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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
sinned must at length be brought forward publicly to the Church, if they either despise haughtily,
or ridicule and evade, the private admonitions. We know that, after the Jews returned from the
Babylonish captivity, a council was formed, which they called Sanhedrim, and in Greek Synedrion,
(συνέδριον) and that to this council was committed the superintendence of morals and of doctrine.
This government was lawful and approved by God, and was a bridle to restrain within their duty
the dissolute and incorrigible.
It will perhaps be objected that, in the time of Christ, every thing was corrupt and perverted,
so that this tyranny was very far from deserving to be accounted the judgment of the Church But
the reply is easy. Though the method of procedure was at that time depraved and perverted, yet
Christ justly praises that order, such as it had been handed down to them from the fathers. And
when, shortly afterwards, he erected a Church, while he removed the abuse, he restored the proper
use of excommunication. Yet there is no reason to doubt that the form of discipline, which prevailed
in the kingdom of Christ, succeeded in the room of that ancient discipline. And certainly, since
even heathen nations maintained a shadowy form of excommunication, it appears that, from the
beginning, this was impressed by God on the minds of men, that those who were impure and polluted
ought to be excluded from religious services. 559 It would therefore have been highly disgraceful to
the people of God to have been altogether destitute of that discipline, some trace of which remained
among the Gentiles. But what had been preserved under the Law Christ has conveyed to us, because
we hold the same rank with the ancient fathers. For it was not the intention of Christ to send his
disciples to the synagogue, which, while it willingly cherished in its bosom disgraceful filth,
excommunicated the true and sincere worshippers of God; but he reminded us that the order, which
had been formerly established in a holy manner under the Law, must be maintained in his Church
Let him be to thee as a heathen and a publican. What is here added as to heathens and publicans
confirms the interpretation which I have given. For heathens and publicans having been at that
time regarded by the Jews with the greatest hatred and detestation, he compares to them unholy
and irreclaimable men, who yield to no admonitions. Certainly he did not intend to enjoin them to
avoid the society of heathens, of whom the Church was afterwards composed; nor is there any
reason at the present day why believers should shrink from associating with publicans But in order
that he might be more easily understood by the ignorant, Christ borrowed a mode of expression
from what was then customary among his nation; 560 and the meaning is, that we ought to have no
intercourse with the despisers of the Church till they repent.
18. What things soever you shall bind. He now repeats the same words which he had formerly
used, (Matthew 16:19,) but in a different sense; for there he intended to maintain their authority in
doctrine, but here he appoints discipline, which is an appendage to doctrine. There Christ declared
that the preaching of the Gospel would not be without effect, but that the odor of it would either
559 “Ne devoycnt estre receus a participer aux choses sacrees appartenantes au sarvice de Dieu;” — “ought not to be admitted
to take part in the sacred things belonging to the service of God.”
560 “A use d’un terme convenable a la coustume du pays;” — “used a term in accordance with the custom of the country.”
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John Calvin