This document discusses church discipline and maintaining spiritual health in the church. It begins by explaining that conversion does not guarantee perfect spiritual health, and churches have neglected church discipline, leading to widespread spiritual unhealthiness. It then outlines the biblical process for church discipline according to Matthew 18:15-20. This involves first privately and humbly confronting a brother or sister about their sin, with the goal of restoration. If they do not listen, additional steps such as involving others may be taken. Historically, churches practiced regular discipline, but it has largely been abandoned in recent decades.

1. What Makes a Church?
Discipline
Matthew 18:15-20
INTRODUCTION
Two weeks ago we began a series entitled, “What Makes
a Church.”
- the first mark of a church is that it is a
congregation of those who are converted to Christ.
That is fundamental - conversion - but converted people
donʼt always maintain their spiritual healthiness.
Just like us in this room - just because we are living,
doesnʼt mean we are always healthy.
Iʼm not a fan of visits to the doctor.
- the older I get, the more intrusive and negative
they seem to become
- well - maybe it is the older I get - the more the
potential for sickness seems to grow - and
honestly, the more difficult it is to remain
completely healthy
Every time I finish a visit to the doctor - the more the
subject of discipline comes up - my need to exercise more
self-control - personal confrontation of habits that either
could threaten or are threatening my health.
So, things like diet & exercise keep coming up. And the
more I neglect my pessimistic doctor - the more I seem to
have to bring other doctors into my life - specialists - who
keep talking about the need for correction in order to
maintain my health.

2. I suppose the goal is avoiding the sort of specialists who
prepare your body for embalming.
The same process tends to be true for us in a biblical and
spiritual sense.
Conversion doesnʼt immediately guarantee perfect
spiritual health.
And when unhealthy tendencies crop up in our life or in
the lives of those around us, we begin to have particularly
uncomfortable conversations about our behavior or
attitudes.
And the more we neglect the biblical advice we receive -
more people tend to become involved and despite the
good that it may afford us, the more spiritually unhealthy
we become.
- and our lack of health - because we wonʼt given
attention to the need for discipline - begins to
affect others in the body.
It is always an uncomfortable conversation - it is never the
sort of thing we want to dwell on, but for the sake of
growing and remaining healthy - we still need to talk
about the subject of discipline.
But church discipline is not a common conversation in
modern churches today. It used to be - but it is rarely
talked about - let alone practiced.
And despite the presence of more mega churches than
any other time in history, we all probably realize that we
are not characteristically known as spiritually healthy
people?

3. How did we come to this state of health today?
While there are many good answers – some very involved
and intricate
- and there are many factors that go in to making a
church healthy (just as there are in making a
family spiritually healthy)
I believe there is one central issue that has driven us to
the brink of spiritual obesity:
Our neglect of Church Discipline
It is this subject I want to address today.
Church Discipline? That is what you suggest, Pastor
Bret, as the reason why the churches of America have
stereotypically grown so unhealthy in a biblical sense?
Sadly, yes.
I have never seen a spiritually healthy church (biblically
speaking)
" - that did not have a very intentional, regular,
consistent approach and application of discipline in the
church
What do I mean by “church discipline?”
It may be a new term to some.
It is often a misunderstood term by many.
I mean by it
" Caring for one another in the family of God so that
sin does not disrupt personal relationships and eventually
the entire family of God

4. I mean by it - Church discipline is where the church
ultimately is placed in a position by an unrepentant family
member, where that member must be put out, lest their
sin involve more people or bring societal discredit on the
entire congregation.
It may surprise you to know
- in the beginning days of the Southern Baptist
Convention – and in the beginning days of most
every evangelical congregation in the early days
of this country
o church discipline was practiced regularly
In reality – it is so “unpracticed” in our day – you would
think that it was really a very new idea
- invented by a group of young pastors who simply
like doing things different than anyone else
But, I assure you – church discipline is much older than
any in this room – and has been practiced faithfully for
more years than we may realize.
Why did we lose discipline in the churches?
About 50 years ago, Greek scholar H.E. Dana noted that,
The abuse of discipline is reprehensible and destructive,
but not more than the abandonment of discipline. Two
generations ago the churches were applying discipline in
a vindictive and arbitrary fashion that justly brought it into
disrepute; today the pendulum has swung to the other
extreme – discipline is almost wholly neglected. It is time
for a new generation of pastors to restore this important
function of the church to its rightful significance and place
in church life.
One baptist church history professor, Greg Wills, notes in
his book, Democratic Religion

5. " In pre-Civil War days, “Southern Baptists
excommunicated nearly 2 percent of their membership
every year.” Incredible as it may seem, while they were
doing that their churches grew! In fact their churches
grew at twice the rate of the population growth! So the
concern that a move so such biblical church discipline
might be ʻanti-evangelisticʼ seems unfounded, to say the
least.
Wills goes on to suggest:
“This commitment to a holy corporate witness to the world
declined as other things gained the attention of the
Christians late in the last century and earlier in this one.”
“In fact, the more the churches concerned themselves
with social order, the less they exerted church discipline.
From about 1850 to 1920, a period of expanding
evangelical solicitude for the reformation of society,
church discipline declined steadily. . . . As Baptists
learned to reform the larger society, they forgot how they
had once reformed themselves. . . . The more
evangelicals purified the society, the less they felt the
urgency of a discipline that separated the church from the
world.
After the Civil War, . . . observers began to lament that
church discipline was foundering, and it was. . . . Urban
churches, pressed by the need for large buildings and the
desire for refined music and preaching, subordinated
church discipline to the task of keeping the church
solvent. Many Baptists shared a new vision of the
church, replacing the pursuit of purity with the quest for
efficiency. They lost the resolve to purge their churches
of straying members. No one publicly advocated the
demise of discipline. No Baptist leader arose to call for
an end to congregational censures. No theologians

6. argued that discipline was unsound in principle or
practice. . . . It simply faded away, as if Baptists had
grown weary of holding one another accountable.
And so – here we are today.
Not long ago, I read this illustration from a church in the
North East back in 1879 – it is from the minutes of a
church business meeting where a founding member of
the church was being brought up for his membership to
be dismissed:
Pastor presented applications for letters of dismission
from this Church to the First Baptist Church, this city, . . .
dated Oct 30, 1879, from . . . Bro. Charles L. Patten.
Pastor stated these letters had been withheld, in his
discretion, and he now presented them for the action of
the church. . . . On motion of Bro. Kingdon, a Committee
was chosen, composed of the Pastor, Brethren C. W.
Longan, and Ward Morgan, to consider this application of
Bro. Patten, and that he be requested to appear before
that committee, to state the reasons why he had
separated from his wife.
Dever – That was in the public meeting of the church.
They did not want it thought that Christians leave their
wives. About a month later, at a church meeting on
January 21, 1880, we read,
Pastor, on behalf of Committee to investigate case of Bro.
Patten, reported that a letter had been written to him, to
which he had responded in writing, but that further effort
of Committee had failed to meet with any response. The
Committee was considered as having reported progress
and still retaining the matter in charge.

7. At the same meeting, a second disciplinary matter was
raised in the case of yet another founding member of the
congregation:
Clerk presented the following motion, which was adopted,
viz: That a Committee, composed of the Pastor and
Deacons, be and is hereby requested to take into
consideration such facts in the case of Sister Lucretia E.
Douglas, as may explain the reasons, if any, of her
nonattendance at the meetings of the church for over a
year past, and to recommend at the next Quarterly
Meeting what they shall deem to be the wisest and best
course in the matter on the part of this church.
DIVORCE & NON ATTENDANCE???
- would we even consider doing this today?
All of this is simply to say
" Churches used to pursue holiness as a means to
health
- and health was not possible without discipline
So how should we then carry out church discipline, if it is
that crucial to church health?
While sin may be inevitable in the life of every Christian,
" Unrepentant sin cannot be tolerated, overlooked or
downsized as to its evil effects on the health of Godʼs
family.
The most direct and instructive passage of Scripture
dealing with church discipline in the Bible is found in
Matthew 18 and it is here that we will begin our
discussion of this crucial issue.
CONTEXT of Matt 18

8. - section about offending – causing another
brother to stumble
vv 1-14 – saints enter the kingdom as little children
- beware and be careful that you do not cause one
of the Lordʼs little ones to stumble.
If there is something within yourself causing you to
stumble, take measure to stop the behavior
If one strays from the flock – leave the others together –
go get him – vvv 12-14
Sin causes people to stumble – causes another to be
wrongly offended
- we, because we are a family, must take serious,
drastic action to avoid your sin offending others
So, what do you do with someone who is becoming a
sinful offense and a stumbling block
- how do you deal with them?
- How do you help them turn from the behavior
which will eventually affect the whole group if left
unchecked?
Vv 15-20 – gives the process and the authority for such
correction
Here is how to stay healthy in Godʼs Family
I. THE PROCESS OF RESTORATION VV 15-17
- perhaps it would be easier to simply throw
people out – crack heads of problem people – tell
them to leave – have one or two trusted people
silently tell someone to remove themselves when
there is sin in the church

9. some would prefer to avoid, ignore, forget about the
whole issue – pretend it isnʼt happening
But Jesus gives us a step-by-step process for helping
another brother or sister to be holy – and the family of
God to be healthy
Step one:
1. Approach Them Privately v 15
And if your brother sins [against you]
Who is involved? – not speaking about unbelievers
- if your BROTHER – between Christians
“sins” – acts in an unbiblical way
- could include doctrine
- or behavior
Not in the present tense – not continuous
But – when your brother has engaged in a sinful act
- done some action which is outside the line of
godliness and has offended you
Could be a direct sin “against you” – NKJV
BUT – could also be any sin
- is it good for a Christian to sin against those
outside the fellowship?
- it is equally a stain/blight on Christ and on the
churchʼs testimony – must also be confronted
go and show him his fault in private
you must go to him – donʼt wait for him to come to you
show him his fault = reprove

10. " NT – expose oneʼs action(s) as a wrong one
- bring them to the point of conviction over the sin
- not just to point out the wrong – but to point out,
discuss, expose, so that there is change!
Show the seriousness of the sin
Show the blight on Godʼs testimony to the world - on His
purity
Example:
NAU Luke 3:19 But when Herod the tetrarch was reprimanded
by him because of Herodias, his brother's wife, and because of
all the wicked things which Herod had done,
Idea behind:
NAU Proverbs 9:8 Do not reprove a scoffer, or he will hate you,
Reprove a wise man and he will love you.
Part of preaching:
NAU 2 Timothy 4:2 preach the word; be ready in season and
out of season; reprove, rebuke, exhort, with great patience and
instruction.
Not a new concept for the Jews:
NAU Leviticus 19:17 'You shall not hate your fellow
countryman in your heart; you may surely reprove your
neighbor, but shall not incur sin because of him.
Note the parallel:
NAU Luke 17:3 "Be on your guard! If your brother sins, rebuke
him; and if he repents, forgive him.
NOTE: At this first initial confrontation – such a reproof
and rebuke is not to be done publicly but:
In private

11. - lit – between you and him alone
- no one with you
- no companions, no witnesses
- just you and the one who has sinned
The goal is not embarrassment, revenge, getting even,
humiliation
- it is restoration
Therefore, start at the lowest and most intimate level
- confront the sin when no one else knows of it
Keep it from having to spread to any one elseʼs
knowledge – keep it at the grass roots level
Here is where it is most important to live out the “one
anothers” of the NT
You DO NOT need to go tell someone
- so they will pray – camouflaged gossip
- so they can give you advice
- because they are your closest friends and you
share everything
- “because it is true” you have a right to tell
someone else
- so you can make sure you are right
work it out between the two of you without having to
involve anyone else
if he listens to you, you have own your brother
Here is the goal you should be aiming at – Restoration
- winning your brother – turning them from sin
The issue is their straying from God and walking in sin
Not necessarily your feelings, your ego, pride, how you
look in front of others as a result of their sin

12. Call them to repentance alone
- seek their repentance
- win for the sake of righteousness
NAU James 5:19 My brethren, if any among you strays from
the truth and one turns him back, 20 let him know that he who
turns a sinner from the error of his way will save his soul from
death and will cover a multitude of sins.
NAU Proverbs 11:30 The fruit of the righteous is a tree of life,
And he who is wise wins souls.
FOOTNOTE:
The text does not give us some of the other important
information when confronting another of sin:
Such as:
1. ATTITUDE
" a. Gentleness – Self-examination
NAU Galatians 6:1 Brethren, even if anyone is caught in any
trespass, you who are spiritual, restore such a one in a spirit
of gentleness; each one looking to yourself, so that you too
will not be tempted.
" b. Forgiveness
NAU Ephesians 4:31 Let all bitterness and wrath and anger
and clamor and slander be put away from you, along with all
malice. 32 Be kind to one another, tender-hearted, forgiving
each other, just as God in Christ also has forgiven you.
" c. Humility – Other-centered
NAU Philippians 2:1 Therefore if there is any encouragement
in Christ, if there is any consolation of love, if there is any
fellowship of the Spirit, if any affection and compassion, 2
make my joy complete by being of the same mind, maintaining
the same love, united in spirit, intent on one purpose. 3 Do
nothing from selfishness or empty conceit, but with humility of
mind regard one another as more important than yourselves; 4

13. do not merely look out for your own personal interests, but
also for the interests of others. 5 Have this attitude in
yourselves which was also in Christ Jesus,
Another important issue:
2. CONFRONT BIBLICALLY
NAU 2 Timothy 3:16 All Scripture is inspired by God and
profitable for teaching, for reproof, for correction, for training
in righteousness;
Make sure your confrontation has biblical grounds
Forces you to think through the issue biblically before you
bring it to anotherʼs attention
How do you know if the issue is really settled and that
there is genuine repentance and restoration?
- when both of you can embrace one another
- when the principle behind Romans 15:5-6 is
operating between you both
-
NAU Romans 15:5 Now may the God who gives perseverance
and encouragement grant you to be of the same mind with one
another according to Christ Jesus, 6 so that with one accord
you may with one voice glorify the God and Father of our Lord
Jesus Christ.
Why spend this much time on talking about how to
confront sin privately?
Because we should exhaust ourselves in our efforts to
see that it never has to go any further
Most confrontation should never go beyond this
2. Approach Them Pluraly V 16

14. Notice how this verse begins:
But if he does not listen to you
We need to point out that “listen” does not merely mean
that he physically heard the words you said to him.
“listen” is the idea of “doing” – he heard and in turn
did what you encouraged him to do – he repented.
What if he only politely listened to your conversation but
did not listen to the point of change?
Take one or two more with you
Then there is a need for a second confrontation.
Someone might ask at this point, “how much time should
you give someone to repent after the first confrontation?”
- usually, not much is needed. Your
communication should be clear enough
o – and their response should let you know if
they are repentant or not
- If it is an issue over teaching wrong doctrine, a
longer time for examination may need to be
given to see if they persist or desist in teaching
that abberant view.
Why should you take one or two more?
So that by the mouth of two or three witnesses
every fact may be confirmed
Ok – but who are these witnesses?
There are basically 2 ways of seeing this:

15. a. Those who have first hand knowledge of the
sin
One has described it this way:
A witness is one who has information or knowledge
of something, and hence, one who can give information,
bring to light, confirm something.
- should be someone who remembers and can tell
about something.
Such is the idea behind:
1 Timothy 5:19 Do not receive an accusation against an
elder except on the basis of two or three witnesses.
This was done in the OT:
Numbers 35:30 'If anyone kills a person, the murderer
shall be put to death at the evidence of witnesses, but no
person shall be put to death on the testimony of one
witness.
As a group of people aware of the sin, you go to plead for
change.
But there is a second sense behind the term “witness.”
b. Witnesses of the Confrontation
Not necessarily those who have first hand knowledge of
the sin
Not merely a one-sided group of people
But
- one or two more who will go with you and be
witnesses of your 2nd confrontation and rebuke
o those who can objectively examine:
 the motives of the one doing the
initial confrontation

16.  the biblical ground of the one doing
the initial confrontation
 the response of the one being
confronted
Such was the primary idea behind gathering witnesses in
the OT:
The witnesses could go with the originally offended
person and confirm for the entire community the truth
behind an accusation.
Deuteronomy 19:15 "A single witness shall not rise up
against a man on account of any iniquity or any sin
which he has committed; on the evidence of two or three
witnesses a matter shall be confirmed.
If there are no eyewitnesses, take others who can confirm
the facts of the confrontation.
Again, the idea and purpose – the goal – behind this
second confrontation is restoration, repentance and
change.
But there is actually a third step in the process of
discipline that may become necessary:
3. Approach Them Publicly v 17
And if he refuses to listen to them, tell it to the
church
If he does not give heed to the small group – you go to the
church
What is meant here by “the church?”
This is only the 2nd time in the NT that the term is used:
Matth 16:18
- when Jesus made this statement there was no
‘church’ before the Day of Pentecost

17. - here, it no doubt had its first reference to the
gathered group of disciples
- and certainly Jesus is looking ahead and
anticipating the emergence of the “church” as we
understand it today
This is not a reference to the elders who represent
the church – no
- this is a reference to the gathered community of
Jesus Christ as a whole
If the offender will not repent in front of the witnesses,
bring the issue up to the church
You do not have to reveal every detail – the details were
confirmed by the witnesses. Just enough to clearly
communicate the serious and specific nature o the sin
affecting the brother or sister.
The goal is not public humiliation or angry
denouncement.
The goal is for the whole congregation to be aware that
one in their midst who is causing another to stumble – or
has the potential to harm many – will not repent.
- the whole church must go after that one
- the whole church must mourn over the sin and
break in fellowship.
It is implied that there is an effort on the part of the whole
congregation to talk to the offender – to rebuke, correct
and bring to repentance.
But did you also notice
- the public call for repentance is not “putting him
out.”

18. And if he refuses to listen even to the church let
him be to you as a Gentile and a tax-gatherer.
Gentile: In the OT and NT – common word to mean
those who are ‘outsde’ the redeemed community of God.
Tax-gatherer – a Jew who had sold himself to the
Roman Government to collect the states taxes
- would generally cheat people of more money
than was actually required in order to line his
own pockets.
In the NT – tax gatherers were linked alongside Gentiles,
Sinners and harlots.
This is one who is not considered a follower of God.
Such a person must be treated as an outsider
- one who is not a part of God’s people – they are
outside the church
Therefore your efforts should be
- not to have fellowship with them
- but to attempt to evangelistically reach them
Not like the Jehovah’s Witnesses, who arrogantly and
hatefully shun those they put out and actually turn against
them, not even speaking with them.
But to treat them like Christ did outsiders:
Who did not turn against them, but he did not
participate or condone their deeds and made every
attempt to win them to righteousness.
Does this mean that they could still come to church?
Well, it depends on the nature of their sin and their
attitude toward the church
- if there was a degree of humility where they were
willing to consider the truth of their sin, perhaps.

19. However, if it has reached a point where they do not
accept the congregation’s stance and are divisive and
bitter
- no, they could not attend. Too many would be
infected with their bitterness and sin.
As a matter of fact – them not meeting with the
congregation may show them the seriousness of the sin.
But, I know that someone is going to say at this point
- that is just simply not right
- who is the church – who are the elders – who are
these people to tell another person that they can
no longer fellowship with the congregation?
It’s a free country – everyone else has sinned.
This is just judgmental and no one has the right to pass
such judgment on another.
What authority do we have to carry out this kind of
discipline?
We move now from the process of restoration to:
II. THE AUTHORITY BEHIND RESTORATION vv
18-20
There are 3 aspects to this authority we need to give our
attention to:
1. The Power Behind the Authority v 18
Could be noted as the HS’s affirmation of a church’s
disciplinary action
The power of the HS is involved in the binding and
loosing involved in discipline:

20. READ VERSE
Very similar to Matt 16:18 – LOOK AND READ
This term has led the Catholic church to teach
- the church, led by Peter or his successors, the
Pope, is the one who can make binding and
loosing pronouncements
o Therefore, whatever the church/Pope
pronounces to be true is binding
This leads to a belief that Papal pronouncements are
infallible.
This is close but a bit misleading to the truth Jesus speaks
here:
Peter was an apostle of Jesus, therefore, the revelation of
the gospel of the kingdom of heaven would be revealed to
him as well as the other apostles
- nothing teaches that Peter or the apostle’s
authority would continue
once the gospel was fully revealed, the once for all
delivered to the saints truth
- would be the key to binding and loosing.
Interesting NOTE:
“bind . . . lose” familiar Jewish Rabbi phrase:
Referred to a rabbi’s telling a person whether he was
still under the bondage of sin or free from it
Not based on the rabbi’s authority, but on whether the
person had repented or not
If he repented, sins are loosed from him
If he did not repent, sins were bound on him.

21. Further note:
The phrase in the original language reads:
“ . . . whatever you forbid on earth, shall have already been
forbidden in heaven. And whatever you permit on earth,
shall have already been permitted in heaven.”
Therefore, the church is not merely binding and loosing
whomever they want for whatever reason they want.
They merely confirm through discipline what God has
already confirmed in heaven.
How can the church know that what it has bound through
discipline has been bound in heaven by God?
If it fits with what the Word of God considers to be
behavior or belief worthy of discipline and if the proper
process and attitudes were used.
Nonetheless, v 18 states that church discipline is
spiritually bliding
- Paul calls it “delivered to Satan”
Not only does the church have divine power behind their
authority to discipline, but secondly,
2. The Promise Behind the Authority v 19
READ
There is not only binding power in discipline
There is also the Promise of the Father’s authority and
affirmation – He Himself will carry out the spiritual
discipline
NOTE – this is not a name it and claim it verse

22. - not saying just get someone to agree with you
about a matter – any matter you want – and
somehow is now obligated to do it for you.
The context defines what this verse refers to:
- no whatever you pray about
- but whatever disciplinary decision made by the
proper process laid forth – vv 15-17
two of you – goes back to v 16
2 or 3 witnesses to confirm an action/behavior or
issue
If you properly followed the process – the Father’s
promise to carry out the discipline is behind your
discipline
Remember:
- what was bound on earth through a church’s
discipline had already been bound by heaven
Therefore it is obvious – if there is a case confirmed by
witnesses
- the Father has promised his authority behind
what you ask Him to do through the discipline
But there is a third aspect to this authority
3. The Presence Behind the Authority v 20
Not only power not only God’s promise
But God’s very presence is involved in the discipline
process
READ VERSE
Note the Son’s Affirmation:
- not talking about prayer in general

23. Not meant to be encouragement for the faithful few
who attended the church prayer meeting
It is about the Discipline Issue – especially if it has
to go before the whole church
Where two or three are gathered
- witnesses who confirm the unrepentant person’s
sin
have gathered together in My name
for the purpose of publicly affirming the sin and Christ’s
word concerning such sin
Not a mystical ‘in the name of Jesus’ mantra
- his name represents His person/nature and
purposes
- gather together in common purpose with Christ
- doing what fit with His nature
there I am in their midst
He is there in the public meeting to confirm the discipline
CONCLUSION
Let’s sum this up then
- discipline is mandated by our Lord Jesus Christ for
the purity of his church.
If the church is to be a congregation of the converted -
then discipline is a means to guard, protect, and maintain
the church as a converted people.
And when it is necessary to confront sin
- it should first be done privately - and others are
brought in only after a private pursuit of
repentance.

24. - If the brother or sister will not listen to one or to a
few - the entire church should pursue them
- If they won’t hear the church - they cannot remain
a part of the church.
o Why? They are not demonstrating the marks
of a converted person - namely, repentance.
Discipline, then, is a difficult but necessary part of being a
true church.
But, how could we as a group lessen the need to
discipline?
1. Consistently encourage one another spiritually
Hebrews 3:13 But encourage one another day after day,
as long as it is still called "Today," so that none of you
will be hardened by the deceitfulness of sin.
2. Consistently Meet Together and Stimulate One
Another to godliness:
Hebrews 10:24 and let us consider how to stimulate one
another to love and good deeds, 25 not forsaking our own
assembling together, as is the habit of some, but
encouraging one another; and all the more as you see the
day drawing near.
3. Lovingly Admonish One another:
1 Thessalonians 5:13 and that you esteem them very
highly in love because of their work. Live in peace with
one another. 14 We urge you, brethren, admonish the
unruly, encourage the fainthearted, help the weak, be
patient with everyone.
4. Readily Forgive - Seek No Personal Revenge
1 Thessalonians 5:15 See that no one repays another with
evil for evil, but always seek after that which is good for
one another and for all people.

25. 5. Be persistently humble - Maintain Humility and
Peace as you patiently endure with each other
Ephesians 4:2 with all humility and gentleness, with
patience, showing tolerance for one another in love, 3
being diligent to preserve the unity of the Spirit in the
bond of peace.