BY JOHN CALVIN.
But if thy brother shall sin against thee (Matt. xviii. 15).
AS [the Lord] had discoursed about bearing the infirmities of brethren, He now shows more clearly in what manner, and 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 offences, than by every man winking at the faults of others, and thus what is evil would be encouraged by forbearance. Christ, therefore, prescribes a middle course, which does not give too great offence to the weak, and yet is adapted to cure their diseases; for that severity which is employed as a medicine is profitable and worthy of praise. In short, Christ enjoins His disciples to forgive one another, but to do so in such a manner as to endeavour to correct their faults. It is necessary that this be wisely observed; for nothing is more difficult than to exercise forbearance towards men, and, at the same time, not to neglect the freedom necessary in reproving them. Almost all lean to the one side or to the other; either to deceive themselves mutually by deadly flatteries, or to pursue with excessive bitterness those whom they ought to cure. But Christ recommends to His disciples a mutual love, which is widely distant from flattery; only he enjoins them to season their admonitions with moderation, lest, by excessive severity and harshness, they discourage the weak.
Now He distinctly lays down three steps of brotherly correction. The first is, to give a private advice to the person who has offended. The second is, if he shall give any sign of obstinacy, to advise him again in presence of witnesses. The third is, if no advantage shall be obtained in that way, to deliver him up to the public decision of the Church. The design of this, as I have said, is to hinder charity from being violated under the pretence of fervent zeal. As the greater part of men are driven by ambition to publish with excessive eagerness the faults of their brethren, Christ seasonably meets this fault by enjoining us to cover the faults of brethren, as far as lies in our power; for those who take pleasure in the disgrace and infamy of brethren are unquestionably carried away by hatred and malice, since, if they were under the influence of charity, they would endeavour to prevent the shame of their brethren.
But it is asked, Ought this rule to be extended indiscriminately to every kind of offence? For there are very many who do not allow any public censures, till 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 reprove privately, and in the absence of witnesses, all who have offended, but bids us 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 does not now speak about bearing injuries, but teaches us in general to cultivate such meekness towards each other, as not to ruin by harsh treatment those whom we ought to save.
Against thee. 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. For if any man shall offend against the whole Church, Paul enjoins that he be publicly reproved, so that even elders shall not be spared; for it is in reference to them that he expressly enjoins Timothy, to rebuke them publicly in presence of all, and thus to make them a general example to others (I Tim. v. 20). And certainly it would be absurd that he who has committed a public offence, so that the disgrace of it is generally known, should be admonished by individuals; for if a thousand persons 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, that no man may bring disgrace upon his brother, by rashly, and without necessity, divulging secret offences.—Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke, II. 352, 353 (Calvin Translation Society Edition).
Many have yielded to go a mile with Satan that never intended to go two; but when once on the way have been allured further.—William Gurnal.