Hand book on Biblical Church Discipline

Copyright © 2024 by: Samuel Joshua

ISNB:………………………

All rights reserved. This book or any portion thereof may not be reproduced
or used in any manner whatsoever without the express written permission of
the publisher except for the use of brief quotations in a book review.

For Further Information or Permission, Address:

Rev’d Samuel Joshua
HEKAN Headquaters
P.O Box 302
No 4-6 Katsina Road by,
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Email: Psamuelyesua@yahoo.com, yehosuaambassedopr40@gmail.com.

Published in Kaduna-Nigeria by:

TUBASE PRINTS AND PUBLISHING

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 Comments about the Book
What a helpful resource that exposes and explains clearly the understanding, intricacies and
challenges of church discipline. In simple and clear language, the book offers a route to a lasting
biblical practical pattern and principles of church discipline. A vivid exposition of church
discipline that would make the church healthier and happier. You need this resource.
------Rev Amos G. Kiri
HEKAN (UCCN) National President.

The book “Handbook on Biblical Church Discipline” by Rev Samuel Joshua is a valuable
resource for pastors and other church leaders. It offers guidance on effectively shepherding
church members towards genuine repentance, reconciliation, and spiritual renewal. This book is
recommended for pastors seeking to implement church discipline while demonstrating grace,
wisdom, humility, and compassion.
---------Rev Darshak Toma, PhD
Pastor with the United Church of Christ in Nigeria.

A Handbook on Biblical Church Discipline is a valuable resource for church leaders and
members who desire to understand and apply biblical principles of discipline in a constructive
way. With clear and practical guidance, the author, Rev Samuel Joshua helps readers to
recognize the importance of discipline as a means of preserving the purity and unity of the
church, while also emphasizing the need for love and compassion in the process. The book offers
sound advice for implementing church discipline with wisdom and care, and provides a positive
vision for how the church can grow and thrive through this important practice. Overall, “A
Handbook on Biblical Church Discipline” is a helpful and constructive guide for those seeking to
build strong and healthy churches.
------ Pastor Obedben Mmesomachukwu Lumanze, PhD
Lecturer, LIFE College of Theology, Aba Nigeria.

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 Table of Contents
Dedication……………………………………………………………………………………….
Acknowledgement…………………………………………………………………………………
Preface……………………………………………………………………………………………..
Introduction………………………………………………………………………………….....
Definition of Terms………………………………………………………………………………
 Church………………………………………………………………………………………
 Discipline……………………………………………………………………………….
Chapter one………………………………………………………………………………………
Misconception about church discipline
Chapter Two……………………………………………………………………………………
Authentic investigation before Discipline
Chapter Three……………………………………………………………………………..
Purpose of Church Discipline to the body of Christ
Chapter Four……………………………………………………………………………………
Authority of the Church in exercising Discipline
Chapter Five……………………………………………………………………………………….
Steps in Administering Church Discipline
Chapter Six……………………………………………………………………………………..
Importance of Discipline to the body of Christ
Chapter Seven……………………………………………………………………………….…..
Application of the study of Discipline to the contemporary world
Conclusion…………………………………………………………………………………..…….
Recommendation …………………………………………………………………………………
Bibliography…………………………………………………………………..…………………..

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 Dedication
This book is dedicated to God Almighty the giver and sustainer of life, the entire
HEKAN/UCCN family and by extension, the church of God at large.

Title: “Handbook on Biblical Church Discipline” by Rev Samuel Joshua

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Preface
The Handbook on Biblical Church discipline is a comprehensive guide that tends to provide
readers with a deep understanding of the principles and practices of church discipline as outlined
in the Holy Scriptures. I am delighted to present this book to you as a culmination of years of
study, personal experiences and research. This idea was born from the desire for a larger
community to have access to my research thesis at “Theological College of Northern Nigeria
(TCNN)”on the topic “A study of Matthew 18:15-17 in Relation to church discipline in
HEKAN”. As both a passionate follower of Christ and a dedicated student of Biblical teachings, I
have witnessed firsthand the significant impact that a proper understanding and implementation
of church discipline can have on the spiritual growth and well-being of a congregation and also
the negative effects it can have if not properly done.
In this handbook, you will find a thorough examination of the biblical foundations for church
discipline, exploring the scriptural principles that underpin this vital aspect of Christians’
community. We will delve into the misconceptions and provide practical guidance for their
proper application within the context of a local church. It would consider the purpose of church
discipline, the authority of the church, and most importantly, the steps involved as taught by
Jesus in administering discipline.
By drawing from the wisdom of biblical authors by ‘standing on their shoulders’ and looking
through their lenses to see their insights and practical guidance, we gain a better understanding of
the importance of discipline to the body of Christ and make practical application of this study to
our contemporary world. So whether you are a pastor, church leader, or simply interested in
understanding the Biblical concept of church discipline, this book offers a thoughtful and
engaging exploration of this critical topic. I hope that this book will both challenge and
encourage readers to pursue church discipline with a heart of love and a desire to see believers
restored to right relationship with God and one another.
Throughout the pages of this book, my aim is to equip pastors, church leaders, and believers
alike with a comprehensive resource that not only clarifies the biblical mandate for church
discipline but also offers practical wisdom and pastoral care for its implementation. I have drawn
from wide range of scriptural references, theological insights, and real-world examples to ensure
that this handbook serves as a reliable and accessible guide for all seeking to embrace and
engage in this crucial aspect of church life.
I am indebted to the countless mentors, scholars, and fellow laborers in the vineyard of God who
have enriched my understanding through their teachings and writings. Their contributions,
alongside my personal experiences in ministry, have shaped the content of this book and
deepened my conviction that church discipline, when guided by love and rooted in biblical truth,
can be a powerful instrument of restoration, growth, and spiritual maturity. I extend my heartfelt
gratitude to my family, colleagues, and friends who have supported me throughout the process of
writing this handbook. You encouragement, insights and prayers have been invaluable.
May this handbook serve as a resource that encourages dialogue, encourages reflection, and
fosters a deeper commitment to walk in the truth and love of Christ within our churches. I
humbly offer this work to you, praying that it will sharpen your understanding, provoke

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thoughtful conversations and ultimately contribute to the edification and strengthening of the
body of Christ.
Introduction
Navigating the balance between scriptural teachings and institutional practices is a thought-
provoking journey. It prompts reflection on how we interpret and apply sacred texts in a
changing world. Some have argued that the interpretations of Biblical text vary widely; and that
religious teachings often evolve through cultural and social changes. This is true because the
Bible as we know it was written at a particular time in history, in different places, over a long
period of time by different authors with different occupations, in different languages, different
settings, different background, different context etc. to have a better understanding of a particular
context or content, one must go back to the mind of the author and find out what a particular
concept meant to them then and to us now.
With the understanding of the above, it has been argued from observations of many that some of
the teachings of Jesus are a response to wrong teachings and interpretations from the ‘religious
teachers’ of his day. This is evident in some of his ethical teachings, as recorded by Matthew in
his "Sermon on the Mount" where the reoccurring phrase was mostly "You have heard that it was
said to people of old... but this is what I say." The teachings of Jesus are our ultimate standard in
Christendom and Church doctrines are formed based on our various understandings and
interpretations of a particular concept with the leading of the Holy Spirit.
The church is meant to be a place of love, forgiveness, and grace. It is a community of believers
who seek to grow in their relationship with God and with one another. However, the reality is
that the church is not immune to sin. There are times when members of the church community
fall into patterns of sin and refuse to repent. This is where biblical church discipline becomes
necessary. Biblical church discipline is a term used to describe the process of addressing sin and
unrepentant behavior within a church community in a manner that is consistent with biblical
teachings. This practice is based on the teachings of Jesus and the apostles as outlined in the New
Testament.
This is not a new concept; it is a practice that has been part of the Christian church for over two
thousand years. It is a process designed to address sin within the church community with the goal
of restoration. Though biblical church discipline is not always easy, it is necessary for the health
of the church community. It is important for church leaders to understand the process and carry it
out in a way that reflects the love and grace of God.
With this understanding, the concept of biblical church discipline, as this book would discuss,
means different things to different people, including various church denominations, and this is
traced to the fact that our understandings interpretation of biblical concept differs. The Bible,
especially the Old Testament, mentioned or described different types of discipline, ranging from
corrective discipline, which was used to correct behavior and bring a person back into alignment
with God's will. The ultimate goal of this kind of discipline was to restore a person to a right
relationship with God and with others. This type of discipline could involve a variety of things,
including prayer, fasting, confession, restitution, community support etc.

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 The Old Testament also describes punitive discipline, which was used as a punishment for
wrongdoing. It describes this as types of discipline that involves things like fines, flogging,
banishment, or even death. Then instructional discipline, which was used to teach people about
God's ways and to help them grow in their faith. This involves things like instruction, guidance,
correction, and encouragement with the purpose of having a close relationship with God.
The various forms of discipline mentioned above also describe ways of administering them in
order to achieve its purpose. It has been observed that some of our church leaders who
administer discipline have come to see it as an avenue of exercising authority over their
members, using it as a medium of punishment for anyone that goes contrary to their personal
stand or opinion, or rather show effrontery in challenging their decisions.
Biblical Church discipline is administered irrespective of the type, with the ultimate purpose of
correcting sinful behavior among members of a local Church, and the Bible has given steps to
follow in order to administer it. But in a situation where the person concerned is not made to
understand the consequences of his or her sin, proper investigation not being made, right
procedures not followed, the said person would probably feel betrayed, disgraced, treated
unjustly, and feel not welcome in the assembly of God's people.
Many people have different opinion and understandings of how this should be done, regardless
of what the Bible says. But we quickly forget that the standard of God as seen in the Bible is the
ultimate yardstick and example to follow. The Church of God is not a political party where one
expresses personal opinion regardless of the Bible’s teachings. Divine instructions are what
matter and must be adhered to tenaciously, as is going to be seen in this book even as we
navigate this exploration. This book aims to provide practical insights, theological depth, and
scriptural guidance.
A Handbook on Biblical Church Discipline is a book that explores the scriptural principles and
practices of Church discipline, drawing on a variety of biblical texts as it seeks to provide a
comprehensive understanding of the purpose and process of church discipline, with a focus on its
biblical basis and practical applications in contemporary congregations. The method used in this
book is the survey/historical methods, and the theological method was used in the analysis to
show the ultimate goal of this book amongst others, is to equip Church leaders and members
with a clear understanding of the nature and importance of Church discipline and to help them
navigate this often difficult and complex topic with biblical wisdom and grace in other to see it
as a tool not for condemnation but for restoration, not for division but for unity, for healing,
reconciliation, and the preservation of the church’s spiritual health.

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Definition of Terms

 Church
The word church translates the Greek word ekklesia, which literally means ‘gathering’ or
‘assembly’. In the Greco-Roman context, the word was employed for the gathering of citizens to
discuss issues of general importance and welfare of the community. The word “…never refers to
a place of worship but has in view an assembly of people” 1. Thus, “the word ekklesia, commonly
referred to an assembly. It was also used technically to refer to the regular scheduled assemblies
of the citizens of a Greek city. Acts 19:39 provides an example of this usage when the town clerk
of Ephesus remonstrates with the people that they should refer any action against Paul’s
companions to the lawfully constituted ekklesia”2
However, the word in its spiritual usage as adopted by early Christians connotes ‘called out’,
referring to people who have been adopted into the sonship of God. It refers to the people “who
have been chosen according to the foreknowledge of God the Father, through the sanctifying
work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood” (1 Peter 1:2-4).
Thus, the early church adopted the word, especially because of its sense and emphasis on unity
and togetherness and its democratic nature. “Therefore, within a Christian context, the word
ekklesia translated as ‘church’ refers to people whose faith and loyalty is totally yielded to Jesus
Christ. Used in that sense, the church is supposed to be strictly the society, community, assembly
or gathering of believers in Christ who have privately and publicly renounced their allegiance to
this world and committed their entire lives to serving God”3.
Israel before the coming of Christ was the representation of God’s community on earth but with
his coming, the church becomes the ‘called out’ people of God, comprising both Jews and those
who believe in Christ, “A new people of God had been established.” 4 .The church is, as it were, a
healing community where sharing, love, fellowship, support, encouragement and the like are not
begged for but overflow naturally.
Much more, the church strictly speaking refers to Christians and not structures or cathedrals,
good as they may be; rather, it is the ‘bride’ waiting for the ‘groom’ who is Jesus. This means
“the church is God’s because He established it by the supernatural acts of coming to earth in the
person of the Son via the Virgin birth, purchasing a people by the sub-stitutionary sacrifice of
His Son, raising Him from the dead to provide eternal life, and sending forth the Holy Spirit to
fill and equip His saints” 5
1
Barker, David. “Dictionary of the Old Testament Pentateuch”. (The IVP Bible Dictionary series). IVP Academic;
unknown edition. 2002. P.350
2
ibid
3
Samuel, Joshua. “A study of Mathew 18:15-17 in Relation to Church Discipline in HEKAN” A Research Thesis
submitted to (TCNN, Bukuru Jos. 2021). P.9
4
Barker p.350
5
Rea Robert F. “Why Church History Matters: An Invitation to Love and Learn from our Past”. (Downers Grove,
IL: Intervasity Press, 2014). P.352

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  Discipline
The word "discipline" is one word that has various shades of meaning, with its usage ranging
from secular to biblical context. I hope to discuss a few for the sake of the subject at hand. There
are lots of authors that have written on this subject matter, and a few of their works and opinions
would be considered as we delve into this discussion.
J.Carl Laney opines that many people fail to make a clear distinction between punishment and
discipline. Punishment is designed to execute retribution for a wrong done; discipline, on the
other hand, is to encourage the restoration of one involved in wrongdoing. Punishment is
designed primarily to avenge a wrong and assert justice. Discipline is designed primarily as
corrective measures for one who has failed to live according to the standard of the Church 6. From
the definition above, it is seen that discipline is a process of training and instruction aimed at
shaping behavior, with the goal of helping a person learn and grow in a positive direction rather
than simply to inflicting pain or suffering.
The Longman Dictionary of contemporary English describes disciplines as “the practice of
making people obey rules and orders, or the controlled situation that resolves from their
practice"7. Critically looking at the definition of Gadsby, it carries the element of force with the
idea of punishment as well. This can be seen as having a secular connotation, which is quite
different from the biblical perspective.
The word “discipline” is one word that has various shades of meaning with its usage ranging
from secular to biblical context. The researcher hopes to discuss a few for understanding of the
subject at hand. J. Carl Laney opines that:
Many people fail to make a clear distinction between punishment and discipline.
Punishment is designed to execute retribution for a wrong done; discipline on the other
hand, it to encourage the restoration of one involved in wrongdoing. Punishment is
designed primarily to avenge a wrong and assert justice. Discipline is designed primarily
as corrective measures for one who has failed to live according to the standard of the
church8.
The Hebrew/Greek interlinear Bible defines the word discipline as being translated in the Greek
word (‘Paideias’/παιδείαν) and it means to discipline, training and educate children, hence:
instruction, chastisement, correction etc. it originates from the word “Paideuo,” meaning
tutelage, i.e. education or training; by implication, disciplinary correction.
Gerhard Friedrich discusses the concept of ‘Paideian, παιδείαν as used in Greek that in the story
of the passion (Luke 23:16, 22), παιδείαν is used twice with reference to Christ in the sense of
castigate that the meaning is “to chastise”. He included that the word also has the meaning of

6
Carl Laney J. “A Guide to Church Discipline”. (Minneapolis: Bethany House Publishers. 1985). P.355
7
Gadsby, Adam. “Longman Dictionary of Contemporary English”. (Longman Publication. 2001). P. 382
8
Carl Laney J. 355

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“Instruction” “whipping” etc. that the word is accompanied by the more judicial function of
conviction and punishment”9.
Still, in an attempt to discuss the issue of discipline, Pandang Yamsat states that “the Greek word
for discipline is “Paideia” whose verb is paideuo. The New Testament uses the word paidea in
two ways, it is used in the sense of training, teaching, instruction (e.g Eph. 6:4, Col 3:21;
Heb.12:5-11). It is also used in the sense of correction, reproof (2 Tim. 2:25, Rev 3:19) or
punishment with a view to making one whole”10.
Yamsat went further to say, “the writer of Hebrews talks of training by the use of trials and
hardship, but the end result that is ‘peaceful fruit of righteousness to those who have been
trained’ in this way (Heb. 12:11) (19). He went on to conclude this discourse with an awesome
definition of church discipline: “church discipline is a stern measure taken by the assembly of
God’s people in order to correct one of their members who has erred and to educate the others in
the way of holiness or godliness”11.
Herald Schilling also defines discipline as follows: Church discipline is simply the following up
of any known and unrepented sin within the church. It is not only for big sins like adultery or
theft, but also for sins like gossip, false, greed etc., and it is not only the responsibility of the
preacher or elders--although they have a special responsibility to keep the church pure-- but
every believer: ‘if your brother sins against you, go and show him his fault’ (Matt. 18:15)12.
Jonathan Leeman defines church disciplines as “the part where we correct sin, and point the
disciple toward the better path. To be a disciple is among other things, to be disciplined…and a
Christian is disciplined through instructions and correction” 13. Leeman went further to divide
discipline into formative and corrective discipline by saying, “Formative discipline helps to form
the disciple through instruction; while corrective discipline helps to correct the disciple through
correcting sin14.
Leeman also gave another beautiful definition as the “act of removing an individual from
membership in the church and participation in the Lord’s Table. It’s not an act of forbidding an
individual from attending the church’s public gathering; it’s the church’s public statement that it
can no longer affirm the person’s profession of faith by calling him or her a Christian. It’s a
refusal to give a person the Lord’s Supper. It is excommunication, or ex-communion-ing, the
person”15.
From the various definitions of discipline we have seen from different authors, it is observed that
“discipline is often associated with moral or spiritual growth and may involve a corrective or
restorative component; while punishment, on the other hand involves inflicting harm or loss in
response to some behavior deemed to be unacceptable, still with the goal of inflicting pain or

9
Gerhard Friedrich. “Theological Dictionary of the New Testament: Volume V”. (Grand Rapids Michigan: William
B. Eerdmans Publishing Company. 1967). P.621
10
Yamsat Pandang. “Church Discipline in New Testament”. (Bukuru: TCNN Publication, 2001) . P 19
11
Ibid
12
Schilling, Herald. “Doctrine of the Church”. (Port Harcourt: Spark Group Company, 1998). P.53
13
Leeman, Jonathan. Church Discipline: Building Healthy Churches”. (Wheaton, Illinois: Crossway, 2012). p.27
14
Ibid pg.27-28
15
Ibid p 27-28

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suffering as a deterrent to others or as a means of retribution against the offender” 16. The key
difference between discipline and punishment is the response to the behavior. Discipline seeks to
address the behavior by training and instructing the person in a positive direction, while
punishment seeks to address the behavior by inflicting pain or loss as a deterrent or retribution.
People often mistake discipline for punishment because the two can look similar on the surface.
Both involve correcting undesirable behavior and setting boundaries. However, the intentions
behind the two are fundamentally different. “This is true, as discipline is meant to help
individuals learn from their mistakes and improve their behavior in the future. It is a positive
means of teaching and building character. The goal of discipline is to teach individuals to be
accountable for their actions and encourage them to learn moral lessons through the
consequences of their conduct, with the ultimate goal of leading to behavioral changes and moral
development”17.
“Punishment, on the other hand, is a negative method of correcting behaviors, and it often
includes some form of harm or suffering. The aim is to deter the individual from misbehaving
through the infliction of some negative consequences in response to the wrong they have
committed”18. It is reactive in nature and seeks to curtail bad behavior through fear of the
negative consequences that come with it. The confusion between discipline and punishment may
stem from a lack of understanding of their differences and underlying intentions. It is essential to
differentiate between the two to ensure that we use discipline as a tool for development, rather
than punishment that creates fear and harm, recreates them wrong, and fails to encourage change.

16
Samuel Joshua. P.8
17
Pi, Artificial Intelligence by AL. Site accessed on 10th May,2023
18
Pi, Artificial Intelligence by AL.

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 Chapter One
Misconception about Church Discipline
Misconceptions about church discipline can arise due to misunderstandings or misinterpretations
of the biblical principles and practices related to it. A member once claimed that as a
communicant member in the church for more than 30 years; she observed that almost all the
people placed on discipline that she had seen, their sins or offenses are traced down to these two
principal sins of ‘sexual immorality and money laundering’; she had never seen people placed on
discipline for other sins, why is this so?
The idea behind misconception about church discipline is first to discuss what church discipline
is not. Many people have different understanding and ideas of what church discipline is or the
idea behind it, but it is worth noting that church discipline is and should not be means of seeking
revenge, retaliation or punishing the individual. “It is not done out of anger or desire for
retribution. It should not be used as a means of discrimination or exclusion. It is not aimed at
publicly humiliating the person concerned; as a public spectacle. Church discipline is not only
the responsibility of church leaders. It should not be used to shame or embarrass the individual,
and more importantly, it should not be a permanent ban from the church, as the goal is always
restoration and reconciliation and not exclusion”19.
It is worth noting that while sexual immorality and money laundering are not the only sins that
warrant church discipline, they are certainly two significant areas of concern for churches today.
Both are particularly harmful to the witness and reputation of the church and both have the
potential to cause serious harm to individual and communities. This is in partial agreement with
her position and submission.
These two sins--sexual immorality and money laundering-- are often emphasized when it comes
to church discipline because they are seen as particularly damaging to the church and its
witnesses. Sexual immorality is specifically condemned in scripture and is seen as a serious sin
that can have a destructive impact on individuals and communities. “Money laundering, while
not specifically mentioned in the Bible, is seen as a form of greed and dishonesty that can
damage the reputation of the church and undermine its witness. While all sin is serious, these two
sins are often seen as especially damaging and therefore given particular emphasis when it comes
to church discipline”20.
“Sexual immorality is a pervasive problem in our culture. It comes in many forms, including
adultery, fornication, pornography, and homosexuality, among others. The Bible is clear on
sexual immorality and its consequences”21. The Bible is clear that sexual sin is a grave offense
against God, and can have far-reaching consequences. In 1 Corinthians 6:18, Paul writes “Flee
from sexual immorality, every other sin a person commits is outside the body, but the sexually
immoral person sins against his own body”. Paul is highlighting the destructive impact of sexual
sin, which can damage not only individuals, but also their relationships with others and with
God.

19
All Language Model, 2021. Site accessed on 17th May,2023
20
ibid
21
ibid

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J.I Packer writes in his book “Discipline in the Church” opines that “Sexual offences, especially
adultery, are among the most aggravated sins a Christian can commit…sexual sin is always a
blot on the escutcheon of Christian witness and destroys the offender’s claim of Christian
integrity”22
The position of Packer shows that the impact of sexual immorality within the church community
cannot be overstated. It undermines the integrity of the church; destroy marriages, and causes
emotional and spiritual damages to individuals involved. Ultimately, it hinders the growth and
witness of the church. In addition, sexual sin can lead to other negative consequences such as
lying, unwanted pregnancy, disease, stealing, broken relationship, etc. For all these reasons and
many more, sexual sin is taken seriously when it comes to church discipline.
Money laundering is another major concern for churches today. While it may not be as
outwardly visible as sexual immorality, it is a serious sin that can have significant consequences.
This involves taking illegal or unethical funds and making them appear to be legitimate through
a series of transactions. This is a form of theft, and as such, it violates the eight commandments:
“You shall not steal” (Exodus 20:15). When Christians engage in money laundering, they
undermine the credibility of the church and diminish its witness to the world.
In his book “The Master’s plan for the church”, John MacArthur writes, “Financial impropriety
has always been a serious concern within the church…False teachers and false forms of religion
have often been irresistible magnets for greedy people” 23. Here, MacArthur highlights the
importance of guarding against financial impropriety, and the danger it poses to the church and
its witnesses.
The Bible has much to say about the danger of greed and dishonesty, In 1 Timothy 6:10, Paul
writes, “The love of money is the root of all kinds of evil”. Greed and dishonesty, including
money laundering, can lead to all sorts of destructive behaviors such as selfishness, dishonesty,
and dishonor to God. Additionally, money laundering can damage the reputation of the church
and make it more difficult for the church to be a witness for Christ.
While sexual immorality and money laundering are not the only sins that warrant church
discipline, they are certainly among the most serious. Both sins have the potential to cause
significant harm to individuals and communities, and both undermine the credibility of the
church. It is critical that churches take seriously their responsibility to address these sins in a
spirit of love and grace, with the goal of restoring the offender to fellowship with God and the
church. By doing so, the church can protect its witness and fulfill its mission to share the gospel
with the world.
It is also worth nothing that while these two sins may be given more emphasis, all sin is serious
and should be taken seriously by the church. Fraud of all kinds, be it church fraud, rigging of
elections in the church, instigating one group against the other, mismanagement or
misappropriation of church funds, reduction of percentage to headquarters, etc., and many more,
are offences that requires discipline. The Bible teaches that all sin separates us from God and
requires repentance. While some sins may have more severe consequences than others, the Bible
makes it clear that all sin is damaging and should be avoided.
22
Packer J.I “Discipline in the Church”. (Tyndale House Publishers. 1973). P. 42
23
MacArthur John. “The Master’s plan for the church” ( Moody Publishers, 1991). P. 201

13
 Chapter Two
Authentic investigation before Discipline
During my years in the seminary; one of the most interesting and inspiring books I was
introduced to was Lee Strobel's, "The case for Christ". It's a Christian apologetic book about a
seasoned investigative journalist, and self-proclaimed atheist who set out to disprove the
existence of God after his wife becomes a Christian. He was determined to find out if there is
credible evidence outside the Bible that Jesus of Nazareth is really the son of God. He did this by
interviewing world-renowned biblical scholars with simple but tough questions, concerning
'historical evidence ', scientific evidence,' and 'psychiatric evidence '.
Strobel came to a conclusion. After a thorough investigation for almost two years, he
encountered Christ and found historical evidence for him. His encounter with Christ as a result of
his authentic investigation brought peace and understanding to the rift he had in his marriage.
Before now, his marriage was probably heading for destruction as a result of his inability to
understand his wife's new found faith. Instead of allowing his pride and position as the 'head of
his family' to destroy his marriage, he decided to embark on critical investigation to find out and
disprove her faith. At the end, he accepted his wife's faith without passing judgment and
disciplinary actions on her.
Just as Strobel took adequate time, spent lots of resources to make adequate investigation before
making his judgment, the bible also teaches and encourages this, as well as it giving room for a
fair hearing of the facts from the ‘horses’ mouth and giving the offender the opportunity to
respond to the accusations laid.
“The importance of investigation before church discipline cannot be overstated. It is crucial to
ensure that proper discernment and examination take place before any disciplinary action is
taken. Investigation serves as a means to gather all the facts, understand the situation, and make a
fair and informed decision regarding the discipline process”24.
The Bible teaches "because the Lord disciplines the one He loves, and he chastens everyone he
accepts as his son" (Heb 12:6). God do forgive sins when we repent of them and confess them to
him. But this does not mean that there are no painful consequences for our sins. The Bible is
filled with examples of God's chastening of his children, but this is done after authentic
investigation to ascertain the fact that it truly happens, though he is all-knowing, yet this is done
still so the offender would be made to understand the gravity of his offenses.
The Bible makes it clear that investigation and discernment are necessary before discipline is
administered. Mathew 18:15-17 lays out a process for addressing sin within the church. The first
step is to confront the individual privately and seek to bring them to repentance. If they refuse to
repent, the next step is to bring in one or two others to confirm the facts and help guide the
individual to repentance. Only after this process has been followed and the individual still
refuses to repent should church discipline be administered. This process shows the importance of
investigation and discernment before discipline. In Galatians 2, Paul and Barnabas traveled to

24
Pi, Artificial Intelligence by AL.

14
Jerusalem to meet with the church leaders about the issue of circumcision. After much discussion
and investigation, the church leaders came to a decision about how to handle this matter
(Galatians 2:1-10). This shows in every situation, proper and unbiased investigation and hearing
must be made before decision can be taken.
Adam and Eve (Gen 3):- The story of Adam and Eve is the first to considered as we discuss the
importance of authentic investigation before discipline. Adam and Eve in Gen 3 tells how they
disobeyed God's instructions in chapter 2:17 of Genesis. "But of the tree of the knowledge of
good and evil, you shall not eat, for the day that you eat, you will surely die”. But the serpent
came, convinced the woman... You will not surely die".3:4. Rather your eyes would be opened;
you will be like God, knowing good and evil..." So when the woman saw that the tree was good
for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its
fruits and ate it, she also gave to her husband with her, and he ate...
This was the sin of Adam and Eve and the fall of the human race. This happened as a result of
their outright disobedience to God's command. What is the importance of this story to the
concept of investigation before discipline? Adam and Eve were guilty, they knew they had failed
God; they tried to cover their nakedness by sowing fig leaves together and running from the
presence of God.
It is important to note at this point that God, as omniscient, knows everything that had happened,
but when he came, instead of out rightly passing judgment on them, he made his investigation by
asking four questions; three to Adam and one to Eve; Adam was not where God placed him; he
was not where he was supposed to be, and as such this conversation and process of investigation
began.
God: Adam, where are you?
Adam: I heard your voice in the garden, and I was afraid because I was naked; and I hid
myself.
God: Who told you that you were naked? Have you eaten from the tree of which I
commanded you not to eat from?
Adam: The woman whom you gave to be with me, she gave me of the tree, and I ate.
(God to Eve)
God: What is this you have done?
Eve: The serpent deceived me, and I ate.
Notice that God did not ask the serpent any question because there was nothing to teach him, but
his conversation with Adam and Eve was in a question- and- answer form. The reason for this
was to teach them, and help them understand the condition of what they had done. It was after all
these investigation and assertion that God passed his judgment on them.
The simple question “Where are you?” (Gen. 3:9) reveals God understands the situation. He
knew that Adam and Eve had disobeyed him, and he also knew that they were trying to hide
from him. Even though Adam and Eve tried to hide from God, he still sought them out and

15
confronted them about their sin. He gave them a chance to explain themselves and repent, just as
he did with Cain.
God’s investigation of Adam and Eve was not a physical search, but a spiritual one. God knew
what had happened in the Garden of Eden, but he still wanted to hear from them directly. By
asking them where they were, he was giving them an opportunity to take responsibility for their
actions and face the consequences. It’s also worth noting that God did not accuse them of
wrongdoing. He simply asked them to explain what had happened. This shows us that God does
not judge us based on our actions alone. He also considers our motives and intentions.
Cain and Abel (Gen. 4:9-16):- These are the first two sons of Adam and Eve. Cain as the first,
was a 'worker of the ground'; a farmer. Abel on the other hand was a 'keeper of sheep' a
shepherd. The brothers made sacrifices to God, but God favored Abel's sacrifice and rejected that
of Cain. Cain was angry and deceived his brother Abel to go out into the field and then murdered
him. Where upon God punished Cain by condemning him to a life of wandering. This is the
summary of the story of Cain and Abel. Let's take this story in sequence to see how it relates to
our topic of discussion.
Cain had just killed his brother Abel and was never going to escape the consequences of his
actions, but before then, the process of investigations still has to take place. Similar to the case of
their parents, God started with a question, "Where is Abel your brother?" in this question, God
was not only seeking information about Abel’s whereabouts. He was also inviting Cain to
consider the full impact of his actions. By taking Abel’s life, Cain had not only destroyed his
brother, but he had also destroyed their relationship and caused suffering for his family and
community. Cain responded to God’s question thus: "I do not know; am I my brother's keeper?"
To his answer, the Lord God followed it up with a second "what have you done?" After
ascertaining this fact and making Cain understand his offense, he pronounced judgment on him.
Cain's response in vs 13: "My punishment is greater than I can bear" shows he understands the
consequences of what he had done".
It’s important to understand the context of God’s confrontation with Cain. “In Genesis 4, we
learn that Cain was jealous of his brother Abel because God had accepted Abel’s offering and
rejected that of Cain. This jealousy eventually led to anger and violence. When God confronted
Cain, he was not simply investigating a crime. He was also offering Cain an opportunity to
repent and seek forgiveness. God’s punishment of Cain was not only for the murder of his
brother, but also for his failure to repent and turn away from sin”25.
In addition to questioning Cain about his actions, God also gave him a chance to repent. In
Genesis 4:13, God said to Cain, “If you do what is right, will you not be accepted? But if you do
not do what is right, sin is crouching at your door, it desires to have you, but you must rule over
it.” Even though Cain had committed a terrible sin, God was offering him a chance to repent and
be forgiven. This shows us that even when we have done wrong, God is still willing to give us
another chance; but sometimes or most times, we must suffer the consequences of our actions.
Achan (Joshua 7):- Chapter 6 records the fall of Jericho how God delivered Jericho into the
hands of the Israelites. The Israelites had been instructed to destroy everything in the city, with
the exception of Rahab and her family, as well as the city's gold, silver, bronze and iron. The
25
https://www.Gotquestions.org/Cain-and-Abel.html. Site accessed on 23rd Feb. 2023.

16
metals were to go into the Tabernacle's treasury; they were "sacred to the Lord" or "devoted" to
him (6:19). Jericho was to be totally destroyed, and the Israelites were to take no plunder for
themselves.
Shortly after the success of the Israelites and defeat of Jericho, the Israelites moved on to attack
the city of Ai. The spies Joshua sent to Ai thought the city would be easy to overtake much easier
than Jericho and they suggested Joshua only send few men. To their surprise, the Israelites were
chased out of Ai, and thirty-six (36) of them were killed. Joshua tore his clothes in anger and
cried to God. God responded by telling him that some Israelites had sinned by taking devoted
things.
A Critical investigation was carried out and Achan was guilty, but before they could pass
judgment on him, they needed to hear from him. Achan confessed his sin, admitting that in
Jericho, he saw a robe, two hundred shekels of silver, and a fifty shekel bar of gold that he
"coveted" took, and hid in a hole he had dug within his tent. "His sin was a clear and willful
violation of a direct order that brought trouble to the whole nation. Also, he was given time to
repent on his own; he could have come forward at any time, yet chose to wait through casting of
lots"26.
All these are the process of investigation Joshua and the Israelites followed to show Achan his
sin, to which he understood and confessed in (vs 20): "Truly, I have sinned against the Lord God
of Israel, and this is what I did..." This is another instance in scripture that shows an offender
must be made to understand his offenses, through investigation before judgment can be passed.
Elisha and Gehazi: (2 Kings 5:20-27):- The story of Gehazi concerns a sin he committed, the
cover-up he attempted, and the punishment that followed. His downfall starts with a man named
Naaman who commanded the army of Syria. Naaman was a warrior, but had an incurable skin
disease called leprosy. Elisha, the prophet, healed Naaman of his leprosy by the power of the
Lord, and Naaman praised God and offered Elisha gifts, which he refused to accept. Naaman
departed for Syria, but Elisha's servant Gehazi ran after him and told a lie in order to get
Naaman's gift for himself”27.
Elisha had already rejected Naaman's gift, but Gehazi presented it as if it was his master that sent
him saying "my master sent me to say,' two young men from the company of the Prophets have
just come to me from the hill country of Ephraim. Please give them a talent of silver and two sets
of clothing (Verse 22)". When Gehazi returned, Elisha filled with the Spirit of God starts his
investigation by asking Gehazi a direct question, "Where have you been, Gehazi?" (vs 25). To
this question, Gehazi lied again by answering "Your servant went nowhere" (vs 25). It soon
became apparent that Elisha knew the truth, having been revealed to him by God: "Was not my
spirit with you when the man got down from his chariot to meet you (vs 26)?”
After the certainty of the above situation, then came his punishment. “The punishment melted
out on Gehazi is not as a result of hatred towards him, but as a result of what he had done.
Though Elisha knew what had happened, yet he wanted to hear the side of Gehazi” 28. So he
questioned him about what had happened, and Gehazi admitted that he had taken gifts. Elisha
26
https://www.Gotquestions.org/who-was-Achan.html. Site accessed on 23rd Feb. 2023.
27
https://www.Gotquestions.org/who-was-Gehazi.html. Site accessed on 23rd Feb. 2023.
28
https://www.Gotquestions.org/who-was-Gehazi.html.

17
then pronounced a curse on him, saying that he and his descendants would suffer from leprosy
(2kings 5:27). This teaches us that God’s discipline is not arbitrary. It is based on careful
investigation and consideration of the facts. In the case of Gehazi, God’s punishment was
proportional to the sin that had been committed.
Another interesting aspect of this story is the way that Elisha approached Gehazi’s discipline.
Elisha did not simply accuse Gehazi of wrong-doing. Instead, he approached him with a
question: “Is not this the sort of thing that my master has forbidden?” (2 king 5:26). This shows
us that Elisha was not interested in simply punishing Gehazi. He wanted to help him see the error
of his ways and understand why what he had done was wrong. This is a good example for us to
follow when we are dealing with others who have sinned. We should always approach them with
a spirit of gentleness and compassion, seeking to help them understand why their actions were
wrong. We should also be willing to forgive them if they truly repent and change their ways.
God’s discipline is always aimed at restoring relationship and bringing about repentance, not
simply punishing sin. We should always seek to follow his example in this regard.
Ananias and Sapphira Acts 5:1-10:- it is obvious Ananias and his wife Sapphira saw the great
generosity of Barnabas and how he was well respected by the community and decided they
wanted the same level of respect. It can be argued that this was what prompted them to sell their
landed property. "When they did sell the land, they gave only a portion to the Church, while
implying that they sacrificially gave it all to the Church".
His wife also being aware of it shows they were partners in the deception. But the point of this
text here is the investigation done by Apostle Peter before passing judgment. When Ananias met
Peter, he was expecting praise for his generosity, but was crushed in spirit when he was asked,
"Why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the
land for yourself?" While it remained, was it not your own? And after it was sold, was it not in
your own control? Why have you conceived this thing in your heart? You have not lied to men,
but to God"(3-4).
After the above word from Peter, judgment of God came upon Ananias that he fell down and
died. Sapphira came about three hours later, not knowing what had happened, another
investigation was carried out to help her understand the gravity of what she had done. She was
asked by Peter "Tell me whether you sold the land for so much?" She said "Yes, for so much"
then peter said to her, " How is it that you have agreed together to test the Spirit of the Lord?"
Look at the feet of those who have buried your husband are at the door, and they will carry you
out". (7-9). Sapphira was a knowing and willing participant in the sin, as well as a blatant cover-
up. God's judgment of her was just as righteous as his judgment of Ananias.
On this, "Bruce argued that the story of Ananias is to the book of Acts, what the story of Achan
is to the book of Joshua. In both narratives, an act of deceit interrupts the victorious progress of
the people of God"29. This episode in Church history shows still the importance of investigation
and public discipline to reprove others from partaking in such. That is why investigative panel
had been constituted in many private and public organizations for the sole aim of investigating
crimes and offenses of her members, where they are charged to court and tried and eventually
punished if found guilty.

29
https://www.Enduringword.com/Bible-Commentary-Bruce. Ananias and Sapphira. Accessed on 14 th March, 2023

18
Investigation before church discipline is of utmost importance in ensuring accuracy, fairness,
protecting the innocent, discerning severity, preserving church integrity, and exercising pastoral
care. It allows for a just and informed approach that reflects biblical principles and the love and
grace of Christ. By conducting diligent investigations, the church can uphold its responsibility to
maintain a righteous and holy community while upholding the principles of justice, truth, and
mercy.

Chapter Three
Purpose of Church Discipline to the body of Christ
After talking extensively on the topic before us, one might still be tempted to ask the purpose and
reason why the church should or must practice discipline. The purpose of church discipline as
outlined in the bible is multi-faceted and serves several crucial functions within the life of the
church. “First, it is to maintain the purity of the church, both doctrinally and morally. Second, it
19
is to uphold the standards of the faith and to protect the integrity of the gospel message. And
thirdly, to restore fallen or wayward members to a right relationship with God and with the
church”30. Church discipline is a means of maintaining the health and well-being of the body of
Christ, and it is an expression of love and concern for the individual involved. The following
places more emphasis on Bible references on the above points for better understanding.
The church should discipline offenders because it is an act of love for the offender, it is a way to
protect the church, and it is commanded by God. First, disciplining offenders is an act of love for
them. While it may seem harsh to discipline someone, it is actually an act of love to help them
come back into right relationship with God and with the church. Discipline can help offenders to
realize the seriousness of their sin and the need for repentance.
One of the main purposes of church discipline is to restore the offender to a right relationship
with God and the church. 1 Corinthians 5:5 states that discipline is “so that his spirit may be
saved on the day of the Lord”. In addition, 2 Thessalonians 3:14-15 says that discipline is “so
that we would not be outwitted by Satan; for we are not ignorant of his designs”. John
MacArthur in his book “The Master’s plan for the Church”, writes, “The reason for church
discipline is to bring the wayward Christian back to Christ and to restore fellowship between
believers…if we truly love our brothers and sisters, we will not let them wander into sin without
trying to help them”31. These verses show that church discipline is not only for the offender’s
benefit but also for the good of the entire church.
Another aspect is to protect the church from false teaching and sinful behavior. In 1 Timothy
1:19-20, Paul tells Timothy to “wage the good warfare” by “holding faith and a good
conscience.” In other words, the church should take steps to ensure that its members are living
according to the teachings of the Bible. In addition, Hebrews 12:11-13 says that “discipline is for
training us, so that we may share in his holiness. No discipline seems pleasant at the time, but
painful. Later on, however, it produces a harvest of righteousness and peace”.
Discipline is for the glorification of God’s name. In 1 Corinthians 5:11, Paul says that expelling a
sinful member is “so that the rest of you may not be corrupted.” This shows that God’s honor
and glory are at stake when a member of the church is living in sin. By exercising discipline, the
church can demonstrate its commitment to God’s holiness and righteousness.
Another aspect to look out for is to promote reconciliation and unity within the body of Christ. In
Galatians 6:1, Paul says that “if someone is caught in sin, you who live by the spirit should
restore that person gently”. This shows that the goal of discipline is not to condemn or reject the
offender, but to help them repent and be restored to a right relationship with God and the church.
Apostle Paul says in Galatians 6:1-2 that church discipline is to be done “in a spirit of
gentleness” and with the hope that individual will be “restored in a spirit of gentleness”. This
shows us that “the purpose of church discipline is not only for the individual, but for the church
as a whole. Church discipline helps to maintain the purity and unity of the church body, and it is
act of love and care for all members. By disciplining those who are sinning, we help to protect
the entire church from the effects of sin”32.

30
Pi, Artificial Intelligence by Ai.
31
MacArthur John. P. 251
32
Open Ai (2021. GPT-3 Model. Accessed on 17th May, 2023

20
 We also see in 2 Thessalonians 3:14-15 that church discipline is necessary for the spiritual
growth of the individual. Paul tells the church in Thessalonica to “warn those who are idle,
encourage the timid, help the weak, be patient with everyone”. Through church discipline, we
can help individuals to grow their faith and in their understanding of God’s grace and
forgiveness. “Church discipline is to maintain the purity and unity of the church body, because
without it, sin and division can easily spread throughout the church, causing much harm.
Discipline helps to keep the church pure and united in Christ”33.
James 5:19-20 says “My brothers and sisters, if one of you should wander from the truth and
someone should bring that person back, remember this: whoever turns a sinner from the error of
their way will save them from death and cover over a multitude of sins”. This verse emphasizes
the importance of restoring those who have sinned, rather than simply condemning them.
It serves for maintaining the integrity and reputation of the church before the world. In 1
Timothy 5:20 Paul says “Those who sin are to be rebuked publicly, so that the others may take
warning.” This shows that discipline is not only for the offender, but also for the rest of the
church as earlier ascertained. It serves as a reminder of the consequences of sin, and encourages
others to live holy lives. In agreement with the above point is Jonathan Leeman in his book
“Church discipline: How the Church Protects the Name of Jesus”, writes “The purpose of church
discipline is to maintain the witness of the church and to serve the purity of the gospel. The point
is to clear the fog so that the watching world can see the gospel of Christ, the holiness of Christ,
the love and forgiveness of Christ”34.
Hebrews 12:5-11 make it clear that God expects his people to live in a way that honors him and
that brings glory to his name. One way this is done is through the practice of church discipline.
While the process of church discipline can be difficult, it is an important part of living out the
Christian life and obeying the command of God. The Bible gives clear direction for how the
church should deal with offenders, and it is important for Christians to follow this direction.
Discipline is a tool that God uses to bring his people back into relationship with him, and it
should be seen as an act of love, not punishment.
In summary, the purpose of church discipline, based on biblical references and the words of
theologians, it to bring about repentance, protect the purity of the church, restore wayward
believers, and uphold the reputation and witness of the body of Christ in the world. By following
the biblical principles and procedures of church discipline, believers can strive towards a healthy
and holy community that reflects God’s righteousness and grace.

Chapter Four
Authority of the Church in exercising Discipline
There was an internal conflict within a political party called the “All Progressive Congress”
(APC) in the year 2021 in Jos, Nigeria, to be specific. This internal rigor led to the suspension of
the then chairman at the state level on the accusation of anti-party activities; as such, he was

33
Ibid.
34
Leeman, Jonathan. P.27

21
barred from holding or contesting any position in the party. When he was later called upon and
interviewed, he claimed he was not a member of the party. He argued that, for one to be
suspended, one must be a card carrying, legitimate member of a recognized body, and must have
gone against the rules and regulations of the said party. He concludes that disciplinary action
cannot be taken on one who isn't a member of the said body.
The position of the above gave a clue as to who should be disciplined by the Church. The
obvious answer to the question is that "an offender found guilty" should be disciplined. But this
part also considers the jurisdiction of the church in the matter. Before looking at the concept of
the Bible, there are many cases outside the church that can give answer and clarity on the
church’s authority in discipline.
On May 21, 2022, "Our Heritage Reporter" reported that "U.S speaker, Nancy Pelosi was
banned from Holy Communion over abortion support". I took keen interest in this catchy theme
and read through the article, as it read thus: "A catholic legislator who supports procured
abortion, after knowing the teachings of the church, commits a manifestly grave sin which is a
cause of most serious scandal to others". He opined his decision to suspend her was a pastoral
one and not political... "I have determined that the point has come in which I must make a public
declaration that she is not to be admitted to holy communion unless and until she publicly
repudiate her support for abortion rights and confesses and receives absolution for her
cooperation in this evil in the sacrament of penance". One of the most interesting things I found
in this article was that it ended with 'Pelosi had in the past declared herself a devout catholic' 35.
One might be tempted to ask, what jurisdiction does this Rev. Father have to proclaim such
disciplinary action against Pelosi? The obvious answer is that Pelosi is a member of the Catholic
Church who had used her position and voice to declare support for procured abortions, though it
was against the stand and position of the Catholic Church.
Church discipline is never a matter of opinion; but it always grounded in the word of God. That
means that the source and power for any discipline comes from what the Bible says. 2 Timothy
3:16 “All scripture is God-breathed and is useful for teaching, rebuking, correcting and training
in righteousness, so that the servant of God may be thoroughly equipped for every good work”.
In exercising church discipline, the church has a God-given authority, but it’s important to
understand that this authority is not absolute in the sense that the church’s authority is derived
from the scripture and is subject to the principles of love, grace, and forgiveness and with the
guidance of the Holy Spirit. In Matthew 18:18 “I tell you the truth, whatever you bind on earth
will be bound in heaven, and whatever you loose on earth will be loosed in heaven”. This verse
is often cited as a source of authority for church discipline, as it suggests that the church has the
authority to bind and loose, or to discipline and forgive on behalf of God. In other words, the
church has been given the authority to make decisions about what is considered right and wrong,
and to impose consequences for disobedience.
There are several different ways to interpret this verse, but one common interpretation is that it
refers to the “keys of the kingdom” mentioned in Mathew 16:19. In that verse, Jesus says to
Peter, “I will give you the keys of the kingdom of heaven; whatever you loose on earth will be
35
“Our Heritage Report”-US Speaker, “Nancy Pelosi-banned-from-Holy-Communion-over-abortion-support”.
Accessed on 21st May, 2022.

22
loosed in heaven, and whatever you loose on earth will be loosed in heaven”. In this view, the
“binding and loosing” refers to the authority to make decisions about what is considered sin and
what is not, and to impose penalties for disobedience.
It is important to understand the biblical basis for the church’s authority to discipline. The Bible
teaches that the church is the body of Christ and that all believers are members of this body (1
Corinthians 12: 12-27). As the body of Christ, the church has a responsibility to care for and
protect its members; this includes the responsibility to discipline those who are in sin. The
church’s authority to discipline is rooted in scripture and is a responsibility that should be carried
out with love, humility, and gentleness.
With this submission in mind, let’s look at a few key points about the church’s authority to
confront sin and correct members who are living in unrepentant sin. In Mathew 18 and 1
Corinthians 5, there are several other passages that address the authority of the church. Galatians
6:1-5 teaches that Christians should be willing to restore those who are caught in sin. James
5:19-20 commands the church to bring back those who have strayed from the truth. And Hebrew
13:17 instructs church leaders to keep watch over the souls of their members. These passages all
affirm the church’s authority to exercise discipline.
The church’s authority to discipline only extends to its own members. The Bible makes a clear
distinction between those who are “in the church” and those who are not. For example in
Mathew 18:15, Jesus says, “Tell it to the church”, indicating that the process of discipline is for
those who are part of the church. Likewise, in 1 Corinthians 5, Paul addresses the issue of a man
who is “in the church” who is living in unrepentant sin. Apostle Paul makes it clear that this
person should be removed from the church in order that protect the rest of the congregation from
being led astray.
The Apostle continued, “Do you not know that a little yeast leavens the whole batch of dough?
Get rid of the old yeast, so that you may be a new unleavened batch-as you really are. For
Christ, our Passover lamb has been scarified. Therefore let us keep the festival, not with the old
bread leavened with yeast, but with the unleavened bread of sincerity and truth” (1 Corinthians
5:6-8). Here, Paul is making a comparison between the sin of the member of the church and the
yeast that leavens the dough, just as a little bit of yeast affects the whole.
In order to protect the rest of the church, Paul says that the member who is living in sin must be
removed. “This shows that the church has the authority to exercise discipline, and that this
authority is based on the need to protect the spiritual health of the church. Additionally, Paul
emphasizes that this discipline should be done in a spirit of love and not condemnation” 36. In 1
Corinthians 5:13, he says, “God will judge those outside, expel the wicked person from among
you.” In other words, the church has the authority to discipline its members, but the ultimate
judgment belongs to God. Therefore, the church must exercise discipline in a way that reflects
God’s love and mercy while also upholding the standards of holiness that he has set.
The church cannot discipline someone who is not a member. However, that doesn’t mean that
the church has no influence or authority over those outside its membership. “The church has a
responsibility to be a light to the world and to share the gospel with unbelievers. The church can
also hold unbelievers accountable to a certain extent, such as refusing to partner with or support
36
All Language Model 2021. Accessed 12th June, 2023.

23
those who are living in sin.(like refusing to advertise for some companies, acts some movies,
sing some songs etc) But the church cannot discipline unbelievers in the same way it does its
members”37.
Galatians 6:1-5 is another passage that speaks to the church’s authority in exercising discipline.
Paul begins by saying “Brothers, if someone is caught in a sin, you who are spiritual should
restore him gently. But watch yourself, or you also may be tempted.” Here Paul is addressing the
issues of how to deal with a member of the church who has sinned. He makes it clear that the
goal is restoration, and not condemnation. Paul goes on to say, “Carry each other’s burdens, and
in this way you will fulfill the law of Christ” (vs 2). Paul is quoting from Leviticus 19:18, which
says, “Love your neighbor as yourself”. He is emphasizing that part of loving your neighbor is
helping them to bear their burdens and to overcome their sin. Paul continues that each person
should examine themselves and take responsibility for their own actions. He says, “Each one
should test his own actions, then he can take pride in himself, without comparing himself to
somebody else, for each one should carry his own load”.
The above passage of Galatians shows that while the church has the authority to discipline its
members, it is also important for each individual to take responsibility for their own actions. The
church’s role is to help and guide, but the individual must ultimately make the decision to repent
and turn away from sin. In this way, the passage reinforces the idea that discipline should be
done in a spirit of love and mercy, while still holding individuals accountable for their own
actions. The goal is for each person to become more like Christ and to live in accordance with
his will.
In James 5:19-20; the passage addresses the issues of Church discipline as it says “My brothers,
if one of you should wander from the truth and someone should bring him back, remember this:
whoever turns a sinner from the error of his ways will save him from death and cover a multitude
of sins.” James is saying here that if someone in the church has wandered from the truth, it is the
responsibility of other members of the church to help them find their way back. He also makes it
clear that doing so can save the person from spiritual death and even covers many sins. He goes
on to encourage confession of sins to one another so that one may be healed.
According to Apostle James, the purpose of church discipline is ultimately forgiveness and
restoration. He is encouraging believers to confess their sins and pray for to one another, as this
is the way to receive healing and restoration. James is making it clear that the church has the
authority to discipline its members, but that the goal of discipline is always redemption and
forgiveness.
In Mathew 21:12-13, Jesus drives the traders and money changers out of the temple with a whip,
saying, “My house will be called a house of prayer, but you are making it a den of robbers.” This
act of discipline was motivated by Jesus’ zeal for the Lord’s house, which had been turned into a
piece of profit and greed. Similarly, church discipline should be motivated by a desire to keep the
church pure and holy. It is not about power or control, but about keeping the church true to its
mission of worshiping and serving God. Just as Jesus cleared the temple of its impurities, the
church must also clear itself of impurities, including sin, greed, and pride. In addition, Jesus’
action in the temple can be seen as a call to action for Christians. Just as Jesus took a stand
against injustice and unrighteousness, so too should Christians be willing to confront sin and evil
37
All Language Model 2021. Accessed 12th June, 2023

24
in the church and in the world. Church discipline, then, is not simply about correcting those who
have strayed but also about actively pursuing a world that reflects God’s love and justice.
Jesus’ action in the temple reveals the importance of consistency in discipline. “In other words,
we should not be selective in whom we discipline and who we do not. Jesus did not hesitate to
drive out the traders, even though they were a powerful group. In the same way, we should be
willing to confront all forms of sin, regardless of who is involved, as this shows the church’
authority in this. Church discipline is not about playing favorites or giving preferential treatment
to certain people. It is about upholding the standards of God’s word and creating a safe and holy
environment for all believers”38.
Martin Luther, in his work “The Babylonian Captivity of the Church” argued that the practice of
church discipline had become corrupt and ineffective. He said that the church had become more
concerned with worldly power and wealth than with the spiritual well-being of its members.
Luther called for a return to the biblical principles of discipline, which he believed would result
in a more just and holy church. He argued that discipline should be carried out with humility,
patience, and love, rather that with pride, anger or self-righteousness. He believed that true
discipline should be aimed at restoration, not punishment. He wrote, “The purpose of discipline
is to bring a sinner to knowledge of his sin, to the grief of his heart, to the confession of his fault,
and to the reformation of his whole life. This is the true way to bring about the amendment and
well-being of both the offender and the offended”. In other words, discipline should not be about
making someone suffer, but about helping them to see their sin and turn away from it. Luther
saw discipline as a means of grace, not a tool of vengeance39.
It is of utmost importance to note that the writings of Luther on church discipline had a
significant impact of the Protestant Reformation. His ideas about the importance of restoring
sinners rather than punishing then laid the groundwork for the way many Protestant churches
practice discipline today. The Lutheran church in particular has embraced Luther’s teachings on
this, and many other Protestant denominations have been influenced by his work as well.
Luther’s views on discipline have had a lasting impact of the way Christians understand and
practice church discipline in the modern era40.
Another distinction is to be made between believers and unbelievers. Believers are members of
the body of Christ and are held to a higher standard. They are expected to live according to the
teachings of the Bible and to be guided by the Holy Spirit. Unbelievers, on the other hand, are
not under the same standard. They are still accountable for their actions, but they are not subject
to church discipline in the same way as believers. This distinction is important because it helps
us understand the scope of the church’s authority and the limitations of its power.
In 1 Corinthians 5:12-13 states “what business is it of mine to judge those outside the church?
Are you not to judge those inside? God will judge those outside.” This passage makes it clear that
the church is responsible for judging and disciplining its members, while unbelievers are
ultimately judged by God. In this case, the discipline led to excommunication, and Apostle Paul
gives some reasons for the discipline. One is that sin is like yeast; if allowed to exist, it spreads
to those nearby in the same way that “a little yeast works through the whole batch of dough”.
38
Pi, Artificial Intelligence by Ai. Accessed on 13th sept. 2023.
39
Luther Martin. “The Babylonian Captivity of the Church”. (Vision Press 2017). P.86
40
Pi, Artificial Intelligence by Ai. Accessed on 13th sept. 2023.

25
The church’s authority is limited to those who are within its membership. This distinction is also
found in other passages such as 1 Thessalonians 4:12 and Roman 14:4.
The church of God is called to be a holy and righteous body, and discipline helps to maintain this
standard. Discipline also helps to protect the purity of the church by removing those who would
cause division or harm to others. “Additionally, discipline is important for the spiritual growth of
the individual, as it can lead to repentance and restoration. Ultimately, discipline helps to
promote the unity and health of the church body, which is important for its witness and impact in
the world. Beyond the practical reasons for discipline, it is also important because it reflects the
character of God”41.
In scripture, we see that God is holy and righteous, and he desires for his people to be the same.
This church is called to be a reflection of God’s holiness and discipline is a part of this process.
Therefore, it is not only a practical tool, but also a way of carrying out God’s will and showing
his love and grace to others.
Another important aspect of the church’s authority to discipline is that it should be done in a way
that honors the dignity of the individual. The Bible makes it clear that every person is created in
the image of God, and has inherent worth and value. Therefore, discipline should be carried out
in a way that recognizes and respects this. “Discipline should be done with compassion and
sensitivity, and should focus on restoring the individual rather than causing further harm. The
goal is to help the individual grow in their faith, not to destroy them or their relationship with
God”42.
Note: Church discipline is exerted to a card carrying member of the church. Those who are
baptized and have their names in the church register.

Chapter Five
Steps in Administering Church Discipline
After establishing the purpose of church discipline, the research now takes a turn at the
procedures listed by Jesus in the text under study. In Matthew 18:15-17, we see that Jesus gave
four steps to be taken as the situation requires in reconciliation between individuals in an
interpersonal relationship; however; the principles of this text would be applied to the concept of
church discipline. Mutetei says, “The four steps are Private reproof, Private conference, Public
announcement, and Public exclusion”43.

41
Adam, Jay E. “Handbook of Church Discipline”. (Grand Rapids Michigan: Zondervan Corporation. 1986). P.57
42
Ibid. p. 58

26
  The offended and the offender alone:
“If you brother sins against you, go and show him his fault”. This process is designed to lead a
breach between the two believers” (111). The objective here “is not to ‘set him straight or to ‘get
things off your chest’ but your aim is to get him to listen so as to win him back to the Lord” 44
Donald A. Hagner is of the opinion when a member of the community has been sinned against,
that person is to go to the other person and rebuke him or her. That the idea behind this going is
not to scold someone or to abuse them verbally for their conduct, but rather to bring the offensive
matter to their attention in the hope that they will repent of their actions and be restored to the
community45.
Understand here that “a brother or sister” who sins is also equivalent to a ‘little one’ who has
been led astray (Matt 18:14). The motif of behavior in the family through this discourse means
that ‘brother or sister’ here should be taken as a fellow disciple of Jesus and not another fellow.
This also indicates conduct within the community of disciples is very important because it is
seen as a ‘family’.
The content of the passage is ‘should sin (against you)’ is probably left deliberately imprecise so
that a broad variety of offenses can be included. “The conjunction “if” as used in the passage
shows it is conditional; that means there are ways in which one can react when a fellow brother
offends you, but the position of this text shows the reaction to an offense committed by an
outsider is different from that of a brother. A brother, as used here, goes beyond blood relations
to members of community of believers”46.
Hagner is of the opinion that when a member of the community has been sinned against, that
person is to go to the other person and ‘rebuke’ him or her. Usually, it is better to go in person,
unless you are concerned for your physical safety. The idea behind this going is not to “scold
someone” or “verbally abuse” them, or “get things off your chest”; but rather to bring the
offensive matter to their attention in the hope that they will repent of their actions and be restored
to the community. Your aim here is to get him to listen to you and win him back to the Lord47.
As one does this, you are expected to check the motive behind all this. If you are going to try to
prove that he is wrong and you are right, you are going for the wrong reason. It is advised to go
in obedience to God. The first stage of reconciliation is to be done strictly in private, “between
you and him alone,” so as to avoid spreading unnecessarily the knowledge of the person’s sin.
After this is done, if the person eventually listens and responds appropriately, probably assuming
repentance and a request for forgiveness, then restoration takes place. But if he would not listen,
then a further step ought to be taken.

 Have a private meeting with witnesses:

43
Mutetei Philip. “The proper procedure for Discipline in the Church part II, Africa Journal of Evangelical
Theology. 1991. P. 111.
44
https://www.Bible.org/seriespage/lesson-16-Biblical-Church-Discipline-Mathew-1815-17-1 Corinthians51-13-
Steven-J-Cole. accessed on 24-2-2023.
45
Hagner Donald. “Word Biblical Commentary: volume 33B, Mathew 14-28”. (Dallas: World Books publishers.
1995). P.531
46
Samuel Joshua p. 40-41
47
Hagner Donald p 531.

27
“If the person does not listen to you, Jesus says take two or three witnesses” (vs 16). Mutetei is
of the opinion that “Jesus drew on the Old Testament requirement that a person may not be
convicted of a crime on the basis of a single witness (Num. 35:30; Deut. 17:6, 19:9:15)” . “There
may be others who know of the problem, or it may include church leaders. The point is to
strengthen the reproof and to cause the offender to realize the seriousness of the situation,” but
another opinion is found in Mutetei quoting Alfred Plummer: Yet these are not witnesses of the
original doing but of the wronged person’s attempts at reconciliation and the response that the
wrongdoer makes to them. They will be there to certify that the offended has honestly tried to
bring the other to a better mind and that the other has or has not yielded to his efforts48.
Jay E. Adams commented that “the witnesses are not merely witnesses. They are first counselors
who seek to reunite the two estranged parties. That is indicated in the words ‘if he refuses to
listen to them’. They are pictured as actively participating in the reconciliation process. It is
when the refusal takes place, and only then, that they turn into witnesses in this informal stage 49.
Muttetei’s understanding of this verse shows the ‘witnesses’ in question are not really witnesses
to the offense but of the offender’s effort at reconciliation. Adam’s own position is that these
‘witnesses’ first serves as counselors that seeks to reunite; if that fails, then they serves as
witnesses at the effort made.
Once the first stage has proven fruitless, a second stage is to come into effect, and the procedure
is repeated, but now in the presence of one or two members of the community. The step
mentioned in this verse is necessary only when the ‘one on one’ approach fails. The ‘one or two
others’ referred here is the third party. Keener says “though we hope for reconciliation, we must
gather evidence in the proper order in case we later need proof of what transpired. The procedure
is explicitly on the pattern of the Old Testament stipulation in Deut. 19:15 which Matthew
proceeds to quote at this point “In order that every matter may be established by the mouth of
two or three witnesses”. This has been the Old Testament pattern, and it’s recommended even in
the New Testament in the restoration of faulty relationship”50

 Tell it to the church (vs 17)

“In 1 Cor. 6:1-5, Paul criticizes the believers of Corinth for using the secular courts to resolve
disputes between members of the Christian community” 51. Supporting this position, Keener
states that “a church by definition would function as an ancient synagogue would, an ancient
synagogue were not only assembly halls for prayers and study, but community centers where
discipline would be inflicted to an erring member of the community”52.
Before an announcement is made to the church, the leaders should make an effort to contact the
offender and warn him that his sin will become public knowledge on a particular day; and if the
sin is made public knowledge, the church should be instructed on how to relate with the sinning
person. Church members should not longer fellowship with the person as if there is no problem.

48
Mutetei p 114
49
Adams J.E “Handbook of church Discipline”. (Grand Rapids, Michigan: Zondervan corporation 1986). P.60
50
Keener, Craig S. “The IVP Bible Background Commentary: New Testament. 2 nd Edition”. (Downers Grove,
Illinois: IVP academic Intervasity Press, 2014). P 91.
51
Mutetei p. 116
52
Keener ibid p.91

28
Adams is of the opinion that in Matthew 18:16 the operative phrase is “if he won’t listen to you’.
At each stage, what moves the process ahead is the refusal of the offender to be reconciled. ‘And
if he refuses to listen to them’ (v. 17): “and if he refuses to listen to the church’. One moves on
to the next step in church discipline only when the process is not being made toward
reconciliation because the other person is unwilling to do whatever is necessary to be
reconciled53.
Herald Schilling commented on this, saying that it is not appropriate to publicize the sins of an
individual in the announcement during the service where unbelievers and outsiders are also
present, but in a separate meeting with only church members. Secondly, we must encourage the
church members to pray for the offended, and we must beware of displaying a proud or critical
spirit or making the members think that such a sin would never happen to them.54
The position of the church here shows the church has the final authority in directing disciplinary
matters. This is done according to the position of Schilling, only during communion when non-
communicant members are excused. When the sin of this person had been made public, the
church should be instructed on how to relate to the sinning person. “Paul says not even to eat
with such a one (1Corinthians. 5:11). He tells the Thessalonians not to associate with such a one,
but then adds (2 Thessalonians. 3:15), “Yet do not regard him as an enemy, but admonish him as
a brother”55.

 Public exclusion from the church

“Let him be to you as a gentile and a tax gatherer” (Matthew. 18:17). Paul says “Remove the
wicked man from among yourselves” (1 Corinthians. 5:13). Cole, commenting on Paul’s position
on the above passage of 1 Corinthians, says Paul bypasses the earlier steps Jesus outlines. He
says Paul was exercising his apostolic authority to remove the man from the church immediately.
If someone’s known sin is destroying the testimony of the church, he needs to be removed from
the church quickly” (6-7). This is true since the said fellow rejected the authority of the church,
then the ultimate consequences of the unrepentant should be meted on him by the church56.
I quite agree with Cole’s position and this shows that when the church leaders have tried to bring
the sinner to repentance without positive results, they must dissociate him from the church.
Mutetei wrote ‘Paul in his letter to the Thessalonians, exhorts them to excommunicate certain
disorderly brethren. “If anyone does not obey our instruction in this letter, take special note of
him. Do not associate with him, in order that he may feel ashamed” (2 Thess. 3:14). He also
exhorted the Corinthian church to excommunicate the immoral person (1 Cor. 5:9-11)” 57.
The idea behind ‘Pagan or tax collector’ in ancient Israel is a common title for those who are
consciously rebellious against God and his people. According to Blomberg, it means to “treat
53
Adam Jay E. p. 57
54
Schilling, Herald. “Doctrine of the Church. Port Harcourt: Sparks Group Company, 1998. P.57
55
https://www.Bible.org/seriespage/lesson-16-Biblical-Church-Discipline-Mathew-1815-17-1 Corinthians51-13-
Steven-J-Cole. accessed on 24-2-2023
56
https://www.Bible.org/seriespage/lesson-16-Biblical-Church-Discipline-Mathew-1815-17-1 Corinthians51-13-
Steven-J-Cole. accessed on 16th March, 2023
57
Mutetei p. 117-118

29
him or her as unredeemed and outside the Christian community. Such treatment resembles the
Old Testament practice of ‘cutting someone off’ from the assembly of Israel’ 58. This means the
offender would no longer be considered a ‘brother’ “rather he would be treated as a Pagan
instead of a Jew. Tax collectors were seen as agents of a pagan government and were excluded
from the religious life of the Jewish community”59.
Blomberg says this “dissociation has come to be called ‘excommunication’ or ‘disfellwoshiping’.
This is to bring the offender realization of his or her fault and not to be seen as a punishment for
his offenses”60. According to Arnold Clinton, the fourth step is to treat the sinning brother like a
pagan or a tax collector, the common titles for those who are consciously rebellious against God
and his people (Deut. 25:1-3)61. While Blomberg comments that this “means to treat him as
unredeemed and outside the Christian community. Such treatment resembles the Old Testament
practice of ‘cutting’ someone ‘off’ from the assembly of Israel”62.
Though it is important to note that the text under study is primarily addressing reconciliation in
interpersonal relationships, but the principle and steps involved can be applied still in relation to
church discipline. It is on this basis that the researcher has applied this text in relation to church
discipline. Noting that some love their sin more than they love Christ and they will not repent.
Others do not repent and find another church that accepts them in spite of their sin. That’s sad!
Churches should not welcome those who are under discipline of another church. Hence the
reason why some churches asked for proper introduction during communion service.

Chapter Six
Importance of Discipline to the body of Christ
The importance of discipline to the body of Christ cannot be overstated. The Bible
teaches us that discipline is a vital part of the Christian life. It helps us grow in maturity
and holiness, and it protects us from sin and its consequences. The apostle Paul wrote
extensively on this in his letters to the early church. For example, in 1 Corinthians 11:31-
32, he says: “But we judge ourselves rightly, we should not be judged. But when we are
judged by the Lord, we are disciplined so that we may not be condemned along with the
world”.
The above passage makes it clear that discipline is not a punishment from God, but rather
a way for him to correct and guide us. It is a sign of his love and care for us, as it helps us
to become more like Christ. Discipline also serves as a reminder of the seriousness of sin

58
Blomberg, Craig L. “The New American Commentary” (Nashville, Tennesse: Broadman Press. 1991). P 279.
59
Ibid. 279
60
Ibid 279
61
Arnold Clinton E. “Zondervan Illustrated Bible Background Commentray” (Nairo-Kenya: World alive Publishers,
2006). P. 114
62
Blomberg Craig L. P 279.

30
 and the importance of repentance. In Hebrew 12:11, the author writes: “No discipline
seems pleasant at the time, but painful. Later on, however, it produces a harvest of
righteousness and peace for those who have been trained by it”. This verse emphasizes
the long-term benefits of discipline. While it may be difficult at the moment, it produces
lasting fruit in the lives of those who receive it. in fact, discipline is so important that
Hebrews 12:8 says that “if you are not disciplined and everyone undergoes discipline,
then you are not legitimate, not true sons and daughters at all”. In other words,
discipline is a mark of true believers. It is a sign that we are part of the body of Christ and
that we are growing in our faith. Without discipline, we are like “illegitimate” children
who do not truly belong to God.
“One of the primary ways that God disciplines his people is through the church. The
Bible teaches that the church is the “body of Christ” (1 Corinthians 12:27), and that each
member is responsible for one another (Romans 12:5). When one member sins, the whole
body is affected (1 Corinthians 12:26). Therefore, when someone in the church sins, it is
the responsibility of the other members to lovingly confront them and help them to
repent. This is not an easy task, but it is an essential part of being a member of the body
of Christ. The goal of church discipline is always restoration of broken relationships with
Christ and his body the church”63.
J.I Packer opines that “No loving parent allows his child to go on making a mess of his
life without administering discipline. Similarly, God does not allow the life of his child to
go to rack and ruin, no matter how much his chastening hurts. His aim in all he does is
the child’s eventual good, and when the chastening has done its work, he will not fail to
comfort and bless”64. Packer makes it clear that God’s discipline is always motivated by
love and it aimed at our ultimate good. He also argued on this point that “we are not to
think of God as displeased with us when we are chastened by him; rather, we are to think
of him as delighting in us as his children. The paradox is like that of the surgeon who
operates in order to heal. The knife which wounds is the servant of the hand which heals.
So the strokes of affliction are the servants of the hand of love.” In other words, God’s
discipline is not a sign of his anger or displeasure, but rather a sign of his love and desire
to see us grow and mature.
The book “the discipline of grace” by Jerry Bridges is another masterpiece on this subject
matter, as he claimed, “Christians are not to be perfect, just growing. A growing Christian
is one who responds properly to the grace of God. The Christian life is a life of ongoing
growth, and a growing Christian is one who daily responds to the grace of God by faith,
by confession of sin, and by obedience.” Bridges emphasizes that growth is a process,
and that God’s grace is the key to that growth. We can never achieve perfection in this
life, but God’s grace enables us to grow and mature as Christians. The process of growth
is often difficult, but it is always worth it65.
Church discipline helps keep the church of Christ pure; this is confirmed in 1 Corinthians
5, where Apostle Paul writes about the importance of expelling a man from the church

63
All Language model, 2021. Accessed on 15th Sept. 2023
64
J.I Packer. “Knowing God”. (Intervarsity Press, Downers Grove, Illinois USA. 1973). P 26
65
Jerry Bridges. “The Discipline of Grace” (NavPress; New Edition, 2006). P 201

31
 who was living in unrepentant sin. This was done to protect the rest of the church from
being defiled by this person’s sin. This also helps to restore those who have fallen into
sin. As seen in Galatians 6:1 where Paul instructs the church to “restore such a person
gently”. By disciplining those who have sinned, the church can help them to repent and
come back to a rightful relationship with the rest of the body of Christ.
Jerry Bridges, in his book “The pursuit of Holiness,” opines that “discipline is not only
for the purpose of correcting or removing sin; it is also for the purpose of strengthening
the fruit of the Spirit in our lives”. He makes the important point that discipline is not just
about removing sin from our lives, but also about growing in the fruit of the Spirit, such
as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-
control. By growing in these areas, we can become more like Christ and better serve the
body of Christ”66.
John piper, in his book “Don’t waste your life” in same vein as Bridges says “discipline
is discipleship. It is not some drudgery to be endured for the sake of reward. It is a
relationship with God in which you are daily surprised by his grace and daily overjoyed
that he is using you for his eternal purpose.” Piper reminds us that discipline is not
something to be endured but something to be enjoyed. When we see it as a relationship
with God, we can approach it with joy and gratitude, knowing that he is using it for our
good and for his eternal purposes67.
One of the most well-known theologians on the subject of discipline is Jonathan
Edwards, who wrote “The Religious Affections”. In this work, he says, “it is one of the
most distinguishing characteristics of true religion, and one of the best evidences of the
sincerity and reality of Christian experience, that a person has a delight in spiritual
exercises. This is one of the most certain signs that a person’s soul is truly engaged in
religion”. Edwards points out that discipline is a sign of true religion, and that those who
delight in it are more likely to be sincere in their faith 68. Still, the Puritan theologians
Richard Baxter wrote extensively on the importance of discipline in his book “The
Reformed Pastor.” In it, he says, “The greatest part of a minister’s work is to promote the
holiness of his people. Without this, his ministry can never answer the end for which it
was given him”. Baxter’s words emphasize the importance of discipline not just for
individuals, but for the church as a whole. A minister’s primary task is to promote the
holiness of his congregation, and discipline is a crucial part of that task69.
I was having a conversation with a friend on this subject matter; and he asked “what
happens if the church refuses to discipline offenders?” This question opens another
portal of thoughts in my head and I answered thus: when a church refuses to discipline
offenders, it can have several negative consequences. First, it can lead to a lack of
holiness in the church as a whole. It can create a culture of permissiveness, in which sin
is not taken seriously. This can cause division and strife within the church, and it can
drive away people who are truly seeking holiness and spiritual growth. Ultimately, a

66
Jerry Bridges. “The Pursuit of Godliness” (NavPress; New Edition, 1978). P 49
67
John Piper. “Don’t waste your life” (Crossway Books. USA. 2003). P 106
68
Jonathan Edwards. “The Religious Affections” (Banner of Truth Publication, USA. 1961). P 300
69
Richard Baxter. “The reformed Pastor”. (USA by Versa Press, Inc.,East Peoria, IL. 1979). P 164

32
church that refuses to discipline can become spiritually stagnant and ineffective in its
mission.
The New Testament gives several examples of churches that refused to discipline
members and the negative consequences that ensured. In 1 Corinthians 5, Apostle Paul
condemns the church in Corinth for its tolerance of sin. He says, “I am actually surprised
that you are so lacking in wisdom that you allowing yourselves to be taken advantage of
by people who are obviously not Christians. You are proud of yourselves, but you should
be mourning. You should remove this man from among you and hand him over to Satan
for the destruction of his sinful self, so that his spirit may be saved on the day of the
Lord”. The church in Corinth had become so tolerant of sin that it was allowing people
who were not Christians to take advantage of them. Paul makes it clear that this was a
serious error, and that the church should have been mourning the loss of its spiritual
purity. He even goes so far as to say that the unrepentant sinner should be removed from
the church and turned over to Satan.
Another example of church that refused to discipline offenders is found in Revelation
2:20-23. In this passage, Jesus condemns the church in Thyatira for tolerating the
teachings of Jezebel, a woman who was leading people astray with false teachings and
sexual immorality. Jesus says, “I have given her time to repent, but she refuses to turn
away from her immorality. So now I will cast her onto a sickbed, and those who commit
adultery with her will suffer greatly, unless they repent of their evil deeds”. This passage
shows the seriousness of refusing to discipline offenders and the consequences that can
result. In both of these examples, Jesus makes it clear that a church that refuses to
discipline is in danger of losing its spiritual purity and effectiveness. It is also important
to note that the goal of discipline is not to punish or condemn the offender, but to restore
them to a right relationship with God. This is why it is important for churches to
approach discipline with a spirit of love and compassion, rather than anger or retribution.

Chapter Seven
Application of the study of Discipline to the contemporary world

33
It is important to note that understanding what the scripture teaches about church discipline will
not edify the church, but applying this understanding is what edifies the church, so application
must be specific to the circumstances in order to be effective. Therefore, it is of paramount
importance that we relate what we have studied to our contemporary situation to see what we can
learn from it.
“It is prominent to note at this juncture that the text of Mathew 18:15-17, as it is often interpreted
to mean discipline, is actually about reconciliation between individuals in an interpersonal
relationship. However, the principle of reconciliation in interpersonal relationships addressed in
the pericope and the steps involved can serve as principles for applying in the context of church
discipline, and that is what this research is all about”70.
There is no doubt that the Bible as we have it today was written within defined cultural
backgrounds whose elements may be different from ours today. Yet on the other hand, I’m
convinced that the message of God as contained in the Bible is indeed timeless without any
bounds. With this in mind, the followings are some of the ways in which the church can apply
this knowledge for the betterment of the body of Christ.
There is no doubt that the gospel according to Matthew, particularly our main text, concerns the
church today. Many scholars have affirmed that since, among all the gospels only Mathew
mentions the church (Mathew 16:17), it therefore means that its relevance to the church cannot
be relegated. “No other gospel is so shaped by the thought of the church as Mathew’s, so
constructed for use by the church; for this reason it has exercised, as no other, a normative
influence in the Later Church”71.
Basically, the message of our text concerns both the membership and the leadership of the
church. The instructions given by Jesus concerning steps in reconciliation between individuals in
an interpersonal relationship is for everybody and the church, and this must be taken with all
seriousness. Our text gave us the paradigm for resolving and helping someone who offends
another instead of condemnation and it reads:
If your brother sins against you, go and show him his fault, just between the two of you. If
he listens to you, you have won your brother over. But if he 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 he refuses listens to them, tell it to the church; and if he refuses to listen even
to the church, treat him as you would a pagan or tax collector (Mathew 18:15-17).
In this text, the primary effort is to win over a brother that has sinned. It is to bring him back to
the right path, and not destruction. It says you should go and show him his fault, and not
condemn him. In an instance where the offender is still unable to recognize his fault at the first
attempt, you are not even allowed to condemn but to engage witnesses still with the aim of
winning such a person over. Even when the witnesses cannot help, further efforts should still be
made.
The church must know that not everyone would respond positively to personal confrontation.
The second step is involving two or three people. Not any kind of person like unbelievers or
70
Samuel Joshua. 2021 p 66
71
Ibid p 66

34
people of questionable character, or people that are not matured in the Christian faith, but a
highly spiritually inclined person of respectable and noble character who is ready to treat
discussed issues confidentially. Even though the Bible never specifies that these persons must be
officers of the church, but unfortunately, when cases get to the hearing of some of the church
leadership, the next step for them is administering discipline; which is contrary to the teachings
of Jesus.
“Many Christians condemn their fellow brethren once the attempt to correct them fails;
this is not good. All efforts should always be made in love, truth and mercy towards
restoring a sinning brother and not standing afar and passing judgment. More unfortunate
is that sometimes, the church does not even make the effort to first authenticate or
confirm the certainty of a story by doing proper investigation before starting a series of
condemnations”72.
In fact, even in the event that a misdeed has been committed by someone and is confirmed, there
is still no room for any condemnation and discrimination. Apostle Paul says “Brothers, if
someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself,
or you also may be tempted. Carry each other’s burden, and in this way you will fulfill the law of
Christ. If anyone thinks he is something when he is nothing, he deceives himself…” (Galatians
6:1-4).
Commenting on the issue, Joshua remarks,
The church must know that all are product of God’s mercy, love, grace, and forgiveness;
thus it behoves to always relate in the same way with their fellow brothers and sisters. In
the world, we face hatred, condemnation and rejection unlawfully by the enemies of the
cross; but it becomes worse if within our camp, instead of love and sincere evaluation of
one another, we are busy tearing ourselves apart by hatred and using avenues to punish
defaulters, this can never do anyone good”73.
Inasmuch as we are to correct and make investigations before discipline, such must be preceded
by genuine concern and love aimed at restoring the person. The church must note that just like
we often receive mercy from God when we sin, we should equally extend such to our fellow
brethren when they sin.
It is an obvious fact that the Bible encourages Christians to rebuke sin (2 Timothy 4:2) and be
our brothers’ keeper, especially in an event that demands so. It is true that Christianity is not an
individualistic race where people make individualistic efforts without contributions of others to
succeed; rather, it is a corporate race where everybody is expected to play his own part faithfully,
sincerely and lovingly as we collectively move towards maturity, for we are one body with
different parts (1 Corinthians 12:12ff), and each is expected to play its part responsibly.
However, in the event that any part fails to perform as expected, other parts should lovingly,
mercifully, and patiently help the weak part. This should not be done maliciously and
judgmentally with the intention of punishment; rather it should be done with the intention of
correction and restoration.

72
Open Ai (2021). GPT-3 Model. Accessed on 4th April 2023
73
Samuel Joshua. 2021. P 67

35
As discussed earlier, the word discipline, according to Advanced Learner’s Dictionary means
“the practice of training people to obey rules and orders and punishing them if they do not; the
controlled behavior or situation that results from this training; to train somebody, especially a
child to obey particular rules and control the way they behave” 74. Discipline means chastisement,
correction, and rebuke. It entails training someone, not with the aim of destroying them, but in
order to change their lives for the better. Though it might be rigorous and difficult to accept, its
main goal is to bring the best out of the person being disciplined. Secondly, it is also a fact that it
may involve punishment, but this is not in a bad spirit but out of love and the desire to get the
best in the fellow that is being disciplined.
Leaders of the church must always stand firm in promoting the ideals and truth of Christian faith
to safeguard it from sinking. And this must be done knowing fully well that it is being done as
unto the Lord. Paul charges Timothy to rebuke those who sin so as to help them and serve as a
warning to others. Equally, in 1 Corinthians 6:1-5, he indicates that Christians needs to handle
their differences mutually and properly, making critical and helpful evaluations within the
Christian context rather than allowing ourselves to be disgraced in public simply because of
earthly matters.
Yamsat says, “when believers, for selfish reasons, no longer settle grievances against one another
in church, as in Matthew 18:15-17, but in court, the oneness or brotherhood is destroyed. For it
gives some of them a sense of power, both in church and in society and others as sense of
powerlessness. Believers cannot litigate against one another simply because they want to
maintain their social status”75.
In the event of any problem arising between Christians, once the person at fault is established,
discipline may be necessary (if the offender is insisting on doing the wrong thing) to serve as a
correctional measure. And the leadership of the church must ensure and teach her followership
this truth.
“Church leadership, however, should always exercise disciplinary action with love, mercy, and
kindness with the aim of helping the brother that has sinned. Unfortunately, many church leaders
today have given in to tribalism, favoritism, the quest for wealth, and other vices which have
negatively affected their sense of reasoning, discernment and true judgment. It is not new to see
some church leaders treating materially rich people, for instance, with a lackadaisical attitude
when it is clear that such persons are Christians who are playing with sin. Sometimes, this
happens because the leaders are afraid of losing the so-called rich if they discipline them and
they leave the Church; thus, they prefer to ‘handle them with care’. This is absurd and it actually
indicates that such leaders really hate those brethren because true love corrects and disciplines” 76.
I have observed that the concept and understanding of church in Jesus’ days is quite different
from what we have today. When one brings the steps laid by Jesus to the table, one would agree
that it is a bit difficult implementing them these days because of some of the followings reasons:

74
Advanced Learner’s Dictionary. (Oxford University Press, ELT. 1948). P 415
75
Yamsat Pandang. p 18
76
Samuel Joshua p 69

36
  There are so many church denominations in our contemporary world, and their
understanding and concept of church discipline vary; even their understanding and
interpretation of the texts under study.
 Some members might decide to sue the church for placing them on discipline and claim
others are also guilty; why should their own case be different?
 Sometimes, the church might tend to bury cases brought before her especially when they
involve a wealthy and prominent person in the society that supports the church
financially. The church sometimes turns blind eyes to the offenses of such individuals.
 Some church members who are placed under church discipline leave the congregation for
another, and the other church would accept the person and continue his fellowship. The
church sometimes doesn’t want to lose members, so they often treat offenders with kid’
gloves77.
This shows that the church of God in our generation has a lot of work to do in combating
offender and offenses, because without this application, sin in the church will continue to
compromise the unity and testimony of God’s people. So in all our doings, one should keep in
mind the whole context of this passage on church discipline is forgiveness and mercy;
forgiveness is the central theme of this passage in correcting wrongs of offenders in a Christian
community, and the ultimate purpose is restoration.
The importance of church discipline cannot be overemphasized. Delaying to teach this is as bad
as failing or delaying to discipline a child that has committed an offense. It is advisable that, at
the early stage of conversion and baptismal classes, church discipline be taught with lot of
emphasis. Every church constitution and by-laws should have an official statement and state the
position of the church on the issue of discipline.

Conclusion
One of the core values of the U.S military is “Leave no man behind.” This is embraced by many
other organizations, and it refers to the principle that no one should be left behind or forgotten,

77
Samuel Joshua p 69.

37
especially in times of danger or crisis. This principle is rooted in the idea that everyone is
valuable and deserving of protection and support. It is also an expression of the importance of
teamwork and solidarity, as no one should be left to face adversity alone. Ultimately, “leave no
man behind” is a powerful reminder of the importance of caring for and looking out for one
another.
“This concept has been applied in a variety of contexts, both military and civilian. In the
military, it is often associated with the rescue and recovery of soldiers who have been wounded
or fallen behind during combat. It is also a guiding principle for search and rescue operations as
well as humanitarian efforts in the wake of natural disasters. In the civilian world, it is frequently
used as a rallying cry for social justice and equality, with the understanding that everyone
deserves to be treated with dignity and respect. It is worth noting that this principle has also been
applied to more abstract concepts, such as leaving no one behind economically or socially. For
example, some political and social movements have used the phrase to advocate for policies that
addresses economic inequality or ensure that everyone has access to basic needs like food,
shelter, and education. Similarly, it has been used to highlight the importance of supporting
marginalized groups and ensuring that they have a voice in society. In this way, the concept
extends beyond the physical realm and encompasses a broader sense of responsibility and care
for one another”78.
This position is in line with the position of Rev Chidi Okoroafor when he says “the church is the
only army that kills its wounded captains”. In a war, when a soldier is wounded, his colleagues
try to take him away from the battlefield for treatment. Ironically, in the church, when a member,
regardless of his/her position is wounded by the devil (falls/sin), we try to finish the person
instead of helping to restore him.
How does this concept relate to the subject matter under discussion? The concept of “leave no
man behind” has a strong resonance with several teachings of the Christians faith. For example,
it aligns closely with the biblical principle of loving one’s neighbor. Matthew 22:39 says “love
your neighbor as yourself”. In addition, Jesus’ command to “carry each other’s burdens”
(Galatians 6:2) is another expression of the same principle. Christians are called to love and care
for one another, no matter the cost. Additionally, the biblical mandate to care for the poor and
marginalized also fits within this framework.
“In John 8:1-11, we read about a woman who was brought before Jesus by a group of religious
leaders who accused her of adultery. Jesus responded by saying, “Let him who is without sin
among you be the first to throw a stone at her” (John 8:7). The religious leaders, realizing their
own sinfulness, left one by one. Jesus then forgave the woman and told her to “go and sin no
more” (John 8:11)”79. This story is a powerful illustration of how church discipline should be
carried out with humility and compassion. Just as Jesus did not condemn the woman caught in
adultery, in the same way, church discipline should not be about shaming or condemning others,
but about helping them to repent and turn away from their sin.
Jesus’ example teaches us that we “should approach discipline with humility, knowing that we
too are sinners who are in need of God’s forgiveness. We should be willing to extend that same
forgiveness to others. Moreover, we should not use church discipline as an opportunity to elevate
78
Pi, Artificial Intelligence by Ai. Accessed on 3rd Sept. 2023
79
ibid

38
ourselves above others, but rather as an opportunity to help others grow in their faith. Instead, we
should follow Jesus’ example by showing mercy and offering forgiveness. This does not mean
that we should condone sin or ignore it. However, we should approach it with a spirit of
compassion, knowing that we too have fallen short of God’s glory” 80. Church discipline should
always be carried out with the goal of restoration, not condemnation. When we approach
discipline in this way, we are following Jesus’ example and living out his commandment to “love
one another as I have loved you” (John 13:34).
Another way of looking at Biblical concept of discipline is the Parable of the lost sheep, as
recorded by Mathew in (Matthew 18:12-14). In this parable, a shepherd has one hundred (100)
sheep, but one of them goes missing. The shepherd leaves the ninety-nine (99) sheep in order to
search for the lost one. When he finds it, he rejoices and celebrates its return. This parable is
often used to illustrate God’s love for us and how he never gives up on us, even when we stray
from him. But it also has implications for church discipline. Just as the shepherd does not
abandon the lost sheep, the church should not abandon members who have strayed.
“This parable can be seen as a call to “leave the ninety-nine (99)” in order to help the one who
has strayed. In other words, the church should not give up on members who are struggling with
sin, but should instead reach out to them with love and compassion. Like the shepherd, the
church should be willing to go the extra mile to bring back those who have fallen away. This
does not mean that we should tolerate sin or compromise our values. But it does mean that we
should never stop extending a hand of love and grace to those who need it. If it was a sin one
hundred years (100) ago, it’s still a sin today” 81. Don’t water down the gospel for this offended
generation, as God would not lower his standard to suits anyone. Apostle Paul instructed his son
in the Lord Timothy to “fight the good fight of faith” (1 Tim. 6:12) which means we must engage
in an active defense of the faith. The battle for truth begins in the local church where truth and
holiness must be defended.
The church of God is a church centered on Christ and the leadership of the Holy Spirit, and a
church that loves God is a church that does his will and keeps his commandments. Church
discipline, as a biblical injunction, is a command given by Christ to his church. Administering
church discipline is sometimes harder than burying a loved one. Just as Hebrews 12:1 says “no
discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of
righteousness and peace for those who have been trained by it”.
Concerning the concept of discipline, there is still much to learn from the scriptures and
especially from the early church, particularly our present dispensation, where very few churches
talk about and practice discipline for fear of losing their members, while some that practice it
have come to see it as an avenue of punishment and not love. The concept of discipline is
understood by many as punishment, not correction. This position is traced to the fact that many
ministers shy away from educating their members and teaching about it. An offender who
understands the concept will willingly submit himself to it because he knows it is out of love
with the ultimate purpose of restoration and reconciliation to his/her brethren 82.

80
Ai Language model. 2021. Accessed on 5th June, 2023
81
ibid
82
Samuel Joshua p 74

39
The fall of man in Genesis 3 shows God making careful and deliberate investigation before
pronouncing judgment on the parties concerned. Even after the disobedience, God still shows his
love for man. The researcher concludes and maintains that a careful and deliberate investigation
had to be made before placing one on church discipline. Then follow up with visitation,
counseling, and prayers etc should be made for the disciplined fellow.
Recommendations
Based on the above findings, I have made the following recommendations for the church:
1. There are limits to everything, and when that limit is breached, it then gives room for
correction in terms of church discipline. Church discipline should be administered in
love, prayers and total submission to the will of God. It is an opportunity to seek the face
of the lord to know his message for the church in that situation.
2. Church discipline should result in changing of some policies in the church; that is not
lowering the standard of the church to suit men, but it is an opportunity to see some
weaknesses in the constitution, lifestyle, teaching, preaching, and ministerial activities of
the church in general.
3. Genesis 3 tells that Adam and Eve disobeyed God and were sent out of the garden as part
of their punishment. Numbers 16:1-40 tells of how Korah and his company rebelled
against Moses and lost their lives in the process. In Acts 5:1-11, Ananias and Sapphira
lost their lives for lying to the Holy Spirit. The researcher recommends that anyone found
guilty of the sin of disobedience, lies, rebellion, fighting etc in the church, should be
placed on church discipline as no sin is too big or too small to be left unpunished.
4. I recommend that proper documents of investigation be made right from the beginning to
the end. In each of the meetings, thorough, precise, and accurate details of the meetings
should be documented with accurate dates, time if possible, offenses committed, letters
etc., as this will help for reference purposes in the future. If this is done accurately, even
when the pastor is transferred or the investigating panel dissolved, there will be
something to make reference to and work with.
5. How long should a discipline last? The church should come up with a policy and a
working document that shows the duration of time a person placed on discipline ought to
spend even after repentance. One of the weaknesses of this recommendation can be
traced to the fact that an offender placed under discipline is sure of his discipline being
lifted when the said time is up, even without genuinely repenting. But on the other hand,
an offender who has genuinely repented before the said time passes through
psychological and emotional stress and pains and a show or demonstration of true
repentance.83

83
Samuel Joshua p 75-76

40
About the Author
Rev Samuel Joshua received his Theological education from West Africa Theological Seminary
(WATS) Lagos, affiliated to the University of Nigeria, where he obtained his Bachelor of Art
Degree (B.A Theology). He then proceeded to the Theological College of Northern Nigeria
(TCNN) Jos for his Masters, majoring in Biblical studies.
He is an ordained minister with the United Church of Christ in Nigeria (UCCN) HEKAN; he is
currently serving in DCC Lagos as resident pastor and also the secretary. Rev Samuel Joshua is a
preacher and teacher of God’s word, a researcher and a professional public speaker. He is
happily married to Mrs Blessing E. Joshua and they are blessed with three children. Roman
Ufedo-Ojo Joshua, Racheal Ojo-chegbe Joshua, and Raphael Ugane-Ojo Joshua (Oba).

About the Book

The “Handbook on Biblical Church Discipline” is a comprehensive and practical guide to
implementing church discipline in accordance with the Scripture. The book was written by
Samuel Joshua, a pastor, researcher and a theologian with wealth of experience in this area. This
handbook covers the biblical basis for church discipline, the authority of the church in exercising
it, the principles, and purpose, and how to carry out discipline in a loving and Christ-like way. It
also addresses common objections and misconceptions about church discipline and provides
practical advice for dealing with difficult situations. Overall, this book is an invaluable resource
for anyone interested in learning more about church discipline from a biblical perspective.

BIBLIOGRAPHY

Adam, Jay E. “Handbook of Church Discipline”. Grand Rapids Michigan: Zondervan Corporation. 1986.

Advanced Learner’s Dictionary. Oxford University Press, ELT. 1948.

Arnold Clinton E. “Zondervan Illustrated Bible Background Commentray”. Nairo-Kenya: World alive Publishers,
2006.

Barker, David. “Dictionary of the Old Testament Pentateuch”. (The IVP Bible Dictionary series). IVP
Academic; unknown edition. 2002.

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Blomberg, Craig L. “The New American Commentary”. Nashville, Tennesse: Broadman Press. 1991.

Carl Laney J. “A Guide to Church Discipline”. Minneapolis: Bethany House Publishers. 1985.

Gadsby, Adam. “Longman Dictionary of Contemporary English”. Longman Publication. 2001.

Gerhard Friedrich. “Theological Dictionary of the New Testament: Volume V”. Grand Rapids Michigan:
William B. Eerdmans Publishing Company. 1967.

Hagner Donald. “Word Biblical Commentary: volume 33B, Mathew 14-28”. Dallas: World Books
publishers. 1995.

Jerry Bridges. “The Discipline of Grace”. NavPress; New Edition, 2006.

Jerry Bridges. “The Pursuit of Godliness”. NavPress; New Edition, 1978.

J.I Packer. “Knowing God”. Intervarsity Press, Downers Grove, Illinois USA. 1973.

John Piper. “Don’t waste your life” (Crossway Books. USA. 2003). P 106

Jonathan Edwards. “The Religious Affections”. Banner of Truth Publication, USA. 1961.

Keener, Craig S. “The IVP Bible Background Commentary: New Testament. 2nd Edition”. Downers
Grove, Illinois: IVP academic Intervasity Press, 2014.

Leeman, Jonathan. “Church Discipline: Building Healthy Churches”. Wheaton, Illinois: Crossway, 2012.

Luther Martin. “The Babylonian Captivity of the Church”. Vision Press 2017.

MacArthur John. “The Master’s plan for the church”. Moody Publishers, 1991.

Mutetei Philip. “The proper procedure for Discipline in the Church part II, Africa Journal of Evangelical
Theology. 1991.

Packer J.I “Discipline in the Church”. Tyndale House Publishers. 1973.

Rea Robert F. “Why Church History Matters: An Invitation to Love and Learn from our Past”. Downers
Grove, IL: Intervasity Press, 2014.

Richard Baxter. “The Reformed Pastor”. USA by Versa Press, Inc.,East Peoria, IL. 1979.

Samuel, Joshua. “A study of Mathew 18:15-17 in Relation to Church Discipline in HEKAN” A Research Thesis
submitted to TCNN, Bukuru Jos. 2021.

Schilling, Herald. “Doctrine of the Church”. Port Harcourt: Spark Group Company, 1998.

Yamsat Pandang. “Church Discipline in New Testament”. Bukuru: TCNN Publication 2001.

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support”. Accessed on 21st May, 2022.
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 https://www.Gotquestions.org/who-was-Gehazi.html. Site accessed on 23rd Feb. 2023.
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