Matthew 18:17

Matthew 18:17 in Multiple Translations

Berean Standard Bible BSB

If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, regard him as you would a pagan or a tax collector.

King James Version KJV

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.

American Standard Version ASV

And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican.

Bible in Basic English BBE

And if he will not give ear to them, let it come to the hearing of the church: and if he will not give ear to the church, let him be to you as a Gentile and a tax-farmer.

Free Bible Version FBV

If, however, he refuses to listen to them, then tell the church. If he refuses to listen to the church as well, then treat him as a foreigner and a tax collector.

Geneva Bible 1599 GNV

And if he refuse to heare them, tell it vnto the Church: and if he refuse to heare the Church also, let him be vnto thee as an heathen man, and a Publicane.

Young's Literal Translation YLT

'And if he may not hear them, say [it] to the assembly, and if also the assembly he may not hear, let him be to thee as the heathen man and the tax-gatherer.

World English Bible WEB

If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.

Noah Webster Bible WBS

And if he shall neglect to hear them, tell it to the church: but if he shall neglect to hear the church, let him be to thee as a heathen and a publican.

Douay-Rheims 1899 DRV

And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican.

Translation for Translators T4T

If the one who has sinned against you will not listen to them or does not feel sorry that he has sinned against you, tell that to the congregation so that they can rebuke him. If that person will not listen to the congregation or feel sorry that he has sinned against you, exclude him from being a member of your congregation, just like you would exclude pagans, tax collectors, and others who do not believe in God and sin greatly.

Plain English Version PEV

If that person will not listen to all of you, then go to the church, and tell the people in the church what happened. Let them sort it out and talk to that person. If that person doesn’t want to listen to them, then you can treat them like somebody that doesn’t follow me. They are like somebody that doesn’t know God, or like somebody that doesn’t do what God says.”

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Berean Amplified Bible — Matthew 18:17

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 18:17 Interlinear (Deep Study)

BIB

GRK εαν δε παρακουση αυτων ειπε τη εκκλησια εαν δε και της εκκλησιας παρακουση εστω σοι ωσπερ ο εθνικος και ο τελωνης

εαν ean G1437 if COND

δε de G1161 then Conj

παρακουση parakouō G3878 to ignore Verb-AAS-3S

αυτων autos G846 it/s/he Pron-GPM

ειπε legō G3004 to say Verb-2AAM-2S

τη ho G3588 the/this/who Art-DSF

εκκλησια ekklēsia G1577 assembly Noun-DSF

εαν ean G1437 if COND

δε de G1161 then Conj

και kai G2532 and Conj

της ho G3588 the/this/who Art-GSF

εκκλησιας ekklēsia G1577 assembly Noun-GSF

παρακουση parakouō G3878 to ignore Verb-AAS-3S

εστω eimi G1510 to be Verb-PAM-3S

σοι su G4771 you Pron-2DS

ωσπερ hōsper G5618 just as Adv

ο ho G3588 the/this/who Art-NSM

εθνικος ethnikos G1482 Gentile-like Adj-NSM

και kai G2532 and Conj

ο ho G3588 the/this/who Art-NSM

τελωνης telōnēs G5057 tax collector Noun-NSM

Greek Word Study

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Greek Word Reference — Matthew 18:17

εαν ean G1437 "if" COND

This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.

Definition: ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 317 NT verses. KJV: before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever) See also: 1 Corinthians 4:15; Hebrews 13:23; 1 Peter 3:13.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

παρακουση parakouō G3878 "to ignore" Verb-AAS-3S

To ignore means to not hear or pay attention to something, like a warning. In Mark 5:36, it refers to ignoring a message. This concept is about not listening or taking heed.

Definition: παρ-ακούω [in LXX: Est.3:3, 8 (עָבַר, עָשָׂה, with neg.) Est.4:14 7:4 (חָרַשׁ hi.), Isa.65:12 (שָׁמַע, with neg.), I Est.4:11, Tob.3:4 * ;] __1. to overhear. __2. to hear amiss or imperfectly. __3. Later (as in LXX, Polyb., Plut.; also in π., see MM, xviii), to hear without heeding, take no heed: Mrk.5:36; with genitive, Mat.18:17.† (AS)

Usage: Occurs in 1 NT verses. KJV: neglect to hear See also: Matthew 18:17.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ειπε legō G3004 "to say" Verb-2AAM-2S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εκκλησια ekklēsia G1577 "assembly" Noun-DSF

An assembly refers to a group of people gathered together for a common purpose, like a church or community, as seen in Acts 19:32 and Hebrews 2:12. This term is used to describe both Jewish and Christian communities.

Definition: ἐκκλησία, -ας, ἡ (ἐκ-καλέω), [in LXX chiefly for קָהָל, otherwise for one of its cogn. forms ;] __1. prop., an assembly of citizens regularly convened (in Thuc., ii, 22, opposite to σύλλογος, a concourse): Act.19:32, 39 41. __2. In LXX of the assembly, congregation, community of Israel (Deu.4:10 23:2, al.): Act.7:38, Heb.2:12" (LXX) . __3. NT, esp. of an assembly or company of Christians, a (the) church; __(a) of gatherings for worship: 1Co.11:18 14:19, 34 35; __(b) of local communities: Act.8:3, 1Co.4:17; with name added, Act.8:1, Rom.16:1, 1Th.1:1, al.; pl., Act.15:41, 1Co.7:17; τ. Χριστοῦ, Rom.16:16; τ. Ἀσίας, 1Co.16:19; τ. ἁγίων, 1Co.14:33; εἰπο]ν τ. ἐκκλησίᾳ, Mat.18:17 (but see Hort, Ecclesia, 10); of a house-congregation (DB, i, 431a), Rom.16:5, 1Co.16:19, Col.4:15, Phm 2; __(with) of the whole body of Christians: Mat.16:18, 1Co.12:28, Eph.1:22, Php.3:6, al.; τ. θεοῦ, Act.20:28 (Κυρίου, T, R, mg.), 1Co.15:9, Gal.1:13, 1Ti.3:15; ἐ. προτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, Heb.12:23. SYN.: συναγωγή, which see (see Tr., Syn., §i; DB, i, 426; Hort, Ecclesia, esp. 4ff., 107ff.; Hamilton, People of God, ii, 37ff.; reff. s.vv. "Church," "Congregation," in DB and DCG; Cremer, 332). (AS)

Usage: Occurs in 112 NT verses. KJV: assembly, church See also: 1 Corinthians 1:2; Acts 15:41; Hebrews 2:12.

εαν ean G1437 "if" COND

This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εκκλησιας ekklēsia G1577 "assembly" Noun-GSF

Usage: Occurs in 112 NT verses. KJV: assembly, church See also: 1 Corinthians 1:2; Acts 15:41; Hebrews 2:12.

παρακουση parakouō G3878 "to ignore" Verb-AAS-3S

To ignore means to not hear or pay attention to something, like a warning. In Mark 5:36, it refers to ignoring a message. This concept is about not listening or taking heed.

Usage: Occurs in 1 NT verses. KJV: neglect to hear See also: Matthew 18:17.

εστω eimi G1510 "to be" Verb-PAM-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

σοι su G4771 "you" Pron-2DS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ωσπερ hōsper G5618 "just as" Adv

This word means just as or exactly like, used for comparisons in the Bible. It appears in Matthew 6:2 and 1 Corinthians 8:5.

Definition: ὥσ-περ adv., just as, even as: Mat.6:2 20:28, Act.3:17, 1Co.8:5, 1Th.5:3 al.; in protasis, with οὕτως (καί) in apodosis: Mat.12:40, Luk.17:24, Jhn.5:21, Rom.5:19, Gal.4:29, Jas.2:26, al (AS)

Usage: Occurs in 42 NT verses. KJV: (even, like) as See also: 1 Corinthians 8:5; Matthew 5:48; Hebrews 4:10.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εθνικος ethnikos G1482 "Gentile-like" Adj-NSM

This word describes someone who is like a Gentile, or a non-Jewish person. In Matthew 5:47 and 3 John 7, it refers to Gentiles.

Definition: ἐθνικός, -ή, -όν, [in Al.: Lev.21:7 * ;] __1. national (Polyb.). __2. foreign (gramm.); in NT, as subst., ὁ ἐ., the Gentile (the adj. "describes character rather than mere position"; cf. ἔθνος, and see Cremer, 228): Mat.5:47 6:7 18:17, 3Jo.7.† (AS)

Usage: Occurs in 2 NT verses. KJV: heathen (man) See also: Matthew 6:7; Matthew 18:17.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τελωνης telōnēs G5057 "tax collector" Noun-NSM

A tax collector is someone who gathers public revenue, like Matthew in Matthew 10:3. They were often seen as outcasts, but Jesus reached out to them, as in Matthew 9:10-11 and Luke 5:27.

Definition: τελώνης, -ου, ὁ (τέλος, ὠνέομαι) __1. a farmer of taxes (Let. publicanus). __2. A subordinate of the former, who collected taxes or tolls in a particular district, a tax-gatherer (EV, publican): Mat.5:46 10:3, Luk.3:12 5:27, 29 7:29 18:10-11, 13; pl., τ. κ. ἁμαρτωλοί, Mat.9:10-11 11:19, Mrk.2:15-16, Luk.5:30 7:34 15:1; τ. κ. πόρναι, Mat.21:31-32; ὁ ἐθνικὸς κ. ὁ τ., Mat.18:17 (cf. DB, iv, 172; ext., 394 f.; MM, xxiv).† (AS)

Usage: Occurs in 21 NT verses. KJV: publican See also: Luke 3:12; Mark 2:15; Matthew 21:32.

Study Notes — Matthew 18:17

Show Verse Quote Highlights

Context
Cross References
Matthew 18:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 18:17
Jamieson-Fausset-Brown on Matthew 18:17
Matthew Poole's Commentary on Matthew 18:17
Trapp's Commentary on Matthew 18:17
Ellicott's Commentary on Matthew 18:17
Adam Clarke's Commentary on Matthew 18:17
Cambridge Bible on Matthew 18:17
Barnes' Notes on Matthew 18:17
Sermons on Matthew 18:17

Context — A Brother Who Sins

15If your brother sins against you, go and confront him privately. If he listens to you, you have won your brother over. 16But if he will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’

17If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, regard him as you would a pagan or a tax collector.

18Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19Again, I tell you truly that if two of you on the earth agree about anything you ask for, it will be done for you by My Father in heaven.

Cross References

	Reference	Text (BSB)
1	2 Thessalonians 3:6	Now we command you, brothers, in the name of our Lord Jesus Christ, to keep away from any brother who leads an undisciplined life that is not in keeping with the tradition you received from us.
2	1 Corinthians 5:9–7	—
3	2 Thessalonians 3:14–15	Take note of anyone who does not obey the instructions we have given in this letter. Do not associate with him, so that he may be ashamed. Yet do not regard him as an enemy, but warn him as a brother.
4	1 Corinthians 5:3–5	Although I am absent from you in body, I am present with you in spirit, and I have already pronounced judgment on the one who did this, just as if I were present. When you are assembled in the name of our Lord Jesus and I am with you in spirit, along with the power of the Lord Jesus, hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the Day of the Lord.
5	Ephesians 5:11–12	Have no fellowship with the fruitless deeds of darkness, but rather expose them. For it is shameful even to mention what the disobedient do in secret.
6	Ephesians 4:17–19	So I tell you this, and insist on it in the Lord, that you must no longer walk as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. Having lost all sense of shame, they have given themselves over to sensuality for the practice of every kind of impurity, with a craving for more.
7	2 John 1:10–11	If anyone comes to you but does not bring this teaching, do not receive him into your home or even greet him. Whoever greets such a person shares in his evil deeds.
8	Ezekiel 11:12	Then you will know that I am the LORD. For you have neither followed My statutes nor practiced My ordinances, but you have conformed to the ordinances of the nations around you.”
9	3 John 1:9–10	I have written to the church about this, but Diotrephes, who loves to be first, will not accept our instruction. So if I come, I will call attention to his malicious slander against us. And unsatisfied with that, he refuses to welcome the brothers and forbids those who want to do so, even putting them out of the church.
10	Romans 16:17–18	Now I urge you, brothers, to watch out for those who create divisions and obstacles that are contrary to the teaching you have learned. Turn away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive.

Matthew 18:17 Summary

[This verse is saying that if someone in the church is sinning and won't listen to others, we should tell the whole church so we can all try to help them see their sin and turn back to God (Matthew 18:15-16). If the person still won't listen, we should treat them with the same love and kindness that we would show to someone who doesn't know God, like Jesus did with the tax collectors and pagans (Matthew 9:10-13, Luke 19:1-10). The goal is to help the person see their sin and come back to God, not to punish or reject them (Matthew 18:15, Luke 15:11-32).]

Frequently Asked Questions

What does it mean to 'regard him as you would a pagan or a tax collector' in Matthew 18:17?

This means to love and reach out to the unrepentant person with the gospel, just as Jesus did with pagans and tax collectors, as seen in Matthew 9:10-13 and Luke 19:1-10.

Is this verse about shunning or avoiding certain people?

No, this verse is about treating someone who refuses to listen to correction with the same love and missionary mindset that we would have towards those outside the church, as Jesus teaches in Matthew 5:46-48 and Luke 6:27-36.

How does this process of confrontation and church involvement relate to forgiveness?

The goal of this process is restoration and forgiveness, as seen in Matthew 18:15 and Matthew 6:14-15, where Jesus emphasizes the importance of forgiving those who have wronged us.

What role does the church play in this process of addressing sin?

The church plays a crucial role in providing a community of believers who can support and encourage one another in holiness, as seen in Hebrews 10:24-25 and Galatians 6:1-2, and in helping to restore those who have sinned, as seen in Matthew 18:17.

Reflection Questions

How can I balance the need to confront sin with the need to show love and compassion to those who are struggling?
What are some ways that I can 'regard someone as a pagan or a tax collector' in a way that is loving and redemptive, rather than judgmental or condemning?
How can I ensure that my own heart is right with God before attempting to confront sin in someone else's life, as seen in Matthew 7:1-5?
What does it mean to 'tell it to the church' in my own life and community, and how can I be part of a church that takes this process seriously?

Gill's Exposition on Matthew 18:17

And if he shall neglect to hear them,.... The one or two, in conjunction with the offended person that shall hear the ease, and admonish and reprove; if he takes no notice of what they say to him,

Jamieson-Fausset-Brown on Matthew 18:17

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.

Matthew Poole's Commentary on Matthew 18:17

Ver. 15-17. Our Saviour very appositely addeth this to his former discourse concerning avoiding offences, that none might think that by the former doctrine he had made void the law, , which commanded all in any wise to rebuke their neighbour, and not to suffer sin upon him, pretending that it was their duty in some cases to offend any person by that law. He here telleth them that he would not be so understood, as if they might not tell offenders of their sins for fear of offending them, this had been to have withheld charity from their souls under a pretence of charity. Only in these reproofs we must keep an order, which order he here prescribes. 1. Doing it privately, between them and him alone. 2. If that had not its effect, then taking two or three with them. 3. If that also proved ineffectual, then telling it to the church. 4. If that he would not hear the church, then, let him be unto thee (saith Christ) as an heathen and a publican. If thy brother shall trespass against thee. By brother here he meaneth any Christian; for what hath the church to do to judge those that are without? . Trespass against thee. Some interpret this of offences done so privately, that none else knoweth them but one single person; but it is objected, that then there needed no going to him, much less were there need of any witnesses, for they could prove nothing. Others therefore understand the precept of private injuries, which are in man’ s power to forgive, . Others think such injuries are primarily intended, but yet the precept is not to be restrained to them, but to be understood of all offences, whether against God, ourselves, or our neighbours; and that our Saviour useth this term against thee only to distinguish the offences he is here speaking of from public scandals; for, , it appeareth to be the will of God, that public and open sinners should be rebuked before all, that others may fear. The rule therefore seemeth to be given concerning private miscarriages; not such only as are done in the sight or hearing of a single person, but such as are not the matter of public fame, nor openly committed before a multitude, but being committed more secretly, are come only to the knowledge of some particular person or persons. In such cases it is the will of God, not that we should blazon and publish them, but, being certain that any Christian hath so offended, it is our duty first to go to him, and tell him of it; that is, not only tell him what thou knowest, or hast heard in matter of fact, that he hath spoken or done, but show him also the sinfulness of it.

Trapp's Commentary on Matthew 18:17

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. Ver. 17. Tell it unto the church] That is, unto the church governors, the church representatives, as some think. Not the pope, whom Papists make the church virtual, and who, like a wasp, is no sooner angry but out comes a sting; which being out, is like a fool’ s dagger, rattling and snapping without an edge. Hence in the year 833, when Pope Gregory IV offered to excommunicate Ludovicus Pius, the emperor, with his followers, the bishops that stood for the emperor affirmed, that they would by no means yield to the pope’ s pleasure therein, sed si exeommunicaturus veniret, excommunicatus abiret cum aliter se habeat antiquorum canonum authoritas. And in the year 1260, Leonard, an English doctor, answered the pope’ s envoy, who pleaded that all churches were the pope’ s; that they were his indeed (so it went then for current, but) tuitione non fruitione, defensione non dissipatione. If he should cast out Jonah and keep Ham in the ark, they would decline and disclaim his censures. Jac. Revius. Hist. Pontiff Let him be unto thee as an heathen and a publican] i.e. Neither meddle nor make with him; have thou neither sacred nor civil society with him. The Jews hated the presence, the fire, the fashion, the books of a heathen: as now a Papist may not join with a Protestant in any holy action, no, not in saying over the Lord’ s prayer, or saying grace at table. Howbeit of old a Jew might eat at the same table with a heathen, Leviticus 25:44, and come to the same temple with publicans, so they were proselytes, Luke 18:9-14 But they might do neither of these to an obstinate excommunicate, no more may we. Rebellion is as witchcraft, and obstinacy as bad as idolatry, 1 Samuel 15:23. Ussier, de Christianae Eccl. statu et successione.

Ellicott's Commentary on Matthew 18:17

(17) If he shall neglect to hear them.—Better, refuse, the word implying something more than mere negligence. Tell it unto the church.—Here, and here only in our Lord’s teaching after the promise to Peter (Matthew 16:18), we have the word Ecclesia repeated. The passage takes its place among the most conspicuous instances of the power of a word. Theories of church authority, as exercised by the priesthood, or bishops, or councils, or the personal infallibility of the Bishop of Rome, have been built upon it. The last clause has been made the groundwork of the system of church discipline which loads the heretic with anathemas, excommunicates the evil-doer, places nations under an interdict. It can scarcely be doubted that the current thoughts and language of Englishmen as to ecclesiastical discipline would have been very different, if instead of “tell it unto the church,” “if he neglect to hear the church,” we had had the word “congregation.” And yet this, or some such word (say “assembly” or “society”), is confessedly the true meaning of the Greek, and was the rendering of all the English versions, from Tyndale onwards, till the Rhemish translators introduced “church,” and were followed by the Authorised version. So understood, the words point to the final measures for the reformation of the offender, and the vindication of the divine law of righteousness. When the two forms of private remonstrance have failed, the case is to be brought before the society at large. The appeal is to be made not to the rulers of the congregation, but to the congregation itself, and the public opinion of the Ecclesia is to be brought to bear upon the offender. Should he defy that opinion and persist in his evil doing, he practically excommunicates himself. All societies are justified in excluding from their communion one who repudiates the very conditions of membership; and his being regarded as “a heathen and a publican” is but the legitimate consequence of his own act. Even here, however, we can hardly think of our Lord as holding up the Pharisees’ way of acting towards “the heathen and the publican” as a pattern for imitation. They were to be made to feel that they were no longer within the inner circle of brotherhood, but they were still men, and, as such, entitled to courtesy and all kindly offices. St. Paul’s teaching as to the treatment of the incestuous adulterer in 1 Corinthians 5:1-5, 2 Corinthians 2:6-7, and of fornicators generally in 1 Corinthians 6:1-7, may be referred to as a practical illustration of the meaning of our Lord’s words. It is obvious that the rule, as such, presupposes a small society, in the midst of a greater outside world, able to deal thus minutely with the offences of individual members. With the extension of the society, so that the church and the world became conterminous and hardly distinguishable, it was natural, perhaps, that it should follow the course of other human societies, and transfer its jurisdiction from the “congregation,” or “assembly,” to individual judges as its representatives.

Adam Clarke's Commentary on Matthew 18:17

Verse 17. 3. Tell it unto the Church] Lay the whole matter before the congregation of Christian believers, in that place of which he is a member, or before the minister and elders, as the representatives of the Church or assembly. If all this avail not, then, Let him be unto thee as a heathen man and a publican.] To whom thou art, as a Christian, to owe earnest and persevering good will, and acts of kindness; but have no religious communion with him, till, if he have been convicted, he acknowledge his fault. Whosoever follows this threefold rule will seldom offend others, and never be offended himself. - Rev. J. WESLEY. Reproving a brother who had sinned was a positive command under the law. See Leviticus 19:17. And the Jews have a saying, that one of the causes of the ruin of their nation was, "No man reproved another." On the word Church, See Clarke on Matthew 16:28.

Cambridge Bible on Matthew 18:17

17. tell it unto the church] The word “church” (Grk. ekklesia) is found only here and ch. Matthew 16:18 in the Gospels. In the former passage the reference to the Christian Church is undoubted. Here either (1) the assembly or congregation of the Jewish synagogue, or rather, (2) the ruling body of the synagogue (collegium presbyterorum, Schleusner) is meant. This must have been the sense of the word to those who were listening to Christ. But what was spoken of the Jewish Church was naturally soon applied to the Christian Church. a heathen man and a publican] Jesus, the friend of publicans and sinners, uses the phrase of His contemporaries. What Jesus says, Matthew the publican records.

Barnes' Notes on Matthew 18:17

Tell it to the church - See the notes at Matthew 16:18. The church may here mean the whole assembly of believers, or it may mean those who are authorized to try such cases - the representatives of

Sermons on Matthew 18:17

	Sermon	Description
	The Glorious Church by Ralph Sexton	In this sermon, the pastor emphasizes the importance of relying on the written, inerrant, and infallible Word of God. He highlights that the Word of God is not just a theoretical c
	Who Is the Builder -- the Originator of the Church by Stephen Kaung	In this sermon, the speaker emphasizes the importance of knowing Christ and being in the revelations of God. He highlights the two greatest revelations in the Bible: the Father rev
	What Happens to Christians Who Live Like the Devil? by Terry Cadwell	In this sermon, the speaker discusses the concept of God deleting people who hold onto sin and refuse to be obedient to Him. He shares that he has witnessed God physically causing
	The Churches Founded by the Apostles by Watchman Nee	Watchman Nee emphasizes the distinction between the universal Church and local churches, explaining that while the Church is one body, the apostles established separate churches ba
	Of Church Discipline. by John Gill	John Gill emphasizes that church discipline is rooted in divine authority rather than human laws, asserting that Christ is the sole head and lawgiver of the church. He clarifies th
	The Nature and End of Excommunication by Jonathan Edwards	Jonathan Edwards preaches on the nature and purpose of excommunication based on 1 Corinthians 5:11, emphasizing the duty of the church to maintain purity by casting out visibly wic
	On Dissent Without Reason in Conscience by J.H. Newman	J.H. Newman preaches on the importance of unity within the Church, emphasizing that the Visible Church encompasses both the true universal Church, known as the mystical and invisib