew 18:17 purposefully contrasts with the private nature of the admonitions of Matthew 18:15–16. Initially, the disciples are told to avoid turning a brother’s sin into a matter of public complaint, but if private conversations do not achieve the desired outcome, they must bring the matter before the gathering
: the same group from whom the aggrieved party had taken one or two witnesses (Matthew 18:16). It is the gathering of the disciples—a group that could indeed assemble formally (Acts 1:15, Acts 2:1–2). Considering the Greek usage, Matthew 18:15–17 clearly distinguishes between an initial discussion within a small circle and a later action taken by the assembly as a whole. The ekklēsia in Matthew 18:17 thus is not the church
in a general, institutional sense, but rather the gathered body of disciples, in contrast to the group of two or three who had first brought the admonition.
According to God’s law, any legal matter is established by the testimony of two or three witnesses (Deuteronomy 17:6, Deuteronomy 19:15; see John 8:17; 2 Corinthians 13:1; 1 Timothy 5:19).1
Matthew 18:16, even more clearly than Matthew 18:15, recalls a legal rule that had been given to ancient Israel. In fact, Deuteronomy 17:6 and Deuteronomy 19:15 (see also Numbers 35:30) was apparently a Scripture passage that in Jewish life had significance not only in terms of its primary application—namely, in terms of referring to witnesses in court who could testify that they had heard or seen the wrongdoing—but was also generally used to show that, for the sake of certainty, it was advisable not to rely merely on the word of one person, but on that of two or three (see John 8:17: 2 Corinthians 13:1; 1 Timothy 5:19; and strictly speaking also Hebrews 10:28).2
The witnesses spoken of in Matthew 18:16 are not witnesses against the brother, but for him. In other words, the two or three witnesses must be able to attest that the sinner has been admonished properly, in a manner befitting love and yet also with appropriate firmness.3
Matthew 18:16 shows how everything is directed to the salvation of the sinner and to upholding the honour of the disciples. Even if the sinner perseveres in his sin against a disciple of Jesus, the Lord charges the aggrieved disciple to undertake a second attempt to save the sinner. He has to make the effort to go out again (like a searching shepherd), accompanied by one or two other disciples. Their support of the admonition confirms its power. The matter is now established. The admonition is confirmed by witnesses. The sinner can no longer shirk the admonition on the basis of the fact that only one person admonished him.4
In the ancient Greek of the evangelist Matthew, the word ekklēsia simply meant meeting
or public gathering
(see also Acts 19:40). The specific kind of gathering intended must always be determined by the context. In Matthew 18:15–17, the public nature of the admonitions is purposefully contrasted with the private nature of the admonitions of Matthew 18:15–16 and the public dimension introduced in Matthew 18:17.
Initially, the disciples are called to refrain from turning a brother’s sin into a matter of public complaint. Yet if private conversations fail to achieve the desired outcome, they must eventually bring the matter before the gathering.
This gathering consists of the same group from whom the aggrieved party had taken one or two witnesses (Matthew 18:16). It is the gathering of the disciples—a group that was indeed able to assemble formally (Acts 1:15, Acts 2:1–2).
If admonition by two or three disciples has no effect, then these same disciples must present the matter openly before the assembled group of disciples. As such, Matthew 18:17 refers to a specific meeting of Jesus’ disciples. Considering the Greek usage, there is every reason to understand Matthew 18:15–17 as distinguishing between an initial discussion within a small circle and a subsequent action taken by the assembly as a whole.
The ekklēsia in Matthew 18:17 therefore does not refer to the church
in a general or institutional sense, but rather to the gathered body of disciples in contrast to the smaller group of two or three who had first attempted the admonition.5
16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses.