Quite other was it in the Kingdom of Christ, where the theory was left undefined, but the practice clearly marked. Here, by loving dealing, to convince of his wrong, him who had done it, was not humiliation nor loss of dignity or of right, but real gain: the gain of our brother to us, and eventually to Christ Himself. But even if this should fail, the offended must not desist from his service of love, but conjoin in it others with himself so as to give weight and authority to his remonstrances, as not being the outcome of personal feeling or prejudice - perhaps, also, to be witnesses before the Divine tribunal. If this failed, a final appeal should be made on the part of the Church as a whole, which, of course, could only be done through her representatives and rulers, to whom Divine authority had been committed. And if that were rejected, the offer of love would, as always in the Gospel, pass into danger of judgment. Not, indeed, that such was to be executed by man, but that such an offender, after the first and second admonition, was to be rejected. [3815] He was to be treated as was the custom in regard to a heathen or a publican - not persecuted, despised, or avoided, but not received in Church-fellowship (a heathen), nor admitted to close familiar intercourse (a publican). And this, as we understand it, marks out the mode of what is called Church discipline in general, and specifically as regards wrongs done to a brother. Discipline so exercised (which may God restore to us) has the highest Divine sanction, and the most earnest reality attaches to it. For, in virtue of the authority which Christ has committed to the Church in the persons of her rulers and representatives, [3816] what they bound or loosed - declared obligatory or non-obligatory - was ratified in heaven. Nor was this to be wondered at. The incarnation of Christ was the link which bound earth to heaven: through it whatever was agreed upon in the fellowship of Christ, as that which was to be asked, would be done for them of his Father Which was in heaven. [3817] Thus, the power of the Church reached up to heaven through the power of prayer in His Name Who made God our Father. And so, beyond the exercise of discipline and authority, there was the omnipotence of prayer - if two of you shall agree . . . as touching anything . . . it shall be done for them' - and, with it, also the infinite possibility of a higher service of love. For, in the smallest gathering in the Name of Christ, His Presence would be, [3818] and with it the certainty of nearness to, and acceptance with, God. [3819]
It is bitterly disappointing that, after such teaching, even a Peter could - either immediately afterwards, or perhaps after he had had time to think it over, and apply it - come to the Master with the question, how often he was to forgive an offending brother, imagining that he had more than satisfied the new requirements, if he extended it to seven times. [3820] Such traits show better than elaborate discussions the need of the mission and the renewing of the Holy Ghost. And yet there is something touching in the simplicity and honesty with which Peter goes to the Master with such a misapprehension of His teaching, as if he had fully entered into its spirit. Surely, the new wine was bursting the old bottles. It was a principle of Rabbinism that, even if the wrongdoer had made full restoration, he would not obtain forgiveness till he had asked it of him whom he had wronged, but that it was cruelty in such circumstances to refuse pardon. [3821] The Jerusalem Talmud [3822] adds the beautiful remark: Let this be a token in thine hand - each time that thou showest mercy, God will show mercy on thee; and if thou showest not mercy, neither will God show mercy on thee.' And yet it was a settled rule, that forgiveness should not be extended more than three times. [3823] Even so, the practice was terribly different. The Talmud relates, without blame, the conduct of a Rabbi, who would not forgive a very small slight of his dignity, though asked by the offender for thirteen successive years, and that on the Day of Atonement - the reason being, that the offended Rabbi had learned by a dream that his offending brother would attain the highest dignity, whereupon he feigned himself irreconcilable, to force the other to migrate from Palestine to Babylon, where, unenvied by him, he might occupy the chief place! [3824]