by Evan Bartholomew
Introduction
Jesus said to his disciples: “Things that cause people to stumble are bound to come, but woe to anyone through whom they come. It would be better for them to be thrown into the sea with a millstone tied around their neck than to cause one of these little ones to stumble. So watch yourselves.
“If your brother or sister sins against you, rebuke them; and if they repent, forgive them. Even if they sin against you seven times in a day and seven times come back to you saying, ‘I repent,’ you must forgive them.”
The apostles said to the Lord, “Increase our faith!”
He replied, “If you have faith as small as a mustard seed, you can say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it will obey you.” (Luke 17:1–6)
Unfortunately, sin is an inevitable reality within the family of God. As Scripture states above, “Things that cause people to stumble are bound to come.” Brother will sin against brother, sister against sister, husband against wife, wife against husband, church leader against church member, church member against church leader, and so on.
This unavoidable truth requires that disciples “bear with one another and forgive one another” (Colossians 3:13). Because of the frequency and volume of sin that will occur in our relationships, which will likely span decades, governing the church biblically requires an extra measure of faith. The church will never be immune to sin. Yet when it occurs, it is imperative that we—the Restored Church Worldwide—hold to clear biblical principles and exemplify both compassion and conviction.
A foundational Scripture that provides a blueprint for dealing with sin in the church, commonly referred to as church discipline, is Matthew 18:15–17:
If your brother or sister sins, go and point out their fault—just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that “every matter may be established by the testimony of two or three witnesses.” If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector. (Matthew 18:15–17)
Sadly, church discipline is an area in which Restoration Movement churches have historically lacked unity, both in conviction and in practice. For the most part, we have been unified on what is required to bring people into the church, but not on what is required to remove people from it. Long-standing questions remain about which sins should be addressed through church discipline, the speed at which it should be implemented, and the final outcome of its application. Tragically, some ministers have misused the practice of church discipline, even weaponizing it in an unbiblical way to secure their position against anyone they perceive as a threat to their authority, rather than teaching even their “opponents” through gentle instruction (2 Timothy 2:24–26).
In this article, we will discuss the proper implementation of church discipline as outlined in Matthew 18:15–17, explore some of the biblical terminology surrounding it, point out several safeguards against misapplication, and address some common misunderstandings. We will also aim to convey the heart of church discipline—not one of mean-spirited judgment, partiality, or wrath, but one rooted in “grace and truth” (John 1:14).
I encourage you to approach this study with an open mind. Church discipline has often been misunderstood or misapplied, often unintentionally, yet always resulting in deep spiritual wounds. That reality can make the idea of being wrong on this topic difficult to confront. As leaders who must give an account to God (Hebrews 13:17), it is essential that we let Scripture guide our steps when addressing sin in the church.
THE STEPS OF CHURCH DISCIPLINE
Jesus outlined a four-step process for dealing with sin in the church. The first step is a private, one-on-one confrontation. If the person is obstinate and unwilling to listen, failing to demonstrate a repentant heart, then there must be a second step.
The second step involves a small group intervention—bringing one or two others along. The aim of this step is to create an environment that reinforces the seriousness of the matter, hopefully producing a newfound humility and a willingness to listen. Another important function of this second step is to protect the accused from false allegations.
If there is still a rebellious unwillingness to listen and demonstrate repentance, even after the allegations have been confirmed by one or two others, the third step is to bring the unyielding brother or sister before the church. This step primarily serves to inform the congregation of the individual’s unrepentant state. It is also one last hopeful attempt to bring to their senses those who have been taken captive by sin, before initiating the final biblical step of church discipline.
The fourth step is to treat them as “a pagan or a tax collector.” (We will elaborate on this phrase in the Biblical Terminology Section of this article.)
It should be noted that the focus of Jesus’ directive was to win over those in sin. In other words, these steps were not to be used as threats or ultimatums, but as a process in which escalation is lovingly used to bring a person to repentance. Repentance is always the goal. Thus, church discipline should not be exercised in anger or hostility, but as a heartfelt appeal for the salvation of our beloved brother or sister.
While repentance is always the goal of church discipline, it is sometimes not the outcome. Therefore, if a repentant heart is not produced, it becomes imperative that we graciously but decisively protect the integrity of God’s church. Scripture warns that God’s Spirit will eventually depart from a church if it is not walking with God in repentance (Revelation 2:5; 3:19–20). As Paul writes, “a little yeast leavens the whole batch of dough” (1 Corinthians 5:6). And so we must “expel the wicked person from among [us]” (1 Corinthians 5:13). Only through church discipline can we maintain a fully committed, godly base of true disciples of Jesus Christ.
BIBLICAL TERMINOLOGY
One source of confusion among ministers, which has also been the cause of some disunity, is the terminology surrounding church discipline. What does it mean to “disfellowship” someone? What does it mean to “mark” someone? When should someone be disfellowshipped or marked? Let us carefully clarify these terms so we can develop a common language and understanding, which is essential for maintaining unity in these practices.
1. Disfellowshipping
In the final step of church discipline, Jesus instructed His disciples to “treat them as you would a pagan or a tax collector.” What did He mean by that? To understand this, we simply need to consider how Jesus treated pagans (sinners) and tax collectors:
- He ate with them (Matthew 9:11)
- He was their friend (Luke 7:34)
- He still ministered to them (Luke 15:1)
Practically speaking, treating someone as a pagan or a tax collector means regarding them as a non-Christian. Unrepentant former brothers or sisters, though no longer considered members of the church, should still be welcomed at meetings of the body and allowed to maintain appropriate relationships with disciples. These lost sheep should be lovingly pursued as, biblically, they have been removed from the body of Christ (Colossians 1:18) and can no longer be considered “in Christ Jesus,” escaping condemnation (Romans 8:1). Thus, the fourth step of church discipline, removing someone from the fellowship of believers, is known as disfellowshipping.
The term disfellowshipping (from dis, meaning “to remove,” and fellowship, referring to the church) is drawn from the following passage:
It is actually reported that there is sexual immorality among you, and of a kind that even pagans do not tolerate: A man is sleeping with his father’s wife. And you are proud! Shouldn’t you rather have gone into mourning and have put out of your fellowship the man who has been doing this? (1 Corinthians 5:1-2, emphasis added)
In this scripture, Paul addresses a serious situation in the Corinthian church: “a man [was] sleeping with his father’s wife.” Paul rebukes the church for tolerating this sin and instructs them to “put out of your fellowship” the man involved. He then escalates the matter further:
I wrote to you in my letter not to associate with sexually immoral people—not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people. (1 Corinthians 5:9-11, emphasis added)
This adds an additional step that goes beyond the traditional fourth step found in Matthew 18:17 to “treat them as you would a pagan or a tax collector,” since Jesus often ate with tax collectors and sinners. Paul’s response here reflects a more severe consequence: the brother is to be excommunicated from the group due to the communal danger of his sin. This further escalation is commonly referred to as marking.
1. Marking
Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. (Romans 16:17 KJV, emphasis added)
In this passage, Paul instructs the church to “mark” individuals who pose a particular threat to the body of Christ. This passage is where the term marking comes from. Unlike disfellowshipping, which is applied to someone within the church who is then removed from fellowship, marking can only be applied to someone who is already outside of the church. In the case of the unrepentant brother in 1 Corinthians 5 who claimed to be a Christian, Paul first instructed the church to disfellowship him, removing him from the fellowship of believers, and then escalated the discipline to marking (excommunication) to protect the church.
Because Paul applied both disfellowshipping (“put out of your fellowship”) and marking (“do not even eat with such people”) in this instance, many confuse the two concepts, sometimes wrongly ostracizing people who should be treated as “a pagan or a tax collector” or maintaining communication with individuals with whom they should “not even eat.”
Other examples of biblical markings can be found in Paul’s second letter to Timothy:
Avoid godless chatter, because those who indulge in it will become more and more ungodly. Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, who have departed from the truth. They say that the resurrection has already taken place, and they destroy the faith of some. (2 Timothy 2:16-18)
Alexander the metalworker did me a great deal of harm. The Lord will repay him for what he has done. You too should be on your guard against him, because he strongly opposed our message. (2 Timothy 4:14-15, emphasis added)
In both of the above instances, Paul warns the church about dangerous individuals. Hymenaeus and Philetus were once disciples who had strayed from the truth, while Alexander the metalworker was likely never part of the church. Nevertheless, Paul calls attention to each of them by name and instructs the church to be on their guard against them and to avoid them.
In summary, disfellowshipping and marking are not to be confused. Disfellowshipping is always the result of church discipline when a brother or sister refuses to listen and repent, but the added consequence of marking only applies in specific, dangerous circumstances.
When should someone be marked?
Now that we understand the difference between disfellowshipping and marking, how do we determine whether someone should be marked in addition to being disfellowshipped when they reach the fourth step of church discipline?
Some argue that only certain sins, specifically those listed in 1 Corinthians 5:11—such as sexual immorality, greed, idolatry, slander, drunkenness, and swindling—warrant the more severe consequence of marking. However, this reasoning is problematic. For instance, Revelation 21:8 includes cowardice and lying alongside murder and sexual immorality. Likewise, in 2 Timothy 3:1–5, Paul lists behaviors many might consider “lesser” sins, such as being boastful, ungrateful, or disobedient to parents, yet still concludes, “Have nothing to do with such people.” If we begin deciding which sins deserve marking and which do not, we risk relying on subjective judgment, opening the door to inconsistency, favoritism, and destructive mistreatment of God’s people.
Another common argument is that the severity of the consequence should depend on how destructive the sin is to others. For instance, some suggest that if someone is struggling with a “private” sin that does not visibly affect the broader church, it need not be addressed as severely. But this view also falls short. Scripture consistently shows that all sin affects the body in one way or another. In the Old Testament, Achan’s personal sin led to the death of thirty-six men in the battle of Ai (Joshua 7:4). Furthermore, Paul includes seemingly “private” sins like idolatry and greed in the list of offenses that would require (according to this argument) the more serious consequence of marking (1 Corinthians 5:11).
So how do we determine who should be marked in addition to being disfellowshipped? The answer is found back in Paul’s writing to the Corinthian church concerning the immoral brother:
But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. (1 Corinthians 5:11, emphasis added).
Piecing together what we know of church discipline—disfellowshipping and marking—we get a greater insight into why things escalated here. The key is in the phrase, “claims to be a brother or sister.” What happened in this case? This man committed gross sin, was taken through church discipline, and in the end refused to acknowledge being disfellowshipped due to his unwillingness to listen and repent. He was still claiming to be a brother in the church, completely disregarding the spiritual judgment issued by leadership. His divisive behavior, even after the application of disfellowshipping, was extremely dangerous to the faith of disciples, making it necessary for Paul to protect the church by marking him.
It is a common misconception that the purpose of marking is to protect the church from egregious sin. The church is surrounded by sinners. Immoral, greedy, and idolatrous individuals attend church services all the time. As Paul said just prior to his directive to mark the immoral brother,
I wrote to you in my letter not to associate with sexually immoral people—not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. (1 Corinthians 5:9-10, emphasis added)
We do not consider these unrepentant sinners dangerous because there is a clear understanding that they are not saved disciples. It is when that fact becomes fuzzy or unclear that the church is truly in danger. That is why someone who claims to be a brother or sister but lives an unrepentant lifestyle, refusing to submit to church leadership, must be marked.
Safeguards from Misapplication
Sadly, throughout church history, and even in recent times, the process of church discipline has been weaponized against people, both intentionally and unintentionally. Rather than serving as a constructive tool to facilitate repentance, it has at times been used to control or intimidate members, ultimately fostering an environment where church leadership is insulated from accountability.
Encouragingly, the Bible includes several safeguards built into the church discipline process. When properly understood and implemented, these safeguards provide a process rooted in grace, truth, and love.
Safeguard 1: We Are Not To Judge Motives
Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of the heart. At that time each will receive their praise from God. (1 Corinthians 4:5)
Although the Bible never downplays the seriousness of sin, not all sin is immediately visible. Some sins reside purely in the heart, and until they manifest outwardly, any judgment of them remains speculative. For example, imagine someone accuses you of pride simply because you disagree with them on a “disputable matter” such as politics (Romans 14:1). They then initiate church discipline with the expectation that repenting of your pride means that you agree with them. It seems laughable, but situations like this are more common than many realize.
Pride is indeed a serious sin (James 4:6), as is selfish ambition (James 3:16). But how do we discern these internal sins in others without crossing the line into judging motives? The key lies in understanding the progression of sin:
…each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. (James 1:14-15)
All sin is escalatory by nature. Consider David’s sin with Bathsheba. It began with idleness—David remained behind while his army went to war (2 Samuel 11:1). This led to lust as he watched Bathsheba bathe from the roof of his palace (v. 2), which then escalated to adultery (v. 4), followed by deceit and murder (vv. 13, 15), and eventually to a full-blown government cover-up and conspiracy. Each step of unaddressed sin grew more and more destructive.
This does not mean we should remain silent when we suspect someone may be struggling with pride or selfish ambition. Scripture calls us to be watchmen (Ezekiel 3:17–19), willing to speak up when we perceive sin in our brothers or sisters. This point cannot be emphasized enough. Unlike Cain, we are our brother’s keepers (Genesis 4:9). That said, engaging disciples regarding perceived heart sins should be done lovingly and presented as suspicions, not as facts. Additionally, escalating a concern from step one to step two of church discipline (or beyond) requires more than mere suspicion about someone’s heart. For that reason, step two should almost always be reserved for sin that has become “full-grown” and is clearly observable.
One of the more common misapplications of judging motives in recent times has occurred when addressing the sin of contempt (Deuteronomy 17:12). Contempt can be defined as deep disrespect, disdain, or scorn. It is absolutely a sin and can be the underlying root behind many other sins. But not everything that seems oppositional is contempt. There has to be allowance for disagreement when it comes to opinion issues, which comprise much of leadership. Unless outwardly evident through clear signs of scorn, disregard, or rebellion, we must not escalate allegedly contemptuous people through the steps of church discipline.
Note: Disagreement does not mean unsubmissiveness. Leaders are called to make decisions on opinion issues (for example, what time a church event will start). We must submit to their authority when it comes to church matters, whether we agree or not (Hebrews 13:7).
Safeguard 2: One or Two Other
But if they will not listen, take one or two others along, so that “every matter may be established by the testimony of two or three witnesses.” (Matthew 18:16)
In addition to not judging motives, another safeguard built into the church discipline process is that at least one or two other disciples must be included. Interestingly, Jesus likens the process of dealing with sin in the church to dealing with crime in ancient Israel by quoting Scripture from Deuteronomy 19:15: “One witness is not enough to convict anyone accused of any crime or offense they may have committed. A matter must be established by the testimony of two or three witnesses.”
Jesus is not suggesting that, to implement church discipline, more than one individual in the church must have witnessed the sin—which would be completely impractical. Instead, he uses the word others: “Take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.'” Jesus is applying the Old Testament principle of thoroughly investigating a matter and verifying it through multiple people to emphasize the importance of involving more than one person in church discipline to safeguard the process. This helps prevent false accusations or misapplication (see Deuteronomy 17:2–7; 19:15–21). When one or two others are brought into the process, they can testify that the matter has been handled in a godly and biblical way as first-hand witnesses.
Those who join in the church discipline process should be mature, spiritually discerning disciples capable of distinguishing good from evil (Hebrews 5:14). In ancient Israel, it was the responsibility of priests and judges to investigate wrongdoing (Deuteronomy 19:17). Likewise, the “one or two others” brought in during step two of church discipline should be church leadership—those who “keep watch… as those who must give account” (Hebrews 13:17). In the Pastoral Epistles, Paul assigned the task of administering church discipline to evangelists and overseers (or elders) of the church (1 Timothy 5:19–20; 2 Timothy 2:24–26; Titus 1:9, 13; 2:15; 3:10–11). Therefore, although step one of church discipline may be initiated by any disciple who observes a fellow believer sinning, step two must be administered by the church leadership.
Safeguard 3: Time To Repent
Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophet. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols. I have given her time to repent of her immorality, but she is unwilling. (Revelation 2:20-21, emphasis added)
While the exact amount of time given for repentance may vary depending on the situation, one thing is abundantly clear: God expects a measure of time to be given for those wrestling with sin to repent, as in the case of the unfruitful fig tree (Luke 13:6–9). This principle holds true even in the most serious of cases, such as “Jezebel,” who was actively misleading disciples into sexual immorality and idolatry.
It is important not to confuse tolerance with patience. Tolerating sin is wrong, but so is being impatient with those struggling to overcome it (Galatians 6:1). The difference lies in this: one has a time limit and the other does not. Those who are sincerely fighting to overcome but are spiritually weak need to be loved and helped with great patience (1 Thessalonians 5:14). God is patient with us (2 Peter 3:15), and we are called to extend that same patience to others. If we fail to do so, we risk God withholding His mercy from us (Matthew 5:7).
Ultimately, deciding how much time to allow for repentance is a matter of spiritual discernment. When in doubt, it is better to err on the side of mercy rather than judgment. The heart of church discipline is not to punish but to bring a struggling brother or sister to repentance.
Leaders can sometimes grow frustrated and even bitter with weak and struggling disciples. We must be careful never to resemble the unmerciful servant, whom Jesus warns about immediately after teaching on church discipline, who failed to have mercy on a fellow sinner even after his own redemption (Matthew 18:21–35). Dealing with sin in the church can be taxing and exhausting. This can tempt leaders to shortcut the process of church discipline and prematurely remove problematic people from their ministries. However, as leaders, we must not lose our spirituality or conviction to lovingly maintain the process of church discipline.
Clearing Up The Confusion
Now that we’ve established a basic understanding of church discipline and its safeguards, we’ll explore some common misunderstandings about how sin is addressed in the church.
Confession and Repentance
Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective. (James 5:16)
Although confession is certainly a part of repentance, it should not be equated with repentance itself. The Greek word for repentance, metanoeó, comes from metá (“change”) and noiéō (“to think”). Biblically, repentance is a change of mind that results in a turning toward God in both thought and action (Acts 26:20). Confession is often the first step in this change of mind, as it demonstrates a true “godly sorrow [that] brings repentance” (2 Corinthians 7:10).
Unfortunately, many disciples confuse confession with repentance, believing they have repented simply because they have confessed their sin. While it is true that confession is the first step toward healing, if sin continues to reign in a person’s life with little resistance, it will inevitably grow and gain mastery over them. We must correct this misunderstanding by calling one another not just to openness, but to true biblical repentance that produces lasting transformation.
There should never be sin pacts or treaties in the church, where one disciple forms a strict confidentiality agreement with another. Limited confidentiality is appropriate within discipling relationships. However, if confessed sin requires biblical escalation or advice from leadership, confidentiality must be broken.
Gossip and Slander
My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. (1 Corinthians 1:11, emphasis added)
The terms gossip and slander have been widely misunderstood in the church. Far too often, they are used as catch-all labels for any conversation about someone who isn’t present. This confusion can severely limit a leader’s ability to shepherd the flock, since church leadership often depends on others communicating concerns or observations to address sin effectively.
Let’s get a better understanding of these two words:
- Gossip (Greek: psithurismos from psithos, meaning “to whisper”): According to the Dictionary of Bible Themes, gossip is defined as “idle talk which foolishly or maliciously spreads rumours or facts” (Theme 5868).
- Slander (Greek: katalalia, meaning “defamation”): Slander is defined as “false and malicious talk about others” (Theme 5951).
Gossip, by definition, involves idle talk, which is speech that is aimless, unnecessary, or harmful. It is not gossip to inform spiritual leadership about a troubling situation or to seek advice regarding a brother or sister in sin. This aligns with the biblical principle of bringing difficult cases to those in authority over us (Exodus 18:22). When done with the intent to help and not to harm, this kind of conversation serves a godly purpose. However, we must be cautious not to share—or overshare—information that serves no constructive end, since “a gossip betrays a confidence” (Proverbs 11:13).
Slander is defined as “false and malicious talk.” By definition, if something is true, it cannot be considered slander. This distinction eliminates the charge of slander when a disciple is simply seeking advice or informing a leader about a brother or sister’s sin, especially when the intent is restoration and not harm.
Sadly, accusations of gossip and slander are sometimes used as a smokescreen by the unrepentant to avoid accountability. We must not allow these terms to deter us from doing what is wise, biblical, and necessary, including seeking advice and informing leaders when appropriate (Proverbs 12:15; 20:18).
It is also important to note that while it is both righteous and biblical to seek advice and inform those in spiritual authority over us, step two of church discipline actually requires us to involve others in the process of addressing a brother or sister’s sin. Even so, in every case, we must exercise wisdom and discretion, treating the unpresentable parts of the body “with special modesty,” as Scripture instructs (1 Corinthians 12:23).
Divisiveness: Why Less Steps?
Warn a divisive person once, and then warn them a second time. After that, have nothing to do with them. You may be sure that such people are warped and sinful; they are self-condemned. (Titus 3:10-11)
As discussed earlier in this article, church discipline typically follows a four-step process. However, in Paul’s instruction to Titus on handling the sin of divisiveness, the process appears to be condensed into just three steps: “Warn a divisive person once (step one), and then warn them a second time (step two). After that, have nothing to do with them (step three).” So why are there fewer steps in this case?
The Greek word for “divisive” is hairetikos, derived from hairetizó, meaning “heretic”—someone who creates division through false teaching. Contextually, Paul was instructing Titus to silence those who were “teaching things they ought not to teach” which was “ruining whole households” in the church (Titus 1:11, 1984 NIV). There was a group of false teachers who had infiltrated the church, and were creating divisions. This explains the biblical urgency mandated by the Holy Spirit in this passage, as false teaching is one of the most destructive threats to the church. It can create factions and even completely fracture a congregation. Given the serious and often contagious nature of heresy, the Bible appropriately calls for swifter and more decisive action than traditional church discipline.
Does The Process of Church Discipline Reset?
If anyone has caused grief, he has not so much grieved me as he has grieved all of you to some extent—not to put it too severely. The punishment inflicted on him by the majority is sufficient. Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow. I urge you, therefore, to reaffirm your love for him. Another reason I wrote you was to see if you would stand the test and be obedient in everything. Anyone you forgive, I also forgive. And what I have forgiven—if there was anything to forgive—I have forgiven in the sight of Christ for your sake, in order that Satan might not outwit us. For we are not unaware of his schemes. (2 Corinthians 2:5-11)
In the passage above, many scholars believe Paul is referring to the same man who was removed from fellowship in 1 Corinthians 5 for sexual immorality. If so, this is a clear example of church discipline accomplishing its goal: the man repented, and Paul instructed the church to forgive, comfort, and reaffirm their love for him. As Paul writes, “The punishment inflicted on him by the majority is sufficient.” In other words, it was time to move on from discipline to restoration. The brother received a full reset!
Imagine a brother is taken to step three of church discipline for impurity (specifically pornography and masturbation). He repents radically and remains pure for three years. Then he slips up. Should the church resume the process at step three? Logically and biblically, this does not make sense. If church discipline never resets, any long-standing disciple would eventually be removed from the church due to cumulative sin, regardless of his or her ongoing repentance and growth.
Church discipline is not a punishment in itself; it is a process designed to lead someone to repentance. If repentance is achieved, which is always the goal, the process should stop and reset. The person is given a clean slate, and the church moves forward in grace and restoration.
Forgiveness Regardless of Repentance
If your brother or sister sins against you, rebuke them; and if they repent, forgive them. Even if they sin against you seven times in a day and seven times come back to you saying “I repent,” you must forgive them. (Luke 17:3-4)
It has been suggested that the scripture above and Matthew 18:15-17 are parallel accounts, and therefore all that is necessary to end the step-by-step process of church discipline is for a brother or sister to say “I repent.” In other words, because they listened and agreed, church discipline has achieved the desired outcome. Even if this happened seven times in a day, they would be forgiven, meaning the process of church discipline would reset.
As clever as this argument may be, it does not harmonize with the rest of Scripture, which differentiates words from actions. Consider Jesus’ words in the Sermon on the Mount: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven” (Matthew 7:21). Repentance is not simply agreement, but radical change (Acts 26:20).
So how does Luke 17:3-4 reconcile with Matthew 18:15-17? The emphasis of Jesus’ words in Luke is not about dealing with a sinner’s sin, but dealing with our own natural temptation to respond to another’s sin in a sinful way. We can develop a bad attitude toward those who have bad attitudes or become unloving toward those who treat us in an unloving way. Over and over, throughout Scripture, we are called to forgive as God has forgiven us (Matthew 6:12-15).
In Galatians, Paul teaches the church, “…if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted” (Galatians 6:1). To Timothy, Paul writes, “And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will” (2 Timothy 2:24-26).
To forgive does not mean we do not still hold our brothers and sisters accountable. As we have already covered, the toleration of sin is just as wicked in the eyes of God as the sin itself. The heart of Jesus was that we would humbly and gently bring a brother or sister caught in sin to repentance through church discipline, without being spiritually tainted by bitterness in the process.
Conclusion
Sin is an unavoidable reality within the church family, yet Scripture provides clear, compassionate guidance on how to address it through church discipline. As Paul reminds us in 1 Corinthians 6:9-11, we were all once sinners. This truth humbles us and calls us to deal with the sin of others graciously and lovingly (Hebrews 5:2).
The church discipline process itself is profound evidence of God’s amazing grace. While baptism welcomes a believer instantly into the family of God, church discipline involves a slower, more deliberate process to remove someone from the church. This lengthier process reflects God’s desire for repentance and restoration, not judgment. It shows that God’s heart is to protect His church while offering multiple opportunities for His children to turn back to Him.
As disciples called to bear with one another in faith and forgiveness, we must handle sin within the church carefully, always aiming to heal and never harm, restore rather than reject. By doing so, we protect the purity and unity of the body, encourage genuine transformation, and reflect the mercy of Christ, who continually seeks the lost and desires all to come to repentance.
