Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
(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 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 offenses.
If he shall hear thee, thou hast gained thy 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 comes it 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 enjoins us to be satisfied with a private reproof, if the
brother be brought to repentance Hence, too, we infer how necessary it is that mutual freedom of
reproof should subsist 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 reproof, 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 brethren. It is also worthy of notice, that the Lord, in order to render
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 man; and yet he bestows on us this applause,
though we did not deserve it, that we gain a brother who was lost.
16. But if he shall not hear thee. The second step is, that he who displayed obstinacy, or refused
to yield to one man, should be again admonished in presence of witnesses Here some object, that
it will serve no purpose to call witnesses, if we have to deal with an obstinate and rebellious man,
because their presence will be so far from leading him to acknowledge his guilt, that he will only
make a more wicked denial. But this difficulty will be speedily removed, if we distinguish between
denial and evasion He who explicitly denies the fact, and declares that he is falsely and calumniously
accused, must be left alone; for it would be ill vain to press him by calling witnesses But as, in most
cases, men shamelessly evade, or impudently excuse, the improper and unjust actions which they
have committed, till greater authority is employed, towards such persons it is useful to observe this
method.
That Christ’s discourse ought to be understood in this sense is evident from the word used,
ἔλεγξον, reprove, or argue; for to argue is to convince by demonstration. 555 And how could I
555 “Car arguer signifie convaincre par argumens, et remonstrer par bonnes raisons;” — “for to argue signifies to convince by
arguments, and to show by good reasons.”
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John Calvin