Few passages in Scripture have been as frequently quoted—or misunderstood—as Matthew 18:15–20. Many read it as a step-by-step manual for excommunication, others as a model for group prayer, and still others as a promise of God’s presence in small gatherings. However, the nuances in this text require careful attention to avoid oversimplification or misapplication.
What is Jesus teaching here? Let’s unpack the passage, considering both its context and the nuances often overlooked. May I also remind you at the outset, that what is given here is the ideal. The implementation of this process is not always fully possible, for various reasons.
What Does the Passage Say?
Here’s the key section (Matthew 18:15–20):
15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. 18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them.
At first glance, this passage might seem straightforward, and it should be. Look closer, though, and you’ll notice questions begging for answers. What kind of "trespass" are we talking about? Is the church required to take action? What does it mean to "bind and loose?" And how does Jesus’ presence among "two or three" relate to all this?
Nuance 1: What Do "Trespass" and "Fault" Mean?
TRESPASS:
The word translated as "trespass" in the KJV is ἁμαρτήσῃ (hamartēsē), which comes from the Greek root ἁμαρτάνω (hamartanō), meaning "to sin" or "to miss the mark." This adds an important dimension to the passage because it directly connects the offense to the concept of sin, as opposed to a broader sense of an offense or grievance.
The word is variously translated as follows:
How Does ἁμαρτήσῃ Shape Our Understanding?
Specificity of Sin: The use of hamartēsē suggests that the offense in question has moral or spiritual implications, not just personal or relational ones. It emphasizes that the issue is not merely a disagreement or misunderstanding but something that can be objectively identified as wrong according to God’s standards.
Broader Context of Sin in Relationships: While the term points to sin, it does not narrow its scope to sins against God alone. In this context, it refers to a sin that directly affects a fellow believer ("against thee"), blending the personal and moral dimensions.
Why Does the KJV Use "Trespass"?
The KJV translators often used "trespass" to render hamartia and related terms in relational contexts. "Trespass" can convey the idea of overstepping boundaries or causing harm, which fits the relational dynamics Jesus describes.
The use of hamartēsē clarifies that the issue in Matthew 18:15 is a moral failing that impacts the relationship between believers. It highlights the seriousness of the matter, while the context and use of elegchō (fault) underscore the need for humility and grace in addressing it. The passage is not merely about resolving interpersonal disputes but about restoring relationships within the body of Christ in light of God’s righteousness.
Why does this matter? Because it reminds us that the process described here, in Matthew, is about restoring relationships, not just adjudicating moral failures.
FAULT:
The Greek word translated as fault here is ἐλέγχω (elegchō), which means to bring something to light, to expose, or to convict. It often carries the sense of confronting someone to help them see their error or wrongdoing clearly.
This word does not simply repeat the idea of trespass but adds a layer to the process. While trespass (ἁμαρτήσῃ (hamartēsē) refers to the offense itself (an act that violates God's moral law and harms the relationship), fault (elegchō) describes the act of making the person aware of the offense. In other words, trespass identifies the problem, while fault focuses on the action of addressing it constructively.
Together, these terms emphasize a process of lovingly addressing a specific sin/trespass that has disrupted fellowship, with the aim of reconciliation.
This distinction underscores the relational and restorative purpose of the passage. The goal is not merely to accuse someone of their trespass but to lovingly confront them about their fault in a way that fosters understanding and reconciliation.
This difference is subtle but important, emphasizing that the confrontation should be done in a spirit of humility and care, aiming to "gain thy brother" rather than to condemn or alienate.
Nuance 2: Is the Church Obligated to Act?
When the process escalates to the step of "telling it to the church" (v. 17), the church’s role is often misunderstood. This doesn’t imply that the church must issue a formal decree or impose institutional discipline, though other New Testament passages (e.g., 1 Corinthians 5) address those situations.
Here, the church primarily acts as a community witness, affirming that the offended party has followed the prescribed steps and that the unrepentant individual has chosen to sever the relationship. The phrase "let him be unto thee as a heathen man and a publican" doesn’t command the church to excommunicate but signals a relational shift. The unrepentant person is treated as an outsider (by the individual offended, and perhaps, by extension, the church body)—There is not necessarily a condemnation suggested here, but a relational realignment, a distancing, pending repentance. Jesus is saying that the church recognizes the reality of broken fellowship rather than enforcing a penalty.
Nuance 3: Binding, Loosing, and God’s Authority
Verse 18 is one of the most debated in this passage:
Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
This "binding and loosing" language reflects rabbinic terms for declaring something permissible or forbidden according to God’s Word. Here, Jesus entrusts the church with the responsibility to affirm or deny actions in line with heaven’s will. The church doesn’t dictate heaven’s decisions but aligns with them. In this context, binding and loosing relate to affirming relational consequences. If a brother refuses to reconcile despite repeated attempts, the church recognizes that his behavior has distanced him from fellowship, a reality already confirmed in heaven.
Nuance 4: Two or Three Gathered in Context
Perhaps the most misunderstood verse is Matthew 18:20:
For where two or three are gathered together in my name, there am I in the midst of them.
This verse is often used to assure small groups of God’s presence, and while that principle is true, this text has a more specific application. Jesus is speaking about the preceding process of reconciliation. His presence among "two or three" refers to His authority and guidance when believers follow His principles for resolving disputes. It’s a comforting reminder that when we humbly pursue restoration, we do so under His watchful care.
The Practical Process: Restoring Relationships
Jesus outlines a process for addressing offenses that prioritizes reconciliation at every step. The goal is restoration over retaliation. This passage isn’t a checklist for cutting ties but a roadmap to reconciliation. The process emphasizes patience and grace.
Go privately (v. 15): The goal is to "gain thy brother," not to shame him. Keep the matter as private as possible to allow for honest dialogue and repentance.
Bring witnesses (v. 16): If the private attempt fails, bring one or two others to establish the facts. Witnesses ensure fairness and clarity.
Involve the church (v. 17): Only when personal and small-group efforts fail should the church be involved. The church’s role is to bear witness and affirm the unrepentant individual’s status, not to pass judgment or impose penalties. The church’s role is to affirm and mediate, not to impose arbitrary rulings. Any decision that is made must align with Scripture and reflect God’s heart.
Acknowledge separation (v. 17): If the offender remains unrepentant, the offended party (and perhaps the church depending upon the circumstance involved) may treat them as an outsider (which may rise to the level of excommunication by the church body as the situation warrants). This reflects the reality that persistent refusal to reconcile breaks fellowship, though the door for repentance and restoration should always remain open.
Conclusion: More Than Meets the Eye
Matthew 18:15–20 offers a profound vision of life in the Christian community. It’s about more than resolving conflicts—it’s about living out the gospel, which calls us to reconciliation, humility, and grace.
Jesus gives us a roadmap for living in a fallen world. Our lives are to be marked by humility, patience, and a relentless commitment to restoring, when possible, what’s been broken.
When we approach this passage with care and nuance, we see its depth and are reminded that Christ’s presence and authority guide us every step of the way.
Let’s embrace these principles, remembering that the goal isn’t winning an argument, enforcing rules, or kicking someone out of the church. It’s about restoring what either sin or strife has broken, all for the glory of God.
What This Passage Teaches Us
Not All Trespasses Are Equal: The offenses in view could range from misunderstandings to outright sin. The process applies broadly to relational breaches.
The Church’s Role Is Limited: The church serves as a witness to the process, not a judicial body issuing decrees.
Reconciliation Is the Goal: Every step is aimed at restoring the relationship. Even when separation occurs, it is descriptive of the offender’s actions, not punitive.
Jesus Is Present in the Process: The promise of His presence assures us of His authority and support as we work toward reconciliation.
Clearing the Air, Restoring the Fellowship
Matthew 18:15–20 is not a rigid legal framework but a relational guide for addressing offenses in a way that honors God and preserves unity. It reminds us that the gospel calls us to seek reconciliation, extend grace, and pursue truth.
When we read this passage with nuance, we see its depth and wisdom. Jesus doesn’t just give us rules—He gives us a roadmap for living in a fallen world, marked by humility, patience, and a relentless commitment to restoring what’s been broken.
Let’s be faithful to these principles, for in doing so, we reflect the heart of the One who is always in our midst, guiding us toward peace.
Please note that this discussion focuses solely on relational reconciliation. If laws have been broken or criminal behavior is involved, it is essential to report the matter to the appropriate authorities.
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(1) Wilhelm Michaelis, “Πίπτω, Πτῶμα, Πτῶσις, Ἐκπίπτω, Καταπίπτω, Παραπίπτω, Παράπτωμα, Περιπίπτω,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 171.
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