A Look at Matthew 18:15-17
Discipline in the Church
In Matthew 18, Jesus talks to His followers about how to deal with conflicts and offenses among the community of believers. He really emphasizes the importance of humility and forgiveness.
15 “Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 16 But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ 17 And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.” Matt. 18:15-17
The main takeaway from these verses is pretty clear: when one believer hurts another, it’s important to try to make things right and reconcile, no matter what it takes. That’s how much it matters to God. The Lord isn’t focused on punishing those who mess up; instead, He’s all about helping us fix broken relationships and keeping the church spiritually healthy. This whole process, in Matthew 18, is often talked about in the context of church discipline.
When we talk about “sinning against” someone, we’re really discussing actions that go against what God sees as right and wrong, and that directly affect another person. The Greek word for “sin” here, hamartēsē, literally means “to miss the mark” or to act in a way that’s not in line with God’s will. It’s all about personal offenses—like when someone in our Christian community does something that hurts or offends someone else. This could be lying, cheating, betraying trust, spreading rumors, stealing, or anything that causes harm and breaks relationships. Jesus isn’t talking about little annoyances or personal likes and dislikes; he’s addressing serious offenses that damage trust or create spiritual, emotional, or relational hurt. He actually tells the person who’s been hurt to take the first step in mending things: “Go privately and point out the offense. If the other person listens and admits it, you’ve won that person back” (Matthew 18:15, NLT).
That’s a subject for another time, we want to focus more on verse 17, “And if he refuses to hear them, tell it to the church.”
Are you aware of how the Watchtower Society interprets this verse?
“10 What if the matter was still unsettled? Jesus said: “If he does not listen to them, speak to the congregation. If he does not listen even to the congregation, let him be to you just as a man of the nations and as a tax collector.” … This is another indication that God’s people would have a congregational structure for the up building and guidance of each individual Christian.
“11 Fittingly, the older men, or overseers, would represent the local congregation in handling or resolving problems or in addressing cases of sin. That is consistent with the qualifications of elders mentioned at Titus 1:9. Granted, the local elders were imperfect men, as was Titus, whom Paul sent to congregations to “correct the things that were defective.” (Titus 1:4, 5) Today, those being considered for appointment as elders must have proved their faith and devotion over time. Others in the congregation thus have reason to put trust in the direction and leadership provided through this arrangement.” –The Watchtower—Study Edition, April 15, 2007, Let the Congregation Be Built Up, pg 27
As is the typical fashion within Watchtower publications, Titus has nothing whatsoever to do with the advice given in Matthew 18. Titus 1:9 along with 1 Timothy 3, speaks of the qualifications of elders. Starting in verse 7, it states:
“7 For an overseer must be blameless, as a steward of God, not self-willed, not full of passion, not given to wine, not quarrelsome, not greedy for ill gain; 8 but hospitable, a lover of good, discreet, just, holy, temperate, 9 holding fast the faithful Word according to the doctrine, that he may be able, by sound doctrine, both to exhort and to convict the gainsayers.”
What’s a gainsayer? It’s Strong’s #483, antilegó, and this particular word only appears twice in the scriptures, both in Titus, 1:9; 2:9. Simply, it means “those who contradict”. So, there were those who were teachings contradictory teachings, and the elders were the ones who would correct them, if it became an issue affecting the congregation.
Just to get off topic for a moment. Do you know how the Bible Students both in C.T. Russell’s day and even today, deal with a “gainsayer” in the congregation? Let me read to you C.T. Russell’s thoughts, I’m going to paraphrase, what he says in Volume 6 of his Studies in the Scriptures, p. 318:
“[It] is unwise to completely shut out questioning or differing views deemed erroneous by the meeting leader or congregation. The only exclusion should be that gatherings of New Creatures focus solely on divine revelation, not secular topics. The congregation must always distinguish between foundational doctrines of Christ, which cannot be altered or questioned, and advanced doctrines that must align with these foundations. Advanced doctrines should have opportunities for discussion, but not to the point of disrupting meetings with repetitive personal interests. Such interests should be addressed at appropriate times, and if deemed unscriptural, the promoter should refrain from bringing it up again for a significant period, perhaps a year, before requesting another hearing, which the congregation can choose to grant or deny.”
So what does this mean? It means, if one of the brethren has a difference of thought regarding a particular teaching, they can request an audience with the congregation. During that time, they can address the brethren, giving their thoughts on a particular matter, with all their scriptural proofs and supports. Then in a roundtable discussion the brethren as a whole will entertain it. This of course, would never be the case among Jehovah’s Witnesses.
So, when it comes to discipline, it’s not just the elders who handle it; it’s really a job for the whole Church.
“Church” in verse 17, Strong’s #1577 EKKLESIA, that is “called out ones”. It means “church, churches, assembly, congregation.” It’s the same word used in Matthew 16:18, where Jesus tells Peter; “I also say to you that you are Peter, and on this rock I will build My church.” In every use of the word, it always refers to the congregation, NOT the body of elders. Notice Acts 20:17, “From Miletus he sent to Ephesus and called for the elders of the church.” Here we see two distinct parties, the “elders” and the “church.” Had Jesus been referring to just the elders in verse 17, he would have said: “tell it to the elders”, which is Strong’s #1984 or #1985 which is episkopé, where we get the word bishop, it simply meaning overseer.
The New Testament Study Bible – Matthew, 1991, pg. 385
“The ekklesia refers to a “local congregation” in this passage. A church must have order and discipline, for its faith and conduct are founded upon the Word of God. Lack of spiritual discipline undermines the authority of and respect for the church. It is obvious that the local church is the final authority here (there is no bishop, synod, etc.)”
If someone is in the wrong or has sinned, the person who was hurt or the one who noticed the issue should be the one to talk to them about it. If the person doesn’t clear things up and keeps going down the wrong path, then a couple of other members, who don’t have any bias, should step in to listen and help sort things out. (Whether they’re elders or not doesn’t really matter; their experience might help, but it’s their judgment that counts.) If this small group comes to a decision, the other party should accept it, and the issue should be resolved—whether that means correcting the wrong or making things right as best as possible. If either side still refuses to change, then the one who raised the issue, or someone from the committee, or ideally all of them together, can bring it to the whole Church. This shows that the Elders aren’t meant to be judges over the members; the local Church is where the hearing and judgment happen.
Once those first two steps are done and the elders are informed, it’s their job to call a general meeting of the Church to discuss the case thoroughly and make a decision in the name of Christ. The situation should be clear enough that everyone can agree, or at least almost everyone, so that the peace and unity of the Church are maintained. Even up to the point of the Church’s decision, there’s still a chance for the person to repent. The goal of all these steps is to help the person turn back, not to punish them. Punishment is God’s job: “Vengeance is mine, I will repay, saith the Lord.” (Rom. 12:19) If the wrongdoer shows remorse at any point, it should be a reason for everyone to rejoice.
Even if the person doesn’t accept the Church’s decision, we’re not supposed to punish them or try to force anything. Instead, the Church simply withdraws its fellowship and any signs of brotherhood. From then on, they’re to be treated “as a heathen and a tax collector.” Matt. 18:17
What does it mean to be treated like a “heathen” and “Tax Collector”? Some translations render “Heathen” as a “publican”, “gentile”, “pagan” or “unbeliever.” Albert Barnes commentary explains it this way:
“Publicans were people of abandoned character, and the Jews would have no contact with them. The meaning of this is, cease to have religious contact with him, or to acknowledge him as a Christian brother. It does not mean that we should cease to show kindness to him and aid him in affliction or trial, for that is required toward all people; but it means that we should disown him as a Christian brother, and treat him as we do other people not connected with the church. This should not be done until all these steps are taken. This is the only way of kindness. This is the only way to preserve peace and purity in the church.”
Iet’s goes back to page 385 of The New Testament Study Bible – Matthew:
“As a heathen man and a publican” is another way of saying “someone outside of the church.” It does not mean that the tax collector and Gentile are outside of the grace of God and are hopelessly lost or that the local church has no responsibility toward them (cf. 8:5-13; 9:9-13; etc). The local church must still try to win the erring brother [or sister], but it must avoid having spiritual fellowship with him as long as he remains unrepentant. Sinners exclude themselves from the church.
“They exclude themselves because they fail to listen to the local congregation. Because believers are “members one of another” (Romans 12:5). It is most important that they be willing to listen to each other and, above all, to listen to the consensus of the assembly as a whole. If anyone refuses to listen, it shows that the Church, the body of Christ, is not important to him, and therefore, no matter what he professes, Jesus is not his Lord nor is he treating Christ as the Head of the Body.”
Throughout this process, we shouldn’t make the offender’s faults public—doing so would only hurt them, the Church, and the Lord. Even after separation, we shouldn’t speak harshly about them; just like we wouldn’t insult non-believers, we should as Titus 3:2 states to “speak evil of no man” and Galatians 6:10 to “do good unto all men.” Love is what drives us to follow these guidelines for everyone, especially for a “brother” or “sister” in the Church. We should protect them from false statements and cover their weaknesses, not just from the outside world but also from fellow believers, until it’s absolutely necessary to bring it to the Church. At every step, love should lead us to hope that the wrongdoer is just confused and to pray for wisdom to help them turn away from their mistakes, possibly saving a soul from death as James 5:20 indicates.
Just think, how wonderful it would be if the Holy Spirit, the spirit of love, filled every member of the Church so much that hearing gossip about anyone, especially a fellow member, would hurt! That would cut down on so much conflict. Following this process that Jesus laid out wouldn’t lead to constant church trials; instead, it would foster respect for the Church’s decisions as God’s decisions, and people would listen and follow accordingly. With love and order in place, everyone would likely focus on their own lives and not rush to correct others unless it was really important for themselves or the Church. We shouldn’t use Matthew 18 as a way to be “a busybody in other people’s matters.” as 1 Peter 4:15 warns. Instead we should as 1 Thessalonians 4:11 admonishes, “to mind your own business.” Only when it is seen as something that will affect the spirituality of the brethren as a whole, will it be deemed necessary to address the matter.
Most of the issues in the Church (and in families and society too) don’t come from a desire to do wrong or even from accidental mistakes, but from misunderstandings and misinterpretations of intentions. The tongue can cause a lot of trouble, so it’s wise to keep a guard on what we say and think, as those unkind thoughts can lead to hurtful words that ignite anger and harm many. The Church has clear instructions from our Lord on this important matter. His spirit of love should guide us as we approach the person who has wronged us, without talking to anyone else first. We’re not there to shame them or punish them, but to stop the wrongdoing and, if possible, make things right. Sharing the issue with others, whether before or after, is unkind and goes against the teachings of our Lord. We should seek advice only in a hypothetical way, without revealing the real issue or the person involved.
Unless the situation is serious, it should end with that personal conversation, whether the person listens or not. If we need to take the next step, we shouldn’t explain the issue to those we’re asking for help until they’re all together with the accuser and the accused. This way, we avoid gossip, and the group can approach the situation without bias, making it easier to give wise counsel to both sides. The accused will likely appreciate this fair treatment and be more open to the advice if they see that their actions might be wrong too. But regardless of whether the committee thinks the accused should change or not, the whole matter should remain private until, if it’s deemed important enough, it’s brought before the Church for a final decision. Only then does it become common knowledge among the brethren, and as brethren, they’ll want to keep discussions about anyone’s weaknesses or sins to a minimum.
When it comes to implementing the Church’s decision, it’s up to each individual to recognize the fairness of the ruling. The withdrawal of fellowship is meant to be a righteous correction, as prescribed by the Lord. It’s there to protect the Church by separating those who aren’t living in love. This isn’t meant to be a permanent separation, but rather until the person acknowledges their wrong and does their best to make amends.
To this I’d like to add, that there are sins and then there are SINS. When we talk about “sinning against” someone, we’re really discussing actions that go against what God sees as right and wrong, and that directly affect another person. The Greek word for “sin” here, hamartēsē, literally means “to miss the mark” or to act in a way that’s not in line with God’s will. It’s all about personal offenses—like when someone in our church community does something that hurts or offends someone else. This could be lying, cheating, betraying trust, spreading rumors, stealing, or anything that causes harm and breaks relationships. Jesus isn’t talking about little annoyances or personal likes and dislikes; he’s addressing serious offenses that damage trust or create spiritual, emotional, or relational hurt. He actually tells the person who’s been hurt to take the first step in mending things: “Go privately and point out the offense. If the other person listens and admits it, you’ve won that person back” (Matthew 18:15)
Now, what about serious sins? The ones, not just against your brother but against humanity in general? You know, the Bible actually has a pretty clear stance on how governments and courts should do their thing when it comes to enforcing the law and dealing with bad behavior. Paul puts it simply:
“Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. So, if you resist the authorities, you’re really resisting what God has set up, and that’s going to lead to judgment. Rulers aren’t a threat to those doing good, but to those doing wrong. If you want to avoid trouble with the authorities, just do what’s right, and you’ll get their approval because they’re there to serve your good. But if you mess up, you should definitely be worried because they don’t carry the sword for nothing. They’re God’s servant, bringing justice to those who do wrong. So, it’s important to submit, not just to dodge God’s wrath but also for your own peace of mind.” (Romans 13:1-6, English Standard Version)
What this really means is that churches should definitely report those who are caught in serious wrongdoing, like extortion, theft, or any form of abuse, sexual predators, pedophiles, etc. to the authorities. It doesn’t matter how respected or good the person might seem; the law applies to everyone, whether you’re a homeless person, a prime minister, or a priest.
So if the church gets involved, it should never be swept under the rug to protect the church and simply removing the abuser from fellowship isn’t enough, you’ve basically released him out into fields to hunt and prey again. He should be reported to the authorities, and church should offer spiritual, physical and emotional mental healing to the victim(s).
Now, this of course is obvious, but it can get tricky, especially when you have a close relationship with the person involved. Unfortunately, abusers are often really good at creating a shield around their actions, and it’s up to Christians to cut through that and prioritize justice above everything else.