Mat 18:17, 1Cor 5:11, 2Th 3:6, 14 | Barnes | STEP | Verse 17. Tell it unto the Church . . 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 those who act for them. 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. If he neglect to hear the Church, let him be , etc. The Jews gave the name heathen or Gentile to all other nations but themselves. With them they had no religious intercourse or communion. Publican . . Publicans were men of abandoned character, and the Jews would have no intercourse with them. The meaning of this is, cease to have religious intercourse with him, to acknowledge him as a brother. Regard him as obstinate, self-willed, and guilty. It does not mean that we should cease to show kindness to him, and aid him in affliction or trial; for this is required towards all men; but it means that we should disown him as a Christian brother, and treat him as we do other men not connected with the church. This should not be done till 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. (o) "let him be unto"

Matthew 18:17

Verse 17. Tell it unto the Church. Mt 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 those who act for them. 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.

If he neglect to hear the Church, let him be, etc. The Jews gave the name heathen or Gentile to all other nations but themselves. With them they had no religious intercourse or communion.

Publican. Mt 5:47. Publicans were men of abandoned character, and the Jews would have no intercourse with them. The meaning of this is, cease to have religious intercourse with him, to acknowledge him as a brother. Regard him as obstinate, self-willed, and guilty. It does not mean that we should cease to show kindness to him, and aid him in affliction or trial; for this is required towards all men; but it means that we should disown him as a Christian brother, and treat him as we do other men not connected with the church. This should not be done till 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.

(o) "let him be unto" Rom 16:17, 1Cor 5:3-5, 2Thes 3:6,14

1 Corinthians 5:11

Verse 11. But now. In this epistle. This shows that he had written a former letter.

I have written unto you. Above. I have designed to give this injunction that you are to be entirely separated from one who is a professor of religion, and who is guilty of these things.

Not to keep company. To be wholly separated and withdrawn from such a person. Not to associate with him in any manner.

If any man that is called a brother. Any professing Christian; any member of the church.

Be a fornicator, etc. Like him who is mentioned, 1Cor 5:1.

Or an idolater. This must mean those persons who while they professed Christianity still attended the idol feasts, and worshipped there. Perhaps a few such may have been found who had adopted the Christian profession hypocritically.

Or a railer. A reproachful man; a man of coarse, harsh, and bitter words; a man whose characteristic it was to abuse others; to vilify their character, and wound their feelings. It is needless to say how much this is contrary to the spirit of Christianity, and to the example of the Master, "who when he was reviled, reviled not again."

Or a drunkard. Perhaps there might have been some then in the church, as there are now, who were addicted to this vice. It has been the source of incalculable evils to the church; and the apostle, therefore, solemnly enjoins on Christians to have no fellowship with a man who is intemperate.

With such an one no not to eat. To have no intercourse or fellowship with him of any kind; not to do anything that would seem to acknowledge him as a brother; with such an one not even to eat at the same table. A similar course is enjoined by John, 2Jn 1:10,11. This refers to the intercourse of common life, and not particularly to the communion. The true Christian was wholly to disown such a person, and not to do anything that would seem to imply that he regarded him as a Christian brother. It will be seen here that the rule was much more strict in regard to one who professed to be a Christian than to those who were known and acknowledged heathens. The reasons may have been:

(1.) The necessity of keeping the church pure, and of not doing anything that would seem to imply that Christians were the patrons and friends of the intemperate and the wicked.

(2.) In respect to the heathen, there could be no danger of its being supposed that Christians regarded them as brethren, or showed to them any more than the ordinary civilities of life; but in regard to those who professed to be Christians, but who were drunkards, or licentious, if a man was on terms of intimacy with them, it would seem as if he acknowledged them as brethren, and recognised them as Christians.

(3.) This entire separation and withdrawing from all communion was necessary in these times to save the church from scandal, and from the injurious reports which were circulated. The heathen accused Christians of all manner of crime and abominations. These reports were greatly injurious to the church. But it was evident that currency and plausibility would be given to them if it was known that Christians were on terms of intimacy and good fellowship with heathens and intemperate persons. Hence it became necessary to withdraw wholly from them; to withhold even the ordinary courtesies of life; and to draw a line of total and entire separation. Whether this rule in its utmost strictness is demanded now, since the nature of Christianity is known, and since religion cannot be in so much danger from such reports, may be made a question. I am inclined to the opinion that the ordinary civilities of life may be shown to such persons; though certainly nothing that would seem to recognise them as Christians. But as neighbours and relatives; as those who may be in distress and want, we are assuredly not for bidden to show towards them the offices of kindness and compassion. Whitby and some others, however, understand this of the communion of the Lord's Supper, and of that only.

(a) "if any man" Rom 16:17, 2Jn 1:10 (*) "fornicator" "impure" (+) "railer" "reviler" (+) "extortioner" "Oppressor"

2 Thessalonians 3:6

Verse 6. Now we command you, brethren. The apostle now 2Thes 3:6-12 turns to an important subject--the proper method of treating those who were idle and disorderly in the church. In the previous epistle he had adverted to this subject, but in the mild language of exhortation. When he wrote that epistle he was aware that there were some among them who were disposed to be idle, and he had tenderly exhorted them "to be quiet, and to mind their own business, and to work with their own hands," 1Thes 4:11. But it seems the exhortation, and the example of Paul himself when there, 1Thes 2:9, had not been effectual in inducing them to be industrious. It became, therefore, necessary to use the strong language of command, as he does here, and to require that if they would not work, the church should withdraw from them. What was the original cause of their idleness, is not known. There seems no reason, however, to doubt that it was much increased by their expectation that the Saviour would soon appear, and that the world would soon come to an end. If this was to be so, of what use would it be to labour? Why strive to accumulate property with reference to the wants of a family, or to a day of sickness, or old age? Why should a man build a house that was soon to be burnt up, or why buy a farm which he was so soon to leave? The effect of the expectation of the speedy appearing of the Lord Jesus has always been to induce men to neglect their worldly affairs, and to lead idle lives. Man, naturally disposed to be idle, wants the stimulus of hope that he is labouring for the future welfare of himself, for his family, or for society, nor will he labour if he believes that the Saviour is about to appear.

In the name of the Lord Jesus Christ.--1Cor 5:4.

That ye withdraw yourselves. 1Timm 6:6. This is the true notion of Christian discipline. It is not primarily that of cutting a man off, or denouncing him, or excommunicating him; it is that of withdrawing from him. We cease to have fellowship with him. We do not regard him any longer as a Christian brother. We separate from him. We do not seek to affect him in any other respect; we do not injure his name or standing as a man, or hold him up to reprobation; we do not follow him with denunciation or a spirit of revenge; we simply cease to recognize him as a Christian brother, when he shows that he is no longer worthy to be regarded as such. We do not deliver him over to the civil arm; we do not inflict any positive punishment on him; we leave him unmolested in all his rights as a citizen, a man, a neighbour, a husband, a father, and simply say that he is no longer one of us as a Christian. How different is this from excommunication, as it has been commonly understood! How different from the anathemas fulminated by the Papacy, and the delivering of the heretic over to the civil power!

From every brother that walketh disorderly. 1Cor 5:11, also 1Cor 5:12-13. A "disorderly walk" denotes conduct that is in any way contrary to the rules of Christ. The proper idea of the word used here (ατακτως,) is that of soldiers who do not keep the ranks; who are regardless of order; and then who are irregular in any way. The word would include any violation of the rules of Christ on any subject.

And not after the tradition which ye received of us. According to the doctrine which we delivered to you. 2Thes 2:15. This shows that by the word "tradition" the apostle did not mean unwritten doctrines handed down from one to another, for he evidently alludes to what he had himself taught them, and his direction is not that that should be handed down by them, but that they should obey it.

(a) "withdraw yourselves" 1Timm 6:5 (b) "every brother that walketh disorderly" 1Cor 5:11,13 (*) "received of us" "doctrine which you received of us"

2 Thessalonians 3:14

Verse 14. And if any man obey not our word by this epistle, Marg., or signify that man by an epistle. According to the marginal reading this would mean, "signify, mark out, or designate that man to me by an epistle." The difference is merely whether we unite the words "by the epistle" with what goes before, or what follows. The Greek would admit of either construction, (Winer, p. 93,) but it seems to me that the construction in the text is the correct one, for

(1.) the requirement was to proceed to discipline such a man by withdrawing from him;

(2.) in order to do this it was not necessary that the case should be made known to Paul, for there was no supposable difficulty in it, and the effect would be only needless delay;

(3.) Paul regarded the right of discipline as residing in the church itself, and did not require that cases should be referred to him to determine. 1Cor 5:2; 1Cor 5:3, 1Cor 5:4.

(4.) Though the Greek will admit of either construction, yet it rather favours this. See Oldshansen, in loc.

Note that man. The word here used, means to mark; to sign; to note with marks; and the idea is, set such a mark upon him that he shall be shunned; that is, withdraw all Christian fellowship from him.

And have no company with him. The Greek word here means, to mix up together; then to mingle together with; to have intercourse with. The idea is, that they were not to mingle with him as a Christian brother, or as one of their own number. They were not to show that they regarded him as a worthy member of the church, or as having a claim to its privileges. The extent of their discipline was, that they were to withdraw from him. 2Thes 3:6; Mt 18:17. Comp. 2Jn 1:10,11.

(2) "by this epistle" "signify that man by an epistle" (*) "man" "mark that man"