Jesus the Christ A Study of the Messiah and His Mission...

The proper method of adjusting differences between brethren and the fundamental principles of Church discipline were made subjects of instruction to the Twelve. The first step is thus prescribed: "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother." The rule of the rabbis was that the offender must make the first advance; but Jesus taught that the injured one should not wait for his brother to come to him, but go himself, and seek to adjust the difficulty; by so doing he might be the means of saving his brother's soul. If the offender proved to be obdurate, the brother who had suffered the trespass was to take two or three others with him, and again try to bring the transgressor to repentant acknowledgment of his offense; such a course provided for witnesses, by whose presence later misrepresentation would be guarded against.

Extreme measures were to be adopted only after all gentler means had failed. Should the man persist in his obstinacy, the case was to be brought before the Church, and in the event of his neglect or refusal to heed the decision of the Church, he was to be deprived of fellowship, thereby becoming in his relationship to his former associates "as an heathen man and a publican." In such state of non-membership he would be a fit subject for missionary effort; but, until he became repentant and manifested willingness to make amends, he could claim no rights or privileges of communion in the Church. Continued association with the unrepentant sinner may involve the spread of his disaffection, and the contamination of others through his sin. Justice is not to be dethroned by Mercy. The revealed order of discipline in the restored Church is similar to that given to the apostles of old.[825]

The authority of the Twelve to administer the affairs of Church government was attested by the Lord's confirming to them as a body the promise before addressed to Peter: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."[826] Through unity of purpose and unreserved sincerity they would have power with God, as witness the Master's further assurance: "Again 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 which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." Peter here broke in with a question: "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?" He would fain have some definite limit set, and he probably considered the tentative suggestion of seven times as a very liberal measure, inasmuch as the rabbis prescribed a triple forgiveness only.[827] He may have chosen seven as the next number above three having a special Pharisaical significance. The Savior's answer was enlightening: "Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven." This reply must have meant to Peter as it means to us, that to forgiveness man may set no bounds; the forgiveness, however, must be merited by the recipient.[828] The instruction was made memorable by the following story.