The case is here, that of two men, one of whom has offended the other, and persists. He could not be made to appear in the assembly, in the Christian church, as there was none; the person against whom his companion complained could not be judged by a bishop and priests who were not in existence; besides which, it is to be observed, that neither Jewish priests nor Christian priests ever became judges in quarrels between private persons. It was a matter of police. Bishops did not become judges till about the time of Valentinian III.
The commentators have therefore concluded that the sacred writer of this gospel makes our Lord speak in this passage by anticipation—that it is an allegory, a prediction of what would take place when the Christian church should be formed and established.
Selden makes an important remark on this passage, that, among the Jews, publicans or collectors of the royal moneys were not excommunicated. The populace might detest them, but as they were indispensable officers, appointed by the prince, the idea had never occurred to any one of separating them from the assembly. The Jews were at that time under the administration of the proconsul of Syria, whose jurisdiction extended to the confines of Galilee, and to the island of Cyprus, where he had deputies. It would have been highly imprudent in any to show publicly their abomination of the legal officers of the proconsul. Injustice, even, would have been added to imprudence, for the Roman knights—equestrians—who farmed the public domain and collected Cæsar's money, were authorized by the laws.
St. Augustine, in his eighty-first sermon, may perhaps suggest reflections for comprehending this passage. He is speaking of those who retain their hatred, who are slow to pardon.
"Cepisti habere fratrem tuum tanquam publicanum. Ligas ilium in terra; sed ut juste alliges vide; nam injusta vincula dirsumpit justitia. Cum autem correxeris et concordaveris cum fratre tuo solvisti eum in terra." You began to regard your brother as a publican; that is, to bind him on the earth. But be cautious that you bind him justly, for justice breaks unjust bonds. But when you have corrected, and afterwards agreed with your brother, you have loosed him on earth.
From St. Augustine's interpretation, it seems that the person offended shut up the offender in prison; and that it is to be understood that, if the offender is put in bonds on earth, he is also in heavenly bonds; but that if the offended person is inexorable, he becomes bound himself. In St. Augustine's explanation there is nothing whatever relating to the Church. The whole matter relates to pardoning or not pardoning an injury. St. Augustine is not speaking here of the sacerdotal power of remitting sins in the name of God. That is a right recognized in other places; a right derived from the sacrament of confession. St. Augustine, profound as he is in types and allegories, does not consider this famous passage as alluding to the absolution given or refused by the ministers of the Roman Catholic Church, in the sacrament of penance.
Of the "Church" in Christian Societies.
In the greater part of Christian states we perceive no more than four churches—the Greek, the Roman, the Lutheran, and the reformed or Calvinistic. It is thus in Germany. The Primitives or Quakers, the Anabaptists, the Socinians, the Memnonists, the Pietists, the Moravians, the Jews, and others, do not form a church. The Jewish religion has preserved the designation of synagogue. The Christian sects which are tolerated have only private assemblies, "conventicles." It is the same in London. We do not find the Catholic Church in Sweden, nor in Denmark, nor in the north of Germany, nor in Holland, nor in three quarters of Switzerland, nor in the three kingdoms of Great Britain.
Of the Primitive Church, and of Those Who Have Endeavored to Re-establish It.
The Jews, as well as all the different people of Syria, were divided into many different congregations, as we have already seen. All were aimed at a mystical perfection. A ray of purer light shone upon the disciples of St. John, who still subsist near Mosul. At last, the Son of God, announced by St. John, appeared on earth, whose disciples were always on a perfect equality. Jesus had expressly enjoined them, "There shall not be any of you either first or last.... I came to serve, not to be served. He who strives to be master over others shall be their servant."