Hitherto the discourse has warned against offending the young and weak; it now teaches how to behave when the offence is directed against one's self. Moreover ( δε Ì, "now," introducing a new subject) if thy brother shall trespass against thee ( εἰς σε ì).
The brother is a brother in the faith, a fellow Christian. The words, "against thee," are omitted in the Sinaitic and Vatican Manuscripts, and by some modern editors, on the ground that it is a gloss derived from Peter's question (Matthew 18:21).
The words are retained by the Vulgate and other high authorities. Without them, the passage becomes one of a general nature, applying to all offences. Retaining them, we find a direction how to treat one who offers personal offence to ourselves—which seems to suit the context best.
In the case of private quarrels between individual Christians, with the view of reconciliation, there are four steps to be taken. First, private remonstrance: Go. Do not wait for him to come to you; make the first advances yourself.
This, as being the more difficult course, is expressly enjoined on one who is learning the lesson of humility. Tell him his fault; ἐ ìλεγξον αὐτο ìν,: corripe eum. Put the fault plainly before him, show him how he has wronged you, and how he has offended God.
This must be done in private, gently, mercifully. Such treatment may win the heart, while public rebuke, open denunciation, might only incense and harden. Plainly, the Lord primarily contemplates quarrels between individual Christians; though, indeed, the advice here and in the sequel is applicable to a wider sphere and to more important occasions.
Thou hast gained thy brother. If he shall own his fault, and ask for pardon, thou hast won him for God and thyself. A quarrel is a loss to both parties; a reconciliation is a gain for both. The verb "to gain" ( κερδαι ìνω) is used elsewhere in this high sense (see 1 Corinthians 9:19; 1 Peter 3:1).