Matthew 18:20

(The Spirit) combines that Church which the Lord has made to consist in "three." And thus, from that time forward, every number (of persons) who may have combined together into this faith is accounted "a Church," from the Author and Consecrator (of the Church).

"If thy brother sin against thee in word, and make amends to thee, receive him seven times in a day." Simon, His disciple, said to Him, "Seven times in a day?" The Lord answered and said to him, "I say unto thee until seventy times …

Christ gives to those who are allotted the duty of teaching the power to loose and to bind. So when those who have once fallen do not convert to the pursuit of virtue, they must fear the voices of the saints, even if they are not many who make the petition to bind or loose. For Christ has assured us of this, saying that there will be strength in the prayers of many, but that even if only two in number harmoniously and deliberately define their requests, they will come to their goal. "For I will be with you," he says, "and will support you if only two are gathered, because of me." For it is not the number of those gathered but the strength of their piety and their love of God that is effective.

"And again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them." Seest thou how by another motive also He puts down our enmities, and takes away our petty dissensions, and draws us one to another, and this not from the punishment only which hath been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He putteth here the great rewards of concord, if at least they who are of one accord do even prevail with the Father, as touching the things they ask, and have Christ in the midst of them. "Are there then indeed nowhere two of one accord?" Nay, in many places, perchance even everywhere. "How then do they not obtain all things?" Because many are causes of their failing. For either they often ask things inexpedient. And why marvellest thou, if this is the case with some others, whereas it was so even with Paul, when he heard, "My grace is sufficient for thee; for my strength is perfected in weakness." Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He saith "of you," of the virtuous, of them that show forth an angelic rule of life. […]

(Verse 19, 20.) Again I say to you: if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them. The above discourse has encouraged us towards harmony. Therefore, it promises a reward so that we may hasten eagerly towards peace, as it says that it will be present among two or three.

Or otherwise; All His foregoing discourse had invited us to union; now to make us embrace peace more anxiously, He holds out a reward, promising to be in the midst of two or three.

But who are the two or three gathered in the name of Christ in whose midst the Lord is? Does he not by the "three" mean husband, wife, and child? For a wife is bound to her husband by God. If, however, a man wishes to be undistracted, and prefers to avoid begetting children because of the business it involves, "let him remain unmarried," says the apostle, "even as I am." They explain that what the Lord meant was this. By the plurality he means the Creator, the God who is the cause of the world's existence; and by the one, the elect, he meant the Saviour who is Son of another God, the good God. But this is not correct. Through his Son, God is with those who are soberly married and have children. By the same mediation the same God is also with the man who exercises continence on rational grounds.

Again verily I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of My Father Who is in heaven. For where two or three are gathered together in …

It shall be done to them by my Father, who is in heaven, i.e., in the heights: or in heaven, i.e., in us. For where there are two or three gathered together in my name, there am I in the midst of them; a gathering …

(ap. Anselm.) But He holds out a ratification not only of sentences of excommunication, but of every petition which is offered by men holding together in the unity of the Church; for He adds, Again I say unto you, that if two of you shall agree upon earth, whether in admitting a penitent, or casting out a forward person, touching any thing which they shall ask, any thing, that is, that is not against the unity of the Church, it shall be done for them by my Father which is in heaven. By saying, which is in heaven, He points Him out as above all, and therefore able to fulfil all that shall be asked of Him. Or, He is in the heavens, that is, with saints, proof enough that whatever worthy thing they shall ask shall be done unto them, because they have with them Him of whom they ask. For this cause is the sentence of those that agree together ratified, because God dwells in them, For where two or three are gathered together in my name, there am I in the midst of them.

Where two or three are gathered together in my name - That is, to worship me. I am in the midst of them - By my Spirit, to quicken their prayers, guide their counsels, and answer their petitions.

But if so, in what land do the Christians live? If we proceed from the private carriage of man to man, to proceedings of a more public nature, in what Christian nation are Church censures conformed to this rule? Is this the form in which ecclesiastical judgments appear, in the popish, or even the Protestant world?

For where two or three are gathered together,....

Note, The converting of a soul is the winning of that soul ( Prov. xi. 30 ); and we should covet it, and labour after it, as gain to us; and, if the loss of a soul be a great loss, the gain of a soul is sure no small gain.

For where two - are gathered together in thy name - There are many sayings among the Jews almost exactly similar to this, such as, Wherever even two persons are sitting in discourse concerning the law, the Divine presence is among them. See much more in Schoettgen.

These words of the Lord Jesus contain an expression which has often been misapplied. The command to “hear the church” has been so interpreted as to contradict other passages of God’s Word. It has been falsely applied to the authority of the whole visible church in matters of doctrine, and so been made an excuse for the exercise of much ecclesiastical tyranny. But the abuse of Scripture truths must not tempt us to neglect the use of them. We must not turn away altogether from any text, because some have perverted it and made it poison.

WE have, in the verses preceding, the text a mention of the first Church Meeting of which I remember to have found mention in the New Testament. The Savior declares of His assembled people, "Verily I say unto you, whatever you shall bind on earth shall be bound in Heaven: and whatever you shall loose on earth shall be loosed in Heaven." A few Believers, gathered out of the world, have met in the name of the Lord Jesus to attend to the affairs of His household here below. It is a case of discipline.

For where two or three are gathered together in my name--or "unto my name." there am I in the midst of them--On this passage--so full of sublime encouragement to Christian union in action and prayer--observe, first, the connection in which it stands.

These words of the Lord Jesus contain an expression which has often been misapplied. The command to “hear the church” has been so interpreted as to contradict other passages of God’s Word. It has been falsely applied to the authority of the whole visible church in matters of doctrine, and so been made an excuse for the exercise of much ecclesiastical tyranny. But the abuse of Scripture truths must not tempt us to neglect the use of them. We must not turn away altogether from any text, because some have perverted it and made it poison. Let us notice in the first place how admirable are the rules laid down by our Lord for the healing of differences among brethren. If we have unhappily received any injury from a fellow-member of Christ’s church, the first step to be taken is to “visit him alone and tell him his fault. He may have injured us unintentionally, as Abimelech did Abraham ( Genesis 21:26 ); his conduct may admit of explanation, like that of the tribes of Reuben, Gad and Manasseh, when they built an altar as they returned to their own land ( Joshua 22:24 ). At any rate, this friendly, faithful, straightforward way of dealing is the most likely course to win a brother, if he is to be won. “A soft tongue breaketh the bone” ( Proverbs 25:15 ). Who can tell but he may say at once, “I was wrong,” and make ample reparation? If, however, this course of proceeding fails to produce any good effect, a second step is to be taken. We are to “take with us one or two companions, ” and tell our brother of his fault in their presence and hearing. Who can tell but his conscience may be stricken when he finds his misconduct made known, and he may be ashamed and repent? If not, we shall at all events have the testimony of witnesses that we did it all we could to bring our brother to a right mind, and that he deliberately refused, when appealed to, to make amends.

WE have, in the verses preceding, the text a mention of the first Church Meeting of which I remember to have found mention in the New Testament. The Savior declares of His assembled people, "Verily I say unto you, whatever you shall bind on earth shall be bound in Heaven: and whatever you shall loose on earth shall be loosed in Heaven." A few Believers, gathered out of the world, have met in the name of the Lord Jesus to attend to the affairs of His household here below. It is a case of discipline. A Brother has trespassed against another Brother. The offended one has sought him out privately and by personal expostulation has endeavored to bring him to a better mind, but he has failed. He has then taken with him two or three Brethren of the Church and they have together pleaded with the offender that he would do that which is right, but he is obstinate—even in the presence of two or three witnesses he persists in his trespass and refuses to be won over by kindly entreaty. It only remains that they shall tell it to the Church. The Church is grieved. It hears the case patiently and waits upon God in prayer. It asks guidance and, at last, finding that there is no help for him, removes the member of the body who is not in true sympathy with the rest and is acting as if he had not the life of God in him. This being done, according to Christ's rule—justly, impartially, lovingly, with prayer—that which is done by a few men and women assembled here below, is registered in the court above. What they have bound on earth is bound in Heaven. What they have loosed on earth is also loosed in Heaven.

For where two or three ... - This is a general assertion made to support the particular promise made Mat 18:19 to his apostles. He affirms that wherever two or three are assembled together in his name, he is in the midst of them. In my name - That is, 1. By my authority, acting for me in my church. See Joh 10:25; Joh 16:23. 2. It may mean for my service; in the place of prayer and praise, assembled in obedience to my commend, and with a desire to promote my glory. There am I in the midst of them - Nothing could more clearly prove that Jesus must be omnipresent, and, of course, be God. Every day, perhaps every hour, two or three, or many more, may be assembled in every city or village in the United States, in England, in Greenland, in Africa, in Ceylon, in the Sandwich Islands, in Russia, and in Judea - in almost every part of the world - and in the midst of them all is Jesus the Saviour. Millions thus at the same time, in every quarter of the globe, worship in his name, and experience the truth of the promise that he is present with them. It is impossible that he should be in all these places and not be God.