BEREAN.AI ← Ask a Question

Binding And Loosing Sins In Church Discipline

The concept of "binding and loosing" sins in church discipline originates from specific passages in the Gospels, particularly Matthew 16:19 and Matthew 18:18, and John 20:23 [3, 11]. These passages grant authority to the apostles and, by extension, the Church, to make decisions that have spiritual ramifications.

In Matthew 16:19, Jesus tells Peter, "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." A similar statement is made to the disciples in Matthew 18:18 concerning church discipline: "Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" [11]. John 20:23 further states, "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained" [3].

The interpretation of this authority has varied across Christian traditions. John Calvin, a key figure in Reformed theology, understood the "power of the keys" primarily as the authority to preach the Gospel [9]. He argued that the binding and loosing mentioned in Matthew 18:18 refers to the Church's right to exercise discipline, including excommunication and solemn admonitions [10, 12]. For Calvin, this power is not inherent in the clergy but is exercised through the Word of God. Preachers of the Gospel can declare forgiveness of sins to those who believe in Christ and condemn those who do not embrace Christ, based on God's Word [18, 19]. This discipline is for edification and maintaining sound doctrine [2, 10].

Charles Hodge, an Old Princeton theologian, noted that the power granted in Matthew 18:18 is given to "all Christians, or, at least, to every association of Christians which constitutes a Church," not exclusively to the apostles [14]. This suggests a broader application of disciplinary authority within the Christian community.

The Catholic tradition, as represented by Thomas Aquinas, views the priest's role in binding and loosing as conforming to God's operation. The priest, acting as God's minister, can loose guilt directly and bind it indirectly by withholding grace. This power also extends to punishment, which God can both spare and inflict [16]. This perspective emphasizes the sacramental role of the priest in the forgiveness and retention of sins.

Patristic writers also engaged with these concepts. Tertullian discussed the difference between discipline and power, and the power of the keys [13]. Augustine of Hippo stated that Christ "has given...the keys to His Church, that whatsoever it should bind on earth might be bound in heaven, and whatsoever it should loose on earth might be loosed in heaven" [15]. Augustine further clarified that this means those who do not believe their sins are remitted will not have them remitted, while those who believe, repent, and turn from their sins will be saved [15]. He also discussed the binding and loosing of the devil, noting that the Church, predestined and elected, will never be seduced, even when the devil is loosed [17].

The purpose of church discipline, in general, is to maintain order and decency within the church [2]. It involves rebuking offenders and removing those who are obstinate [2]. This process is intended to be for edification and to prevent Satan from gaining an advantage [2, 20]. Forgiveness of sin, which is a core aspect of loosing, is understood as God absolving the sinner from condemnation due to Christ's work, removing the guilt and liability to eternal wrath [1]. This forgiveness is freely offered to all in the Gospel [1]. Sin itself leads to condemnation [6], and Christ bore sins in his body to allow believers to die to sin and live to righteousness [4]. The Old Testament concept of a sin-offering also illustrates the need for atonement for sin [5, 7]. To "blot out sin" is to forgive it [8].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Discipline of the Church — Ministers authorised to establish -- Mt 16:19; 18:18. Consists in Maintaining sound doctrine. -- 1Ti 1:3; Tit 1:13. Ordering its affairs. -- 1Co 11:34; Tit 1:5. Rebuking offenders. -- 1Ti 5:20; 2Ti 4:2. Removing obstinate offenders. -- 1Co 5:3-5,13; 1Ti 1:20. Should be submitted to -- Heb 13:17. Is for edification -- 2Co 10:8; 13:10. Decency and order, the objects of -- 1Co 14:40. Exercise, in a spirit of charity -- 1Co 2:6-8. Prohibits women preaching -- 1Co 14:34; 1Ti 2:12.”
  3. John “John 20:23 (YLT) — if of any ye may loose the sins, they are loosed to them; if of any ye may retain, they have been retained.'”
  4. I Peter “I Peter 2:24 (BSB) — He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.””
  5. Exodus “Every day you shall offer the bull of sin offering for atonement: and you shall cleanse the altar, when you make atonement for it; and you shall anoint it, to sanctify it. -- Exodus 29:36”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Condemnation — The sentence of God against sin -- Mt 25:41. Universal, caused by the offence of Adam -- Ro 5:12,16,18. Inseparable consequence of sin -- Pr 12:2; Ro 6:23. Increased by Impenitence. -- Mt 11:20-24. Unbelief. -- Joh 3:18,19. Pride. -- 1Ti 3:6. Oppression. -- Jas 5:1-5. Hypocrisy. -- Mt 23:14. Conscience testifies to the justice of -- Job 9:20; Ro 2:1; Tit 3:11. The law testifies to the justice of -- Ro 3:19. According to men's deserts -- Mt 12:37; 2Co 11:15. Saints are delivered from, by Christ -- Joh 3:18; 5:24; Ro 8:1,33,34. Of the wicked, an example ”
  7. Easton's Bible Dictionary “Easton's Bible Dictionary: Sin-offering — (Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and t”
  8. Easton's Bible Dictionary “Easton's Bible Dictionary: Blot — A stain or reproach (Job 31:7; Prov. 9:7). To blot out sin is to forgive it (Ps. 51:1, 9; Isa. 44:22; Acts 3:19). Christ's blotting out the handwriting of ordinances was his fulfilling the law in our behalf (Col. 2:14).”
  9. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 88: doctrine only, but in the propitiation which Christ made by his death, and the intercession which he now makes with the Father ( Heb. 7:11 ). 3. That example, therefore, which is seen to have been temporary, they have no right to bind upon us as by a perpetual law. In the New Testament there is nothing which they can produce in confirmation of their opinion, but its having been said to one, “Thou art Peter, and upon this rock I will build my Church” ( Mt. 16:18 ). Again, “Simon, son of Jonas, lovest thou me?” “Feed my lambs” ( John”
  10. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 93: excommunication, solemn admonitions, and everything of that description, we must, of necessity, give some jurisdiction to the Church. Let the reader observe that we are not here treating of the general authority of doctrine, as in Mt. 21 and John 20 , but maintaining that the right of the Sanhedrim is transferred to the fold of Christ. Till that time, the power of government had belonged to the Jews. This Christ establishes in his Church, in as far as it was a pure institution, and with a heavy sanction. Thus it behoved to be, sinc”
  11. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 93: passage, in which binding and loosing are mentioned, is in the eighteenth chapter of Matthew, where Christ says, “If he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and 2441 a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven” ( Mt. 18:17, 18 ). This passage is not altogether similar to the former, but is to be understood somewhat differently”
  12. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 94: 2452 CHAPTER 12. OF THE DISCIPLINE OF THE CHURCH, AND ITS PRINCIPAL USE IN CENSURES AND EXCOMMUNICATION. This chapter consists of two parts:—I. The first part of ecclesiastical discipline, which respects the people, and is called common, consists of two parts, the former depending on the power of the keys, which is considered, sec. 1-14; the latter consisting in the appointment of times for fasting and prayer, sec. 14-21. II. The second part of ecclesiastical discipline relating to the clergy, sec. 22-28. Sections . 1. Of the power”
  13. Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XXI.--OF THE DIFFERENCE BETWEEN DISCIPLINE AND POWER, AND OF THE POWER OF THE KEYS. (part 3): in his feet he "absolved" from his defect of health. Moreover, in that dispute about the observance or non-observance of the Law, Peter was the first of all to be endued with the Spirit, and, after making preface touching the calling of the nations, to say, "And now why are ye tempting the Lord, concerning the imposition upon the brethren of a yoke which neither we nor our fathers were able to support? But however, through the grace o”
  14. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 79: loosed in heaven.” The first remark to be made on these passages is, that whatever power is granted in them to the Apostles, is granted in Matthew xviii. 18 to all Christians, 762 or, at least, to every association of Christians which constitutes a Church. “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be establ”
  15. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 18.--THE KEYS GIVEN TO THE CHURCH.: 17. He has given, therefore, the keys to His Church, that whatsoever it should bind on earth might be bound in heaven, and whatsoever it should loose on earth might be, loosed in heaven;(1) that is to say, that whosoever in the Church should not believe that his sins are remitted, they should not be remitted to him; but that whosoever should believe and should repent, and turn from his sins, should be saved by the same faith and repentance on the ground of which he is received into the bosom of”
  16. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Effect of the Keys, Art. 3: Article: Whether the priest can bind through the power of the keys? I answer that, The operation of the priest in using the keys, is conformed to God's operation, Whose minister he is. Now God's operation extends both to guilt and to punishment; to the guilt indeed, so as to loose it directly. but to bind it indirectly, in so far as He is said to harden, when He withholds His grace; whereas His operation extends to punishment directly, in both respects, because He both spares and inflicts it. In like manne”
  17. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 8.--OF THE BINDING AND LOOSING OF THE DEVIL. (part 1): "After that," says John, "he must be loosed a little season." If the binding and shutting up of the devil means his being made unable to seduce the Church, must his loosing be the recovery of this ability? By no means. For the Church predestined and elected before the foundation of the world, the Church of which it is said, "The Lord knoweth them that are His," shall never be seduced by him. And yet there shall be a Church in this world even when the devil shall be loosed, as”
  18. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: the merits of him who is loosed or bound. We admit, that none can be bound or loosed but those who are worthy of being bound or loosed. But the preachers of the Gospel and the Church have the word by which they can measure this worthiness. By this word preachers of the Gospel can promise forgiveness of sins to all who are in Christ by faith, and can declare a sentence of condemnation against all, and upon all, who do not embrace Christ. In this word the Church declares, that “neither fornicators, nor idolaters, nor adulterers,” “no”
  19. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: any decision from the word of God. From all these absurdities the doctrine which we deliver is completely free. For absolution is conditional, allowing the sinner to trust that God is propitious to him, provided he sincerely seek expiation in the sacrifice of Christ, and accept of the grace offered to him. Thus, he cannot err who, in the capacity of a herald, promulgates what has been dictated to him from the word of God. The sinner, again, can receive a clear and sure absolution when, in regard to embracing the grace of Christ, th”
  20. 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 2:11: Lest Satan should get an advantage of us,.... Or make gain of us, or we should be circumvented by him; a metaphor taken from covetous persons, who take every occasion, and make use of every advantage to circumvent and deceive persons in trading with them: Satan gets an advantage of the churches, when church discipline is brought into neglect and contempt, or turned into tyranny; or when he can draw off any person from a church, or keep him out of it: wherefore the apostle's argument is, that since the incestuous person had true repentance for his sin, he ought ”
Ask Your Own Question
About Terms Privacy Contact

© 2026 BEREAN.AI. All rights reserved.