Applicability of Matthew 18:15 to Non-Christians
Applicability of Matthew 18:15 to Non-Christians
Matthew 18:15 states, "If your brother sins against you, go and tell him his fault, between you and him alone" [1]. The passage is part of Jesus' teaching on community discipline within the church.
The literary context of Matthew 18:15 is a section on church discipline and forgiveness (Matthew 18:15-35). Jesus instructs his followers to address sins committed by one member against another within the community. The passage emphasizes private correction as the first step, followed by involving others if the offender refuses to listen [2].
The historical setting of Matthew 18 is the ministry of Jesus, specifically his instructions to his disciples on how to maintain unity and purity within their community. The Gospel of Matthew is generally dated to the late 1st century, with its audience being early Christian communities [2].
The key term "brother" (Greek: ἀδελφός, adelphos) in Matthew 18:15 refers to a fellow believer or member of the Christian community. This term is crucial in understanding the scope of Jesus' instruction. The use of "brother" indicates that the passage is primarily concerned with relationships within the church [2].
One major exegetical decision regarding Matthew 18:15 is whether the term "brother" limits the applicability of the verse to Christians only. The Tyndale House commentary notes that the passage is about the believing community, suggesting that the instruction is primarily for dealing with sins within the church [2].
The range of interpretations on the applicability of Matthew 18:15 to non-Christians varies. Some traditions interpret the passage as exclusively addressing relationships within the Christian community. According to the Tyndale House commentary, the goal of church discipline is the restoration of the wayward believer, implying that the passage is not directly applicable to non-Christians [3].
In contrast, other traditions have applied the principles of Matthew 18:15 more broadly. For instance, the Reformed tradition, as represented by Charles Hodge, emphasizes the importance of private correction and reconciliation in all relationships, though the specific context of Matthew 18:15 is within the church [7].
The Catholic tradition, as seen in Aquinas' Summa Theologica, discusses the concept of communication with unbelievers and the circumstances under which it is permissible or forbidden. While not directly addressing Matthew 18:15, Aquinas' discussion implies that interactions with non-Christians are subject to certain guidelines and restrictions, particularly when it comes to matters of faith and communion [4].
In patristic thought, Augustine discusses the importance of correction and reconciliation within the community of believers. His writings emphasize the need for charity and correction among Christians, reflecting the principles outlined in Matthew 18:15 [5].
The passage has functioned in Christian tradition as a basis for church discipline and the practice of excommunication. The Lutheran tradition, as represented by Luther's Small Catechism, emphasizes the importance of church discipline and the exclusion of those who refuse to repent [6].
Sources
- King James Version “[KJV] Romans 15:31 — That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;”
- Matthew (Protestant academic) “Tyndale House on Matthew 18:15: 18:15-35 The believing community must not be fractured into rival parties and unreconciled relationships. Its members are to pursue reconciliation (18:15-20) and forgive willingly (18:21-35). At times, however, stern discipline may be necessary (18:17). 18:15-20 Restoration begins privately and should be made public only as a last resort. 18:15 If another believer sins, love requires us to go privately and point out the offense (Lev 19:17; Luke 17:3; Gal 6:1; 1 Tim 5:20; Titus 3:10).”
- Matthew (Protestant academic) “Tyndale House on Matthew 18:17: 18:17 The church is the local Christian community. • The unrepentant person is to be considered a pagan or a corrupt tax collector, a wicked transgressor of the law. Church discipline by exclusion (excommunication; see Acts 5:1-6; Rom 16:17; 1 Cor 5:1-13; 2 Cor 6:14-18; Gal 5:7-12; 2 Thes 3:14-15) is rooted in the conviction that God’s people are to be holy and that sin corrupts fellowship, both between people and between the people and God. The goal is neither vindictive retribution nor a public display of power, but restoration of the wayward to holiness and f”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Unbelief in General, Art. 9: Article: Whether it is lawful to communicate with unbelievers? I answer that, Communication with a particular person is forbidden to the faithful, in two ways: first, as a punishment of the person with whom they are forbidden to communicate; secondly, for the safety of those who are forbidden to communicate with others. Both motives can be gathered from the Apostle's words (1 Cor. 5:6). For after he had pronounced sentence of excommunication, he adds as his reason: "Know you not that a”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XVIII. (part 2): to be observed. And regarding foods, he says expressly that man is not defiled by anything that goes into his mouth, but rather by the things which come out of it.(2) Regarding sacrifices, too, he often says that God desires mercy, and not sacrifice.(3) What becomes, then, of the statement that he came not to destroy the law, but to fulfill it? If Christ said this, he must have meant something else, or, what is not to be thought of, he told a lie, or he never said it. No Christian will allow that Jesus spoke falsel”
- Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), *But those who are: *But those who are unwilling to learn it should be told that they deny Christ and are no Christians, neither should they be admitted to the Sacrament, accepted as sponsors at baptism, nor exercise any part of Christian liberty, but should simply be turned back to the Pope and his officials, yea, to the devil himself. Moreover, their parents and employers should refuse them food and drink, and [they would also do well if they were to] notify them that the prince will drive such rude people from the country, etc.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 144: Index of Scripture References Genesis 1:26 1:26-27 1:27 2:7 2:7 3:1 3:6 3:15 3:15 3:19 3:22 3:22 6:3 6:5 6:5-6 8:21 8:21 10:15-18 15:18 17:13 21:27 37:35 46:15 46:18 46:22 46:25 Exodus 4:16 7:1 10:17 30:12-16 30:15 31:3-4 32:30 32:32 34:6-7 34:7 Leviticus 4:2 4:3 4:20 4:26 5:1 5:6-7 5:16 5:16 5:17 7:1 7:18 16:6 17:10 17:11 17:16 19:8 20:17 22:9 Numbers 6:11 9:1-23 9:13 10:1-36 11:17 14:33 14:34 16:22 18:22 18:32 19:1-22 21:1-36 24:1-25 24:17 27:18 35:31 Deuteronomy 1:39 8:18 10:16 18:18-19 30:6 30:6 Joshua 24:25 Judges 3:10 16:31 1 Samue”