What does Matthew 18:15-20 mean?

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. (Matthew 18:15-20 KJV)

If Your Brother Sins Against You

Christ, having cautioned his disciples not to give offense, now instructs them on how to respond when they are wronged. This teaching applies both to personal offenses that threaten the peace of the church and to public scandals that may damage its purity and witness.

First, consider quarrels among believers. If your brother wrongs you—whether by grieving your conscience (1Co 8:12), insulting or slandering you, violating your rights, or otherwise harming you—these are common trespasses that must be handled wisely to prevent further harm.

The Lord outlines a four-step approach:

1. Speak to him privately (Mt 18:15). This reflects Leviticus 19:17: “You shall not hate your brother in your heart.” Do not harbor silent resentment; rather, speak to him directly and gently. Avoid gossip. The goal is not revenge but reconciliation. Proverbs 25:8-9 reinforces this: “Do not bring hastily to court… Discuss your case with your neighbor.” If he listens, you have gained your brother and restored the relationship.
2. If he refuses to listen, take one or two others with you (Mt 18:16). Their role is not only to witness but also to help reason with him. A few voices, especially neutral ones, may be more persuasive. This reflects Deuteronomy 19:15: “Every matter must be established by the testimony of two or three witnesses.”
3. If he still refuses, bring the matter before the church (Mt 18:17). This means presenting it to the local body—its ministers, elders, or representatives. This approach aligns with 1 Corinthians 6, where Paul rebukes believers for taking disputes before secular courts instead of resolving them within the church. The church should correct the offender and call him to repentance.
4. If he refuses even the church, treat him as a Gentile and a tax collector—i.e., as someone outside the fellowship. Legal action may then be considered, or at least withdrawal from close association. Christ doesn’t say to treat him as hopeless, but as someone still in need of restoration. As with the man in 1 Corinthians 5, church discipline is not the end, but a call to repentance and a path to eventual reconciliation (cf. 2Co 2:6-8).

This teaching also applies to scandalous sins—those that mislead the weak or cause public disgrace. Christ expects us to be patient with human weakness, but not to excuse evil under the guise of kindness. As he builds his church, he ensures both purity and peace: purity, like a spring that must stay clean even as the gospel net draws in both good and bad; and peace, through orderly discipline among members.

If a fellow believer sins against you, remember that he is your brother—a baptized member, someone who worships and prays with you. Discipline is for members; outsiders God judges (1Co 5:12-13). Any sin against God also affects his people. As Psalm 69:9 says, “The insults of those who insult you fall on me.”

The process begins with private, respectful correction. Go to him—not to shame, but to heal, as a doctor goes to a patient. People are often blind to their faults and need help seeing them. Like Nathan with David (2Sa 12:7), speak the truth with humility and love.

The goal is not to win the argument but to win your brother. James 5:19-20 says that turning someone back from sin is saving a soul. If private correction fails, bring others for support and accountability. If that still doesn’t work, involve the church.

Public discipline must be the final step, preceded by every private effort (Titus 3:10). The church should judge fairly, rebuking either the offender or, if the complaint is baseless, the accuser. A rebuke from the church carries more weight and is more likely to be respected.

If the offender remains unrepentant, remove him from fellowship. But treat him as someone who may still return, not as an enemy. Paul affirms this approach in 1 Corinthians 5, where he commands the church to expel the immoral man but later urges his restoration once he repents (2Co 2:6-8).

Christ affirms the church’s authority in such matters (Mt 18:18). What faithful leaders bind or loose on earth—through rightful discipline—heaven will also bind or loose. This authority, first given to Peter (Mt 16:19), is here extended to all faithful church leaders.

If the church suspends someone rightly, Christ confirms it. If a sinner repents and is absolved, Christ also affirms that forgiveness. As Paul says, “If you forgive anyone, I also forgive him” (2Co 2:10). No church judgment is so final that repentance can’t reverse it. Only the gulf between hell and heaven is impassable.

This is a great honor Christ gives his church: that he not only watches its decisions but upholds them. Two truths reinforce this:

First, God hears the united prayers of his people (Mt 18:19). If two agree in prayer, God will act. This especially applies to binding and loosing. Church discipline must be accompanied by prayer—no sentence should be passed unless we can pray in faith for its outcome. Ministers act not as autonomous rulers, but as servants who ask God’s will. Their authority is rooted in the Word and prayer (Acts 6:4).

God especially listens when believers pray together about matters of discipline. The church at Corinth gathered before disciplining the immoral man (1Co 5:4). Their unified action and prayer gave weight to their judgment and opened the way for healing.

Second, Christ promises his presence when even two or three gather in his name (Mt 18:20). While he is always with individual believers, this promise speaks of his special presence in Christian gatherings—for discipline, worship, or any purpose aligned with his will.

These gatherings are divinely appointed and sustained by Christ’s authority. When believers meet in his name—depending on his grace, honoring his Word, and acting under his direction—he is in their midst. Not just “will be,” but “am” (Mt 18:20)—as if he arrives first and waits to meet them.

This presence comforts and empowers. Even the smallest gathering is honored by Christ’s presence—like the Shekinah glory in the temple (Ex 40:34; 2Ch 5:14). Whether public worship, small prayer meetings, or private conversation between two believers, Christ is there. It is not the size of the group but the sincerity of the faith that invites Christ. Two or three believers meeting in his name have the full weight of heaven behind them.