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How to Deal with an Erring Brother.
v. 15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother.
v. 16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
v. 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.
Note the connection: God does not want a single one to perish, to be lost, especially not the weak and erring, whose weakness might make them a comparatively easy prey in case they are tempted. The purpose of this entire passage is to show how a weak and erring brother or sister may be won back to Christ, even if it be a matter of some difficulty, of hard work. "Against thee": not referring mainly to personal offenses, but rather to sins about which one has a first-hand knowledge, which have drawn attention and are sure to offend Christ and the Christian religion. Sins they must be, not personal peculiarities. The latter may make a person unfit for some office in the Church and come into consideration only in that connection. But the Lord is concerned about the former only in this passage. "Christ now says: 'If thy brother sin against thee,' that is, if he bears himself thus that he publicly lives against God and His Word. For that means to sin against thee and all Christians, which is done against God's honor, or which is done and sinned against God, as when one despises God, blasphemes His Word, or sins against the Second Table, as in stealing, robbing, hurting, lying, and deceiving. Now if this comes to thee, if thou noticest it, then tell him his fault between him and thee. Thou shalt not publicly expose him on the market or where thou art, before everybody, but remember that he is still thy brother, therefore keep silence in the presence of others and go to him, take him alone before thee, in a kind manner admonish and rebuke him, say: This I have heard of thee, see that thou desist there from, lest God punish thee. Then it may well be that he will gladly hear thee and thou gain thy brother and bring him back to the right path. " The entire manner of speaking and acting must be kindly, but emphatic, yet dignified. The hatred of sin, but the love of the sinner, must be evident. Note also: It must be a brother, a fellow-Christian, for whom this work of love is done, 1Co_5:10-11.
If this first attempt at serving the brother and gaining him back from his error should fail (and it may be a matter of Christian wisdom to repeat the private admonition several times), then the second measure must be adopted. A careful selection of these witnesses is also a matter of loving judgment. The injunction is based upon Deu_19:15. For a second time every effort should be made to have the erring one submit to the admonition. Patience and the object of gaining the erring brother must dictate every word, without, however, derogating from the dignity of the Word of God. Truth and righteousness must be upheld at all costs.
If, now, the full application of this measure also fail in spite of all efforts, in spite of all kindness and patience, then the last measure must be resorted to; there is no alternative. If the erring brother pays no attention to your admonition, if he shows no evidence of realizing his sin, if he refuses to be convinced in spite of clear passages of Scripture condemning his manner of acting, then the matter must be brought to the attention of the whole congregation. This is not the Church in its totality, but, according to common Jewish usage of the word, and also according to Christ's own explanation, verse 19, the local, visible congregation. And again shall appeal and admonition be employed with the object of winning the brother. The length of time is not prescribed and may vary in different cases, if only the erring one may be brought back to knowledge. But finally, if all efforts are of no avail, the condition of facts must be stated. The former brother must be declared to be as an heathen man and a publican, as one that is outside of the Christian Church, by his own fault and in spite of the most painstaking care and loving search.