I have put together this list of very informative and helpful Quotes from Watchtower Society Publications.
Every Judge, Jury, and Lawyer involved in ANY Jehovah's Witness Court Case NEEDS to read these Quotes!
The Watchtower Society teaches that all Jehovah's Witnesses should use "Theocratic Warfare Strategy":
Riches Book (Published in 1936), Page 177:
"A lie is a false statement made by one to another one who is entitled to hear and to know the truth"
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The Watchtower, May 1, 1957 Issue, Page 285:
Use Theocratic War Strategy
A WITNESS of Jehovah was going from house to house in Eastern Germany when she met a violent opposer. Knowing at once what to expect she changed her red blouse for a green one in the very next hallway. No sooner had she appeared on the street than a Communist officer asked her if she had seen a woman with a red blouse. No, she replied, and went on her way. Did she tell a lie? No, she did not. She was not a liar. Rather, she was using theocratic war strategy, hiding the truth by action and word for the sake of the ministry. In this she had good Scriptural precedent. Did not Rahab hide the Israelite spies by both action and word? Did not Abraham, Isaac, David and others likewise hide the truth at times when faced with a hostile enemy? They certainly did, and never do we read a word of censure for their doing so. Rather, we read of their being termed exemplary servants of Jehovah. Their actions were in line with Jesus' wise counsel: "Look! I am sending you forth as sheep amidst wolves; therefore prove yourselves cautious as serpents and yet innocent as doves."--Matt. 10:16
[...] At times [a Jehovah's Witness who takes the witness stand in court] may prefer to refuse to speak and suffer the consequences rather than betray his brothers or the interests of God's work.
[...] hiding the truth, which he is not entitled to know, from an enemy does not harm him
[...] So in time of spiritual warfare it is proper to misdirect the enemy by hiding the truth. It is done unselfishly; it does not harm anyone; on the contrary, it does much good.
[...] Today God's servants are engaged in a warfare, a spiritual, theocratic warfare, a warfare ordered by God against wicked spirit forces and against false teachings. God's servants are sent forth as sheep among wolves and therefore need to exercise the extreme caution of serpents so as to protect properly the interests of God's kingdom committed to them. At all times they must be very careful not to divulge any information to the enemy that he could use to hamper the preaching work.
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The Watchtower, October 1, 1951 Issue, Pages 596-598:
When evil men are seeking to do injury to a Christian or some of his brothers or to God’s organization and they come trying to pry into private affairs, is it necessary for a Christian to answer such evil men?
[...] If you know an evil man is trying to inflict harm on a brother and he asks you where the brother may be found, it is not necessary to answer.
[...] There are instances, such as existed in the Nazi German regime, where it was a crime to be one of Jehovah’s witnesses. If someone came and asked an individual to commit himself as to whether he was one of Jehovah’s witnesses or not and he replied that he was, he could be immediately arrested and put into prison. In such an instance the individual would have to decide for himself what he wanted to do. He might conclude that it is proper merely to say, “I am a Christian,” or else say nothing at all. This would not be a denial of Christ such as is mentioned at Matthew 10:33.
[...] under some circumstances one may choose to remain silent and face contempt charges.
[...] No harm is practiced, however, by withholding incriminating information from one who is not entitled to know. An example of this in English-speaking countries is, when one is under arrest, he can, if he chooses, legally refrain from giving information to a police officer who may ask incriminating questions. No answer need be given him, as it is none of the officer’s business. It is a matter for court. But when one goes into a court and enters within the witness box and swears to tell the truth, matters concerning the transaction theretofore confidential and possibly incriminating no longer can be withheld without risking contempt charges, as the judge has the authority to demand an answer.
[...] Various characters of the Bible have been accused of lying, such as Jacob, Rahab, the Gibeonites, David and others, but there is no record in the Bible that they came under divine disapproval for this.
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The Watchtower, June 1, 1960 Issue, Pages 351-352:
"We must tell the truth to one who is entitled to know, but if one is not so entitled we may be evasive.
[...] As a soldier of Christ he is in theocratic warfare and he must exercise added caution when dealing with God's foes. Thus the Scriptures show that for the purpose of protecting the interests of God's cause, it is proper to hide the truth from God's enemies."
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Aid to Bible Understanding Book (Published in 1971), Pages 1060-1061:
Lying generally involves saying something false to a person who is entitled to know the truth
[...] While malicious lying is definitely condemned in the Bible, this does not mean that a person is under obligation to divulge truthful information to people who are not entitled to it.
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Insight on the Scriptures, Volume 2 (Published in 1988), Pages 244-245:
Lying generally involves saying something false to a person who is entitled to know the truth
[...] While malicious lying is definitely condemned in the Bible, this does not mean that a person is under obligation to divulge truthful information to people who are not entitled to it. Jesus Christ counseled: "Do not give what is holy to dogs, neither throw your pearls before swine, that they may never trample them under their feet and turn around and rip you open." (Mt 7:6) That is why Jesus on certain occasions refrained from giving full information or direct answers to certain questions when doing so could have brought unnecessary harm. (Mt 15:1-6; 21:23-27; Joh 7:3-10) Evidently the course of Abraham, Isaac, Rahab, and Elisha in misdirecting or in withholding full facts from nonworshipers of Jehovah must be viewed in the same light.
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The Watchtower, August 15, 2001 Issue:
Sarai could say that she was Abram's sister because she really was his half sister. (Genesis 20:12) Furthermore, he was not under obligation to divulge information to people who were not entitled to it. (Matthew 7:6) Faithful servants of God in modern times heed the Bible's command to be honest. (Hebrews 13:18) They would never, for instance, lie under oath in a court of law. When the physical or spiritual lives of their brothers are at stake, such as in times of persecution or civil distress, however, they heed Jesus' counsel to be "cautious as serpents and yet innocent as doves."--Matthew 10:16; see The Watchtower, November 1, 1996, page 18, paragraph 19.
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Awake!, February 8, 2000 Issue, Page 21:
Of course, being truthful does not mean that we are obligated to divulge all information to anyone who asks it of us. Do not give what is holy to dogs, neither throw your pearls before swine, that they may never ... turn around and rip you open, warned Jesus, at Matthew 7:6. For example, individuals with wicked intent may have no right to know certain things. Christians understand that they are living in a hostile world. Thus, Jesus advised his disciples to be cautious as serpents while remaining innocent as doves. (Matthew 10:16; John 15:19) Jesus did not always disclose the full truth, especially when revealing all the facts could have brought unnecessary harm to himself or his disciples. Still, even at such times, he did not lie. Instead, he chose either to say nothing or to divert the conversation in another direction.
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The Watchtower, January 15, 1983 Issue, Page 22:
This fact cannot be overemphasized: We are in a war with superhuman foes, and we constantly need to be aware of this.
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A Reporter's Comment from the Australian "Sunday" Program Television Show called "Silent Witnesses", which aired on Television on September 22nd, 2002:
"Officially, the [Jehovah's Witness] church denies all knowledge of the concept of theocratic warfare"
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End of Theocratic Warfare Strategy Quotes
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How much Control does the Governing Body and the Leaders of the Watchtower Society have over the average Jehovah's Witnesses?
The Watchtower, June 15, 1957 Issue, Page 370:
Respond to the directions of the organization as you would the voice of God
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The Watchtower, September 15, 2002 Issue, Pages 16-18:
Rather than being critical, let us maintain a spiritually healthy view of the information received through personal study and congregation meetings.
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The Watchtower, October 1, 2002 Issue, Page 16:
Strong faith, in turn, fortifies us to obey Jehovah, even when his requirements seem to go contrary to human reasoning.
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The Watchtower, October 1, 1967 Issue, Page 590:
....[Jehovah's Witnesses] must recognize and accept this appointment of the "faithful and discreet slave" and be submissive to it.
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The Watchtower, January 1, 1942 Issue, Page 5:
God uses The Watchtower to communicate to his people: it does not consist of men's opinions
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The Watchtower, May 1, 1957 Issue, Page 274:
We must recognize not only Jehovah God as our Father but his organization as our Mother.
Pages 283-285:
Showing respect for Jehovah's organization really resolves itself down to our attitude toward God's visible channel and the trust that we place in our proved, faithful brothers. If we have become thoroughly convinced that this is Jehovah's organization, that he is guiding and directing his people, then we shall not be unsettled by anything that happens.
We will not 'forsake our mother's teaching' by immediately beginning to criticize and find fault....
....gratefully and willingly show our respect for Jehovah's organization, for she is our mother and the beloved wife of our heavenly Father....
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The Watchtower, June 1, 1982 Issue, Page 20:
At times, some bring to the attention of the "slave" class various doctrinal or organizational matters that they feel ought to be revised. Certainly, suggestions for improvement are proper, as are inquiries for clarification.
The proper spirit after offering suggestions is to be content to leave the matter to the prayerful consideration of the mature brothers directing the work in Jehovah's organization. But if those making the suggestions are not content with that and continue to dispute the subject in the congregations with a view to getting others to support them, what then? That would create divisions, and could subvert the faith of some. So Paul counsels: "Keep your eye on those who cause divisions and occasions for stumbling contrary to the teaching that you have learned, and avoid them." Paul also counseled Titus to "reprove those who contradict," adding: "It is necessary to shut the mouths of these, as these very men keep on subverting entire households by teaching things they ought not.... For this very cause keep on reproving them with severity." -Romans 16:17, 18; Titus 1:9-13.
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The Watchtower, August 1, 1967 Issue, Pages 469-470:
It is true that some points are difficult to grasp at first, but instead of complaining or arguing about them.... it may be better to leave it alone for a while, waiting further clarification....
....we must avoid complaining even about small things....
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The Watchtower, February 1, 1952 Issue, Pages 79-80:
If we do not see a point at first we should keep trying to grasp it, rather than opposing and rejecting it and presumptuously taking the position that we are more likely to be right than the discreet slave.
We should meekly go along with the Lord's theocratic organization and wait for further clarification....
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Qualified to be Ministers Book (Published in 1955), Page 156:
If we have love for Jehovah and for the organization of his people we shall not be suspicious, but shall, as the Bible says, 'Believe all things,' all the things that the Watchtower brings out, in as much as it has been faithful in giving us knowledge of God's purposes....
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The Watchtower, June 1, 1955 Issue, Page 333:
....today the power of appointment of all servants in congregations rightfully rests with the governing body of the "faithful and discreet slave" class, which is under the direct supervision of Christ Jesus at the temple.
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The Watchtower, June 1, 1956 Issue, Page 345:
Newcomers must learn to fall in line with the principles and policies of the New World society and act in harmony with them. Sometimes it becomes rather difficult for some of our new associates to make the change. They are prone to be a little rebellious or unruly. But to become genuinely a part of the New World society it is Imperative that proper respect for theocratic arrangement and order be shown. A humble, obedient mental attitude is required.
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The Watchtower, November 1, 1956 Issue, Page 666:
Who controls the organization, who directs it? Who is at the head? A man? A group of men? A clergy class? A pope? A hierarchy? A council? No, none of these. How is that possible? In any organization is it not necessary that there be a directing head or policy-making part that controls or guides the organization? Yes. Is the living God, Jehovah, the Director of the theocratic Christian organization? Yes!
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The Watchtower, October 1, 1967 Issue, Page 587:
....the Bible cannot be properly understood without Jehovah's visible organization in mind.
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The Watchtower, June 1, 1985 Issue, Page 20:
Although walking with confidence in Jehovah's leadership may not be easy at times...To turn away from Jehovah and his organization, to spurn the direction of the 'faithful and discreet slave,' and to rely simply on personal Bible reading and interpretation is to become like a solitary tree in a parched land.
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The Watchtower, January 15, 1983 Issue, Page 22:
Avoid Independent Thinking
Avoid.... questioning the counsel that is provided by God's visible organization.
How is such independent thinking manifested? A common way is by questioning the counsel that is provided by God's visible organization.
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The Watchtower, January 15, 1983 Issue, Page 27:
....some who point out that the organization has had to make some adjustments before, and so they argue: "This shows that we have to make up our own mind on what to believe." This is independent thinking. Why is it so dangerous?
Fight against independent thinking.
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The Watchtower, March 15, 1986 Issue, Page 17:
Beware of those who try to put forward their own contrary opinions.
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The Watchtower, July 1, 1994 Issue, Pages 12-13:
As loyal servants of Jehovah, why would we even want to peek at the propaganda put out by rejecters of Jehovah's table....
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The Watchtower, August 1, 1960 Issue, Page 474:
Jehovah's witnesses, though international, are 'one heart and soul,' of the 'same mind' and the 'same line of though.'
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The Watchtower, June 1, 1967 Issue, Page 338:
....in Jehovah's organization it is not necessary to spend a lot of time and energy in research, for there are brothers in the organization who are assigned to that very thing....
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The Watchtower, August 1, 1972 Issue, Page 458:
....the Watchtower study conductor, who presides over this meeting, has an important responsibility. This study enables all to be united in the same line of thought.
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The Watchtower, August 1, 1980 Issue, Page 19:
Thus, the one who doubts to the point of becoming an apostate sets himself up as a judge. He thinks he knows better than his fellow Christians, better also than the 'faithful and discreet slave,' through whom he has learned the best part, if not all that he knows about Jehovah God and his purposes.
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The Watchtower, March 15, 1986 Issue, Page 12:
Do you wisely destroy apostate material?
Page 14:
Why is reading apostate publications similar to reading pornographic literature?
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The Watchtower, February 1, 1987 Issue, Page 19:
First of all, there is the matter of being obedient and ready to respond to encouragement. When direction and encouragement come from the proper source, it is only right that we should respond readily.
We also remember that one feature of 'the wisdom from above' is being 'ready to obey.' (James 3:17) These are qualities that all Christians are encouraged to put on. Due to background and upbringing, some may be more given to independent thinking and self-will than others. Perhaps this is an area where we need to discipline ourselves and 'make our mind over' so that we can perceive more clearly what the 'will of God' is. Romans 12:2.
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The Watchtower, September 15, 1989 Issue, Page 23:
"In the world, there is a tendency to reject leadership. As one lecturer said: ;'The rising education level has improved the talent pool such that followers have become so critical that they are almost impossible to lead.' But a spirit of independent thinking does not prevail in God's organization, and we have sound reasons for confidence in the men taking the lead among us."
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End of Quotes about the Governing Body controlling the Jehovah's Witnesses
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Jehovah's Witnesses who Publicly Question, Doubt, Criticize, or Speak Out Against ANY Watchtower Society Policy or Teaching, will most likely be "Disfellowshipped" (Excommunicated) and Shunned by their Jehovah's Witness Family and Friends, and are then labeled as "Apostates", and the Watchtower Society teaches that if you are Disfellowshipped when Armageddon comes, God will eternally destroy you:
The Watchtower, March 1, 1952 Issue, Page 141:
Those who are acquainted with the situation in the congregation should never say `Hello' or `Goodby' to [the disfellowshipped person]. He is not welcome in our midst, we avoid him.
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The Watchtower, October 1, 1952 Issue, Page 599:
"We must hate [the disfellowshipped person] in the truest sense, which is to regard with extreme active aversion, to consider [the disfellowshipped person] as loathsome, odious, filthy, to detest."
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The Watchtower, November 15, 1952 Issue:
In the case of where a father or mother or son or daughter is disfellowshiped, how should such person be treated by members of the family in their family relationship?
We are not living today among theocratic nations where such members of our fleshly family relationship could be exterminated for apostasy from God and his theocratic organization, as was possible and was ordered in the nation of Israel in the wilderness of Sinai and in the land of Palestine. "Thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the people. And thou shalt stone him to death with stones, because he hath sought to draw thee away from Jehovah thy God, . . . And all Israel shall hear, and fear, and shall do no more any such wickedness as this is in the midst of thee."--Deut. 13:6-11, AS.
Being limited by the laws of the worldly nation in which we live and also by the laws of God through Jesus Christ, we can take action against apostates only to a certain extent, that is, consistent with both sets of laws.
The law of the land and God's law through Christ forbid us to kill apostates, even though they be members of our own flesh-and-blood family relationship. However, God's law requires us to recognize their being disfellowshiped from his congregation, and this despite the fact that the law of the land in which we live requires us under some natural obligation to live with and have dealings with such apostates under the same roof.
...if the children are of age, then there can be a departing and breaking of family ties in a physical way, because the spiritual ties have already snapped.
If children are of age and continue to associate with a disfellowshiped parent because of receiving material support from him or her, then they must consider how far their spiritual interests are being endangered by continuing under this unequal arrangement, and whether they can arrange to support themselves, living apart from the fallen-away parent. Their continuing to receive material support should not make them compromise so as to ignore the disfellowshiped state of the parent. If, because of acting according to the disfellowship order of the company of God's people, they become threatened with a withdrawal of the parental support, then they must be willing to take such consequences.
Satan's influence through the disfellowshiped member of the family will be to cause the other member or members of the family who are in the truth to join the disfellowshiped member in his course or in his position toward God's organization. To do this would be disastrous, and so the faithful family member must recognize and conform to the disfellowship order. How would or could this be done while living under the same roof or in personal, physical contact daily with the disfellowshiped? In this way: By refusing to have religious relationship with the disfellowshiped.
...to have religious communion with the disfellowshiped person - no, there would be none of that! The faithful marriage partner would not discuss religion with the apostate or disfellowshiped and would not accompany that one to his (or her) place of religious association and participate in the meetings with that one. As Jesus said: "If he does not listen even to the congregation [which was obliged to disfellowship him], let him be to you just as a man of the nations and as a tax collector [to Jehovah's sanctified nation]." (Matt. 18:17, NW) Hurt to such one would not be authorized, but there would be no spiritual or religious fellowshiping.
The same rule would apply to those who are in the relation of parent and child or of child and parent. What natural obligation falls upon them according to man's law and God's law the faithful parent or the faithful child will comply with. But as for rendering more than that and having religious fellowship with such one in violation of the congregation's disfellowship order-no, none of that for the faithful one! If the faithful suffers in some material or other way for the faithful adherence to theocratic law, then he must accept this as suffering for righteousness' sake.
The purpose of observing the disfellowship order is to make the disfellowshiped one realize the error of his way and to shame him, if possible, so that he may be recovered, and also to safeguard your own salvation to life in the new world in vindication of God. (2 Thess. 3:14, 15; Titus 2:8) Because of being in close, indissoluble natural family ties and being of the same household under the one roof you may have to eat material food and live physically with that one at home, in which case 1 Corinthians 5:9-11 and 2 John 10 could not apply; but do not defeat the purpose of the congregation's disfellowship order by eating spiritual or religious food with such one or receiving such one favorably in a religious way and bidding him farewell with a wish for his prosperity in his apostate course.
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The Watchtower, December 1, 1952 Issue, Page 735:
Generally speaking, it would be desirable for us to have no contact with disfellowshiped persons, either in business or in social and spiritual ways.
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The Watchtower, July 15, 1961 Issue, Page 420:
in order to hate what is bad a Christian must hate the [disfellowshipped] person
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The Watchtower, July 1, 1963 Issue, Page 411:
[Disfellowshiping] serves as a powerful warning example to those in the congregation, since they will be able to see the disastrous consequences of ignoring Jehovah's laws. Paul said: "Reprove before all onlookers persons who practice sin, that the rest also may have fear." 1 Tim. 5:20.
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The Watchtower, July 1, 1963 Issue, Page 413:
[The members of the congregation] will not converse with such one or show him recognition in any way. If the disfellowshiped person attempts to talk to others in the congregation, they should walk away from him. In this way he will feel the full import of his sin.... the disfellowshiped person who wants to do what is right should inform any approaching him in innocence that he is disfellowshiped and they should not be conversing with him.
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The Watchtower, July 15, 1963 Issue, Pages 443-444:
In the case of the disfellowshiped relative who does not live in the same home, contact with him is also kept to what is absolutely necessary. As with secular employment, this contact is limited and even curtailed completely if at all possible.
We should not see how close we can get to relatives who are disfellowshiped from Jehovah's organization, but we should 'quit mixing in company' with them.
What if a person cut off from God's congregation unexpectedly visits dedicated relatives? What should the Christian do then? If this is the first occurrence of such visit, the dedicated Christian can, if his conscience permits, carry on family courtesies on that particular occasion. However, if his conscience does not permit, he is under no obligation to do so. If courtesies are extended, though, the Christian should make it clear that this will not be made a regular practice.... The excommunicated relative should be made to realize that his visits are not now welcomed as they were previously when he was walking correctly with Jehovah.
Page 446:
If the excommunicated husband insists on offering prayer at mealtimes, the dedicated members of the household would not say "Amen" to the prayer, nor would they join hands as some have the custom, as this would be participating spiritually. They could bow their heads and offer their own silent prayer to Jehovah.
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Organization for Kingdom-Preaching and Disciple-Making Book (Published in 1972), Pages 172-173:
In faithfulness to God, none in the congregation should greet such [disfellowshipped] persons when meeting them in public nor should they welcome these into their homes.
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The Watchtower, July 15, 1974 Issue, Page 442:
...do you know how to hate? These very strong words are an expression of godly hate, and you too must have this quality to be pleasing to God. Hate causes a feeling of disgust to well up inside you. You loathe, abhor, despise the object of your hatred
[...] [The disfellowshipped Jehovah's Witnesses are to be hated] in the sense of avoiding them as we would poison or a poisonous snake.
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The Watchtower, August 1, 1980 Issue, Page 19:
Thus, the one who doubts to the point of becoming an apostate sets himself up as a judge. He thinks he knows better than his fellow Christians, better also than the 'faithful and discreet slave,' through whom he has learned the best part, if not all that he knows about Jehovah God and his purposes.
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The Watchtower September 15th 1981 Issue, Pages 20-31:
Disfellowshiping—How to View It
“O Jehovah, . . . who will reside in your holy mountain? He who is walking faultlessly and practicing righteousness.”—Ps. 15:1, 2.
JEHOVAH is righteous and holy. Though he is merciful and understanding with imperfect humans, he expects those worshiping him to reflect his holiness by trying to uphold his righteous standards.—Ps. 103:8-14; Num. 15:40.
2 An Israelite who deliberately violated God’s commands, such as those against apostasy, adultery or murder, was to be cut off, put to death. (Num. 15:30,31; 35:31; Deut. 13:1-5; Lev. 20:10) This firmness in upholding God’s reasonable and just standards was good for all Israelites, for it helped to maintain the congregation’s purity. And it served to deter anyone from spreading corruption among the people who had God’s name on them.
3 In the first century C.E. the Jews under Roman rule did not have the authority to administer the death penalty. (John 18:28-31) But a Jew guilty of violating the Law could be expelled from the synagogue. An effect of this severe punishment was that other Jews would shun or avoid the expelled person. It is said that others would not even have commercial transactions with him beyond selling him the necessities of life.—John 9:22; 12:42; 16:2.
4 After the Christian congregation was formed, it replaced the Jewish nation in having God’s name upon it. (Matt. 21:43; Acts 15:14) Accordingly, Christians could rightly be expected to uphold Jehovah’s righteousness. The apostle Peter wrote: “In accord with the Holy One who called you, do you also become holy yourselves in all your conduct, because it is written: ‘You must be holy, because I am holy.’” (1 Pet. 1:14-16) Jehovah loves his people and wants to protect the purity of the Christian congregation. So he outlined a provision to reject or expel a person who persists in a course that dishonors God and endangers the congregation.
5 The apostle Paul advised: “As for a man that promotes a sect, reject him after a first and a second admonition; knowing that such a man has been turned out of the way and is sinning, he being self-condemned.” (Titus 3:10, 11) Yes, spiritual elders, such as Titus was, first try lovingly to help a wrongdoer. If he will not respond to their help and persists in a course of “sinning,” they have authority to convoke a committee of elders to “judge the members of [the] fellowship.” (1 Cor. 5:12, Today’s English Version) Love for God and for the purity of his people requires that those in the “fellowship,” the congregation, reject that man.
6 In the first century some of such wrongdoers arose. Hymenaeus and Alexander were of that sort, men who had “experienced shipwreck concerning their faith.” Paul said: “I have handed them over to Satan that they may be taught by discipline not to blaspheme.” (1 Tim. 1:19, 20) Expelling those two men was a severe chastisement, or discipline, a punishment that might teach them not to blaspheme the holy and living God. (Compare Luke 23:16, where the basic Greek word often rendered “discipline” is used.) It was proper that these blasphemers be turned over to the authority of Satan, cast into the darkness of the world under Satan’s influence.—2 Cor. 4:4; Eph. 4:17-19; 1 John 5:19; compare Acts 26:18.
HOW TO TREAT EXPELLED ONES
7 Some questions, however, may arise about how we should treat a former member who has been expelled. Thankfully, God has provided in his Word answers and directions that we can be sure are perfect, righteous and just.—Jer. 17:10; Deut. 32:4.
8 At one point a man in the Corinthian congregation was practicing immorality and evidently was unrepentant. Paul wrote that this man ‘should be taken away from their midst,’ for he was like a little leaven that could ferment, or corrupt, a whole mass. (1 Cor. 5:1, 2, 6) But, was he, when once expelled, to be treated as if he were just an average person of the world whom the Christians might meet in their neighborhood or daily life? Note what Paul said.
9 “I wrote you to quit mixing in company with fornicators, not meaning entirely with the fornicators of this world or the greedy persons and extortioners or idolaters. Otherwise, you would actually have to get out of the world.” (1 Cor. 5:9, 10) In these words Paul realistically acknowledged that most persons whom we contact in our daily affairs have never known or followed God’s way. They may be fornicators, extortioners or idolaters, so they are not persons whom Christians choose as regular, close associates. Still, we live on this planet among mankind and may have to be around such persons and speak to them on the job, at school, in the neighborhood.
10 In the next verse Paul contrasts this situation with how Christians should conduct themselves toward one who had been a Christian “brother” but who was expelled from the congregation because of wrongdoing: “But now I am writing you to quit mixing in company [“not associate,” TEV] with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.”—1 Cor. 5:11.
11 The expelled person is not a mere man of the world who has not known God nor pursued a godly way of life. Rather, he has known the way of truth and righteousness, but he has left that way and unrepentantly pursued sin to the point of having to be expelled. So he is to be treated differently. Peter commented on how such former Christians differ from an average “man on the street.” The apostle said: “If, after having escaped from the defilements of the world by an accurate knowledge of the Lord and Savior Jesus Christ, they get involved again with these very things and are overcome, the final conditions have become worse for them than the first. . . . The saying of the true proverb has happened to them: ‘The dog has returned to his vomit, and the sow that was bathed to rolling in the mire.’”—2 Pet. 2:20-22; 1 Cor. 6:11.
12 Yes, the Bible commands Christians not to keep company or fellowship with a person who has been expelled from the congregation. Thus “disfellowshiping” is what Jehovah’s Witnesses appropriately call the expelling and subsequent shunning of such an unrepentant wrongdoer. Their refusal to fellowship with an expelled person on any spiritual or social level reflects loyalty to God’s standards and obedience to his command at 1 Corinthians 5:11, 13. This is consistent with Jesus’ advice that such a person be considered in the same way as “a man of the nations” was viewed by the Jews of that time. For some time after the apostles died, those professing Christianity evidently followed the Biblical procedure. But how many churches today comply with God’s clear directions in this regard?
THOSE WHO DISASSOCIATE THEMSELVES
13 A Christian might grow spiritually weak, perhaps because of not studying God’s Word regularly, having personal problems or experiencing persecution. (1 Cor. 11:30; Rom. 14:1) Such a one might cease to attend Christian meetings. What is to be done? Recall that the apostles abandoned Jesus on the night of his arrest. Yet Christ had urged Peter, “When once you have returned, strengthen your brothers [who also abandoned Jesus].” (Luke 22:32) Hence, out of love Christian elders and others might visit and help the one who has grown weak and inactive. (1 Thess. 5:14; Rom. 15:1; Heb. 12:12, 13) It is another matter, though, when a person repudiates his being a Christian and disassociates himself.
14 One who has been a true Christian might renounce the way of the truth, stating that he no longer considers himself to be one of Jehovah’s Witnesses or wants to be known as one. When this rare event occurs, the person is renouncing his standing as a Christian, deliberately disassociating himself from the congregation. The apostle John wrote: “They went out from us, but they were not of our sort; for if they had been of our sort, they would have remained with us.”—1 John 2:19.
15 Or, a person might renounce his place in the Christian congregation by his actions, such as by becoming part of an organization whose objective is contrary to the Bible, and, hence, is under judgment by Jehovah God. (Compare Revelation 19:17-21; Isaiah 2:4.) So if one who was a Christian chose to join those who are disapproved of God, it would be fitting for the congregation to acknowledge by a brief announcement that he had disassociated himself and is no longer one of Jehovah’s Witnesses.
16 Persons who make themselves “not of our sort” by deliberately rejecting the faith and beliefs of Jehovah’s Witnesses should appropriately be viewed and treated as are those who have been disfellowshiped for wrongdoing.
COOPERATING WITH THE CONGREGATION
17 Though Christians enjoy spiritual fellowship when they discuss or study the Bible with their brothers or interested persons, they would not want to have such fellowship with an expelled sinner (or one who has renounced the faith and beliefs of Jehovah’s Witnesses, disassociating himself). The expelled person has been ‘rejected,’ being “self-condemned” because of “sinning,” and those in the congregation both accept God’s judgment and uphold it. Disfellowshiping, however, implies more than ceasing to have spiritual fellowship.—Titus 3:10, 11.
18 Paul wrote: “Quit mixing in company . . . , not even eating with such a man.” (1 Cor. 5:11) A meal is a time of relaxation and socializing. Hence, the Bible here rules out social fellowship, too, such as joining an expelled person in a picnic or party, ball game, trip to the beach or theater, or sitting down to a meal with him. (The special problems involving a relative who has been disfellowshiped are considered in the following article.)
19 Sometimes a Christian might feel under considerable pressure to ignore this Bible advice. His own emotions may create the pressure, or it may be brought to bear on him by acquaintances. For instance, one brother was pressured to officiate at the marriage of two disfellowshiped persons. Could that service be rationalized as a mere kindness? One could feel that way. But why were his services wanted, rather than those of the town mayor or other state marrying agent? Was it not because of his standing as a minister of God and his ability to offer marriage counsel from God’s Word? To give in to such pressure would involve him in fellowshiping with the couple, persons who had been expelled from the congregation for their ungodly way.—1 Cor. 5:13.
20 Other problems arise in connection with business or employment. What if you were employed by a man who now was expelled by the congregation, or you employed a person to whom that happened? What then? If you were contractually or financially obliged to continue the business relationship for the present, you certainly would now have a different attitude toward the disfellowshiped individual. Discussion of business matters with him or contact on the job might be necessary, but spiritual discussions and social fellowship would be things of the past. In that way you could demonstrate your obedience to God and have a protective barrier for yourself. Also, this might impress on him how much his sin has cost him in various ways.—2 Cor. 6:14, 17.
SPEAK WITH A DISFELLOWSHIPED OR DISASSOCIATED PERSON?
21 Would upholding God’s righteousness and his disfellowshiping arrangement mean that a Christian should not speak at all with an expelled person, not even saying “Hello”? Some have wondered about that, in view of Jesus’ advice to love our enemies and not ‘greet our brothers only.’—Matt. 5:43-47.
22 Actually, in his wisdom God did not try to cover every possible situation. What we need is to get the sense of what Jehovah says about treatment of a disfellowshiped person, for then we can strive to uphold His view. Through the apostle John, God explains:
“Everyone that pushes ahead and does not remain in the teaching of the Christ does not have God. . . . If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him. For he that says a greeting to him is a sharer in his wicked works.”—2 John 9-11.
23 The apostle who gave that wise warning was close to Jesus and knew well what Christ had said about greeting others. He also knew that the common greeting of that time was “Peace.” As distinct from some personal “enemy” or worldly man in authority who opposed Christians, a disfellowshiped or disassociated person who is trying to promote or justify his apostate thinking or is continuing in his ungodly conduct is certainly not one to whom to wish “Peace.” (1 Tim. 2:1, 2) And we all know from our experience over the years that a simple “Hello” to someone can be the first step that develops into a conversation and maybe even a friendship. Would we want to take that first step with a disfellowshiped person?
24 ‘But what if he seems to be repentant and needs encouragement?’ someone might wonder. There is a provision for handling such situations. The overseers in the congregation serve as spiritual shepherds and protectors of the flock. (Heb. 13:17; 1 Pet. 5:2) If a disfellowshiped or disassociated person inquires, or gives evidence of wanting to come back into God’s favor, the elders can speak to him. They will kindly explain what he needs to do and might give him some appropriate admonition. They can deal with him on the basis of facts about his past sin and his attitude. Others in the congregation lack such information. So if someone felt that the disfellowshiped or disassociated person ‘is repentant,’ might that be a judgment based on impression rather than accurate information? If the overseers were convinced that the person was repentant and was producing the fruits of repentance, he would be reinstated into the congregation. After that occurs, the rest of the congregation can warmly welcome him at the meetings, display forgiveness, comfort him and confirm their love for him, as Paul urged the Corinthians to do with the man reinstated at Corinth.—2 Cor. 2:5-8.
NOT SHARING IN WICKED WORKS
25 All faithful Christians need to take to heart the serious truth that God inspired John to write: “He that says a greeting to [an expelled sinner who is promoting an erroneous teaching or carrying on ungodly conduct] is a sharer in his wicked works.”—2 John 11.
26 Many of Christendom’s commentators take exception to 2 John 11. They claim that it is ‘unchristian counsel, contrary to the spirit of our Lord,’ or that it encourages intolerance. Yet such sentiments emanate from religious organizations that do not apply God’s command to “remove the wicked man from among yourselves,” that seldom if ever expel even notorious wrongdoers from their churches. (1 Cor. 5:13) Their “tolerance” is unscriptural, unchristian.—Matt. 7:21-23; 25:24-30; John 8:44.
27 But it is not wrong to be loyal to the righteous and just God of the Bible. He tells us that he will accept ‘in his holy mountain’ only those who walk faultlessly, practice righteousness and speak truth. (Ps. 15:1-5) If, though, a Christian were to throw in his lot with a wrongdoer who has been rejected by God and disfellowshiped, or has disassociated himself, that would be as much as saying ‘I do not want a place in God’s holy mountain either.’ If the elders saw him heading in that direction by regularly keeping company with a disfellowshiped person, they would lovingly and patiently try to help him to regain God’s view. (Matt. 18:18; Gal. 6:1) They would admonish him and, if necessary, ‘reprove him with severity.’ They want to help him remain ‘in God’s holy mountain.’ But if he will not cease to fellowship with the expelled person, he thus has made himself ‘a sharer (supporting or participating) in the wicked works’ and must be removed from the congregation, expelled.—Titus 1:13; Jude 22, 23; compare Numbers 16:26.
LOYAL TO GOD’S VIEW
28 Loyalty to Jehovah God and his provisions is a source of happiness, for all his ways are righteous, just and good. This is true, too, concerning his provision to disfellowship unrepentant wrongdoers. As we cooperate with that arrangement, we can trust in David’s words: “Take knowledge that Jehovah will certainly distinguish his loyal one.” (Ps. 4:3) Yes, God sets apart, honors and guides those who are loyal to him and his ways. Among the many blessings we receive from such loyalty is the joy of being among those whom God approves and accepts ‘in his holy mountain.’—Ps. 84:10, 11.
If a Relative Is Disfellowshiped . . .
AFTER Adam had been alone for some time, God said: “It is not good for the man to continue by himself.” Then He created Eve and instituted human marriage. (Gen. 2:18, 21, 22) Thereafter, earth’s population was to grow. So each person would come to have many relatives. Even if some family members, such as children, did not live nearby they could be visited and pleasant times shared.—Gen. 1:28; Job 1:1-5.
2 God had purposed that families should be united in true worship, so religious beliefs would not create any divisions. But incidents occurred in which religion became a family issue. One of these was when Korah, Dathan and Abiram rebelled. Jehovah confirmed that he was dealing through Moses and Aaron, not through these religious rebels. Then Moses told the people to get away from the rebels’ tents. What would the children and households of Korah, Dathan and Abiram do? Would they put loyalty to family ahead of loyalty to Jehovah and his congregation? Most of those closely related to the rebels put family before God. Jehovah executed these relatives along with the rebels.—Num. 16:16-33.
3 However, some of Korah’s sons remained loyal to God and His people. They were not executed along with the rest of Korah’s household and the families of Dathan and Abiram. (Num. 26:9-11) In fact, descendants of these surviving Korahites were later blessed with special service at the temple and mentioned with honor in the Bible.—2 Chron. 20:14-19; Ps. 42, 44-49, 84, 85, 87.
4 A similar decision between loyalty to family and loyalty to God was faced when an Israelite became an apostate. Would his family, moved by human emotion or blood ties, try to shield him from being cut off? Or would even his brother, son or daughter realize that loyalty to God and the congregation was the right and wise course? (See Deuteronomy 13:6-11.) In the Christian arrangement today a sinner is not cut off by execution, but Christians may face tests because of a relative’s being disciplined.
RELATIVES MAY CAUSE PROBLEMS
5 Family connections and affection can be very strong. This is natural and is in accord with God’s arrangement. (John 16:21) But these strong ties can also bring a difficult test on Christians. Jesus explained that one effect of a person’s becoming a Christian would be that relatives might oppose. Jesus said: “I came to put, not peace, but a sword. For I came to cause division, with a man against his father, and a daughter against her mother, and a young wife against her mother-in-law. Indeed, a man’s enemies will be persons of his own household. He that has greater affection for father or mother than for me is not worthy of me.”—Matt. 10:34-38.
6 Christians do not want such enmity to exist. And there is no reason why relatives should oppose or hate them for having become clean, moral, honest servants of God. Yet true Christians realize that they cannot put family before God. In the long run, what is in everyone’s best interest is for Christians to continue faithful to God. In time they may be able to influence their relatives to walk on the way leading to salvation.—Rom. 9:1-3; 1 Cor. 7:12-16.
7 Relatives may also cause problems for true Christians in another way. This may develop when a relative is disfellowshiped. As discussed in the preceding articles, if a person in the congregation unrepentantly practices gross sin, God requires that he be disfellowshiped. (1 Cor. 5:11-13) The conduct of the wrongdoer has changed his relationship with Jehovah and therefore with family members who are Jehovah’s Witnesses. God is not to blame for these results, because his standards are righteous and just. (Job 34:10, 12) Nor does the fault rest with the faithful Christian relatives. It is the disfellowshiped person who has made problems for himself and for his relatives, as did Korah, Dathan and Abiram.
8 We need to examine two distinct situations. The first is where a Christian lives in the same household with a disfellowshiped or disassociated family member. The second is where such a relative is not in the immediate family circle.
IN THE IMMEDIATE FAMILY CIRCLE
9 A person might become a Christian without others in that one’s family circle accepting the faith. For instance, a wife might be serving Jehovah, but her husband not. Despite that, she is still “one flesh” with her husband and is obliged to love and respect him. (Gen. 2:24; 1 Pet. 3:1-6) Or she might be married to a man who was a dedicated Christian but was later expelled from the congregation. Yet that would not end their marital ties; only death or a Scriptural divorce would do that.—1 Cor. 7:39; Matt. 19:9.
10 Similarly, if a relative, such as a parent, son or daughter, is disfellowshiped or has disassociated himself, blood and family ties remain. Does that mean, then, that in the family circle everything remains the same when one member is disfellowshiped? Definitely not.
11 A disfellowshiped person has been spiritually cut off from the congregation; the former spiritual ties have been completely severed. This is true even with respect to his relatives, including those within his immediate family circle. Thus, family members—while acknowledging family ties—will no longer have any spiritual fellowship with him.—1 Sam. 28:6; Prov. 15:8, 9.
12 That will mean changes in the spiritual fellowship that may have existed in the home. For example, if the husband is disfellowshiped, his wife and children will not be comfortable with him conducting a family Bible study or leading in Bible reading and prayer. If he wants to say a prayer, such as at mealtime, he has a right to do so in his own home. But they can silently offer their own prayers to God. (Prov. 28:9; Ps. 119:145, 146) What if a disfellowshiped person in the home wants to be present when the family reads the Bible together or has a Bible study? The others might let him be present to listen if he will not try to teach them or share his religious ideas.
13 If a minor child is disfellowshiped, the parents will still care for his physical needs and provide moral training and discipline. They would not conduct a Bible study directly with the child, with him participating. Yet this does not mean that he would not be required to sit in on the family study. And they might direct attention to parts of the Bible or Christian publications that contain counsel he needs. (Prov. 1:8-19; 6:20-22; 29:17; Eph. 6:4) They can have him accompany them to and sit with them at Christian meetings, hoping that he will take to heart Biblical counsel.
14 But what if a close relative, such as a son or a parent who does not live in the home, is disfellowshiped and subsequently wants to move back there? The family could decide what to do depending on the situation.
15 For example, a disfellowshiped parent may be sick or no longer able to care for himself financially or physically. The Christian children have a Scriptural and moral obligation to assist. (1 Tim. 5:8) Perhaps it seems necessary to bring the parent into the home, temporarily or permanently. Or it may appear advisable to arrange for care where there is medical personnel but where the parent would have to be visited. What is done may depend on factors such as the parent’s true needs, his attitude and the regard the head of the household has for the spiritual welfare of the household.
16 This could be true also with regard to a child who had left home but is now disfellowshiped or disassociated. Sometimes Christian parents have accepted back into the home for a time a disfellowshiped child who has become physically or emotionally ill. But in each case the parents can weigh the individual circumstances. Has a disfellowshiped son lived on his own, and is he now unable to do so? Or does he want to move back primarily because it would be an easier life? What about his morals and attitude? Will he bring “leaven” into the home?—Gal. 5:9.
17 In Jesus’ parable of the prodigal son, the father ran to meet and then accepted his returning son. The father, seeing the lad’s pitiful condition, responded with natural parental concern. We can note, though, that the son did not bring home harlots or come with a disposition to continue his sinful life in his father’s home. No, he expressed heartfelt repentance and evidently was determined to return to living a clean life.—Luke 15:11-32.
DISFELLOWSHIPED RELATIVES NOT LIVING AT HOME
18 The second situation that we need to consider is that involving a disfellowshiped or disassociated relative who is not in the immediate family circle or living at one’s home. Such a person is still related by blood or marriage, and so there may be some limited need to care for necessary family matters. Nonetheless, it is not as if he were living in the same home where contact and conversation could not be avoided. We should keep clearly in mind the Bible’s inspired direction: “Quit mixing in company with anyone called a brother that is a fornicator or a greedy person . . . , not even eating with such a man.”—1 Cor. 5:11.
19 Consequently, Christians related to such a disfellowshiped person living outside the home should strive to avoid needless association, even keeping business dealings to a minimum. The reasonableness of this course becomes apparent from reports of what has occurred where relatives have taken the mistaken view, ‘Though he is disfellowshiped, we are related and so can treat him the same as before.’ From one area comes this:
“One person who was disfellowshiped was related to about one third of the congregation. All of his relations continued to associate with him.”
And a highly respected Christian elder writes:
“In our area some disfellowshiped ones with large families have been met, as they enter the lobby of the Kingdom Hall, with a fanfare of backslapping and handshaking (even though the disfellowshiped one was known by them to be still living immorally). I feel a deep concern that those who have been disfellowshiped need to see that their course is hated by Jehovah and by his people and that they should feel a real need to become genuinely repentant. What will help these disfellowshiped ones to change when they are continually greeted by all in their large families who know of their practices?”
20 There must have been congregations in the first century where many were related. But when someone was disfellowshiped, were all the relatives to carry on as normal as long as they did not discuss Scriptural matters with the disfellowshiped person? No. Otherwise the congregation would not really be applying the command: “Remove the wicked man from among yourselves.”—1 Cor. 5:13.
21 Great care needs to be exercised that a person’s situation as a disfellowshiped sinner is neither overlooked nor minimized. As the sons of Korah well demonstrated, our chief loyalty must be to Jehovah and his theocratic arrangement. We can be sure that when we uphold his standards and prefer association with his organized people, rather than with wrongdoers, we will have his protection and blessing.—Ps. 84:10-12.
SOCIAL GATHERINGS AND DISFELLOWSHIPED RELATIVES
22 Normally, relatives are often together at meals, picnics, family reunions or other social gatherings. But when someone has unrepentantly pursued sin and has had to be disfellowshiped, he may cause difficulties for his Christian relatives in regard to such gatherings. While they realize that they are still related to him, they do not want to ignore Paul’s advice that faithful Christians should “quit mixing in company” with an expelled sinner.
23 There is no point in looking for some rule as to family members being at gatherings where a disfellowshiped relative might be present. This would be something for those concerned to resolve, in keeping with Paul’s counsel. (1 Cor. 5:11) And yet it should be appreciated that if a disfellowshiped person is going to be at a gathering to which nonrelative Witnesses are invited, that may well affect what others do. For example, a Christian couple might be getting married at a Kingdom Hall. If a disfellowshiped relative comes to the Kingdom Hall for the wedding, obviously he could not be in the bridal party there or “give away” the bride. What, though, if there is a wedding feast or reception? This can be a happy social occasion, as it was in Cana when Jesus attended. (John 2:1, 2) But will the disfellowshiped relative be allowed to come or even be invited? If he was going to attend, many Christians, relatives or not, might conclude that they should not be there, to eat and associate with him, in view of Paul’s directions at 1 Corinthians 5:11.
24 Thus, sometimes Christians may not feel able to have a disfellowshiped or disassociated relative present for a gathering that normally would include family members. Still, the Christians can enjoy the association of the loyal members of the congregation, having in mind Jesus’ words: “Whoever does the will of God, this one is my brother and sister and mother.”—Mark 3:35.
25 The fact is that when a Christian gives himself over to sin and has to be disfellowshiped, he forfeits much: his approved standing with God; membership in the happy congregation of Christians; sweet fellowship with the brothers, including much of the association he had with Christian relatives. (1 Pet. 2:17) The pain he has caused may even survive him.
26 Should he die while disfellowshiped, arrangements for his funeral may be a problem. His Christian relatives may like to have had a talk at the Kingdom Hall, if that is the local custom. But that would not be fitting for a person expelled from the congregation. If he had been giving evidence of repentance and wanting God’s forgiveness, such as by ceasing to practice sin and by attending Christian meetings, some brother’s conscience might allow him to give a Bible talk at the funeral home or grave site. Such Biblical comments about the condition of the dead provide a witness to unbelievers or comfort to the relatives. However, if the disfellowshiped person had still been advocating false teachings or ungodly conduct, even such a talk would not be appropriate.—2 John 9-11.
LESSONS FOR ALL OF US
27 All of us need to appreciate that it is Jehovah’s judgment that counts. (Prov. 29:26) That is true as to hateful practices, for the Bible shows that these are things that God detests. (Prov. 6:16-19) But it is also true as to his judgment of individuals. Jehovah’s Word plainly says that “unrighteous persons,” those carrying on the “works of the flesh,” will not inherit his kingdom. (1 Cor. 6:9, 10; Gal. 5:19-21) Such persons have no place in heaven, nor will they fit in the earthly realm of the Kingdom. Accordingly, anyone who wants to remain in the clean congregation of God today must meet His standards. God simply will not permit “leaven” to remain as a corrupting influence among his holy people.—1 Cor. 5:6-13.
28 Naturally, if a close relative is disfellowshiped, human emotions can pose a major test for us. Sentiment and family ties are particularly strong between parents and their children, and they are also powerful when a marriage mate is disfellowshiped. Still, we must recognize that, in the final analysis, we will not benefit anyone or please God if we allow emotion to lead us into ignoring His wise counsel and guidance. We need to display our complete confidence in the perfect righteousness of God’s ways, including his provision to disfellowship unrepentant wrongdoers. If we remain loyal to God and to the congregation, the wrongdoer may in time take a lesson from that, repent and be reinstated in the congregation. Yet, whether that occurs or not, we can draw comfort and strength from what David said late in life:
“All [God’s] judicial decisions are in front of me; . . . And let Jehovah repay me according to my righteousness, according to my cleanness in front of his eyes. With someone loyal you will act in loyalty; with the faultless, mighty one you will deal faultlessly; with the one keeping clean you will show yourself clean . . . And the humble people you will save.”—2 Sam. 22:23-28.
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The Watchtower, January 1, 1983 Issue, Pages 30-31:
Questions From Readers
· How can we assist those in our congregation who have a disfellowshipped relative?
It is fine when elders and others give warm and loving consideration to Christians who are in this situation, for by showing kindness and understanding they can help to counteract the emotional and spiritual strain the situation may produce. Yet Christians having a disfellowshipped relative, and those who want to help, need to have a clear and proper view of disfellowshipping.
God’s Word directs the congregation to expel those who unrepentantly practice sin. (1 Corinthians 5:11-13) This protects the congregation in general from contamination and upholds its good name. But on a personal basis loyal Christians in the family, and others wanting to help them, need protection too. We can appreciate why by considering what a person’s being disfellowshipped reveals about his heart condition. Note the following two situations in connection with disfellowshipping:
First, when a person has committed a serious sin for which he might lose God’s favor and be disfellowshipped, a committee of spiritual elders meets with him. He may already have realized the wrongness of his course, repented in his heart and begun to produce “works that befit repentance.” (Acts 26:20) When that is so, the elders will reprove him with God’s Word, will offer Biblical advice on ‘making straight paths for his feet’ and will pray with him and for him. Since he is repentant, he need not be expelled or viewed as disfellowshipped by his family or others.—1 Timothy 5:20; Hebrews 12:13; James 5:14-16.
Second, it may be that when the committee meets with the sinner, he has not yet repented. During the meeting the elders may be able to touch his heart, bringing home to him the gravity of his sin. (Compare 2 Samuel 12:1-13.) Of course, since he has not up till then produced any ‘fruit that befits repentance,’ the elders should exercise real caution to make sure that he is not merely sorry or ashamed over being found out. (Luke 3:8) Being concerned about the congregation, they should be absolutely convinced that he is now truly repentant and ready to “turn to God by doing works that befit repentance.” (Acts 26:20) If they are convinced that he is repentant, he may remain in the congregation and be helped by the elders, his family and others.
What is the point of mentioning these two aspects? It is to illustrate that if someone is disfellowshipped, he must at the time have had a truly bad heart and/or been determined to pursue a God-dishonoring course. Peter said that the condition of such a person is worse than before he became a Christian; he is like ‘a sow that was bathed but has gone back to rolling in the mire.’ (2 Peter 2:20-22) This should help Christian relatives and others to have God’s view of a disfellowshipped person.
But human emotions and attachments can have a powerful effect, making it difficult for people to act in accord with the disfellowshipping decree if a relative is involved. (Compare Numbers 16:16-33.) For example, a faithful Christian wife realizes that her husband’s being disfellowshipped means that the spiritual ties that formerly existed have been severed. He has, by his conduct and its results, broken a spiritual bond between himself and true Christians. His wife will continue to show love and respect for him as husband and family head, even as do wives whose husbands never were believers. (1 Peter 3:1, 2) But it will not be possible to have spiritual fellowship with him, sharing in Bible discussions and prayer with him as she once did. (Proverbs 28:9) She certainly will feel this loss.
Another sort of loss may be felt by loyal Christian grandparents whose children have been disfellowshipped. They may have been accustomed to visiting regularly with their children, giving them occasion to enjoy their grandchildren. Now the parents are disfellowshipped because of rejecting Jehovah’s standards and ways. So things are not the same in the family. Of course, the grandparents have to determine if some necessary family matters require limited contact with the disfellowshipped children. And they might sometimes have the grandchildren visit them. How sad, though, that by their unchristian course the children interfere with the normal pleasure that such grandparents enjoyed!
These examples show why fellow Christians should be alert to the special need that may exist when someone in the congregation has had a close relative disfellowshipped. The apostle Paul urged Christians to “speak consolingly to the depressed souls,” which might well describe the loyal Christian family member. (1 Thessalonians 5:14) Nor should we limit our comforting, encouraging words to a single expression when the disfellowshipping occurs. The need for upbuilding may extend for a long while. In a sense, it may grow as the faithful one is for a long period of time deprived of spiritual fellowshipping with the family member. Of course, it is not necessary for us to keep mentioning disfellowshipping in conversation. We just need to go out of our way to be warm, genuinely interested and, above all, spiritual.—Proverbs 15:23; Ecclesiastes 12:10.
Much good can also be accomplished by providing Christian association. Sometimes a Christian whose mate has been disfellowshipped feels isolated. As mentioned above, the expelled mate has proved that he is not the sort of person that we want to be around. And we need to be careful not to get involved in fellowshipping with him just because we want to visit or help the Christian mate. So maybe a visit can be made when the disfellowshipped one is known to be out of the house.
We need to help our brothers and sisters who have disfellowshipped relatives to see the truthfulness of the inspired words: “There exists a friend sticking closer than a [fleshly] brother,” or other fleshly relative. (Proverbs 18:24) We may not be able to undo all the hurt or make up for all the loss that the disfellowshipped person has caused his Christian relatives. Yet, by being aware of the special needs such Christians have “we may be able to comfort those in any sort of tribulation,” including this one. And lovingly we can strengthen those who have this special need.—2 Corinthians 1:3, 4; Hebrews 12:12, 13.
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The Watchtower, April 15, 1984 Issue, Page 15:
In Bible times, there usually was a “friend of the bridegroom” and female companions of the bride. (John 3:29; Psalm 45:14) This is also often the case at Kingdom Hall weddings. Reasonableness, though, is needed as to how many such participants there are, as well as how they dress and act. It would be unfitting to have in the wedding party people who are disfellowshipped or whose scandalous life-style grossly conflicts with Bible principles. (2 Corinthians 6:14-16)
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The Watchtower, December 15, 1984 Issue, Page 19:
We have been forewarned that there will be apostates and people who just like to have their ears tickled. Counsel such as at 2 John 9-11, 1 Corinthians 5:11-13 and 2 Timothy 3:5 allows no room for associating with those who turn away from the truth. Nor do we purchase or read their writings.
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Such ones willfully abandoning the Christian congregation thereby become part of the "antichrist." (1 John 2:18, 19)
A person who had willfully and formally disassociated himself from the congregation would have matched that description.
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The Watchtower, March 15, 1986 Issue, Page 12:
Now, what will you do if you are confronted with apostate teaching - subtle reasonings - claiming that what you believe as one of Jehovah's Witnesses is not the truth? For example, what will you do if you receive a letter or some literature, open it and see right away that it is from an apostate? Will curiosity cause you to read it, just to see what he has to say? You may even reason: "It won't affect me; I'm too strong in the truth. And, besides, if we have the truth, we have nothing to fear. The truth will stand the test." In thinking this way, some have fed their minds upon apostate reasoning and have fallen prey to serious questioning and doubt.
Do you wisely destroy apostate material?
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Why is reading apostate publications similar to reading pornographic literature?
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Beware of those who try to put forward their own contrary opinions.
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Therefore, resolve in your heart that you will never even touch the poison that apostates want you to sip."
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The Watchtower, April 1, 1986 Issue, Pages 30-31:
Questions From Readers
· Why have Jehovah’s Witnesses disfellowshipped (excommunicated) for apostasy some who still profess belief in God, the Bible, and Jesus Christ?
Those who voice such an objection point out that many religious organizations claiming to be Christian allow dissident views. Even some clergymen disagree with basic teachings of their church, yet they remain in good standing. In nearly all the denominations of Christendom, there are modernists and fundamentalists who greatly disagree with one another as to the inspiration of the Scriptures.
However, such examples provide no grounds for our doing the same. Why not? Many of such denominations allow widely divergent views among the clergy and the laity because they feel they cannot be certain as to just what is Bible truth. They are like the scribes and Pharisees of Jesus’ day who were unable to speak as persons having authority, which is how Jesus taught. (Matthew 7:29) Moreover, to the extent that religionists believe in interfaith, they are obligated not to take divergent beliefs too seriously.
But taking such a view of matters has no basis in the Scriptures. Jesus did not make common cause with any of the sects of Judaism. Jews of those sects professed to believe in the God of creation and in the Hebrew Scriptures, particularly the Law of Moses. Still, Jesus told his disciples to “watch out . . . for the teaching of the Pharisees and Sadducees.” (Matthew 16:11, 12; 23:15) Note also how strongly the apostle Paul stated matters: “Even if we or an angel out of heaven were to declare to you as good news something beyond what we declared to you as good news, let him be accursed.” Paul then repeated that statement for emphasis.—Galatians 1:8, 9.
Teaching dissident or divergent views is not compatible with true Christianity, as Paul makes clear at 1 Corinthians 1:10: “I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.” (New International Version) At Ephesians 4:3-6 he further stated that Christians should be “earnestly endeavoring to observe the oneness of the spirit in the uniting bond of peace. One body there is, and one spirit, even as you were called in the one hope to which you were called; one Lord, one faith, one baptism; one God and Father of all persons.”
Was this unity to be achieved and maintained by each one’s independently searching the Scriptures, coming to his own conclusions, and then teaching these? Not at all! Through Jesus Christ, Jehovah God provided for this purpose “some as apostles, . . . some as evangelizers, some as shepherds and teachers . . . until we all attain to the oneness in the faith and in the accurate knowledge of the Son of God, to a full-grown man.” Yes, with the help of such ministers, congregational unity—oneness in teaching and activity—could be and would be possible.—Ephesians 4:11-13.
Obviously, a basis for approved fellowship with Jehovah’s Witnesses cannot rest merely on a belief in God, in the Bible, in Jesus Christ, and so forth. The Roman Catholic pope, as well as the Anglican Archbishop of Canterbury, professes such beliefs, yet their church memberships are exclusive of each other. Likewise, simply professing to have such beliefs would not authorize one to be known as one of Jehovah’s Witnesses.
Approved association with Jehovah’s Witnesses requires accepting the entire range of the true teachings of the Bible, including those Scriptural beliefs that are unique to Jehovah’s Witnesses. What do such beliefs include?
That the great issue before humankind is the rightfulness of Jehovah’s sovereignty, which is why he has allowed wickedness so long. (Ezekiel 25:17) That Jesus Christ had a prehuman existence and is subordinate to his heavenly Father. (John 14:28) That there is a “faithful and discreet slave” upon earth today ‘entrusted with all of Jesus’ earthly interests,’ which slave is associated with the Governing Body of Jehovah’s Witnesses. (Matthew 24:45-47) That 1914 marked the end of the Gentile Times and the establishment of the Kingdom of God in the heavens, as well as the time for Christ’s foretold presence. (Luke 21:7-24; Revelation 11:15–12:10) That only 144,000 Christians will receive the heavenly reward. (Revelation 14:1, 3) That Armageddon, referring to the battle of the great day of God the Almighty, is near. (Revelation 16:14, 16; 19:11-21) That it will be followed by Christ’s Millennial Reign, which will restore an earth-wide paradise. That the first to enjoy it will be the present “great crowd” of Jesus’ “other sheep.”—John 10:16; Revelation 7:9-17; 21:3, 4.
Do we have Scriptural precedent for taking such a strict position? Indeed we do! Paul wrote about some in his day: “Their word will spread like gangrene. Hymenaeus and Philetus are of that number. These very men have deviated from the truth, saying that the resurrection has already occurred; and they are subverting the faith of some.” (2 Timothy 2:17, 18; see also Matthew 18:6.) There is nothing to indicate that these men did not believe in God, in the Bible, in Jesus’ sacrifice. Yet, on this one basic point, what they were teaching as to the time of the resurrection, Paul rightly branded them as apostates, with whom faithful Christians would not fellowship.
Similarly, the apostle John termed as antichrists those who did not believe that Jesus had come in the flesh. They may well have believed in God, in the Hebrew Scriptures, in Jesus as God’s Son, and so on. But on this point, that Jesus had actually come in the flesh, they disagreed and thus were termed “antichrist.” John goes on to say regarding those holding such variant views: “If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him. For he that says a greeting to him is a sharer in his wicked works.”—2 John 7, 10, 11.
Following such Scriptural patterns, if a Christian (who claims belief in God, the Bible, and Jesus) unrepentantly promotes false teachings, it may be necessary for him to be expelled from the congregation. (See Titus 3:10, 11.) Of course, if a person just has doubts or is uninformed on a point, qualified ministers will lovingly assist him. This accords with the counsel: “Continue showing mercy to some that have doubts; save them by snatching them out of the fire.” (Jude 22, 23) Hence, the true Christian congregation cannot rightly be accused of being harshly dogmatic, but it does highly value and work toward the unity encouraged in God’s Word.
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The Watchtower, April 15, 1988 Issue, Pages 26-31:
Discipline That Can Yield Peaceable Fruit
“No discipline seems for the present to be joyous, but grievous; yet afterward to those who have been trained by it it yields peaceable fruit, namely, righteousness.”—HEBREWS 12:11.
THINK back to your childhood days. Can you recall your parents disciplining you? Most of us can. The apostle Paul used that as an illustration when commenting on discipline from God, as we read at Hebrews 12:9-11.
2 God’s fatherly discipline, which can affect our spiritual lives, can take many forms. One is his arrangement to exclude from the Christian congregation a person who no longer wants to live by God’s standards, or who refuses to do so. A person who is thus strongly chastised or disciplined may repent and turn around. In the process, the congregation of loyal ones are also disciplined in that they learn the importance of conforming to God’s high standards.—1 Timothy 1:20.
3 ‘But,’ someone may ask, ‘is it not harsh to expel and then refuse to talk with the expelled person?’ Such a view surfaced in a recent court case involving a woman who was raised by parents who were Jehovah’s Witnesses. Her parents had been disfellowshipped. She was not, but she voluntarily disassociated herself by writing a letter withdrawing from the congregation. Accordingly, the congregation was simply informed that she was no longer one of Jehovah’s Witnesses. She moved away, but years later she returned and found that local Witnesses would not converse with her. So she took the matter to court. What was the outcome, and how might this affect you? In order to understand the matter properly, let us see what the Bible says about the related subject of disfellowshipping.
Why This Firm Stand?
4 Most true Christians loyally support God and his righteous laws. (1 Thessalonians 1:2-7; Hebrews 6:10) Occasionally, though, a person deviates from the path of truth. For example, despite help from Christian elders, he may unrepentantly violate God’s laws. Or he may reject the faith by teaching false doctrine or by disassociating himself from the congregation. Then what should be done? Such things occurred even while the apostles were alive; hence, let us see what they wrote about this.
5 When a man in Corinth was unrepentantly immoral, Paul told the congregation: “Quit mixing in company with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.” (1 Corinthians 5:11-13) The same was to occur with apostates, such as Hymenaeus: “As for a man that promotes a sect, reject him after a first and a second admonition; knowing that such a man has been turned out of the way and is sinning.” (Titus 3:10, 11; 1 Timothy 1:19, 20) Such shunning would be appropriate, too, for anyone who rejects the congregation: “They went out from us, but they were not of our sort; for if they had been of our sort, they would have remained with us. But they went out that it might be shown up that not all are of our sort.”—1 John 2:18, 19.
6 Hopefully, such a one will repent so that he can be accepted back. (Acts 3:19) But meanwhile, may Christians have limited fellowship with him, or is strict avoidance necessary? If so, why?
Cut Off Thoroughly?
7 Christians do not hold themselves aloof from people. We have normal contacts with neighbors, workmates, schoolmates, and others, and witness to them even if some are ‘fornicators, greedy persons, extortioners, or idolaters.’ Paul wrote that we cannot avoid them completely, ‘otherwise we would have to get out of the world.’ He directed that it was to be different, though, with “a brother” who lived like that: “Quit mixing in company with anyone called a brother that [has returned to such ways], not even eating with such a man.”—1 Corinthians 5:9-11; Mark 2:13-17.
8 In the apostle John’s writings, we find similar counsel that emphasizes how thoroughly Christians are to avoid such ones: “Everyone that pushes ahead and does not remain in the teaching of the Christ does not have God . . . If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him. For he that says a greeting [Greek, khai´ro] to him is a sharer in his wicked works.”—2 John 9-11.
9 Why is such a firm stand appropriate even today? Well, reflect on the severe cutting off mandated in God’s Law to Israel. In various serious matters, willful violators were executed. (Leviticus 20:10; Numbers 15:30, 31) When that happened, others, even relatives, could no longer speak with the dead lawbreaker. (Leviticus 19:1-4; Deuteronomy 13:1-5; 17:1-7) Though loyal Israelites back then were normal humans with emotions like ours, they knew that God is just and loving and that his Law protected their moral and spiritual cleanness. So they could accept that his arrangement to cut off wrongdoers was fundamentally a good and right thing.—Job 34:10-12.
10 We can be just as sure that God’s arrangement that Christians refuse to fellowship with someone who has been expelled for unrepentant sin is a wise protection for us. “Clear away the old leaven, that you may be a new lump, according as you are free from ferment.” (1 Corinthians 5:7) By also avoiding persons who have deliberately disassociated themselves, Christians are protected from possible critical, unappreciative, or even apostate views.—Hebrews 12:15, 16.
What About Relatives?
11 God certainly realizes that carrying out his righteous laws about cutting off wrongdoers often involves and affects relatives. As mentioned above, when an Israelite wrongdoer was executed, no more family association was possible. In fact, if a son was a drunkard and a glutton, his parents were to bring him before the judges, and if he was unrepentant, the parents were to share in the just executing of him, ‘to clear away what is bad from the midst of Israel.’ (Deuteronomy 21:18-21) You can appreciate that this would not have been easy for them. Imagine, too, how the wrongdoer’s brothers, sisters, or grandparents felt. Yet, their putting loyalty to their righteous God before family affection could be lifesaving for them.
12 Recall the case of Korah, a leader in rebellion against God’s leadership through Moses. In his perfect justice, Jehovah saw that Korah had to die. But all loyal ones were advised: “Turn aside, please, from before the tents of these wicked men and do not touch anything that belongs to them, that you may not be swept away in all their sin.” Relatives who would not accept God’s warning died with the rebels. But some of Korah’s relatives wisely chose to be loyal to Jehovah, which saved their lives and led to future blessings.—Numbers 16:16-33; 26:9-11; 2 Chronicles 20:19.
13 Cutting off from the Christian congregation does not involve immediate death, so family ties continue. Thus, a man who is disfellowshipped or who disassociates himself may still live at home with his Christian wife and faithful children. Respect for God’s judgments and the congregation’s action will move the wife and children to recognize that by his course, he altered the spiritual bond that existed between them. Yet, since his being disfellowshipped does not end their blood ties or marriage relationship, normal family affections and dealings can continue.
14 The situation is different if the disfellowshipped or disassociated one is a relative living outside the immediate family circle and home. It might be possible to have almost no contact at all with the relative. Even if there were some family matters requiring contact, this certainly would be kept to a minimum, in line with the divine principle: “Quit mixing in company with anyone called a brother that is a fornicator or a greedy person [or guilty of another gross sin], . . . not even eating with such a man.”—1 Corinthians 5:11.
15 Understandably, this may be difficult because of emotions and family ties, such as grandparents’ love for their grandchildren. Yet, this is a test of loyalty to God, as stated by the sister quoted on page 26. Anyone who is feeling the sadness and pain that the disfellowshipped relative has thus caused may find comfort and be encouraged by the example set by some of Korah’s relatives.—Psalm 84:10-12.
The Court Decision
16 You may want to know the outcome of the court case involving a woman who was upset because former acquaintances would not converse with her after she chose to reject the faith, disassociating herself from the congregation.
17 Before the case went to trial, a federal district court summarily granted judgment against her. That judgment was based on the concept that courts do not get involved in church disciplinary matters. She then appealed. The unanimous judgment of the federal court of appeals was based on broader grounds of First Amendment (of the U.S. Constitution) rights: “Because the practice of shunning is a part of the faith of the Jehovah’s Witness, we find that the ‘free exercise’ provision of the United States Constitution . . . precludes [her] from prevailing. The defendants have a constitutionally protected privilege to engage in the practice of shunning. Accordingly, we affirm” the earlier judgment of the district court.
18 The court opinion continued: “Shunning is a practice engaged in by Jehovah’s Witnesses pursuant to their interpretation of canonical text, and we are not free to reinterpret that text . . . The defendants are entitled to the free exercise of their religious beliefs . . . Courts generally do not scrutinize closely the relationship among members (or former members) of a church. Churches are afforded great latitude when they impose discipline on members or former members. We agree with [former U.S. Supreme Court] Justice Jackson’s view that ‘[r]eligious activities which concern only members of the faith are and ought to be free—as nearly absolutely free as anything can be.’ . . . The members of the Church [she] decided to abandon have concluded that they no longer want to associate with her. We hold that they are free to make that choice.”
19 The court of appeals acknowledged that even if the woman felt distress because former acquaintances chose not to converse with her, “permitting her to recover for intangible or emotional injuries would unconstitutionally restrict the Jehovah’s Witnesses free exercise of religion . . . The constitutional guarantee of the free exercise of religion requires that society tolerate the type of harms suffered by [her] as a price well worth paying to safeguard the right of religious difference that all citizens enjoy.” This decision has, in a sense, received even more weight since it was handed down. How so? The woman later petitioned the highest court in the land to hear the case and possibly overturn the decision against her. But in November 1987, the United States Supreme Court refused to do so.
20 Hence, this important case determined that a disfellowshipped or disassociated person cannot recover damages from Jehovah’s Witnesses in a court of law for being shunned. Since the congregation was responding to the perfect directions that all of us can read in God’s Word and applying it, the person is feeling a loss brought on by his or her own actions.
Discipline—Many Benefit
21 Some outsiders, upon hearing about disfellowshipping, are inclined to sympathize with a wrongdoer who can no longer converse with members of the Christian congregation. But is not such sympathy misplaced? Consider the potential benefit that the wrongdoer and others may receive.
22 For example, on page 26 we noted Lynette’s comment about her choice ‘to cut herself off completely from all association’ with her disfellowshipped sister Margaret. She and her Christian relatives ‘believed that Jehovah’s way is best.’ And it is!
23 Lynette’s sister later told her: ‘If you had viewed the disfellowshipping lightly, I know that I would not have taken steps toward reinstatement as soon as I did. Being totally cut off from loved ones and from close contact with the congregation created a strong desire to repent. I realized just how wrong my course was and how serious it was to turn my back on Jehovah.’
24 In another case, Laurie’s parents were disfellowshipped. Yet she says: ‘My association with them never stopped but increased. As time went on, I became more and more inactive. I got to the point of not even attending meetings.’ Then she read material in The Watchtower of September 1 and 15, 1981, that stressed the counsel of 1 Corinthians 5:11-13 and 2 John 9-11. “It was as if a light bulb were turned on in me,” she writes. ‘I knew I would have to make some changes. I now better understand the meaning of Matthew 10:34-36. My decision was not an easy one for my family to swallow, for my son, five, is the only boy, and they love him dearly.’ It is hoped that losing such association will touch the parents’ hearts, as it did Margaret’s. Still, the discipline involved helped Laurie: ‘I am back out in the field ministry. My marriage and family are stronger because of my change, and so am I.’
25 Or consider the feelings of one who was disfellowshipped and later reinstated. Sandi wrote: ‘I would like to thank you for the very helpful and instructive articles [mentioned above] on reproof and disfellowshipping. I am happy that Jehovah loves his people enough to see that his organization is kept clean. What may seem harsh to outsiders is both necessary and really a loving thing to do. I am grateful that our heavenly Father is a loving and forgiving God.’
26 So our God who requires that an unrepentant wrongdoer be expelled from the congregation also lovingly shows that a sinner can be reinstated in the congregation if he repents and turns around. (A disassociated person can similarly request to become part of the congregation again.) Thereafter he can be comforted by Christians who will confirm their love for him. (2 Corinthians 2:5-11; 7:8-13) Truly, it is just as Paul wrote: “No discipline seems for the present to be joyous, but grievous; yet afterward to those who have been trained by it it yields peaceable fruit, namely, righteousness.”—Hebrews 12:11.
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Preparing For Child Custody Cases Booklet (published by the Watchtower Society):
Many try to portray the beliefs and practices of Jehovah's Witnesses as dogmatic and restrictive. When answering questions about your religious beliefs and practices, emphasize the fact that you have formed your beliefs and adopted your practices after much study and reflection your religion is not simply a matter of rules which have been imposed by the elders. You want to emphasize the fact that you are a thinking, well-balanced, and reasonable individual who is competent to act as a parent. Avoid any response which gives the impression that you are unwilling or unable to provide for your child's best interests because of your religious beliefs.
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Pay Attention To Yourselves and To All the Flock (Confidential Elders-Only Rule Book) (Published in 1991), Page 103:
Disfellowshipped and disassociated ones are shunned by those who wish to have a good relationship with Jehovah.
Basic Scriptural counsel on the proper view of those who have been expelled from the congregation is set out in the apostle Paul's words at 1 Corinthians 5:11- 13.
John counsels against speaking to or associating with a disfellowshipped or disassociated person so as not to be "a sharer in his wicked works." (2 John 11)
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The Watchtower, April 15, 1991 Issue:
Former friends and relatives might hope that a disfellowshipped one would return; yet out of respect for the command at 1 Corinthians 5:11, they do not associate with an expelled person.
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The Watchtower, October 1, 1993 Issue, Page 19:
Apostasy is, in reality, a rebellion against Jehovah. Some apostates profess to know and serve God, but they reject teachings or requirements set out in his Word. Others claim to believe the Bible, but they reject Jehovah's organization and actively try to hinder its work. When they deliberately choose such badness after knowing what is right, when the bad becomes so ingrained that it is an inseparable part of their makeup, then a Christian must hate (in the Biblical sense of the word) those who have inseparable attached themselves to the badness.
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The Watchtower, July 15, 1995 Issue:
Why is it loving to expel an unrepentant wrongdoer from the congregation? Doing so is an expression of love for Jehovah and his ways. (Psalm 97:10) This action shows love for those pursuing a righteous course because it removes from their midst one who could exercise a bad influence on them. It also protects the purity of the congregation.
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The Watchtower, March 1, 1998 Issue:
...we must not only "be obedient" but also "be submissive" to those taking the lead. The Greek word for "be submissive" literally means "be you yielding under." Commenting on the expressions "be obedient" and "be submissive," Bible scholar R. C. H. Lenski says: "One obeys when one agrees with what he is told to do, is persuaded of its correctness and profitableness; one yields . . . when he has a contrary opinion." When we understand and agree with the direction of those taking the lead, obedience may come readily. But what if we do not understand the reason behind a particular decision?
Here is where we may need to be submissive, or yielding. Why? For one thing, we need to trust that these spiritually qualified men have our best interests at heart. After all, they well know that they must render an account to Jehovah for the sheep committed to their care. (James 3:1) In addition, we do well to remember that we may not know all the confidential facts that led them to an informed decision.--Proverbs 18:13.
What about being submissive when it comes to judicial decisions? Granted, this may not be easy, especially if a decision is made to disfellowship someone we love-a relative or a close friend. Here again, it is best to yield to the judgment of the "gifts in men." They are in a position to be more objective than we can be, and they may know more of the facts.
...[the elders] must also keep the congregation clean, and the Bible directs that they disfellowship unrepentant wrongdoers. (1 Corinthians 5:11-13) In many cases the wrongdoer himself accepts the decision. The discipline may be just what he needs to come to his senses. If we, his loved ones, are submissive when it comes to the decision, we may thereby be helping him to benefit from the discipline.
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The Watchtower, December 1, 1998 Issue, Page 17:
What About Slanderous Publicity?
At times, Jehovah's Witnesses have been the target of distorted information in the media. For example, on August 1, 1997, a Russian newspaper published a slanderous article claiming, among other things, that Witnesses categorically require members to 'reject their wives, husbands, and parents if these do not understand and do not share their faith.' Anyone who is truly acquainted with Jehovah's Witnesses knows that the charge is false. The Bible indicates that Christians are to treat unbelieving family members with love and respect, and Witnesses endeavor to follow that direction. (1 Corinthians 7:12-16; 1 Peter 3:1-4) Even so, the article was printed, and many readers were thus misinformed. How can we defend our faith when we are falsely accused?
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Official Jehovah's Witnesses Media Relations Web Site, March 18, 2002 [http://www.jw-media.org/beliefs/beliefsfaq.htm]:
Do you shun former members?
Those who simply cease to be involved in the faith are not shunned. In compliance with the Scriptures, however, members can be expelled for serious unchristian conduct, such as stealing, drunkenness, or adultery, if they do not repent and cease such actions. Disfellowshipping does not sever family ties. Disfellowshipped members may continue to attend religious services, and if they wish, they may receive pastoral visits. They are always welcome to return to the faith.—1 Corinthians 5:11-13.
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Official Jehovah's Witnesses Media Relations Web Site, July 20, 2002 [http://www.jw-media.org/beliefs/beliefsfaq.htm]:
Do you shun former members?
Those who simply leave the faith are not shunned. If, however, someone unrepentantly practices serious sins, such as drunkenness, stealing, or adultery, he will be disfellowshipped and such an individual is avoided by former fellow-worshipers. Every effort is made to help wrongdoers. But if they are unrepentant, the congregation needs to be protected from their influence. The Bible clearly directs: "Remove the wicked man from among yourselves." (1 Corinthians 5:13) What of a man who is disfellowshipped but whose wife and children are still Jehovah's Witnesses? The spiritual ties he had with his family changes, but blood ties remain. The marriage relationship and normal family affections and dealings can continue. As for disfellowshipped relatives not living in the same household, Jehovah's Witnesses apply the Bible's counsel: "Quit mixing with them." (1 Corinthians 5:11) Disfellowshipped individuals may continue to attend religious services and, if they wish, they may receive spiritual counsel from the elders with a view to their being restored. They are always welcome to return to the faith if they reject the improper course of conduct for which they were disfellowshipped.
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Official Jehovah's Witnesses Media Relations Web Site, June 2003 [http://www.jw-media.org/beliefs/beliefsfaq.htm]:
Do you shun former members?
Those who become inactive in the congregation, perhaps even drifting away from association with fellow believers, are not shunned. In fact, special effort is made to reach out to them and rekindle their spiritual interest. If, however, someone unrepentantly practices serious sins, such as drunkeness, stealing or adultery, he will be disfellowshipped and such an individual is avoided by former fellow-worshipers. Every effort is made to help wrongdoers. But if they are unrepentant, the congregation needs to be protected from their influence. The Bible clearly states: 'Remove the wicked man from among yourselves.' (1 Corinthians 5:13) Those who formally say they do not want to be part of the organization any more are also avoided. What of a man who is disfellowshipped but whose wife and children are still Jehovah's Witnesses? The spiritual ties he had with his family change, but blood ties remain. The marriage relationship and normal family affections and dealings can continue. As for disfellowshipped relatives not living in the same household, Jehovah's Witnesses apply the Bible's counsel: "Quit mixing with them." (1 Corinthians 5:11) Disfellowshipped individuals may continue to attend religious services and, if they wish, they may receive spiritual counsel from the elders with a view to their being restored. They are always welcome to return to the faith if they reject the improper course of conduct for which they were disfellowshipped.
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Our Kingdom Ministry, August 2002 Issue:
The bond between family members can be very strong. This brings a test upon a Christian when a marriage mate, a child, a parent, or another close relative is disfellowshipped or has disassociated himself from the congregation.
How to Treat Expelled Ones: God's Word commands Christians not to keep company or fellowship with a person who has been expelled from the congregation
Jesus was... instructing his followers not to associate with expelled ones.
This means that loyal Christians do not have spiritual fellowship with anyone who has been expelled from the congregation. But more is involved. God's Word states that we should 'not even eat with such a man.' (1 Cor. 5:11) Hence, we also avoid social fellowship with an expelled person. This would rule out joining him in a picnic, party, or trip to the shops or theatre or sitting down to a meal with him either in the home or at a restaurant.
What about speaking with a disfellowshipped person?
A simple 'Hello' to someone can be the first step that develops into a conversation and maybe even a friendship. Would we want to take that first step with a disfellowhipped person?
The fact is that when a Christian gives himself over to sin and has to be disfellowshipped, he forfeits much: his approved standing with God;....sweet fellowship with the brothers, including much of the association he had with Christian relatives.
Former spiritual ties have been completely severed. This is true even with respect to his relatives, including those within his immediate family circle....That will mean changes in the spiritual fellowship that may have existed in the home. For example, if the husband is disfellowshipped, his wife and children will not be comfortable with him conducting a family Bible study or leading in Bible reading and prayer.
The situation is different if the disfellowshipped or disassociated one is a relative living outside the immediate family circle and home
It might be possible to have almost no contact at all with the relative.
Loyal Christians should strive to avoid needless association with such a relative, even keeping business dealings to an absolute minimum.
Sometimes Christian parents have accepted back into their home for a time a disfellowshipped child who has become physically or emotionally ill. But in each case the parents can weigh the individual circumstances.
Will he bring 'leaven' into the home?
Cooperating with the Scriptual arrangement to disfellowship and shun unrepentant wrongdoers is beneficial.
After hearing a talk at a [Jehovah's Witnesses] circuit assembly, a brother and his fleshly sister realized that they needed to make adjustments in the way they treated their mother, who lived elsewhere and who had been disfellowshipped for six years. Immediately after the assembly, the man called his mother, and after assuring her of their love, he explained that they could no longer talk to her unless there were important family matters requiring contact. Shortly thereafter, his mother began attending meetings and was eventually reinstated. Also, her unbelieving husband began studying and in time was baptized [as a Jehovah's Witness].
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The Watchtower, July 15, 1985 Issue, Pages 30-31:
Questions From Readers
· Did 2 John 10, which says not to receive into one’s home or to greet certain ones, refer only to those who had promoted false doctrine?
In context this counsel concerned the “many deceivers” who had gone forth, “persons not confessing Jesus Christ as coming in the flesh.” (2 John 7) The apostle John offered directions on how Christians back there should treat one who denied that Jesus had existed or that he was the Christ and Ransomer. John directed: “If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him. For he that says a greeting to him is a sharer in his wicked works.” (2 John 10, 11) But the Bible elsewhere shows that this had a wider application.
At one time among the Christians in Corinth, a man was practicing immorality, and the apostle Paul wrote them to “quit mixing in company with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.” (1 Corinthians 5:11) Now, did that apply to former brothers who had been expelled only for the gross wrongs there listed?
No. Revelation 21:8 shows also that such individuals as unrepentant murderers, spiritists, and liars are included among those who merit the second death. Surely the counsel in 1 Corinthians 5:11 would also have been applied with equal force to former Christians guilty of these wrongs. Further, John wrote that some “went out from us, but they were not of our sort; for if they had been of our sort, they would have remained with us. But they went out that it might be shown up that not all are of our sort.” (1 John 2:18, 19) John did not say that they had been expelled for gross sin. Perhaps some of them just quit, deciding that they no longer wanted to be in the congregation because they disagreed over a doctrine. Others may have grown tired and given out.—1 Corinthians 15:12; 2 Thessalonians 2:1-3; Hebrews 12:3, 5.
Of course, if a brother had begun to stray into sin, mature Christians would have tried to help him. (Galatians 6:1; 1 John 5:16) If he had doubts, they would have attempted to ‘snatch him out of the fire.’ (Jude 23) Even if he had become inactive, not going to meetings or in the public ministry, spiritually strong ones would have striven to restore him. He might have told them that he did not want to be bothered with being in the congregation, reflecting his weakened faith and low spirituality. They would not have badgered him, but they might occasionally have made a friendly visit on him. Such loving, patient, merciful efforts would have reflected God’s interest that none be lost.—Luke 15:4-7.
In contrast, John’s words indicate that some went further than spiritual weakness and inactivity; they actually repudiated God’s congregation. Someone may have come out openly in opposition to God’s people, declaring that he no longer wanted to be in the congregation. He may even have renounced his former faith formally, such as by a letter. Of course, the congregation would have accepted his decision to disassociate himself. But how would they then have treated him?
John says: “Everyone that pushes ahead and does not remain in the teaching of the Christ does not have God. He that does remain in this teaching is the one that has both the Father and the Son. If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him.” (2 John 9, 10) Those words certainly would have applied to a person who became an apostate by joining a false religion or by spreading false doctrine. (2 Timothy 2:17-19) But what about those who John said “went out from us”? While Christians in the first century would know that they should not associate with an expelled wrongdoer or with an active apostate, did they act similarly toward someone who was not expelled but who willfully renounced the Christian way?
Aid to Bible Understanding shows that the word “apostasy” comes from a Greek word that literally means “‘a standing away from’ but has the sense of ‘desertion, abandonment or rebellion.’” The Aid book adds: “Among the varied causes of apostasy set forth in apostolic warnings were: lack of faith (Heb. 3:12), lack of endurance in the face of persecution (Heb. 10:32-39), abandonment of right moral standards (2 Pet. 2:15-22), the heeding of the ‘counterfeit words’ of false teachers and ‘misleading inspired utterances’ ( . . . 1 Tim. 4:1-3) . . . Such ones willfully abandoning the Christian congregation thereby become part of the ‘antichrist.’ (1 John 2:18, 19)”
A person who had willfully and formally disassociated himself from the congregation would have matched that description. By deliberately repudiating God’s congregation and by renouncing the Christian way, he would have made himself an apostate. A loyal Christian would not have wanted to fellowship with an apostate. Even if they had been friends, when someone repudiated the congregation, apostatizing, he rejected the basis for closeness to the brothers. John made it clear that he himself would not have in his home someone who ‘did not have God’ and who was “not of our sort.”
Scripturally, a person who repudiated God’s congregation became more reprehensible than those in the world. Why? Well, Paul showed that Christians in the Roman world daily contacted fornicators, extortioners, and idolaters. Yet he said that Christians must “quit mixing in company with anyone called a brother” who resumed ungodly ways. (1 Corinthians 5:9-11) Similarly, Peter stated that one who had “escaped from the defilements of the world” but then reverted to his former life was like a sow returning to the mire. (2 Peter 2:20-22) Hence, John was providing harmonious counsel in directing that Christians were not to ‘receive into their homes’ one who willfully ‘went out from among them.’—2 John 10.
John added: “For he that says a greeting to him is a sharer in his wicked works.” (2 John 11) Here John used the Greek word of greeting khai´ro rather than the word a·spa´zo·mai, found in verse 13.
Khai´ro meant to rejoice. (Luke 10:20; Philippians 3:1; 4:4) It was also used as a greeting, spoken or written. (Matthew 28:9; Acts 15:23; 23:26) A·spa´zo·mai meant “to enfold in the arms, thus to greet, to welcome.” (Luke 11:43; Acts 20:1, 37; 21:7, 19) Either could be a salutation, but a·spa´zo·mai may have implied more than a polite “hello” or “good-day.” Jesus told the 70 disciples not to a·spa´se·sthe anyone. He thus showed that their urgent work allowed no time for the Eastern way of greeting with kisses, embraces, and long conversation. (Luke 10:4) Peter and Paul urged: ‘Greet [a·spa´sa·sthe] one another with a kiss of love, or a holy kiss.’—1 Peter 5:14; 2 Corinthians 13:12, 13; 1 Thessalonians 5:26.
So John may deliberately have used khai´ro in 2 John 10, 11 rather than a·spa´zo·mai (verse 13). If so, John was not urging Christians then to avoid merely warmly greeting (with an embrace, kiss, and conversation) a person who taught falsehood or who renounced the congregation (apostatized). Rather, John was saying that they ought not even greet such an individual with khai´ro, a common “good-day.”
The seriousness of this counsel is evident from John’s words: “He that says a greeting to him is a sharer in his wicked works.” No true Christian would have wanted God to view him as sharing in wicked works by associating with an expelled wrongdoer or with one who rejected His congregation. How much finer to be a sharer in the loving Christian brotherhood, as John wrote: “That which we have seen and heard we are reporting also to you, that you too may be having a sharing with us. Furthermore, this sharing of ours is with the Father and with his Son Jesus Christ.”—1 John 1:3.
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End of Disfellowshipping Quotes_____________________________________________________________________
According to the Watchtower Society's Publications, Elders are Appointed directly by the Governing Body of Jehovah's Witnesses, or by Overseers who have been directly Appointed by the Governing Body. The Watchtower Society teaches that Elders are direct Representatives of the Governing Body:
Quotes from "The Watchtower", January 15, 2001 Issue, Pages 14-15:
The Governing Body of Jehovah’s Witnesses directly appoints all members of Branch Committees. When deciding who can assume such a weighty responsibility, the Governing Body has in mind Jesus’ statement: "Everyone to whom much was given, much will be demanded of him; and the one whom people put in charge of much, they will demand more than usual of him." (Luke 12:48) In addition to appointing Branch Committee members, the Governing Body appoints Bethel elders and traveling overseers. However, they do commission responsible brothers to act for them in making certain other appointments.
[...] Today, therefore, the Governing Body appoints qualified brothers at the branches to represent it in making appointments of elders and ministerial servants. Care is taken that those acting representatively on behalf of the Governing Body clearly understand and follow the Scriptural guidelines for making such appointments. Hence, it is under the direction of the Governing Body that qualified men are appointed to serve in the congregations of Jehovah’s Witnesses worldwide.
When recommendations for appointment of overseers and ministerial servants are submitted to a branch office of the Watch Tower Society, experienced men rely on God’s spirit for guidance in making the appointments. These men feel a sense of accountability, realizing that they must not lay their hands hastily upon any man, lest they share in his sins.—1 Timothy 5:22.
Certain appointments may be transmitted by a letter bearing an official stamp from a legal entity. Such a letter may be used to appoint more than one brother in the congregation.
Theocratic appointments come from Jehovah through his Son and God’s visible earthly channel, "the faithful and discreet slave" and its Governing Body. (Matthew 24:45-47) The whole process of such recommendation and appointment is directed, or guided, by holy spirit.
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Quote from "The Watchtower", January 15, 1996 Issue, Page 15:
Today, Christian elders are appointed by the Governing Body of Jehovah’s Witnesses
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Quote from "The Watchtower", July 1, 1994 Issue, Page 22:
the Governing Body delegates authority to Branch Committees, district and circuit overseers, and elders within each of the more than 73,000 congregations of Jehovah’s Witnesses throughout the earth. All these devoted Christian men deserve our support and respect.
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Quote from "The Watchtower", February 1, 1993 Issue, Page 16:
The facts show that today "the faithful and discreet slave" is associated with Jehovah’s Witnesses and represented by the Governing Body of these Witnesses. That body, in turn, appoints overseers in various capacities—such as elders and traveling representatives—to direct the work on a local level. Godly subjection requires each dedicated Witness to be in subjection to these overseers in keeping with Hebrews 13:17: "Be obedient to those who are taking the lead among you and be submissive, for they are keeping watch over your souls as those who will render an account; that they may do this with joy and not with sighing, for this would be damaging to you."
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Quote from "The Watchtower", June 1, 1992 Issue, Page 18:
Those taking the lead in the congregation are the elders. True, these men are not perfect. Nevertheless, they are appointed under the supervision of the Governing Body.
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Quote from "The Watchtower, July 1, 1992 Issue, Page 14:
AS SUPREME Judge, Jehovah has delegated judicial authority to his Son. (John 5:27) In turn, as Head of the Christian congregation, Christ uses the faithful and discreet slave class and its Governing Body to appoint elders, who at times have to act as judges. (Matthew 24:45-47; 1 Corinthians 5:12, 13; Titus 1:5, 9)
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Quote from "The Watchtower", November 15, 1991 Issue, Pages 19-20:
Elders are appointed by the Governing Body of Jehovah’s Witnesses or its direct representatives. That body, in turn, represents "the faithful and discreet slave."
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Quote from "The Watchtower", March 15, 1990 Issue, Page 20:
21 Under the direction of the holy spirit, Branch Committees recommend mature, spiritual men to serve as circuit and district overseers. After being appointed directly by the Governing Body, they serve as traveling overseers. These brothers visit circuits and congregations in order to build them up spiritually and help them apply instructions received from the Governing Body. (Compare Acts 16:4; Romans 1:11, 12.) Traveling overseers submit reports to the branch office. With the help of the holy spirit and the inspired Scriptures, they share with local elders in recommending qualified brothers for appointment as ministerial servants and elders by the Governing Body or by its representatives.—Philippians 1:1; Titus 1:5; compare 1 Timothy 3:1-13; 4:14.22 In turn, those making up bodies of elders ‘pay attention to themselves and to all the flock, among which the holy spirit has appointed them overseers.’ (Acts 20:28) These overseers faithfully seek to apply instructions received from Jehovah God and Jesus Christ by means of the faithful and discreet slave and its Governing Body.
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End of Quotes about Elders being Appointed by the Governing Body
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Elders are untrained and unpaid volunteers who are NOT qualified to handle allegations of child abuse:
Quote from the Confidential "All Bodies Of Elders" Letter sent from Britain's Watchtower Bible and Tract Society Headquarters to All Bodies of Elders in Britain:
December 1, 2000
ALL BODIES OF ELDERS IN BRITIAN
Dear Brothers:
CONFIDENTIAL
[...] "Elders are spiritual shepherds but are generally not qualified to evaluate the genuineness or the seriousness of an allegation of child abuse."
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Quote from the Paducah Sun (Kentucky) Newspaper - January 28th 2001:
Both Brown and Moreno said that the elders, who volunteer and are essentially untrained clergy, might err in their application of a policy both believe puts protecting children first.
[...] "It's a matter of trying to balance confidentiality and protecting the child," Brown said. "It's not always easy. Have mistakes been made? Very likely, they have."
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Quote from "An Unlikely David: Barbara Anderson's struggle to stop predatory pedophiles in the cloistered world of Jehovah's Witnesses"
September 3rd 2002:
By Michael Morris
(The original article can be found here: http://www.toasted-cheese.com/ezine/2-3/morris.htm)
Parents of most denominations would not hesitate to call police first when sexual abuse of their child is reported. But to the Witnesses, all outsiders - even police and social workers -- are co-conspirators with Satan, part of the condemned world soon to be destroyed by God. As a Witness, when dealing with any wrongdoing "you go to elders first, and then elders make the decision for where you go [from there]. To bypass the organization would be treason," said Anderson.
But these same elders "volunteer, and are essentially untrained clergy," according to a Jehovah's Witness spokesman in the Paducah Sun. They attend no seminary, and have no minimum education requirements, beyond basic literacy. They are equipped for nothing more than enforcing organizational guidelines, delivering biblical platitudes and offering a moment of prayer. When encountering a case of child sexual abuse for the first time, their instructions are first to "call the Legal Department" at the group's headquarters.
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End of Quotes about Elders being untrained volunteers
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The Watchtower Society teaches that Jehovah's Witnesses MUST Obey the Elders:
Quotes from The Watchtower, August 1, 2001 Issue, Page 14:
First, since "oneness" is to be observed, a mature Christian must be in unity and full harmony with fellow believers as far as faith and knowledge are concerned. He does not advocate or insist on personal opinions or harbor private ideas when it comes to Bible understanding. Rather, he has complete confidence in the truth as it is revealed by Jehovah God through his Son, Jesus Christ, and "the faithful and discreet slave." By regularly taking in the spiritual food provided "at the proper time"—through Christian publications, meetings, assemblies, and conventions—we can be sure that we maintain "oneness" with fellow Christians in faith and knowledge.—Matthew 24:45.
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Quotes from The Watchtower, January 15, 2001 Issue, Page 21:
How is Jesus’ leadership manifested? One way is through Christian overseers, the “gifts in men.” (Ephesians 4:8) Revelation 1:16 depicts anointed overseers as being in Christ’s right hand, under his control. Today, Jesus directs the arrangement for elders, whether such men have a heavenly or an earthly hope ... they are appointed by holy spirit in harmony with Scriptural requirements. (1 Timothy 3:1-7; Titus 1:5-9)
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Quotes from The Watchtower, August 15, 2000 Issue, Page 28:
What are some ways in which you might develop such loyalty? One would be by cooperating with your local congregation elders. (Hebrews 13:17) Recognizing that Christ is the appointed Head of the Christian congregation, mature Christians are loyal to those appointed “to shepherd the congregation of God.” (Acts 20:28) How inappropriate it would be to challenge or undermine the authority of appointed elders! You should also feel a sense of loyalty to “the faithful and discreet slave” and the agencies that are used to disseminate spiritual “food at the proper time.” (Matthew 24:45) Be quick to read and apply the information found in The Watchtower and its companion publications.
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Quotes from The Watchtower, August 1, 2000 Issue, Page 6:
What has he [Jesus] done to accomplish all of this in order to strengthen the Christian congregation? "When he ascended on high . . . , he gave gifts in men." (Ephesians 4:8) These "gifts in men" are Christian elders, who are appointed by holy spirit and are given the authority to care for the spiritual interests of fellow believers.—Acts 20:28.
For this reason Paul counsels: "Remember those who are taking the lead among you, who have spoken the word of God to you, and as you contemplate how their conduct turns out imitate their faith." Since these faithful men follow Jesus’ steps closely, it is certainly the course of wisdom to imitate their faith. Then Paul adds: "Be obedient to those who are taking the lead among you and be submissive, ["continually recognizing their authority over you," The Amplified Bible] for they are keeping watch over your souls as those who will render an account; that they may do this with joy and not with sighing, for this would be damaging to you."—Hebrews 13:7, 17.
What happens when such direction is disregarded? Some members of the early Christian congregation did just that and became apostates. Hymenaeus and Philetus are mentioned as men who subverted the faith of some and whose empty speeches ‘violated what is holy.’ One of their assertions was that the resurrection had already taken place, evidently either a spiritual or a symbolic one, and therefore there was no further resurrection in the future under God’s Kingdom.—2 Timothy 2:16-18.
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Quotes from The Watchtower, June 15, 2000 Issue, Pages 12-16:
Honor the Ones Given Authority Over You
Congregation elders are worthy of our honor because ‘the holy spirit has appointed them overseers, to shepherd the congregation of God.’ (Acts 20:28)
An outrageous example of not honoring God-appointed theocratic leadership was that of Korah. As a Kohathite, what a privilege he enjoyed serving Jehovah at the tabernacle! Still, he found fault with Moses and Aaron, God’s anointed leaders of the Israelites. Korah banded together with other chieftains of Israel and brazenly told Moses and Aaron: “The whole assembly are all of them holy and Jehovah is in their midst. Why, then, should you lift yourselves up above the congregation of Jehovah?” How did Jehovah view the attitude of Korah and his supporters? God viewed their action as dishonoring Jehovah himself. After seeing all those on their side swallowed up in the earth, Korah and the 250 chieftains were destroyed by a fire from Jehovah.—Numbers 16:1-3, 28-35.
There are many examples in the Bible of those who honored individuals in authority, even when these misused or abused their authority. David was one such fine example. King Saul, under whom he served, became jealous of David’s achievements and sought to kill him. (1 Samuel 18:8-12; 19:9-11; 23:26) Still, though having opportunities to kill Saul, David said: “It is unthinkable, on my part, from Jehovah’s standpoint, to thrust my hand out against the anointed of Jehovah!” (1 Samuel 24:3-6; 26:7-13) David knew that Saul was in the wrong, but he left it up to Jehovah to judge him. (1 Samuel 24:12, 15; 26:22-24) He did not speak abusively of or to Saul.
Honor Those Taking the Lead
Congregation elders are appointed by holy spirit, yet they are still imperfect and make mistakes. (Psalm 130:3; Ecclesiastes 7:20; Acts 20:28; James 3:2) As a result, some in the congregation may feel dissatisfied with the elders. How should we react when we feel that something in the congregation is not handled just right, or at least so it seems? Note the contrast between the first-century false teachers and the angels: “Daring, self-willed, they [false teachers] do not tremble at glorious ones but speak abusively, whereas angels, although they are greater in strength and power, do not bring against them an accusation in abusive terms, not doing so out of respect for Jehovah.” (2 Peter 2:10-13) While the false teachers spoke abusively of “glorious ones”—elders who were given authority in the first-century Christian congregation—the angels did not speak abusively of the false teachers who were causing disunity among the brothers. The angels, being in a superior position and having a keener sense of justice than humans, were aware of what was taking place in the congregation. Yet, “out of respect for Jehovah,” they left the judgment to God.—Hebrews 2:6, 7; Jude 9.
Even if something is not handled just the way it should be, should we not have faith in Jesus Christ as the living Head of the Christian congregation? Is he not aware of what is happening in his own worldwide congregation? Should we not respect his way of handling the situation and recognize his ability to control matters? Really, ‘who are we to be judging our neighbor?’ (James 4:12; 1 Corinthians 11:3; Colossians 1:18) Why not bring your concerns before Jehovah in your prayers?
Because of human imperfection, difficulties or problems may arise. There may even be times when an elder errs, causing some to be disturbed. Our acting hastily under such circumstances will not change the situation. It may only serve to aggravate the problem. Those having spiritual discernment will wait on Jehovah to set things straight and administer whatever discipline may be needed in his own time and way.—2 Timothy 3:16; Hebrews 12:7-11.
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Quotes from The Watchtower, June 1, 1999 Issue, Pages 16-19:
But what about the “gifts in men” themselves? How can we show that we appreciate them?
We can demonstrate our appreciation for the “gifts in men” by being quick to heed their Bible-based counsel and decisions. The Bible advises us: “Be obedient to those who are taking the lead among you and be submissive, for they are keeping watch over your souls as those who will render an account; that they may do this with joy and not with sighing, for this would be damaging to you.” (Hebrews 13:17) Notice that we must not only “be obedient” but also “be submissive” to those taking the lead. The Greek word for “be submissive” literally means “be you yielding under.” Commenting on the expressions “be obedient” and “be submissive,” Bible scholar R. C. H. Lenski says: “One obeys when one agrees with what he is told to do, is persuaded of its correctness and profitableness; one yields . . . when he has a contrary opinion.” When we understand and agree with the direction of those taking the lead, obedience may come readily. But what if we do not understand the reason behind a particular decision?
Here is where we may need to be submissive, or yielding. Why? For one thing, we need to trust that these spiritually qualified men have our best interests at heart. After all, they well know that they must render an account to Jehovah for the sheep committed to their care. (James 3:1) In addition, we do well to remember that we may not know all the confidential facts that led them to an informed decision.—Proverbs 18:13.
What about being submissive when it comes to judicial decisions? Granted, this may not be easy, especially if a decision is made to disfellowship someone we love—a relative or a close friend. Here again, it is best to yield to the judgment of the “gifts in men.” They are in a position to be more objective than we can be, and they may know more of the facts.
And let all of us be determined to show our appreciation for the “gifts in men” by being obedient and submissive to them
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Quotes from The Watchtower, August 15, 1998 Issue, Pages 12-14:
while elders today are imperfect, we still ought to recognize them as “[appointed by] the holy spirit [to be] overseers, to shepherd the congregation of God.” They deserve our support and respect.—Acts 20:28.
we must be careful about judging by outward appearances. If we put our confidence in Jehovah, we will not doubt his choices. Although his earthly congregation is made up of imperfect humans, who have no claim to infallibility, he is using them in a mighty way. Jude, Jesus’ half brother, warned first-century Christians of individuals “disregarding lordship and speaking abusively of glorious ones.” (Jude 8-10) Never should we be like them.
Jehovah apparently chooses for certain responsibilities individuals who have the particular qualities necessary to guide his people in the way he wants them to go at that particular time. We ought to strive to recognize this fact, not second-guessing God’s choices, but being content humbly to serve where Jehovah has placed us individually. Thus we show that we have made Jehovah our confidence.—Ephesians 4:11-16; Philippians 2:3.
Each of us might ask himself: ‘Do I sometimes run ahead of Jehovah and the elders appointed in the congregation, trying to speed things up or do things my own way?
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Quotes from The Watchtower, June 1, 1998 Issue, Pages 16-17:
Another problem that Jude addresses is the lack of respect for divinely constituted authority. For instance, in verse 8 he charges the same wicked men with “speaking abusively of glorious ones.” Who were these “glorious ones”? They were imperfect men, but they had responsibilities conferred upon them by Jehovah’s holy spirit. For example, the congregations had elders, who were charged with shepherding the flock of God. (1 Peter 5:2) There were traveling overseers too, such as the apostle Paul. And the body of elders in Jerusalem acted as a governing body, making decisions affecting the Christian congregation as a whole. (Acts 15:6) Jude was deeply concerned that certain ones in the congregations were speaking abusively of, or blaspheming, such men.
To denounce such disrespectful talk, in verse 11, Jude cites three more examples as reminders: Cain, Balaam, and Korah. Cain ignored Jehovah’s loving counsel and willfully pursued his own course of murderous hatred. (Genesis 4:4-8) Balaam received repeated warnings that unquestionably came from a supernatural source—even his own she-ass spoke to him! But Balaam selfishly continued to plot against God’s people. (Numbers 22:28, 32-34; Deuteronomy 23:5) Korah had his own position of responsibility, but it was not enough. He fomented rebellion against the meekest man on the earth, Moses.—Numbers 12:3; 16:1-3, 32.
How vividly these examples teach us to listen to counsel and to respect those whom Jehovah uses in positions of responsibility! (Hebrews 13:17) It is all too easy to find fault with the appointed elders, for they are imperfect, as all of us are imperfect. But if we dwell on their faults and undermine respect for them, might we be “speaking abusively of glorious ones”? In verse 10, Jude mentions those who “are speaking abusively of all the things they really do not know.” Some will, at times, criticize a decision made by a body of elders or a judicial committee. Yet, they are not privy to all the details that the elders had to consider in order to reach a decision. So why speak abusively about things they really do not know? (Proverbs 18:13) Those who persist in such negative talk could cause divisions in the congregation and perhaps even be likened to dangerous “rocks hidden below water” at gatherings of fellow believers. (Jude 12, 16, 19) Never would we want to pose a spiritual danger to others. Rather, let each of us resolve to appreciate responsible men for their hard work and devotion to the flock of God.—1 Timothy 5:17.
Jude cites an example of one who respected duly constituted authority. He writes: “When Michael the archangel had a difference with the Devil and was disputing about Moses’ body, he did not dare to bring a judgment against him in abusive terms, but said: ‘May Jehovah rebuke you.’” (Jude 9) This fascinating account, unique to Jude in the inspired Scriptures, teaches two distinct lessons. On the one hand, it teaches us to leave judgment with Jehovah. Satan evidently wanted to misuse the body of the faithful man Moses in order to promote false worship. How wicked! Yet, Michael humbly refrained from bringing a judgment, for only Jehovah had that authority. How much more, then, should we refrain from judging faithful men who are trying to serve Jehovah.
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Quotes from The Watchtower, May 15, 1998 Issue, Page 18:
The great crowd are also being tested in connection with theocratic procedures. The worldwide Christian congregation is directed according to divine principles and theocratic standards. This means first of all recognizing Jesus as the Leader, the one appointed as Head of the congregation. (1 Corinthians 11:3) Willing submission to him and to his Father is manifested through our faith in theocratic appointments and decisions related to our unitedly doing Jehovah’s will. Furthermore, in each local congregation, there are men appointed to take the lead. They are imperfect men whose faults we may readily see; yet we are urged to respect such overseers and to be submissive.
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Quotes from The Watchtower, September 1, 1997 Issue, Page 16:
In what sense, though, do they “look down on lordship” and speak “abusively of glorious ones”?
They do so in that they despise divinely constituted authority. Christian elders represent the glorious Jehovah God and his Son and, as a result, have certain glory conferred upon them. True, they make mistakes, as did Peter himself, but the Scriptures urge members of the congregation to be submissive to such glorious ones. (Hebrews 13:17) Their shortcomings are no reason to speak abusively of them. Peter says that angels do not “bring against [false teachers] an accusation in abusive terms,” although it would be richly deserved. “But these men,” Peter continues, “like unreasoning animals born naturally to be caught and destroyed, will, in the things of which they are ignorant and speak abusively, even suffer destruction.”—2 Peter 2:10-13.
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Quotes from The Watchtower, August 1, 1997 Issue, Pages 8-13:
When a brother is in a position of responsibility, his faults may become more apparent. How easy it is to pick at ‘a straw in our brother’s eye while ignoring a rafter in our own’! (Matthew 7:1-5) Dwelling on faults, though, can breed disloyalty. To illustrate, consider the contrast between Korah and David. Korah bore much responsibility, and he had probably been loyal for many years, but he became ambitious. He came to resent the authority of Moses and Aaron, his first cousins. Though Moses was the meekest of men, Korah evidently began to look at him with critical eyes. He likely saw faults in Moses. Those faults, however, did not justify Korah’s disloyalty to Jehovah’s organization. He was destroyed from the midst of the congregation.—Numbers 12:3; 16:11, 31-33.
David, on the other hand, served under King Saul. Once a good king, Saul had actually become wicked. David needed faith, endurance, and even some ingenuity to survive jealous Saul’s attacks. Yet, when David had a chance to retaliate, he said that it was ‘unthinkable, from Jehovah’s standpoint,’ that he commit a disloyal act against one whom Jehovah had anointed.—1 Samuel 26:11.
When some who are taking the lead among us seem to err in judgment, speak with harsh words, or seem to show favoritism, will we complain about them, perhaps contributing to a critical spirit in the congregation? Will we stay away from Christian meetings as a form of protest? Surely not! Like David, we will never allow the faults of another to move us to be disloyal to Jehovah and his organization!—Psalm 119:165.
God’s earthly organization today is far superior to the Jewish system with its temple. Granted, it is not perfect; that is why adjustments are made at times. But neither is it riddled with corruption, nor is Jehovah God about to replace it. Never should we allow any imperfections we perceive within it to embitter us or move us to adopt a critical, negative spirit.
When a dear friend or even a family member chooses a course that violates Bible principles, we may feel that we are torn between loyalties. Naturally, we feel loyal to family members. But never should we put our allegiance to them ahead of our loyalty to Jehovah! (Compare 1 Samuel 23:16-18.) We would neither help wrongdoers to conceal a serious sin nor side with them against elders who are trying to ‘readjust them in a spirit of mildness.’ (Galatians 6:1) Doing so would be disloyalty to Jehovah, his organization, and a loved one. After all, to stand between a sinner and the discipline he needs is, in effect, to block an expression of Jehovah’s love from reaching him. (Hebrews 12:5-7)
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Quotes from The Watchtower, March 15, 1996 Issue, Pages 17-18:
When something is said or done in the congregation that we have difficulty understanding, loyalty will keep us from judging motives and will help us to take the position that perhaps it is a matter of judgment. Is it not far better to dwell on the good qualities of the appointed elders and other fellow believers rather than on their shortcomings? Yes, we want to guard against all such negative thinking, for it is related to being disloyal! Loyalty will also help us to obey Paul’s directive “to speak injuriously of no one.”—Titus 3:1, 2.
When there has been a disfellowshipping, loyalty requires that we back up the elders, not trying to second-guess whether there were sufficient reasons for the action taken.
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Quotes from The Watchtower, August 15, 1994 Issue, Page 29:
You can also do much to promote harmony by cooperating fully with the elders. “Be obedient to those who are taking the lead among you and be submissive,” says Hebrews 13:17, “for they are keeping watch over your souls as those who will render an account; that they may do this with joy and not with sighing, for this would be damaging to you.” True, the elders are imperfect men, and it might be easy to find fault with them. Yet a critical attitude breeds mistrust. It can ruin your joy and adversely affect others in the congregation. The apostle Peter thus gave this advice: “You younger men, be in subjection to the older men. But all of you gird yourselves with lowliness of mind toward one another . . . Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time.”—1 Peter 5:5, 6.
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Quotes from The Watchtower, February 1, 1993 Issue, Page 16:
With the coming of the Messiah, Jesus Christ, God used him and his immediate apostles and disciples to serve as His spokesmen. Later, the anointed faithful followers of Jesus Christ were to serve as a “faithful and discreet slave” in communicating to Jehovah’s people how to apply Bible principles in their lives. Godly subjection meant recognizing the instrument Jehovah God was using.—Matthew 24:45-47; Ephesians 4:11-14.
The facts show that today “the faithful and discreet slave” is associated with Jehovah’s Witnesses and represented by the Governing Body of these Witnesses. That body, in turn, appoints overseers in various capacities—such as elders and traveling representatives—to direct the work on a local level. Godly subjection requires each dedicated Witness to be in subjection to these overseers in keeping with Hebrews 13:17: “Be obedient to those who are taking the lead among you and be submissive, for they are keeping watch over your souls as those who will render an account; that they may do this with joy and not with sighing, for this would be damaging to you.”
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Quotes from The Watchtower, November 15, 1992 Issue, Pages 20-21:
As Jehovah’s dedicated Witnesses, all of us must be loyal to him and to his organization. We should never even contemplate turning aside from God’s wonderful light, pursuing an apostate course that can lead to spiritual death now and eventual destruction. (Jeremiah 17:13) But what if it is hard for us to accept or fully appreciate some Scriptural point presented by the faithful slave? Then let us humbly acknowledge where we learned the truth and pray for wisdom to deal with this trial until it comes to an end with some published clarification of matters.—James 1:5-8.
Our hearts should impel us to cooperate with Jehovah’s organization because we know that it alone is directed by his spirit and is making known his name and purposes. Of course, those shouldering responsibility in it are imperfect. (Romans 5:12) But “Jehovah’s anger got to be hot” against Aaron and Miriam when they found fault with Moses and forgot that he, not they, was entrusted with God-given responsibility. (Numbers 12:7-9) Today, loyal Christians cooperate with “those who are taking the lead” because that is what Jehovah requires. (Hebrews 13:7, 17)
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Quotes from The Watchtower, June 1, 1992 Issue, Pages 18-19:
The apostle Paul singled out a group of Christians that especially deserve our love. He said: “Be obedient to those who are taking the lead among you and be submissive, for they are keeping watch over your souls as those who will render an account; that they may do this with joy and not with sighing, for this would be damaging to you.” (Hebrews 13:17) Those taking the lead in the congregation are the elders. True, these men are not perfect. Nevertheless, they are appointed under the supervision of the Governing Body.
Sometimes, in order to keep the congregation clean, elders have to disfellowship an unrepentant wrongdoer. (1 Corinthians 5:1-5) This protects the congregation. It may also help the wrongdoer. Often, such discipline has helped to bring a sinner to his senses. What, though, if the one disfellowshipped is a close friend or a relative? Suppose the individual is our father or mother or our son or daughter. Do we nevertheless respect the action taken by the elders? True, it may be difficult. But what an abuse of our freedom it would be to question the decision of the elders and continue to associate spiritually with one who has proved to be a corrupting influence in the congregation! (2 John 10, 11)
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End of Quotes about Obeying the Elders____________________________________________________________________________
The Watchtower Society teaches that Elders are NOT authorized to forgive sins, and that Elders CANNOT grant absolution. The Watchtower Society teaches that ONLY God and Jesus can forgive sins. The Watchtower Society teaches that you should make a confession to the Elders in order to get spiritual advice and help and for the Elders to pray with you.
The Watchtower, August 15, 2001 Issue, Page 30:
· Since Jehovah is the one who can forgive our sins, why do Christians confess serious sins to the older men in the congregation?
Yes, it is Jehovah’s forgiveness of serious sins that a Christian needs to seek. (2 Samuel 12:13) But just as the prophet Nathan provided help for David, mature older men in the congregation can help remorseful sinners. Going to the elders is in line with the direction given at James 5:14, 15.—6/1, page 31.
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The Watchtower, June 1, 2001 Issue, Pages 30-31:
Questions From Readers
In view of Jehovah’s willingness to forgive sins by the merit of the ransom sacrifice, why is it necessary for Christians to confess to the older men in the congregation?
As can be seen in the case of David and Bath-sheba, Jehovah forgave David’s sin, grave though it was, because of David’s genuine repentance. When the prophet Nathan approached him, David openly confessed: “I have sinned against Jehovah.”—2 Samuel 12:13.
However, Jehovah not only accepts a sinner’s sincere confession and extends forgiveness but he also makes loving provisions to help the erring one progress to spiritual recovery. In David’s case, the help came through the prophet Nathan. Today, in the Christian congregation, there are spiritually mature older men, or elders. The disciple James explains: “Is there anyone [spiritually] sick among you? Let him call the older men of the congregation to him, and let them pray over him, greasing him with oil in the name of Jehovah. And the prayer of faith will make the indisposed one well, and Jehovah will raise him up. Also, if he has committed sins, it will be forgiven him.”—James 5:14, 15.
Skillful elders can do much to ease the pain of heart that is felt by the remorseful sinner. They strive to imitate Jehovah in their dealings with him. They never want to be harsh, even though strong discipline may be warranted. Rather, they compassionately consider the immediate needs of the individual. Patiently they strive to readjust the erring one’s thinking by using God’s Word. (Galatians 6:1) Even if a person does not voluntarily confess his sin, he may still be moved to repentance when approached by the elders, as David was when approached by Nathan. The support thus rendered by the elders helps the erring one to avoid the danger of repeating the sin and the serious consequences of becoming a hardened practicer of sin.—Hebrews 10:26-31.
It is certainly not easy to confess to others deeds that one feels ashamed of and to seek forgiveness. It takes inner strength. Reflect for a moment, though, on the alternative. One man who failed to reveal his serious sin to the elders in the congregation said: “I felt a pain in my heart that would not go away. I increased my efforts in the preaching work, but the sickening feeling remained.” He felt that confession to God in prayer was enough, but clearly it was not, for he experienced feelings similar to King David’s. (Psalm 51:8, 11) How much better to accept the loving assistance that Jehovah provides through the elders!
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The Watchtower, November 15, 1997 Issue, Pages 23-24:
19 We may not feel like singing if we are ailing spiritually, perhaps because of wrong conduct or a failure to feed regularly at Jehovah’s table. If we are in that state, let us humbly call for the elders so that they may ‘pray over us.’ (Proverbs 15:29) They will also ‘grease us with oil in Jehovah’s name.’ As soothing oil on a wound, their comforting words and Scriptural counsel will help to allay depression, doubt, fear. ‘The prayer of faith will make us well’ if it is backed up by our own faith. If the elders find that our spiritual sickness was caused by serious sin, they will kindly make clear our error and try to help us. (Psalm 141:5) And if we are repentant, we can have faith that God will hear their prayers and forgive us.
20 ‘Openly confessing our sins to one another’ should serve as a restraint against sinning further. It should foster mutual compassion, a quality that will move us to “pray for one another.” We can have faith that this will be beneficial because prayer by ‘a righteous man’—one exercising faith and viewed as upright by God—accomplishes much with Jehovah. (1 Peter 3:12) The prophet Elijah had weaknesses like ours, but his prayers were effective. He prayed, and it did not rain for three and a half years. When he prayed again, rain did fall.—1 Kings 17:1; 18:1, 42-45; Luke 4:25.
21 What if a member of the congregation is “misled from the truth,” deviating from right teaching and conduct? We may be able to turn him back from his error through Bible counsel, prayer, and other help. If we succeed, this keeps him under Christ’s ransom and saves him from spiritual death and condemnation to destruction. By helping the erring one, we cover a multitude of his sins. When the reproved sinner turns from his wrong course, repents, and seeks forgiveness, we will rejoice that we worked toward the covering over of his sins.—Psalm 32:1, 2; Jude 22, 23.
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Awake!, January 22, 1997 Issue, Page 12:
Should I Confess My Sins?
Calling on the Elders
If you are a Christian, the matter does not end with telling your parents. Says Andrew: “I knew I had to take my problem to the congregation elders. What a relief it was to know that they were there to help me!” Yes, youths among Jehovah’s Witnesses can and should go to the congregation elders for help and encouragement. But why can’t you simply pray to Jehovah and leave it at that? Because Jehovah has entrusted the elders with the responsibility of “keeping watch over your souls.” (Hebrews 13:17) They can help you avoid falling into sin again.—Compare James 5:14-16.
Do not deceive yourself by reasoning that you can help yourself. If you were really strong enough to do that, would you have fallen into sin in the first place? Clearly, you need to seek outside help. Andrew courageously did so. His advice? “I encourage anyone who is involved in a serious sin, or who has been, to open his heart to Jehovah and to one of his shepherds.”
But just how do you approach an elder? Pick one with whom you feel reasonably comfortable. You could begin by saying: “I need to talk about something” or “I have a problem” or even “I have a problem and need your help.” Your being honest and open will go a long way in demonstrating your repentance and desire to change.
‘I’m Afraid of Being Disfellowshipped’
What about that possibility? It is true that committing a serious sin makes one liable to disfellowshipping, but not automatically. Disfellowshipping is for those who refuse to repent—who stubbornly refuse to change. Says Proverbs 28:13: “He that is covering over his transgressions will not succeed, but he that is confessing and leaving them will be shown mercy.” The fact that you have approached the elders for help is evidence of your desire to change. Elders are primarily healers, not punishers. They are obliged to treat God’s people with kindness and dignity. They want to help you make “straight paths for your feet.”—Hebrews 12:13.
Admittedly, where deceit or a long-standing practice of serious wrong is involved, convincing “works that befit repentance” may be lacking. (Acts 26:20) Sometimes disfellowshipping does result. And even where a wrongdoer is repentant, the elders are obliged to impose some form of discipline. Should you become angry or embittered over their decision? At Hebrews 12:5, 6, Paul urges: “My son, do not belittle the discipline from Jehovah, neither give out when you are corrected by him; for whom Jehovah loves he disciplines; in fact, he scourges every one whom he receives as a son.” Whatever discipline you receive, view it as evidence that God loves you. Remember, genuine repentance will restore you to a proper relationship with our merciful Father, Jehovah God.
It takes courage to own up to your mistakes. But by doing so, you can set matters straight not only with your parents but with Jehovah God himself. Do not let fear, pride, or embarrassment keep you from getting help. Remember: Jehovah “will forgive in a large way.”—Isaiah 55:7.
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The Watchtower, April 15, 1996 Issue, Pages 28-29:
Questions From Readers
Jesus said: “If you forgive the sins of any persons, they stand forgiven to them; if you retain those of any persons, they stand retained.” Do these words mean that Christians can forgive sins?
There is no Scriptural basis for concluding that Christians in general, or even appointed elders in the congregations, have divine authority to forgive sins. Yet, what Jesus said to his disciples at John 20:23, quoted above, indicates that God granted the apostles special powers in this regard. And Jesus’ statement there may relate to what he said at Matthew 18:18 about heavenly decisions.
Christians can forgive certain offenses, in line with the apostle Paul’s counsel recorded at Ephesians 4:32: “Become kind to one another, tenderly compassionate, freely forgiving one another just as God also by Christ freely forgave you.” Paul was here speaking about personal problems between Christians, such as careless talk. They should strive to settle these matters, forgiving one another. Recall Jesus’ words: “If, then, you are bringing your gift to the altar and you there remember that your brother has something against you, leave your gift there in front of the altar, and go away; first make your peace with your brother, and then, when you have come back, offer up your gift.”—Matthew 5:23, 24; 1 Peter 4:8.
However, the context of John 20:23 suggests that Jesus was referring to more serious sins, as indicated by what else he then said to this distinct audience. Let us see why.
On the day that he was resurrected, Jesus appeared to the disciples in a locked room in Jerusalem. The account says: “Jesus, therefore, said to them again: ‘May you have peace. Just as the Father has sent me forth, I also am sending you.’ And after he said this he blew upon them and said to them: ‘Receive holy spirit. If you forgive the sins of any persons, they stand forgiven to them; if you retain those of any persons, they stand retained.’”—John 20:21-23.
Likely, the disciples mentioned were principally the faithful apostles. (Compare verse 24.) By blowing on them and saying, “Receive holy spirit,” Jesus symbolically gave them notice that soon holy spirit would be poured out on them. Jesus went on to say that they would have authority concerning forgiveness of sins. Reasonably, his two statements are linked, one leading to the next.
Fifty days from his resurrection, on the day of Pentecost, Jesus poured out holy spirit. What did that accomplish? For one thing, those who received the spirit were born again as spiritual sons of God with the hope of being corulers with Christ in heaven. (John 3:3-5; Romans 8:15-17; 2 Corinthians 1:22) But that outpouring of spirit did more. Some recipients gained miraculous powers. By that means some could speak in foreign tongues that they did not know. Others could prophesy. Yet others could heal the sick or raise the dead to life.—1 Corinthians 12:4-11.
Since Jesus’ words at John 20:22 pointed to this outpouring of holy spirit on the disciples, his connected words about forgiving sins seem to mean that the apostles had divinely provided to them through an operation of the spirit a unique authority to forgive or retain sins.—See The Watchtower, March 1, 1949, page 78.
The Bible does not give us a complete account of every time the apostles used such authority, but neither does it record every case when they used a miraculous gift to speak in tongues, to prophesy, or to heal.—2 Corinthians 12:12; Galatians 3:5; Hebrews 2:4.
One case that involved apostolic authority to forgive or retain sins involved Ananias and Sapphira, who played false to the spirit. Peter, who heard Jesus utter what we read at John 20:22, 23, exposed Ananias and Sapphira. Peter first addressed Ananias, who died on the spot. When Sapphira later came in and kept up the falsehood, Peter proclaimed her judgment. Peter did not forgive her sin but said: “Look! The feet of those who buried your husband are at the door, and they will carry you out.” She too died on the spot.—Acts 5:1-11.
In this instance the apostle Peter used special authority to express a definite retaining of sin, a miraculous knowledge that God would not pardon the sin of Ananias and Sapphira. The apostles also appear to have had superhuman insight into cases where they were sure that sins had been forgiven on the basis of Christ’s sacrifice. So those spirit-empowered apostles could declare the forgiveness or retention of sins.
This is not to say that all spirit-anointed elders back then had such miraculous authority. We can see that from what the apostle Paul said about the man disfellowshipped from the Corinthian congregation. Paul did not say, ‘I forgive that man’s sins’ or even, ‘I know that the man has been forgiven in heaven, so accept him back.’ Rather, Paul urged the entire congregation to forgive this reinstated Christian and show love for him. Paul added: “Anything you kindly forgive anyone, I do too.”—2 Corinthians 2:5-11.
Once the man was reinstated into the congregation, all the Christian brothers and sisters could forgive in the sense of not holding against him what he had done. First, though, he would have to repent and be reinstated. How would that occur?
There are serious sins that congregation elders have to handle, such as stealing, lying, or gross immorality. They try to correct and reprove such wrongdoers, moving them to repentance. But if someone unrepentantly practices grave sin, these elders apply the divine direction to disfellowship the wrongdoer. (1 Corinthians 5:1-5, 11-13) What Jesus said at John 20:23 does not apply in such cases. These elders do not have miraculous gifts of the spirit, such as the ability to heal the physically sick or raise the dead; those gifts served their purpose in the first century and then ended. (1 Corinthians 13:8-10) Furthermore, elders today do not have divine authority to forgive serious wrongdoing in the sense of pronouncing a serious sinner clean in the eyes of Jehovah. This kind of forgiveness has to be on the basis of the ransom sacrifice, and only Jehovah can forgive on that basis.—Psalm 32:5; Matthew 6:9, 12; 1 John 1:9.
As in the case of the man in ancient Corinth, when a gross sinner refuses to repent, he has to be disfellowshipped. If he later repents and produces works befitting repentance, divine forgiveness is possible. (Acts 26:20) In such a situation, the Scriptures give the elders reason to believe that Jehovah has indeed forgiven the wrongdoer. Then, once the person is reinstated, the elders can help him spiritually to become firm in the faith. The others in the congregation can forgive in the same way the Corinthian Christians forgave the disfellowshipped man who was reinstated back then.
In handling matters this way, the elders do not make up their own standards of judgment. They apply Bible principles and closely follow Scriptural procedures that Jehovah set out. Hence, any forgiving or not forgiving on the part of the elders would be in the sense of Jesus’ words at Matthew 18:18: “Truly I say to you men, Whatever things you may bind on earth will be things bound in heaven, and whatever things you may loose on earth will be things loosed in heaven.” Their actions would simply reflect Jehovah’s view of matters as presented in the Bible.
Consequently, what Jesus said, as recorded at John 20:23, is not in conflict with the rest of the Scriptures, but it indicates that the apostles had a special authorization regarding forgiveness, in line with their special role in the infancy of the Christian congregation.
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The Watchtower, September 15, 1995 Issue, Page 31:
Frank Wessling, writing in U.S. Catholic, describes the practice of confession as “an extremely simplified step-by-step guide, from checkoff of common sins through memorized prayer of repentance to ritual act of token penance.” Wessling’s conclusion? “I’m convinced that Confession is good for the soul,” he says. “But the way Catholics do it is a problem.”
The Bible presents confession in a completely different manner. Most important is confession to God. (Psalm 32:1-5) And the Christian disciple James wrote: “Is there anyone sick among you? Let him call the older men of the congregation to him, and let them pray over him, greasing him with oil in the name of Jehovah. Therefore openly confess your sins to one another and pray for one another, that you may get healed.”—James 5:14, 16.
A Christian burdened with sin can call the congregation overseers, who can give personal and practical counsel from the Bible to help the wrongdoer abandon his sinful course. The overseers can give appropriate encouragement as they monitor the progress of the one who is ailing spiritually. What a contrast to the formalistic ritual of confession practiced by churches today! Fortified by the personal assistance of congregation elders, repentant wrongdoers can gain the relief that David felt, as he expressed in a psalm: “My sin I finally confessed to you, and my error I did not cover. I said: ‘I shall make confession over my transgressions to Jehovah.’ And you yourself pardoned the error of my sins.”—Psalm 32:5.
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The Watchtower, January 1, 1995 Issue, Pages 27-31:
Determining Weakness, Wickedness, and Repentance
SIN is something that Christians hate—a falling short of Jehovah’s righteous standards. (Hebrews 1:9) Unhappily, all of us sin from time to time. All of us struggle with inherent weakness and imperfection. In most cases, though, if we confess our sins to Jehovah and earnestly try not to repeat them, we can approach him with a clean conscience. (Romans 7:21-24; 1 John 1:8, 9; 2:1, 2) We thank Jehovah that, on the basis of the ransom sacrifice, he accepts our sacred service despite our weaknesses.
If someone falls into serious sin because of fleshly weakness, he urgently needs shepherding in harmony with the procedure outlined at James 5:14-16: “Is there anyone [spiritually] sick among you? Let him call the older men of the congregation to him . . . If he has committed sins, it will be forgiven him. Therefore openly confess your sins to one another and pray for one another, that you may get healed.”
Hence, when a dedicated Christian commits gross sin, something more than personal confession to Jehovah is needed. The elders must take certain steps, since the cleanness or the peace of the congregation is threatened. (Matthew 18:15-17; 1 Corinthians 5:9-11; 6:9, 10) Elders may have to determine: Is the individual repentant? What led up to the sin? Was it the result of an isolated moment of weakness? Was it a practice of sin? Such determination is not always simple or clear-cut and demands considerable discernment.
What, though, if the sin is because of pursuing a course of wrongdoing and wicked conduct? Then, the elders’ responsibility is clear. When directing the handling of a serious matter in the Corinthian congregation, the apostle Paul said: “Remove the wicked man from among yourselves.” (1 Corinthians 5:13) Wicked people have no place in the Christian congregation.
Weighing Weakness, Wickedness, and Repentance
How can elders know when someone is repentant? This is not a simple question. Think, for example, of King David. He committed adultery and then, in effect, murder. Yet, Jehovah allowed him to keep living. (2 Samuel 11:2-24; 12:1-14) Then think of Ananias and Sapphira. They lyingly tried to deceive the apostles, hypocritically pretending to be more generous than they really were. Serious? Yes. As bad as murder and adultery? Hardly! Yet, Ananias and Sapphira paid with their lives.—Acts 5:1-11.
Why the different judgments? David fell into serious sin because of fleshly weakness. When confronted with what he had done, he repented, and Jehovah forgave him—although he was severely disciplined with regard to problems in his household. Ananias and Sapphira sinned in that they hypocritically lied, trying to deceive the Christian congregation and thus ‘play false to the holy spirit and to God.’ That turned out to be evidence of a wicked heart. Hence, they were judged more severely.
In both cases Jehovah made the judgment, and his judgment was correct because he can examine hearts. (Proverbs 17:3) Human elders cannot do that. So how can elders discern whether a serious sin is evidence of weakness more than of wickedness?
In fact, all sin is wicked, but not all sinners are wicked. Similar sins may be evidence of weakness in one person and wickedness in another. Indeed, sinning usually involves a measure of both weakness and wickedness on the part of the sinner. One determining factor is how the sinner views what he has done and what he intends to do about it. Does he show a repentant spirit? Elders need discernment to perceive this. How can they get that discernment? The apostle Paul promised Timothy: “Give constant thought to what I am saying; the Lord will really give you discernment in all things.” (2 Timothy 2:7) If elders humbly give “constant thought” to the inspired words of Paul and the other Bible writers, they will get the discernment needed to view properly those who sin in the congregation. Then, their decisions will reflect Jehovah’s thinking, not their own.—Proverbs 11:2; Matthew 18:18.
How is this done? One way is to examine how the Bible describes wicked people and see whether the description applies to the individual being dealt with.
Taking Responsibility and Repenting
The first humans who chose a course of wickedness were Adam and Eve. Despite being perfect and having full knowledge of Jehovah’s law, they rebelled against divine sovereignty. When Jehovah confronted them with what they had done, their reactions were worthy of note—Adam blamed Eve, and Eve blamed the serpent! (Genesis 3:12, 13) Compare this with the deep humility of David. When faced with his grave sins, he accepted responsibility and begged for forgiveness, saying: “I have sinned against Jehovah.”—2 Samuel 12:13; Psalm 51:4, 9, 10.
Elders do well to consider these two examples when handling cases of serious sin, especially on the part of an adult. Does the sinner—like David when he was convinced of his sin—forthrightly accept the blame and repentantly look to Jehovah for help and forgiveness, or does he seek to minimize what he has done, perhaps blaming someone else? True, the person who sins may wish to explain what led up to his acts, and there may be circumstances, either past or present, that elders may need to consider when deciding how to help him. (Compare Hosea 4:14.) But he should accept that he is the one who sinned and that he is responsible before Jehovah. Remember: “Jehovah is near to those that are broken at heart; and those who are crushed in spirit he saves.”—Psalm 34:18.
Practicing What Is Bad
In the book of Psalms, there are many references to wicked people. Such scriptures can further help elders to discern whether a person is basically wicked or weak. For example, consider the inspired prayer of King David: “Do not draw me along with wicked people and with practicers of what is hurtful, those who are speaking peace with their companions but in whose hearts is what is bad.” (Psalm 28:3) Notice that wicked people are mentioned in parallel with “practicers of what is hurtful.” A person who sins because of fleshly weakness is likely to stop as soon as he comes to his senses. If, though, someone ‘practices’ what is bad so that it becomes a part of his life, this could be evidence of a wicked heart.
David mentioned another characteristic of wickedness in that verse. Like Ananias and Sapphira, the wicked person speaks good things with his mouth but has bad things in his heart. He may be a hypocrite—like the Pharisees of Jesus’ day who ‘outwardly indeed appeared righteous to men but inside were full of hypocrisy and lawlessness.’ (Matthew 23:28; Luke 11:39) Jehovah hates hypocrisy. (Proverbs 6:16-19) If someone hypocritically tries to deny his serious sins even when speaking with the judicial committee, or grudgingly admits only what is already known by others, refusing to confess fully, this could well be evidence of a wicked heart.
Haughty Disregard for Jehovah
Other things that characterize a wicked person are outlined in Psalm 10. There we read: “In his haughtiness the wicked one hotly pursues the afflicted one; . . . he has disrespected Jehovah.” (Psalm 10:2, 3) How are we to view a dedicated Christian who is haughty and disrespects Jehovah? Surely, these are wicked mental attitudes. A person who sins out of weakness will, once he realizes his sin or has it drawn to his attention, repent and strive hard to turn his life around. (2 Corinthians 7:10, 11) In contrast, if a man sins because of a fundamental disrespect for Jehovah, what will stop him from returning again and again to his sinful course? If he is haughty despite being counseled in a spirit of mildness, how can he have the humility needed to repent sincerely and truly?
Consider now David’s words a little later in the same psalm: “Why is it that the wicked one has disrespected God? He has said in his heart: ‘You will not require an accounting.’” (Psalm 10:13) In the setting of the Christian congregation, the wicked man knows the difference between right and wrong, but he does not hesitate to do wrong if he thinks he can get away with it. As long as there is no fear of exposure, he gives full rein to his sinful inclinations. Unlike David, if his sins do come to light, he will scheme to avoid discipline. Such a man is highly disrespectful of Jehovah. “There is no dread of God in front of his eyes. . . . What is bad he does not reject.”—Psalm 36:1, 4.
Harming Others
Usually, more than one person is affected by a sin. For example, an adulterer sins against God; he victimizes his wife and children; if his partner in sin is married, he victimizes her family; and he stains the good name of the congregation. How does he view all of that? Does he show heartfelt sorrow along with genuine repentance? Or does he manifest the spirit described in Psalm 94: “All the practicers of what is hurtful keep bragging about themselves. Your people, O Jehovah, they keep crushing, and your inheritance they keep afflicting. The widow and the alien resident they kill, and the fatherless boys they murder. And they keep saying: ‘Jah does not see; and the God of Jacob does not understand it’”?—Psalm 94:4-7.
Likely, the sins handled in a congregation will not involve murder and killing. Yet the spirit manifested here—the spirit of being ready to victimize others for personal benefit—may become obvious as the elders investigate wrongdoing. This too is arrogance, the mark of a wicked man. (Proverbs 21:4) It is totally the opposite of the spirit of a true Christian, who is willing to sacrifice himself for his brother.—John 15:12, 13.
Applying Godly Principles
These few guidelines are not intended to set rules. They do, however, give an idea of some things that Jehovah views as truly wicked. Is there a refusal to accept responsibility for the wrong committed? Has the one who sinned brazenly ignored previous counsel on this very matter? Is there an entrenched practice of serious wrongdoing? Does the wrongdoer manifest a blatant disregard for Jehovah’s law? Has he made calculating efforts to conceal the wrong, perhaps corrupting others at the same time? (Jude 4) Do such efforts only intensify when the wrong comes to light? Does the wrongdoer show total disregard for the harm he has done to others and to Jehovah’s name? What about his attitude? After kindly Scriptural counsel is given, is he haughty or arrogant? Does he lack a heartfelt desire to avoid repeating the wrong? If the elders perceive such things, which strongly indicate a lack of repentance, they may conclude that the sins committed give evidence of wickedness rather than merely weakness of the flesh.
Even when dealing with a person who seems to have wicked inclinations, elders do not cease to exhort him to pursue righteousness. (Hebrews 3:12) Wicked individuals may repent and change. If that were not the case, why did Jehovah urge the Israelites: “Let the wicked man leave his way, and the harmful man his thoughts; and let him return to Jehovah, who will have mercy upon him, and to our God, for he will forgive in a large way”? (Isaiah 55:7) Perhaps, during a judicial hearing, the elders will perceive a marked change in his heart condition as reflected in a repentant bearing and attitude.
Even at the time of disfellowshipping an individual, the elders, as shepherds, will urge him to repent and try to make his way back into Jehovah’s favor. Remember the “wicked man” in Corinth. Evidently he changed his way, and Paul later recommended his reinstatement. (2 Corinthians 2:7, 8) Consider also King Manasseh. He was very wicked indeed, but when he finally repented, Jehovah accepted his repentance.—2 Kings 21:10-16; 2 Chronicles 33:9, 13, 19.
True, there is a sin that will not be forgiven—sin against the holy spirit. (Hebrews 10:26, 27) Jehovah alone determines who has committed that sin. Humans have no authority to do so. The responsibility of the elders is to keep the congregation clean and to help to restore repentant sinners. If they do so with discernment and humility, letting their decisions reflect Jehovah’s wisdom, then Jehovah will bless this aspect of their shepherding.
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The Watchtower, June 1, 1992 Issue, Page 19:
15 What if we commit a serious sin? King David described those whom Jehovah favors when he said: “Who may ascend into the mountain of Jehovah, and who may rise up in his holy place? Anyone innocent in his hands and clean in heart, who has not carried My soul to sheer worthlessness, nor taken an oath deceitfully.” (Psalm 24:3, 4) If for some reason we are no longer ‘innocent in our hands and clean in heart,’ we must act with urgency. Our everlasting life is in jeopardy.
16 Some have been tempted to hide serious sins, perhaps reasoning: ‘I have confessed to Jehovah and repented. So why involve the elders?’ The wrongdoer may be embarrassed or fear what the elders might do. He should, however, remember that although Jehovah alone can cleanse us of sin, He has made the elders primarily responsible for the purity of the congregation. (Psalm 51:2) They are there for healing, for “the readjustment of the holy ones.” (Ephesians 4:12) Not to go to them when we need spiritual help is like not going to a doctor when we are sick.
17 Some who try to handle matters alone find that months or years later, their conscience is still severely troubling them. Even worse, others who hide a serious error fall into sin a second and even a third time. When the matter finally comes to the attention of the elders, it is a case of repeated wrongdoing. How much better to follow the counsel of James! He wrote: “Is there anyone sick among you? Let him call the older men of the congregation to him, and let them pray over him, greasing him with oil in the name of Jehovah.” (James 5:14) Go to the elders while it is still a time for healing. If we wait too long, we might become hardened in a course of sin.—Ecclesiastes 3:3; Isaiah 32:1, 2.
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The Watchtower, March 15, 1991 Issue, Pages 4-7:
When did the modern practice of confession begin? Religion in the Medieval West states: “A new form of penance was introduced in France in the late sixth century by Celtic monks. . . . This was auricular confession, in which the penitent confessed his sins privately to a priest, and it was an adaption of the monastic practice of spiritual counselling.” According to the older monastic practice, the monks confessed their sins to one another to get spiritual help in order to overcome their weaknesses. In newer auricular confession, however, the church claimed for the priest the much greater “power or authority to forgive sins.”—New Catholic Encyclopedia.
Did Jesus really give some of his followers such power? What did he say that has led some to this conclusion?
“The Keys of the Kingdom”
On one occasion, Jesus Christ told the apostle Peter: “I will give you the keys of the kingdom of heaven: whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.” (Matthew 16:19, The Jerusalem Bible) What did Jesus mean by “the keys of the kingdom”? We can understand this better if we look at another occasion when Jesus used the word “key.”
Jesus once told the Jewish religious leaders versed in the Mosaic Law: “Alas for you lawyers who have taken away the key of knowledge! You have not gone in yourselves, and have prevented others going in who wanted to.” (Luke 11:52, JB) ‘Prevented others from going in’ where? Jesus tells us at Matthew 23:13: “Alas for you, scribes and Pharisees, you hypocrites! You who shut up the kingdom of heaven in men’s faces, neither going in yourselves nor allowing others to go in who want to.” (JB) The Jewish clergy closed the door on many, as it were, by robbing them of the opportunity to be with Jesus Christ in heaven. The “key” those religious leaders had “taken away” had nothing to do with the forgiveness of sins. It was the key to divinely provided knowledge.
Similarly, “the keys of the kingdom” given to Peter do not represent power to inform heaven as to whose sins should be forgiven or retained. Rather, they represent Peter’s great privilege of opening up the way to heaven by disseminating divinely provided knowledge through his ministry. He did this first for Jews and Jewish proselytes, then for Samaritans, and finally for the Gentiles.—Acts 2:1-41; 8:14-17; 10:1-48.
“Whatever You Bind on Earth”
Later, what Jesus had told Peter was repeated to other disciples. “I tell you solemnly,” said Jesus, “whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.” (Matthew 18:18, JB) What authority did Christ here delegate to the disciples? The context shows that he was talking about settling problems between individual believers and keeping the congregation clean of unrepentant evildoers.—Matthew 18:15-17.
In matters involving serious violations of God’s law, responsible men in the congregation would have to judge matters and decide whether a wrongdoer should be “bound” (viewed as guilty) or “loosed” (acquitted). Did this mean that heaven would follow the decisions of humans? No. As Bible scholar Robert Young indicates, any decision made by the disciples would follow heaven’s decision, not precede it. He says that verse 18 should literally read: What you bind on earth “shall be that which has been bound (already)” in heaven.
Really, it is unreasonable to think that any imperfect human could make decisions that would be binding upon those in the heavenly courts. It is much more reasonable to say that Christ’s appointed representatives would follow his directions so as to keep his congregation clean. They would do this by making a decision based on principles already laid down in heaven. Jesus himself would guide them in doing this.—Matthew 18:20.
Is any man able to “represent Christ as the fatherly judge” to the extent of deciding the eternal future of a fellow worshiper? (New Catholic Encyclopedia) Priests who hear confessions almost invariably grant absolution, even though “there seems to be an unspoken belief [among Catholic theologians] that it is a rare person who is really sorry for his sins.” (The New Encyclopædia Britannica) Indeed, when was the last time that you heard of a priest refusing to grant absolution or to acquit a wrongdoer? Likely, this is because the individual priest does not think he has the ability to judge whether a sinner is repentant or not. But if this is the case, why does he claim the power to grant absolution?
Imagine a court of law in which a compassionate judge routinely acquitted criminals, even persistent lawbreakers, because they went through a ritual of admitting their crimes and saying that they were sorry. While this might satisfy wrongdoers, such a misguided view of mercy would seriously undermine respect for justice. Could it be that confession as practiced in the Catholic Church actually hardens people in a course of sin?—Ecclesiastes 8:11.
“Confession does not produce any inclination to try to avoid the sin in the future,” says Ramona, drawing on her experience of confessing as a Catholic since she was seven years old. She adds: “Confession develops the idea that God is all-forgiving and that whatever your imperfect flesh leads you to do he will forgive. It does not develop a deep desire to do what is right.”
But what about Jesus’ words recorded at John 20:22, 23? There he told his disciples: “Receive the Holy Spirit. For those whose sins you forgive, they are forgiven; for those whose sins you retain, they are retained.” (JB) Does Jesus not here specifically give his disciples authority to forgive sins?
Taken alone, this Bible passage might seem to say that. However, when these words are considered along with the account at Matthew 18:15-18 and everything else that the Bible teaches about confession and forgiveness, what must we conclude? That at John 20:22, 23, Jesus gave his disciples authority to expel from the congregation unrepentant perpetrators of grave sins. At the same time, Christ gave his followers authority to extend mercy and forgive repentant sinners. Jesus certainly was not saying that his disciples should confess every sin to a priest.
Responsible ones in the congregation were thus authorized to decide how to deal with those committing grave sins. Such decisions would be made under the guidance of God’s holy spirit and in harmony with God’s directions given through Jesus Christ and the Holy Scriptures. (Compare Acts 5:1-5; 1 Corinthians 5:1-5, 11-13.) Those responsible men would thereby respond to direction from heaven, not imposing their decisions on heaven.
“Confess Your Sins to One Another”
So, then, when is it appropriate for Christians to confess sins to one another? In the case of serious sin (not every little failing), an individual should confess to responsible overseers of the congregation. Even if a sin is not grievous but the sinner’s conscience troubles him excessively, there is great value in confessing and seeking spiritual help.
In this regard the Bible writer James says: “If one of you is [spiritually] ill, he should send for the elders of the church, and they must anoint him with oil in the name of the Lord and pray over him. The prayer of faith will save the sick man and the Lord will raise him up again; and if he has committed any sins, he will be forgiven. So confess your sins to one another, and pray for one another.”—James 5:14-16, JB.
In these words, there is no suggestion of a formal, ritualistic, auricular confession. Rather, when a Christian is so burdened with sin that he feels he cannot pray, he should call the appointed elders, or overseers, of the congregation, and they will pray with him. To help him recover spiritually, they will also apply the oil of God’s Word.—Psalm 141:5; compare Luke 5:31, 32; Revelation 3:18.
Noteworthy is John the Baptizer’s admonition to “produce fruit that befits repentance.” (Matthew 3:8; compare Acts 26:20.) A truly repentant wrongdoer abandons his sinful course. Like King David of ancient Israel, the repentant sinner who confesses his error to God will receive forgiveness. David wrote: “My sin I finally confessed to you, and my error I did not cover. I said: ‘I shall make confession over my transgressions to Jehovah.’ And you yourself pardoned the error of my sins.”—Psalm 32:5.
Penitential acts cannot earn such forgiveness. Only God can grant it. He takes the requirements of perfect justice into account, but his forgiveness expresses his love for mankind. His forgiveness is also a manifestation of undeserved kindness founded on the ransom sacrifice of Jesus Christ and is extended solely to repentant sinners who have turned away from what is bad in God’s sight. (Psalm 51:7; Isaiah 1:18; John 3:16; Romans 3:23-26) Only those forgiven by Jehovah God will gain eternal life. And to receive such forgiveness, we must make confession in God’s way, not man’s.
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Reasoning from the Scriptures (Published in 1989), Pages 80-84:
Confession
Definition: A declaration or an acknowledgment, either publicly or in private, (1) of what a person believes or (2) of his sins.
Is the rite of reconciliation, including auricular confession (personal confession into the ear of a priest), as taught by the Catholic Church Scriptural?
The manner in which the priest is addressed
The traditional formula, still often used, is: “Bless me, Father, for I have sinned. It has been [length of time] since my last Confession.”—U.S. Catholic magazine, October 1982, p. 6.
Matt. 23:1, 9, JB: “Jesus said, . . . ‘You must call no one on earth your father, since you have only one Father, and he is in heaven.’”
Sins that can be forgiven
“The Church has always taught that every sin, no matter how serious, can be forgiven.”—The Catholic Encyclopedia (bearing the nihil obstat and the imprimatur), R. C. Broderick (Nashville, Tenn.; 1976), p. 554.
Heb. 10:26, JB: “If, after we have been given knowledge of the truth, we should deliberately commit any sins, then there is no longer any sacrifice for them.”
Mark 3:29, JB: “Let anyone blaspheme against the Holy Spirit and he will never have forgiveness: he is guilty of an eternal sin.”
How penance is to be shown
Frequently the confessor directs that the penitent say a specified number of “Our Fathers” and “Hail Marys.”
Matt. 6:7, JB: “In your prayers do not babble [that is, utter in a meaninglessly repetitious manner] as the pagans do, for they think that by using many words they will make themselves heard.”
Matt. 6:9-12, JB: “You should pray like this: ‘Our Father in heaven, . . . forgive us our debts.’” (Nowhere in the Bible are we commanded to pray to or through Mary. See Philippians 4:6, also pages 258, 259, under “Mary.”)
Rom. 12:9, JB: “Do not let your love be a pretence, but sincerely prefer good to evil.”
Did not Jesus authorize his apostles to forgive sins?
John 20:21-23, JB: “‘As the Father sent me, so am I sending you.’ After saying this he breathed on them and said: ‘Receive the Holy Spirit. For those whose sins you forgive, they are forgiven; for those whose sins you retain, they are retained.’”
How did the apostles understand and apply this? There is no record in the Bible of a single instance in which an apostle listened to a private confession and then pronounced absolution. However, the requirements for being forgiven by God are set out in the Bible. The apostles, under the direction of holy spirit, could discern whether individuals were meeting such requirements and could on this basis declare that God had either forgiven them or not forgiven them. For examples, see Acts 5:1-11, also 1 Corinthians 5:1-5 and 2 Corinthians 2:6-8.
See also the main heading “Apostolic Succession.”
Viewpoints of scholars as to the origin of auricular confession differ
The Catholic Encyclopedia, by R. C. Broderick, states: “Since the fourth century auricular confession has been the accepted method.”—P. 58.
The New Catholic Encyclopedia says: “Many contemporary historians, both Catholic and Protestant, trace the origins of private penance as a normal discipline to the churches of Ireland, Wales, and Britain, where the Sacraments, including Penance, were administered usually by the abbot of a monastery and his priest-monks. With the monastic practice of confession and public and private spiritual direction as the model, repeated confession and confession of devotion seem to have been introduced for the laity. . . . However, it was not until the 11th century that secret sins were absolved at the time of confession and before the fulfillment of penance.”—(1967), Vol. XI, p. 75.
Historian A. H. Sayce reports: “The ritual texts show that both public and private confession was practised in Babylonia. Indeed, private confession seems to have been the older and more usual method.”—The Religions of Ancient Egypt and Babylonia (Edinburgh, 1902), p. 497.
What are the beliefs of Jehovah’s Witnesses as to confession?
Confessing one’s faith by public declaration
Rom. 10:9, 10: “If you publicly declare that ‘word in your own mouth,’ that Jesus is Lord, and exercise faith in your heart that God raised him up from the dead, you will be saved. For with the heart one exercises faith for righteousness, but with the mouth one makes public declaration for salvation.”
Matt. 10:32, 33: “Everyone, then, that confesses union with me [Jesus Christ] before men, I will also confess union with him before my Father who is in the heavens; but whoever disowns me before men, I will also disown him before my Father who is in the heavens.”
When a person sins against God
Matt. 6:6-12: “When you pray, go into your private room and, after shutting your door, pray to your Father who is in secret . . . ‘Our Father in the heavens, let your name be sanctified . . . and forgive us our debts, as we also have forgiven our debtors.’”
Ps. 32:5: “My sin I finally confessed to you [God], and my error I did not cover. I said: ‘I shall make confession over my transgressions to Jehovah.’ And you yourself pardoned the error of my sins.”
1 John 2:1: “If anyone does commit a sin, we have a helper with the Father, Jesus Christ, a righteous one.”
When an individual wrongs his fellowman or when he has been wronged
Matt. 5:23, 24: “If, then, you are bringing your gift to the altar and you there remember that your brother has something against you, leave your gift there in front of the altar, and go away; first make your peace with your brother, and then, when you have come back, offer up your gift.”
Matt. 18:15: “If your brother commits a sin, go lay bare his fault between you and him alone.”
Luke 17:3: “If your brother commits a sin give him a rebuke, and if he repents forgive him.”
Eph. 4:32: “Become kind to one another, tenderly compassionate, freely forgiving one another just as God also by Christ freely forgave you.”
When someone becomes involved in serious wrongdoing and wants spiritual help
Jas. 5:14-16: “Is there anyone [spiritually] sick among you? Let him call the older men of the congregation to him, and let them pray over him, greasing him with oil in the name of Jehovah. And the prayer of faith will make the indisposed one well, and Jehovah will raise him up. Also, if he has committed sins, it will be forgiven him [by God]. Therefore openly confess your sins to one another and pray for one another, that you may get healed.”
Prov. 28:13: “He that is covering over his transgressions will not succeed, but he that is confessing and leaving them will be shown mercy.”
What if persons who commit sins do not seek help?
Gal. 6:1: “Brothers, even though a man takes some false step before he is aware of it, you who have spiritual qualifications try to readjust such a man in a spirit of mildness, as you each keep an eye on yourself, for fear you also may be tempted.”
1 Tim. 5:20: “Reprove before all onlookers [that is, those who personally know about the matter] persons who practice sin, that the rest also may have fear.”
1 Cor. 5:11-13: “Quit mixing in company with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man. . . . ‘Remove the wicked man from among yourselves.’”
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Insight on the Scriptures, Volume 2 (Published in 1988), Pages 773-774:
Confession of wrongdoing. The repentant person, then, humbles himself and seeks God’s face (2Ch 7:13, 14; 33:10-13; Jas 4:6-10), supplicating his forgiveness. (Mt 6:12) He is not like the self-righteous Pharisee of Jesus’ illustration but is like the tax collector whom Jesus portrayed as beating his breast and saying, “O God, be gracious to me a sinner.” (Lu 18:9-14) The apostle John states: “If we make the statement: ‘We have no sin,’ we are misleading ourselves and the truth is not in us. If we confess our sins, he is faithful and righteous so as to forgive us our sins and to cleanse us from all unrighteousness.” (1Jo 1:8, 9) “He that is covering over his transgressions will not succeed, but he that is confessing and leaving them will be shown mercy.”—Pr 28:13; compare Ps 32:3-5; Jos 7:19-26; 1Ti 5:24.
Daniel’s prayer at Daniel 9:15-19 is a model of sincere confession, expressing prime concern for Jehovah’s name and basing its appeal “not according to our righteous acts . . . but according to your many mercies.” Compare, also, the humble expression of the prodigal son. (Lu 15:17-21) Sincerely repentant ones ‘raise their heart along with their palms to God,’ confessing their transgression and seeking forgiveness.—La 3:40-42.
Confessing sins to one another. The disciple James counsels: “Openly confess your sins to one another and pray for one another, that you may get healed.” (Jas 5:16) Such confession is not because any human serves as “helper [“advocate,” RS]” for man with God, since Christ alone fills that role by virtue of his propitiatory sacrifice. (1Jo 2:1, 2) Humans, of themselves, cannot actually right the wrong toward God, on their own behalf or on behalf of others, being unable to provide the needed atonement. (Ps 49:7, 8) However, Christians can help one another, and their prayers on behalf of their brothers, while not having an effect on God’s application of justice (since Christ’s ransom alone serves to bring remission of sins), do count with God in petitioning his giving needed help and strength to the one who has sinned and is seeking aid.—See PRAYER (The Answering of Prayers).
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The Watchtower, April 1, 1986 Issue, Page 26:
Remember, too, that sin’s enjoyment is only “temporary.” (Hebrews 11:25) Sooner or later “your sin will catch up with you,” and there will be bitter consequences to face. (Numbers 32:23) Ask yourself: ‘Do I really want to become hardened by sin? While this may be pleasurable now, how will this affect me in the long run?’
What, though, if one presently finds himself trapped in a course of wrongdoing? Do not conclude that one can “atone” for sin by a spurt of Christian activity. “The sacrifices to God are a broken spirit,” said repentant King David. (Psalm 51:17) The Bible’s advice to spiritually sick ones is: Go to the elders! (James 5:14, 15) These mature men will do all they can to help an ailing one back to spiritual health. It is as the Bible states: “He that is covering over his transgressions will not succeed, but he that is confessing and leaving them will be shown mercy.” (Proverbs 28:13) Said one man after finally confessing his sin to the elders: “It was as if an enormous weight had been taken off my shoulders.”—Compare Psalm 32:1-5.
As this world gets more and more wicked, it will become an even greater challenge for a Christian to keep his integrity. Remember, though: “Although a sinner may be doing bad a hundred times and continuing a long time as he pleases, . . . it will turn out well with those fearing the true God.” (Ecclesiastes 8:12) So fear Jehovah God! He will provide you with escape from the hardening effects of sin.
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The Watchtower, December 1, 1985 Issue, Pages 3-7:
The Churches and Sin
“The sin of this century is the loss of all sense of sin.” Pope Pius XII made that forceful statement as early as 1946. Obviously, the situation has worsened since then. In his recent document on sin and confession, called “Reconciliation and Penance,” Pope John Paul II quoted those words of his predecessor and deplored what he called the eclipse of the concept of sin in today’s secularized society.
The pope also reminded Catholic priests, and Catholics in general, that collective confession and absolution, as practiced in many Catholic churches today, is not good enough. He stated that individual confession is “the only ordinary and normal way” of observing the sacrament of penance. In Catholic dogma penance is associated with good works in reconciling the sinner with God.
Most Protestant churches deny the need for private confession to a priest. They hold that confession to God is sufficient for the forgiveness of sins, but some favor general confession and absolution at the “Communion service.” Many Protestants believe that faith alone is necessary to be justified before God.
Such conflicting doctrines within the so-called Christian churches on the subject of confession, penance, and justification, or how to find a right standing before God, leave many people perplexed. They have a vague feeling that they should be doing something to get right with God, but they do not know how to go about it.
The following article will explain why we need to be put right with God, and it will examine the Catholic and Protestant viewpoints on “justification.” Two other articles will explain what the Bible teaches on the subject of obtaining a righteous standing before God, and how this affects you.
Righteousness Before God—How?
“GOD ’e say ’im alrite.” Such is apparently the way “justification” has been presented in a recent New Guinea Pidgin version of the “New Testament.” As quaint as this may seem, it does express the basic idea behind the word translated in many English-language Bibles as “justification,” or “declaration of righteousness,” as expressed in Romans 5:16.
On the other hand, some people say: ‘I lead a decent life. I do good to others when I can. I am prepared to meet my Maker.’ They apparently understand justification to mean self-justification. According to the Bible, the doctrine of “justification” relates to the way God regards us and the way he deals with us. Jehovah is “the Creator.” (Isaiah 40:28) He is “the Judge of all the earth.” (Genesis 18:25) Nothing, therefore, could be more important than the way he considers us.
Why We Need to Be Put Right With God
The Bible says of Jehovah: “The Rock, perfect is his activity, for all his ways are justice. A God of faithfulness, with whom there is no injustice; righteous and upright is he.” (Deuteronomy 32:4) He is the embodiment of righteousness. As the Creator and Life-Giver, he has the right to set the standard, or norm, for determining what is right and what is wrong. That which is in conformity with God’s standard is righteous.
Thus, God sets the mark that his intelligent creatures must reach if they wish to live in harmony with their Creator. Missing that mark, or standard, is what the original languages of the Bible call sin. Sin is, therefore, unrighteousness. It is a failure to conform to God’s definition of right and wrong. Consequently, sin is also a form of disorder, a form of lawlessness.—1 John 5:17; 3:4.
Jehovah “is a God, not of disorder, but of peace.” (1 Corinthians 14:33) Originally, all his creatures in heaven and on earth were perfect. They were endowed with free will. (2 Corinthians 3:17) They enjoyed “the glorious freedom of the children of God.” (Romans 8:21) As long as his righteous standards were respected, peace and order prevailed throughout the universe. Disorder intruded into the universe when, first in heaven, later on earth, some creatures became lawless before God, rejecting his right to rule over them. They deviated from God’s standard of right and wrong. They missed the mark and thus made sinners of themselves.
This was the case with our first parents, Adam and Eve. (Genesis 3:1-6) “That is why . . . sin entered into the world and death through sin, and thus death spread to all men because they had all sinned.” (Romans 5:12) Ever since their rebellion, sin has “ruled as king with death,” because all Adam’s descendants “have sinned and fall short” of God’s righteous standard. (Romans 5:21; 3:23) Hence our need to be put right with God.
The Catholic View of “Justification”
This need for reconciliation with God is recognized by all the churches that claim to be Christian. However, the understanding of the way in which it is attained and of the Christian’s standing before God differs in Catholic and Protestant doctrine.
As to Catholic dogma, The Catholic Encyclopedia states: “Justification denotes that change or transformation in the soul by which man is transferred from the state of original sin, in which as a child of Adam he was born, to that of grace and Divine sonship through Jesus Christ, the second Adam.” A Catholic Dictionary further explains: “We confine ourselves here to the process by which adults are elevated from a state of death and sin to the favour and friendship of God; for with regard to infants the Church teaches that they are justified in baptism without any act of their own.”
Briefly put, the Catholic Church teaches that “justification” is an act of God whereby a person who is baptized in the Catholic faith is really made righteous and sanctified by the gift of divine “grace.” It also claims that such justification can be (1) increased by personal merit, or good works; (2) lost by mortal sin and by unbelief; (3) regained by the sacrament of penance. Within this arrangement, the justified Catholic must confess his sins to a priest and receive absolution. Any “temporal punishment” still due after absolution can be atoned for by good works or remitted by means of an “indulgence.”
The Protestant View
The abusive sale of indulgences in the early 16th century sparked the Protestant Reformation. Catholic monk Martin Luther attacked this practice in the 95 theses he posted on the door of the castle church in Wittenberg, Germany, in 1517. But, in reality, Luther’s disagreement with official Catholic dogma went deeper than that. It embraced the church’s entire doctrine of justification. Confirming this, A Catholic Dictionary states: “The difference of belief on the way by which sinners are justified before God formed the main subject of contention between Catholics and Protestants at the time of the Reformation. ‘If this doctrine’ (i.e. the doctrine of justification by faith alone) ‘falls,’ says Luther in his Table Talk, ‘it is all over with us.’”
What, exactly, did Luther mean by ‘justification by faith alone’? As a Catholic, Luther had learned that man’s justification involves baptism, personal merit, and good works, as well as the sacrament of penance administered by a priest, who hears confession, grants absolution, and imposes compensatory works that can involve self-punishment.
In his efforts to find peace with God, Luther had expended all the resources of Roman dogma on justification, including fasting, prayers, and self-punishment, but to no avail. Unappeased, he read and reread the Psalms and Paul’s letters, finally finding peace of mind by concluding that God justifies men, not because of their merits, good works, or penance, but solely because of their faith. He became so enthused by this thought of “justification by faith alone” that he added the word “alone” after the word “faith” in his German translation of Romans 3:28!
Most of the Protestant churches basically adopted Luther’s view of “justification by grace through faith.” In fact, this had already been expressed by the French pre-Reformer Jacques Lefèvre d’Étaples. Summing up the difference between Catholic and Protestant views on justification, A Catholic Dictionary states: “Catholics regard justification as an act by which a man is really made just; Protestants, as one in which he is merely declared and reputed just, the merits of another—viz. Christ—being made over to his account.”
Neither Catholic nor Protestant “Justification”
Catholic dogma goes beyond what the Bible teaches when it claims that “a man is really made just,” or righteous, by the gift of divine grace bestowed at baptism. It is not baptism that washes away original sin, but it is Christ’s shed blood. (Romans 5:8, 9) There is a big difference between really being made righteous by God and being counted, or considered, as being righteous. (Romans 4:7, 8) Any honest Catholic, struggling in his fight against sin, knows that he has not really been made righteous. (Romans 7:14-19) If he were really righteous, he would have no sins to confess to a priest.
Furthermore, if Catholic dogma followed the Bible, the sin-conscious Catholic would confess his sins to God, asking forgiveness through Jesus Christ. (1 John 1:9–2:2) The intercession of a human priest at any stage of “justification” has no foundation in the Bible, no more than the accumulation of merits upon which the doctrine of indulgences is based.—Hebrews 7:26-28.
The Protestant concept of justification, as meaning a Christian’s being declared righteous on the merits of Christ’s sacrifice, is without a doubt nearer to what the Bible teaches. However, some Protestant churches teach “justification by faith alone,” which, as we will later see, overlooks specific reasonings presented by the apostle Paul and by James. Those churches’ spiritually smug attitude is summed up by the phrase “once saved, always saved.” Some Protestants believe that it is sufficient to believe in Jesus to be saved and, therefore, that justification precedes baptism.
Further, certain Protestant churches, while teaching justification by faith, follow the French reformer John Calvin and teach personal predestination, thus denying the Biblical doctrine of free will. (Deuteronomy 30:19, 20) It can, therefore, be stated that neither the Catholic nor the Protestant concepts of justification are totally in harmony with the Bible.
What Does the Bible Teach?
Yet the Bible definitely teaches the doctrine of “justification,” or the way in which a human can be granted a righteous standing before God. We have earlier seen why we need to be put right with God, since we are all born, not as God’s children, but as “children of wrath.” (Ephesians 2:1-3) Whether God’s wrath remains upon us or not depends upon our accepting or refusing his merciful provision for reconciliation with him, the holy, righteous God. (John 3:36) That loving provision is “the ransom paid by Christ Jesus.”—Romans 3:23, 24.
The apostle Paul showed that Christ’s ransom sacrifice opens up two hopes, one “upon the earth” and the other “in the heavens.” He wrote: “God saw good for all fullness to dwell in him [Christ], and through him to reconcile again to himself all other things by making peace through the blood he shed on the torture stake, no matter whether they are the things upon the earth or the things in the heavens.”—Colossians 1:19, 20.
To share in either of these two hopes, it is necessary to have a righteous standing before God, and this involves much more than merely “believing in Jesus.” Just what is involved for Christians who have the heavenly hope and for those whose hope is to live forever in a paradise on earth will be considered in the following two articles. Please read on, and do not hesitate to ask the witness of Jehovah who supplied you with this magazine to discuss these articles with you, Bible in hand.
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The Watchtower, November 15, 1985 Issue, Pages 18-22:
Do Not Share in the Sins of Others
“I have not sat with men of untruth; and with those who hide what they are I do not come in.”—PSALM 26:4.
NINETEEN centuries ago, the disciple Jude had intended to write fellow believers about ‘the salvation they held in common.’ But he found it necessary to urge them to “put up a hard fight for the faith that was once for all time delivered to the holy ones.” Why? Because certain “ungodly men” had slipped into the congregation and were “turning the undeserved kindness of our God into an excuse for loose conduct.”—Jude 3, 4.
2 How refreshing to discuss salvation held in common! Meditating on that message brings great satisfaction, and we rejoice when anticipating all the blessings of that salvation. Nevertheless, there are times when, rather than speaking about salvation, we are faced with the need to consider other serious matters. If not corrected, these can tear down our faith and cause us to lose out in the race for life. Even as Jude’s warning against wrong conduct was strong and forceful, so Christians today must at times prayerfully consider Scriptural counsel that is direct, very much to the point.
Our Own Sins
3 The psalmist David said: “With error I was brought forth with birth pains, and in sin my mother conceived me.” (Psalm 51:5) All of us have been born as sinners. (Romans 5:12) The apostle John wrote: “If we make the statement: ‘We have no sin,’ we are misleading ourselves and the truth is not in us.” (1 John 1:8) As sinners, there are times when we need discipline so as to correct our course. Such discipline comes from Jehovah through his Word, the Bible, and his organization. His discipline corrects us and helps us to walk in uprightness before him. As the apostle Paul observed: “True, no discipline seems for the present to be joyous, but grievous; yet afterward to those who have been trained by it it yields peaceable fruit, namely, righteousness.” (Hebrews 12:11) In view of the peaceable fruit of such discipline, we surely should receive it with gratitude.
4 Discipline from Jehovah may be given when we are just starting on a course that could lead to greater wrongdoing. (Galatians 6:1) At other times, the discipline may come after we have more fully entered into a wrong course. Such discipline may have to be severe, as when the apostle Paul strongly urged the Corinthians to take action against a fornicator in the congregation. (1 Corinthians 5:1-5) In either case, the discipline is given so that the wrongdoer might repent, turn around, and steer a steady course away from the sinful desires leading into serious wrongdoing. (Compare Acts 3:19.) Servants of Jehovah are grateful for such discipline, even as the rebuked individual in ancient Corinth benefited and apparently was restored to loving association with the congregation.—2 Corinthians 2:5-8.
5 The vast majority of those dedicated to Jehovah are very much aware of the need to walk in an upright manner before God. If they should become involved in serious sin, they quickly turn away from the bad course, go to the appointed elders, and give evidence of genuine repentance. (James 5:13-16) The fact that relatively few of Jehovah’s Witnesses are disfellowshipped each year is evidence that they hate what is bad and desire to do what is good.—Psalm 34:14; 45:7.
The Sins of Others
6 Yet some who apparently love what is right seem to have allowed their hearts to deceive them, for they do not appear to hate what is bad. (Psalm 97:10; Amos 5:15) As a result, they get involved in doing sinful things and do not maintain the fight to do what is right. At times, they may go even further, seeking to involve others in their sinful course. How important that we reject such suggestions!—Compare Proverbs 1:10-15.
7 Sometimes those who apparently do not hate what is bad talk so smoothly that a yearning to do what is wrong may develop in the hearts of those listening to them. The encouragement may be to engage in immorality or in some action bordering on conduct disapproved by God. Or a person may be urged to become involved in a situation that is potentially dangerous in a spiritual way. Those thus trying to persuade others may claim that Jehovah is a loving God who will be merciful when we sin. Such treachery of the heart can cause lasting damage. (Jeremiah 17:9; Jude 4) Surely, we should ‘hold back our foot from their roadway’!—Proverbs 1:15.
Sharing in the Sins of Others
8 But suppose we realize that a suggested course of action is wrong? Does our rejecting it necessarily free us of further responsibility in the matter? If we know that those suggesting wrongdoing are engaging in it, what should we do?
9 Some who have knowledge of wrongdoing by others may be inclined to say nothing about it to those having the prime responsibility to keep the congregation clean. Why? Perhaps they do not want to be viewed as informers. Or, because of a false sense of loyalty, they may keep the matter quiet or may speak only to those who promise to keep it secret. This is very serious. Why? Because it can actually result in sharing in the sins of others.
10 The apostle John showed that it is possible to share in another person’s sin. He wrote: “Everyone that pushes ahead and does not remain in the teaching of the Christ does not have God. . . . If anyone comes to you and does not bring this teaching, never receive him into your homes or say a greeting to him. For he that says a greeting to him is a sharer in his wicked works.” (2 John 9-11) An apostate from “the teaching of the Christ” would not be a worthy associate, and by not even greeting him, the loyal Christian would avoid being a sharer in his wickedness.
11 Since that is the case with an apostate, surely we would not want to become sharers in the wickedness of others whose immoral acts come to our attention. What, then, if we know that a member of the congregation has become a thief or a drunkard? If we fail to encourage that individual to seek Jehovah’s forgiveness and confess his sin to the elders, are we entirely blameless? No, for we have a serious responsibility.
Cleanness and Protection Vital
12 We must individually show concern for the spiritual cleanness of the congregation. How well this was emphasized when Jewish exiles were about to leave Babylon in the sixth century B.C.E.! The God-given command was: “Turn away, turn away, get out of there, touch nothing unclean; get out from the midst of [Babylon], keep yourselves clean, you who are carrying the utensils of Jehovah.”—Isaiah 52:11.
13 We must also be concerned about protecting Jehovah’s people from those who would seek to entice them into wrongdoing. The “ungodly men” of Jude’s day sought to ‘turn the undeserved kindness of God into an excuse for loose conduct,’ but that loyal disciple acted to warn fellow believers and thus protect them. He reminded them of warning examples provided by unfaithful Israelites, the disobedient angels, and others. Read his divinely inspired letter, and you will see that loyal Christians cannot sit idly by when the cleanness of the congregation is threatened or God’s people need protection from immoral persons having unclean motives.
14 Yet, suppose we have encouraged a wrongdoer to seek God’s forgiveness and confess to the elders, but he keeps putting this off or sees no need to take these steps. Can we just drop the matter? Some might reason that they do not want to become involved. They may not want to risk losing the friendship of the erring one. And they may not want to be thought of as persons who betray a confidence by telling the elders. But this is faulty reasoning. The psalmist David said: “I have not sat with men of untruth; and with those who hide what they are I do not come in.” (Psalm 26:4) Surely, then, we would not want to become accomplices of “those who hide what they are.”
15 Therefore, after we have given the erring individual a reasonable amount of time to approach the elders about his wrongdoing, it is our responsibility before Jehovah not to be a sharer in his sin. We need to inform the responsible overseers that the person has revealed serious wrongdoing that merits their investigation. This would be in harmony with Leviticus 5:1, which says: “Now in case a soul sins in that he has heard public cursing and he is a witness or he has seen it or has come to know of it, if he does not report it, then he must answer for his error.” Of course, we must avoid acting hastily on mere supposition of wrongdoing.
16 In today’s world, covering over the wrongdoing of others is a general practice. Many are as mute as a stone wall when it comes to revealing the wrongdoing of others to those who should know about such actions. It requires strength of Christian personality to inform appointed elders of the serious sin of a fellow believer. But if we are to have Jehovah’s favor, we must not let personal friendship blind us to the wrongdoing of another individual. Our relationship with God is of far greater importance than loyalty to a friend who is guilty of serious wrongdoing and refuses to reveal the matter to the appointed elders.
A Problem for All to Consider
17 The problem of sharing in the sins of others sometimes exists among certain youths in our midst. They may remain silent and refuse to tell those who should be informed when others do things that could detrimentally affect the congregation and could result in Jehovah’s disfavor. Covering over the wrongdoing of others is quite common in the worldly school systems. But when this viewpoint spreads to the congregation, many problems may result. There have even been reports of young ones banding together to engage in wrong conduct while swearing one another to secrecy so that elders and parents will not learn about such activity. Yielding to pressure from peers and a desire to be accepted by the group has caused much heartache for these youths, their parents, and others in the congregation when the wrongdoing has been discovered. We must remember that there is nothing hidden that will not be revealed, and one of our primary responsibilities before Jehovah is to help to keep his organization clean.—Luke 8:17.
18 All servants of Jehovah should be very careful not to share in the sins of others. Some parents try to justify the wrong conduct of their children, endeavoring to shelter them. But Christian parents should not adopt the attitude that everyone is against their children when these younger ones do wrong. Instead, godly parents should help their erring offspring to receive, accept, and benefit from any needed discipline outlined in God’s Word.
19 Christian married couples also need to be careful that they do not violate God’s laws by covering over each other’s serious sins. They should remember the case of Ananias and Sapphira, who conspired but unsuccessfully sought to cover over serious sin. (Acts 5:1-11) Elders must also be alert not to protect one another or ministerial servants if one of them has committed a serious sin that could result in disfellowshipping. They should follow the principle outlined by Paul, who wrote: “Never lay your hands hastily upon any man; neither be a sharer in the sins of others; preserve yourself chaste.”—1 Timothy 5:22.
The Wisdom of Maintaining Blamelessness
20 Servants of Jehovah should neither share in nor imitate the bad ways of this world. In writing to Gaius, the apostle John said: “Beloved one, be an imitator, not of what is bad, but of what is good. He that does good originates with God. He that does bad has not seen God.” (3 John 11) How good it is to be guided by the sure Word of God and thus do what is good! Rather than covering over or sharing in the gross sins of others, therefore, it should be our resolve to shine as illuminators, being blameless and innocent. (Philippians 2:14, 15) Each servant of God is responsible for keeping the congregation clean, while remaining unblemished personally. (2 Peter 3:14) But what if you are troubled about the propriety of what someone has done? You should feel free to speak with the elders and get direction as to the right course to follow.
21 Our love for Jehovah’s organization should imitate the love of Jesus Christ for his spiritual bride, the congregation. He “loved the congregation and delivered up himself for it, that he might sanctify it, cleansing it with the bath of water by means of the word, that he might present the congregation to himself in its splendor, not having a spot or a wrinkle or any of such things, but that it should be holy and without blemish.” (Ephesians 5:25-27) Similarly, our love for Jehovah’s organization should move us to do what we can to keep it clean. Never may we do anything to dishonor God or his organization or condone the wrongdoing of others in the congregation. Rather, let us encourage wrongdoers to correct their conduct and seek the help of the elders. If they fail to do this within a reasonable amount of time, let us shoulder our responsibility to inform the appointed overseers. In this way, we will avoid becoming sharers in the sins of others and bearing some responsibility for their wrong conduct.
22 The salvation we hold in common is a treasure beyond compare. To attain it we must continue to walk before Jehovah in an upright way. Therefore, let us help one another to do so, never sharing in the sins of others. Jehovah has lovingly provided an organizational arrangement to assist us in these efforts, and in this regard appointed elders play an important role.
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Commentary on the Letter of James (Published in 1979), Pages 204-207:
Loving Aid to Overcome Sin
16 Therefore openly confess your sins to one another and pray for one another, that you may get healed. A righteous man’s supplication, when it is at work, has much force.
16 Therefore openly confess your sins to one another and pray for one another
How encouraging toward ‘openly confessing sins to one another’ if the sincerely repentant wrong-doer knows that those to whom he confesses are primarily interested in helping him ‘get healed’ of his spiritual sickness! However, if such a repentant one felt that the elders would automatically deal with him as one meriting a reprimand before the whole congregation as a ‘practicer of sin,’ the effect would be quite different. Such a feeling could create a barrier between the congregational shepherds and those sorely needing their help to overcome a drift into continued wrongdoing. On the other hand, where confidence existed that the elders would take into account one’s sincerity in wanting to turn away from the wrong course or attitude, being desirous of never going back to it, this would surely be an encouragement to call upon the older men for assistance, and to respond to their help as would an ailing sheep to that of its conscientious shepherd.—Contrast Psalm 23:1-5 with Ezekiel 34:4.
The tense of the Greek verbs used here has a continuative sense, as saying, ‘Make it a practice to confess openly your sins to one another.’ Thus, Phillips’ The New Testament in Modern English reads: “You should get into the habit of admitting your sins to each other.”
James has previously dealt with matters that exemplify the family-like interest and warm concern that should exist within the Christian congregation as a brotherhood. With such a spiritual atmosphere, there should indeed be a confidence among its members that contributes to freeness of expression, and that confidence could be especially notable when it came to acknowledging one’s faults and wrong acts. Christians are shown in Scripture that they can and should have freeness of speech in going to God with their petitions and problems, for they have a loving Father and a compassionate, understanding Helper with the Father, God’s Son. (Heb. 2:17, 18; 4:14-16; 1 John 2:1, 2; 3:19-21; 4:17-19) What is true of the heavenly courts should be reflected in the earthly realm of God’s servants.
This confessing is not like a “confessional” arrangement where one is viewed as obligated to appear and confess all sins in order to obtain absolution from guilt in the eyes of God. Although James had previously made specific mention of the congregation elders with regard to sick ones needing aid, he here says to “confess your sins to one another,” not limiting the matter to certain ones within the congregation. While this is so, it is reasonable that the one confessing his sins would seek a person who could be of real help to him in a spiritual way. Along with the desire to unburden himself, he doubtless desires the counsel and prayer of another. Galatians 6:1, 2 speaks of the readjusting of one who takes a false step and shows that it is those “who have spiritual qualifications” who are in a position to do this. Elders should have such qualifications, and others in the congregation may also have these. A woman, for example, may seek the help of a Christian sister, possibly someone older than she is, as is indicated by Paul’s counsel at Titus 2:3-5. Thus the source of the help is not limited to a certain few; the important thing is that the person have “spiritual qualifications.” James shows that the object and result of this humble seeking for help should be a brotherly (or a sisterly) interest manifested in prayer to Jehovah on behalf of the one confessing the fault.
The expression “to one another” is most appropriate since all must honestly recognize their own sinful nature, thereby eliminating any basis for pride or superiority in responding to the needs of the erring one. (Compare Luke 18:9-14; 1 John 1:8-10.) Rather than superiority, there obviously should be a sense of mutual compassion, all having their own particular faults and weaknesses. The one extending help now should realize that he may someday need help himself. Along with calling for humility, such open confessing of faults can also serve as a restraint toward sinning. It leads away from a secretive course of life that deprives one of the balancing effect that the counsel of others can provide.
that you may get healed
One who has been spiritually sick or downhearted because of some sin may call for the healing help of another brother’s prayer. It may be that he has let the sin become a barrier to his freeness of speech in approaching God in prayer. (Compare Lamentations 3:44.) He may, along with his bad spiritual state, be also physically sick. In fact, the sickness may be partly due to his spiritual lack. The prayer of the brother for him may help him not only in a spiritual sense, but also in a physical way.
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The Watchtower, November 15, 1977 Issue, Pages 693-698:
Genuine Repentance—How Is It Identified?
“A heart broken and crushed, O God, you will not despise.”—Ps. 51:17.
ELDERS are not ‘father confessors’ who have been authorized to forgive all the sins that members of the congregation may commit. It is Jehovah God who forgives the sins of repentant ones, doing so on the basis of his Son’s atoning sacrifice. Therefore, a person’s being forgiven by Jehovah is not dependent upon his confessing his sins to the elders. (1 John 1:8, 9; 2:1, 2) However, by serious transgression, a person can also sin against the congregation. This is the case because gross wrongdoing can bring much reproach and trouble upon the congregation with which the wayward one is associated. Hence, elders representing the congregation should make sure that the individual is genuinely repentant before extending forgiveness to him for the bad name that he has given to the congregation.
2 That the congregation can forgive or withhold forgiveness in certain cases is evident from what the apostle Paul said to the Corinthians about accepting a repentant disfellowshiped man back into their midst. He wrote: “You should kindly forgive and comfort him.” (2 Cor. 2:7) The apostle recommended forgiving this man because the ‘rebuke given to him by the majority’ had served its purpose in bringing him to repentance. (2 Cor. 2:6) Because the man had sincerely repented and straightened out his life to conform to Jehovah’s righteous requirements, it was right for the congregation to receive him back. He had sought Jehovah’s forgiveness for his sin and now the congregation also forgave him, not in the sense of granting “absolution” for his sin, but in forgiving him for the trouble, reproach and sorrow that his wrongdoing had brought upon the congregation.
3 In certain cases a person’s record of sin, when brought to light, may be very shameful. For a period of months or even years he may have conducted himself in a way that would be considered sinful even in the world. Later, he may come to the elders, stating that he recently stopped his wrongdoing and prayed to God for forgiveness. He may feel that he has reproved himself. Or, upon being confronted with evidence of his shameful conduct, he may tell the elders that he reproved himself and, therefore, did not consider it necessary to approach them about the matter. What should the elders do? They should determine what kind of spiritual help the individual needs and whether he is indeed truly repentant. This may require more than one discussion with him in order to ascertain his true feelings, motivations and needs. The truly repentant one will welcome and humbly accept such loving help from the elders.
WORLDLY SADNESS OR GENUINE REPENTANCE—WHICH?
4 A wrongdoer should, of course, have feelings of sadness, remorse and regret as regards his sinful course. Depending upon the emotional makeup of the individual, these feelings may or may not be accompanied by tears. However, elders should keep in mind that not all sadness, remorse or regret is necessarily proof of genuine repentance. The Christian apostle Paul wrote: “Sadness in a godly way makes for repentance to salvation that is not to be regretted; but the sadness of the world produces death.” (2 Cor. 7:10) Hence, elders properly seek insight as to what motivates the wrongdoer’s sadness.
5 Worldly sadness may stem simply from a sense of personal failure and accompanying disappointment, or from concern over the loss of esteem or of certain benefits, or from the prospect of undergoing discipline or shame. This is a sadness over the undesirable and hurtful results of the wrongdoing, or over the fact that the wrongdoing came to light. Though normal in themselves, if these feelings are the sole reasons for sadness, then the individual does not truly regret having committed the sin but is distressed about having been exposed. He is not really concerned about the reproach that his transgression has brought upon God.
6 This is well illustrated in the case of Esau. For one meal he sold his birthright to Jacob. Years later, when Jacob received the blessing that was due the firstborn, Esau gave way to an emotional outburst of sorrow. He cried out “in an extremely loud and bitter manner,” wanting to persuade his father Isaac to change his mind about blessing Jacob. Esau did not regret the unspiritual attitude that prompted him to ‘despise his birthright.’ No, he regretted the fact that he had lost benefits through his course of action.—Gen. 25:29-34; 27:34; Heb. 12:16, 17.
7 Another case in point is King Saul. Told by the prophet Samuel that he had disregarded God’s command to devote the Amalekites to destruction, Saul tried to justify himself, insisting that he had carried out the word of Jehovah. In unmistakable terms Samuel then set forth the king’s failure and added: “Since you have rejected the word of Jehovah, he accordingly rejects you from being king.” Hearing this, Saul admitted: “I have sinned; for I have overstepped the order of Jehovah and your words, because I feared the people and so obeyed their voice. And now, please, pardon my sin and return with me that I may prostrate myself to Jehovah.” (1 Sam. 15:17-25) But this acknowledgment of sin was not true repentance. Why not?
8 Saul still minimized his sin, trying to excuse it on the basis that he yielded to fear of the people. He did not make a heartfelt acknowledgment of his having sinned against Jehovah. His words were evidently prompted by the fear of being rejected as king and experiencing public disgrace. This is evident from Saul’s plea that Samuel return with him. How so? It was not just a matter of Samuel’s returning to offer an intercessory prayer in Saul’s behalf. When Samuel insisted on leaving, Saul pleaded: “Honor me, please, in front of the older men of my people and in front of Israel and return with me.” (1 Sam. 15:30) Thus Saul was concerned about how he would appear in the eyes of others. He wanted to be honored by Samuel’s presence, not disgraced by his absence. So, Saul’s admission of sin was merely an expression of his lips. It was not “sadness in a godly way” over having offended Jehovah God.
9 From what the Bible says about Esau and King Saul, we can draw some vital points that can help elders to gain insight as to whether a wrongdoer is repentant. Tears may accompany expressions of true sorrow. Nonetheless, like Esau’s tears, emotional displays are not in themselves proof of repentance. By the same token, the absence of such does not necessarily mean that the erring one is unrepentant. The important thing is that the individual deeply regrets the wrong, acknowledging it as a sin against Jehovah. He would bring into question any claimed repentance if he continued to justify or excuse his actions. The individual should come to hate the wrong course, loathing it. While there may be a natural measure of embarrassment in his having become guilty of grave sin, his primary concern should be not so much with the unpleasant consequences of his wrongdoing but, rather, the reproach he brought upon Jehovah God and the congregation of his people. He should sincerely regret having damaged his relationship with the Most High.
WHAT IS INVOLVED IN TRUE REPENTANCE?
10 A person’s feeling of sadness over bringing reproach upon Jehovah is not something necessarily apart or isolated from his feeling of remorse as regards harm done to his brothers and fellow humans. The apostle John shows that love for our brothers is evidence of love for God, in fact, a inseparable part thereof. (1 John 3:11, 17; 4:7, 8, 11, 12, 20, 21) Wrongdoing is always, inevitably, harmful. If ever we should become involved in some serious wrongdoing, we might well meditate on such things as these:
11 Having committed such a wrong, do we feel hurt at heart upon realizing that we have been unlike the loving upright God that we serve, acting in a selfish, even greedy way, not showing consideration for the interests of others? (1 Thess. 4:3-6) Could we really think that wrongdoing, such as immorality, could ever contribute to the true happiness of others? How much concern have we shown for their lasting good and their hope of life in God’s favor? Our actions might not have directly touched others, but we still affect people by our example and influence. (Rom. 14:7) Are we, then, so self-centered that we will please ourselves even though we know we are setting a bad example, acting as a weakening influence that can erode others’ spiritual strength? (Contrast Romans 15:2, 3.) According to Jesus Christ, the road to life is ‘narrow and cramped and few are finding it.’ (Matt. 7:14) We should know ourselves how much effort it takes to stay on the path of righteousness. So do we want to be like someone who, in effect, walks along in that narrow pathway and drops boulders that can make others stumble or at least make their progress more difficult than it already is? How unlike our heavenly Father that would be! (Isa. 40:11) As the apostle Paul states, we certainly “did not learn the Christ to be so.” (Eph. 4:19-24) If we truly love and admire God and his Son for their splendid qualities, do we not feel deep shame and sorrow at acting so differently from them, betraying their trust in us? Yes, thoughts such as these are in line with true repentance.
12 Another vital part of repentance is illustrated in the case of King Manasseh of Judah. Regarding his sin, the Bible tells us: “He did on a large scale what was bad in Jehovah’s eyes, to offend him.” (2 Ki. 21:6) Finally, as an expression of Jehovah’s judgment, Manasseh was taken captive to Babylon. There he repented. The Scriptures report: “He softened the face of Jehovah his God and kept humbling himself greatly because of the God of his forefathers. And he kept praying to Him, so that He let himself be entreated by him and He heard his request for favor and restored him to Jerusalem to his kingship.” (2 Chron. 33:12, 13) Thereafter Manasseh did what he could to rectify his wrongs, clearing out idolatrous practices from his realm, sacrificing to Jehovah and encouraging the people to serve the Most High. (2 Chron. 33:15, 16) This shows that true repentance involves both abandoning the wrong course and making a determined effort to do what is right.
13 So, then, a person who is truly repentant should be able to point to “fruit that befits repentance.” (Matt. 3:8) This would include the individual’s putting forth reasonable efforts to rectify matters to the extent that he finds possible in his present circumstances. For example, his profession of repentance would have little substance if he showed no concern as to compensating for something he stole. Also, if he made no positive resolve to follow a right course, there would be a serious question about whether his repentance was genuine.
14 But how is the matter to be viewed if an individual’s sin is very shocking and has given rise to much bad publicity? Again, whether the wrongdoer is expelled from the congregation or not depends upon his genuine repentance or lack of it.
15 Whenever evidence of sincere repentance is missing, the elders need to be careful that they do not allow themselves to be governed by sentimentality. They cannot condone wrongdoing, simply ignoring or viewing as of little consequence the reproach and trouble an unrepentant person’s lawlessness has brought upon the congregation. Were they to do so, this could have a damaging effect on the congregation as a whole. Some members of the congregation might be emboldened to take liberties and to disregard the inspired counsel: “Be as free people, and yet holding your freedom, not as a blind for badness, but as slaves of God.” (1 Pet. 2:16) Furthermore, the wrongdoer himself might come to regard sin lightly, exercise even less restraint in the future and get others involved in lawlessness. Wise King Solomon observed: “Because sentence against a bad work has not been executed speedily, that is why the heart of the sons of men has become fully set in them to do bad.” (Eccl. 8:11) So, when the genuineness of a wrongdoer’s repentance is subject to serious question and when there is clear evidence that corruption is likely to result, elders should not hesitate to heed the admonition: “Remove the wicked man from among yourselves.”—1 Cor. 5:13.
WRONGDOING BY ELDERS AND MINISTERIAL SERVANTS
16 Since elders have such weighty responsibility in the Christian congregation, their conduct should certainly be exemplary. Therefore, if an elder commits a grave wrong, he is morally obligated to inform the body of elders respecting this, even though he may have repented of his error. Why? Because, having ceased to be irreprehensible, he is now disqualified from continuing to serve as an overseer. (1 Tim. 3:2) For men with serious spiritual blemishes to serve as elders would not conform to God’s standard of holiness.—1 Pet. 1:15, 16; compare the law at Leviticus 21:17-23, which prohibited men of Aaron’s house from carrying out priestly duties if they had a physical defect.
17 Of course, like all other members of the congregation, elders time and again fall short of reflecting Jehovah’s image perfectly. Because of his repeated failings, an elder may come to feel that he no longer measures up to Scriptural requirements and may bring this to the attention of the other elders. After looking into the matter and also taking into consideration the conscientious feelings of the congregation as a whole, the other elders, however, may conclude that the kind of shortcomings involved do not call into question the man’s qualifications to serve as an overseer. (See Galatians 2:11-14, where we learn of Peter’s being reproved; this wrong did not disqualify him from continuing to serve as an elder.) Nevertheless, if this elder still conscientiously believes that he is no longer irreprehensible, the other elders should respect his feelings and relieve him of his responsibilities.
18 On the other hand, if there is a valid accusation against an elder or if he confesses to gross sin, the other elders should assume full responsibility for relieving him of his eldership and should reprove him as needed, imposing whatever restrictions are advisable. Or, where an unrepentant attitude on his part makes it necessary, they should take disfellowshiping action.
19 As in the case of elders, ministerial servants who become guilty of grave wrongs have a moral responsibility to let the elders know about this. Only men who are “free from accusation” are qualified to serve in that capacity. (1 Tim. 3:10) Therefore, instances of wrongdoing involving ministerial servants are dealt with like those involving elders.
20 If God requires every member of the Christian congregation to be conscientious about pleasing him and keeping clean for his service, those who are elders and ministerial servants should certainly be no less sensitive as to their conduct. They are generally more experienced in the Christian way of life and are held more responsible by God, for they are examples. (Compare Luke 12:48; 1 Peter 5:2, 3.) Even if they make a grave mistake, their sincere repentance, manifested by their turning around from their wrong and their bringing it to the attention of the body of elders, is an example. This may serve to help others who slip into serious sin to take a like repentant course. The zeal for clearing themselves before God, the earnestness, the indignation toward their own wrongs, the effort at righting the wrong, will work for the salvation of all. Moreover, it will maintain peace in the congregation—peace with God and with one another.—2 Cor. 7:11.
21 How very vital genuine repentance is! Really, because of being imperfect, we daily fail in some way to reflect the image of Jehovah God perfectly. This is something we should rightly regret. But it should not cause us to torment ourselves over every minor fault or slip. Nevertheless, the realization that we often err in word and in deed should keep us humble and help us to be merciful when others sin against us. Then, when we pray to God for forgiveness of our trespasses, we can be confident that he will be pleased with our prayers. (Matt. 6:12, 14, 15) Thus, we will enjoy a clean conscience as we continue seeking to do his will. Yes, we will be truly happy, knowing that Jehovah has forgiven our sins and that he views us as his clean servants who have before them the prospect of everlasting life.—Ps. 32:1, 2; 103:10-13.
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The Watchtower, February 15, 1977 Issue, Page 110:
Insight on the News
Is Mass Absolution Effective?
• In early December 1976 a mass absolution service was performed at the Mid-South Coliseum in Memphis, Tennessee. Present in the sports arena were about 12,000 Catholics, who supposedly were thus forgiven by a bishop for their past sins without being questioned or making confession to a priest. Though general absolution has been used at times of “grave need” (as when soldiers have gone into battle), this was the first mass absolution ceremony of its kind in the United States. According to the Associated Press, “the service was designed to lure alienated Catholics, particularly divorcees, back into the fold.”
Is general absolution effective? Not according to the Bible. It says nothing in favor of such a rite and does not instruct Christians to make confession to a priest. Also, there is nothing in the Bible to indicate that any imperfect individual can grant absolution from sins. Though Christians needing spiritual assistance are encouraged to seek aid from congregational elders, Jehovah God alone can pardon error. (Jas. 5:13-15) So, King David said to God: “My sin I finally confessed to you . . . And you yourself pardoned the error of my sins.”—Ps. 32:1-5.
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Awake!, November 8, 1974 Issue, Pages 27-28:
What Is the Bible’s View?
Should We Confess?—If So, to Whom?
CAN you truthfully say that you have never done wrong? No, we all err. How do you feel afterward?
The first reaction may be to hide or cover over an error. Is that not true? But then your conscience may bother you. (1 John 3:4; Rom. 2:14, 15) Have you not found that a desire to have a clear conscience and to be right with God urges you to confess the matter, obtain forgiveness and put it all behind? But should we confess, and, if so, to whom?
It is clear from the Bible that acknowledging or confessing one’s sins is important. When John the Baptist came preaching repentance for sins against the Law, many Jews “were baptized by him in the river Jordan, confessing their sins.” (Mark 1:4, 5, Common Bible) Also, Jesus urged his followers to pray, “Forgive us our debts, as we also have forgiven our debtors.”—Matt. 6:12, CB.
Regarding sins against God, obviously we should admit our errors to him and seek his forgiveness. (Compare Psalm 32:3-5.) But what about when we wrong our fellowman? The Bible tells us to get the matter settled with the person whom we have wronged. Notice what Jesus told the Jews in the Sermon on the Mount: “if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift [to God].” (Matt. 5:23, 24, CB) Following this advice would mean admitting to the other person the wrong and taking steps to be reconciled to him. This would include one’s family members.
What if a person committed adultery? Adultery is a sin in the sight of God. But it is also a sin against one’s marriage mate, for your mate has exclusive right to sexual relations with you. (Matt. 19:5, 6; 1 Cor. 6:16) So if a person committed adultery, how could he expect God’s forgiveness unless the sin was confessed to his mate?
Akin to this is the question of whether an engaged person should confess to a prospective mate immorality committed in the past. Many couples are willing to let the past remain a closed book. They see that even if years ago, perhaps before becoming a Christian, one of the two had committed immorality, that past act was not then a sin against the person who will now become a mate. Hence, Jesus’ counsel at Matthew 5:23, 24 does not require confession to the prospective mate. But, of course, some persons in this situation may want to “clear the slate,” so to speak, and avoid any possibility of its coming to light later with possibly damaging consequences. And, whether now or later, if a Christian were asked about the past and were obliged to answer he could not lie to keep it secret.—Col. 3:9.
As to another aspect of confession, perhaps you have read recent headlines, such as, “Vatican Reforms Confessional—Less About Sex, More on Taxes.” As is widely known, Roman Catholics are expected to confess serious sin to a priest authorized to “absolve” sins. The Council of Trent in 1551 decreed “that sacramental confession is of divine origin and necessary for salvation by divine law. . . . The Council emphasized the justification and necessity of auricular [told in the ear, private] confession as practiced in the Church ‘from the beginning.’”—New Catholic Encyclopedia, Vol. 4, p. 132.
In arguing for auricular confession to a priest who grants absolution, theologians point to Jesus, for he undeniably declared forgiveness of sins. When in faith a cripple was brought to him, Jesus said, “Your sins are forgiven you.” Some hearers objected, so Christ added: “That you may know that the Son of man has authority on earth to forgive sins— . . . I say to you, rise.” And the man was healed! (Luke 5:18-26, CB) Note that Jesus could declare sins forgiven, but just as easily could heal the man. Is that true of those who “absolve” sins today? And observe that the account here says nothing about the man’s making any “auricular confession.”
But some may refer to John 20:22, 23, where the resurrected Jesus told his apostles: “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.” (CB) Again, is there any mention of a need for auricular confession to the apostles or others? No.
Were Jesus instituting auricular confession, should we not find evidence in the Bible that the apostles heard such confessions? One might expect this to be so especially inasmuch as the Council of Trent held that auricular confession, with resulting absolution of sins, was “practiced in the Church ‘from the beginning.’” However, even though recommending the practice, Jesuit professor J. L. McKenzie says: “The origins of auricular confession are obscure; it is old, at least as old as the late patristic period [ending about 749 C.E.], but it was not the original discipline of penance.” (The Roman Catholic Church) Additionally, in its article on penance the New Catholic Encyclopedia acknowledges: “There is no scriptural evidence that the Apostles, other than St. Paul, exercised the power of forgiving sins.”
But was this instance involving Paul a case of an apostle or priest hearing a confession and granting absolution? No. Rather, the case was about a congregation’s expelling and later reinstating a man who had sinned. Writing from Ephesus, Paul advised the congregation of Corinth in Europe to expel or disfellowship a man practicing immorality. This case is an illustration of the application of Jesus’ words at John 20:23. How so? Well, it was clear that the sins of that Corinthian man had to be viewed as “retained.” The congregation could not look upon his sins as “forgiven,” for the Bible made it plain that God would not forgive an unrepentant sinner. (1 Cor. 5:1, 9-13; Isa. 1:16-18; 55:7) However, later, evidently after the man repented, Paul wrote again and urged the congregation to “turn to forgive and comfort him.” (2 Cor. 2:7, CB) We see in this case, too, there is no mention of any auricular confession to a priest or an apostle.
The Bible, though, does urge: “Confess your sins to one another.” (Jas. 5:16, CB) What does that mean? Note the context.
James wrote that if one were spiritually sick, as committing serious sins would indicate, “let him call the elders of the church, and let them pray over him.” (The Corinthian man should have done that instead of unrepentantly continuing to practice the sin.) God does not authorize the elders themselves to forgive sins; that is something He does. (1 John 1:9) But when one has confessed to God, not “covering over” his sins, the spiritually qualified elders can pray with him as well as counsel and help him.—Prov. 28:13; Gal. 6:1.
What can result from such confession? James adds: “The Lord will raise him up; and if he has committed sins, he will be forgiven.”—Jas. 5:14, 15, CB.
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The Watchtower, April 15, 1969 Issue, Pages 255-256:
Questions from Readers
• Does John 20:23 mean that some humans are authorized to forgive sins?—F. M., U.S.A.
It is to be noted at the outset that what we are considering are sins against God or a breaking of one of God’s laws such as by stealing, lying or committing sexual immorality. Occasionally someone may “sin” against a Christian by acting rudely, gossiping about him or in some other way personally transgress against the Christian. The Bible urges us to be forgiving in such cases. (Eph. 4:32; 1 Pet. 4:8) But what about serious sins against God in heaven?
The occasion of the statement at John 20:23 was an appearance of Christ to “the disciples” following his resurrection. After telling them that he was sending them forth, and indicating that they would soon receive holy spirit, Jesus said: “If you forgive the sins of any persons, they stand forgiven to them; if you retain those of any persons, they stand retained.”—John 20:21-23.
While this verse alone might seem to be saying that the apostles could forgive sins, we cannot ignore the testimony of the rest of the Bible. We need to be like the noble-minded Beroeans in “carefully examining the Scriptures” to see what is so.—Acts 17:11.
When King David sinned, from whom did he seek forgiveness? In his time there were God-ordained Jewish priests serving at the tabernacle. Still, David wrote: “I said: ‘I shall make confession over my transgressions to Jehovah.’ And you yourself [God] pardoned the error of my sins.” (Ps. 32:5) Did Jesus change this when he came? No, for he taught us to pray: “Our Father in the heavens, . . . forgive us our debts [or trespasses].” (Matt. 6:9, 12) And that is how Jesus’ disciples understood the matter. They knew that it was not some man, but God, who could ‘forgive us our sins and cleanse us from all unrighteousness.’—1 John 1:9.
How, then, were the disciples to whom Jesus addressed the words at John 20:23 involved in the matter of forgiveness? A comment Christ made earlier sheds light on this. In Matthew 18:15-17 Jesus explained what one should do if his spiritual brother sinned against him. The final step was for the matter to be heard by the spiritually older men of the congregation. (Jas. 5:14, 15) If the sinner refused to repent of his serious sin, he was to be expelled from the congregation. Was it a matter of some men deciding to forgive or retain his sins? No, they would simply be acting in accord with what they could conclude would already have been done in heaven. How would they know this? By what God has revealed in his Word on such matters.—2 Tim. 3:16, 17.
This is evident from Jesus’ next words: “Truly I say to you, whatever you shall bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven.” (Matt. 18:18, New American Standard Bible; see also NW, Ro, The New Testament by C. B. Williams) Though some Bible versions render this verse in a way that suggests that the heavenly action occurs after the earthly decision, noted Bible translator Robert Young said that it literally should be: “shall be that which has been bound (already).”
Hence, if a Christian was lying, for example, and when the older men of the congregation met with him about it he refused to repent of his dishonest course, God’s view, as revealed in his Word, would already be known. If a sinner would repent, God would forgive him. (Isa. 55:7) And Jehovah would forgive one who sinned unintentionally. But he would not forgive an intentional, unrepentant sinner. (Num. 15:22-31) Knowing this, the representatives of the congregation could decide from the facts and the sinner’s attitude how to deal with him. And since they know from the Bible what God’s view is, their decision about whether to expel from the congregation one who had sinned should be what God had already decided in heaven.
That the above is how Matthew 18:18 and John 20:23 were understood by first-century Christians is plain from 1 Corinthians, chapter five. There was a willful, unrepentant sinner in the Corinthian congregation. Could the older men of that congregation or even the apostle Paul personally ‘forgive the sins of that person’ or ‘retain the sins of that person’? No, but because they knew God’s estimation of such an unrepentant sinner, they were obliged to expel him from the congregation, demonstrating to all that evidently his sins were being “retained” on him by God and not forgiven.
While Matthew 18:18 and John 20:23 may have been spoken directly to the apostles, it is clear from what Paul wrote the Corinthians that the spiritually older men in each congregation were to apply Jesus’ words. This can also be seen in the messages to the congregations in Pergamum and Thyatira. (Rev. 2:12-16, 20-24) Christ held it against those congregations that they did not expel wrongdoers, thus binding on earth what was already bound in heaven.
But when a sinner does repent, those acting for the congregation can allow him to continue in the congregation, or accept him back in if he had been disfellowshiped. Apparently this is what later happened in Corinth. Knowing that God would forgive such a one, Paul urged the Christians to accept him back into the congregation. (2 Cor. 2:6-8) They would not themselves be forgiving his sins; Jehovah alone could do that. But by acting in accord with the principles in God’s Word they could conclude that his sins were forgiven by God in heaven. Thus, John 20:23 would be true: “If you forgive the sins of any persons, they stand forgiven to them.”
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The Watchtower, May 15, 1968 Issue, Page 319:
In addition to making confession to God, the Bible also counsels the one who has seriously sinned to take another step. This is set out at James 5:13-16, which says: “Let him call the older men of the congregation to him, and let them pray over him . . . Also, if he has committed sins, it will be forgiven him. Therefore openly confess your sins to one another and pray for one another, that you may get healed.” In each congregation of Jehovah’s witnesses today there is a committee of three such mature Christians who are charged with the responsibility of aiding sincerely repentant sinners, or of acting to expel anyone who is a threat to the moral purity of the congregation through practicing sins and not having God’s forgiveness because of lack of repentance.
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The Watchtower, February 15, 1967 Issue, Page 127:
In the case of a serious sin, one that brings deep reproach on Jehovah’s name and on the Christian congregation, the healthful course is to confess one’s wrongdoing to responsible brothers in the congregation. (Jas. 5:14-16) But how should one view these servants in God’s organization? As fearsome judges? Far from it! The congregation committee is there to bear the weaknesses of others, to build up and to encourage.—Rom. 15:1, 2.
‘RESTORING . . . IN A SPIRIT OF MILDNESS’
The overseers and ministerial servants in the Christian congregation should be, and usually are, approachable. This approachability itself should discourage weaker members of the flock from trying to “save face.” If someone in the congregation has a problem he should go immediately to the overseer or other mature brothers, and not to some emotional, immature person who will pamper him. The responsible brothers are the ones assigned as “gifts in men,” to help all to grow to oneness of faith, “in order that we should no longer be babes, tossed about as by waves.” (Eph. 4:8, 13, 14) They are our “hiding place from the wind” in time of stormy trouble. (Isa. 32:2) The true overseer is ever watchful to help, and to build up, in line with Paul’s advice: “Brothers, even though a man takes some false step before he is aware of it, you who have spiritual qualifications try to restore such a man in a spirit of mildness.”—Gal. 6:1.
So, overseers and ministerial servants are charged, not to browbeat weak members of the flock, but to “restore” them, to build them up. When counseling, even where serious sins have been committed, these servants are never to scold or grow angry. Rather, they will be an example in displaying “the fruitage of the spirit,” which includes “kindness, . . . mildness, self-control.” (Gal. 5:22, 23) Those of the flock who realize this should be eager to go to these servants for help, rather than “save face” by absenting themselves from the Christian congregation.
In most cases it is the unrepentant who insist on ‘practicing sin’ that are expelled, disfellowshiped from God’s organization. (1 John 3:4; 1 Cor. 5:11) ‘A man who takes some false step before he is aware of it’ does not fall into the class of such incorrigible sinners. However, there may be occasions, due to the seriousness of the sin, when the congregation committee finds it necessary to place a person on a probation of surveillance, as a helpful, corrective measure. Such probation is not to be viewed as some adverse judgment, something destructive of one’s “honor,” a penalty to be bucked against. Rather, it is a loving provision affording him opportunity to prove the sincerity of his repentance and at the same time to help the repentant sinner recover his spirituality and to make him strong again. Kindly counsel given during the probationary period will build the person up so that he will not make a ‘practice’ of sin. Rather than try to “save face” by protesting a probation, and getting others involved emotionally, one who has committed a sin should welcome this loving arrangement leading to his recovery.
All dedicated Christians should place their complete confidence and trust in Jehovah. It is Jehovah who says: “Those honoring me I shall honor, and those despising me will be of little account.” (1 Sam. 2:30) Those who honor Jehovah will not seek self-honor among mortal men. In place of holding to lofty, ‘face-saving’ thoughts of men, true Christians will seek out Jehovah’s thoughts and be guided by the principles he so clearly states in his Word.
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The Watchtower, September 1, 1966 Issue, Pages 540-543:
THOSE EXPERIENCING DIFFICULTIES
At times a Christian may commit an act that plagues his conscience. It may not have been premeditated, but he may have been overcome by temptation. When such difficulty occurs, he will want to talk to a mature brother in the congregation, and this is in harmony with the Bible’s counsel: “Brothers, even though a man takes some false step before he is aware of it, you who have spiritual qualifications try to restore such a man in a spirit of mildness, as you each keep an eye on yourself, for fear you also may be tempted. Go on carrying the burdens of one another, and thus fulfill the law of the Christ.”—Gal. 6:1, 2.
So it is a good thing for a person who has a serious problem to approach a mature brother, one who has spiritual qualifications, and seek his help. That mature brother could be the congregation overseer or one of the other members of the committee. Additionally, in some places, there are other men of comparable maturity in the congregation, and they too may be approached with confidence when one is in need of help. This does not mean one is obligated to go regularly to another person in the congregation and confess every little mistake he makes. All are imperfect and fall short of God’s standard of righteousness. As the apostle Paul stated it: “All have sinned and fall short of the glory of God.” (Rom. 3:23) That is why Jesus, in teaching his followers how to pray, told them to include in their petition to God this thought: “Forgive us our debts, as we also have forgiven our debtors.”—Matt. 6:12.
However, when more serious difficulties arise, then it is time to seek the counsel of a mature brother. Jehovah God, who knows our weaknesses, has for this reason lovingly arranged for us to have help from our brothers when we need it the most. Note what James 5:14-16 states in connection with this: “Is there anyone [spiritually] sick among you? Let him call the older men of the congregation to him, and let them pray over him, greasing him with oil in the name of Jehovah. And the prayer of faith will make the indisposed one well, and Jehovah will raise him up. Also, if he has committed sins, it will be forgiven him. Therefore openly confess your sins to one another and pray for one another, that you may get healed. A righteous man’s supplication, when it is at work, has much force.”
The assistance mature men can render is a provision that Jehovah has made for our good, and not just an arrangement whereby certain ones are appointed to check up on what everyone else does. Obviously, when a person commits grievous sins it is evidence of spiritual weakness. A person in this position needs help to overcome his difficulties, and is wise if he asks for that help.
There is grave danger in not asking for assistance. If a person in difficulty fails to do so, he may just find that he will become habituated in a course of sin until he becomes irreformable or, even if he does not repeat the wrong, he may draw away from association with Jehovah’s organization for fear that someone may learn of his wrong act. How much better for the erring one to acknowledge humbly that there are times when we need help and so avail himself of the loving provision Jehovah has made.
Remember what is recorded at Proverbs 28:13: “He that is covering over his transgressions will not succeed, but he that is confessing and leaving them will be shown mercy.” So if someone has fallen into sinful conduct and is really sorry about it, he shows that, not by covering over his transgression, but by confessing it, seeking help, and thereafter carefully avoiding the circumstances that might lead to a repetition of the wrong.
NOTIFYING THE COMMITTEE
Is it necessary, where an erring one seeks the counsel of a mature individual, to inform the entire committee of every case of wrongdoing? In this regard it is good to keep in mind that the members of the committee are not assigned to check up on everything we do. They simply want to help our brothers walk in the way that merits Jehovah’s smile of approval.
So if a brother or a sister in the congregation approaches a brother who he feels will be able to assist him spiritually, that brother will usually be glad he can be of help. If he is really a brother with “spiritual qualifications,” of course, he is not simply going to tell the wrongdoer to forget about his unchristian deeds. He will look for evidence that the wrongdoer is sincerely and humbly repentant and will help him take whatever steps are necessary to make amends for the wrong committed. In some such cases the brother may feel that the counsel he is able to offer from God’s Word satisfies the needs of the case and is sufficient to “restore such a man.” If so, the matter can be kept between just the two of them. There is no need to take it farther.
Of course, if it should come to light, in the course of such discussion, that a wrong of the type mentioned in 1 Corinthians 5:11 has been committed repeatedly, it ought to be brought to the attention of the congregation committee. Such repeated sin is a serious matter, but if the wrongdoer himself has voluntarily confessed and sincerely wants to do what is right in Jehovah’s eyes, it may be that he can be helped.
Certain other cases that may not involve repetition of a sin should also be brought to the attention of the committee, and this is true even though needed counsel and aid toward spiritual restoration has been provided. These include cases of sexual immorality involving other persons, whether committed by adults or dedicated and baptized minors, and other serious wrongdoing that has become public knowledge or that may readily become a matter of discussion in the congregation.
But when serious matters are taken to the congregation committee, does this necessarily mean that a person can then expect to be excommunicated from the Christian congregation? No, it does not mean that at all. The committee is there to help those who want to serve Jehovah. Let us not forget that James chapter five states that anyone who is spiritually sick should call the older men of the congregation to help him. With what results? Were they going to whip him? No, they would apply to him the beneficial counsel of God’s Word. They would pray over him. And if he had committed sins and was truly repentant, why, the scripture said that these would be forgiven him.
However, if these representative members of the congregation are going to extend mercy to one who has committed a serious sin, they have to do so in harmony with God’s written Word. It is not simply a matter of showing him mercy because they feel sorry for him. They must ascertain that there is a basis for mercy, that the individual is truly repentant. If the wrongdoer is sorry only because someone found out about his wrong, and not sorry over the wrongdoing itself, or if he is indifferent or seeks to justify himself, then, of course, he is not truly repentant and God will not forgive him. The committee would not be authorized by God’s Word to extend mercy to such an unforgiven person.
The action taken by the committee, which must be determined after prayerful consideration, depends greatly on the circumstances. It may be that in some cases good Scriptural counsel will suffice. On the other hand, if the wrong committed was serious, it probably would be wise not to have that person on the platform to instruct others in the congregation, at least for a suitable period of time. This gives the wrongdoer opportunity to supply proof of his repentance over a period of time and also affords the mature brothers opportunity to strengthen him spiritually.
If the wrong committed was not a public scandal, but serious enough to require discipline, then the erring one can be placed on a probation that is not announced to the congregation. During this time, usually one year, he should be given regular spiritual assistance to overcome his difficulty. Then the probation is lifted, again without announcement to the congregation. What a loving provision of God for truly repentant ones who fall into serious wrongdoing!
If the sin was grievous and a public scandal, then where mercy is shown, a probation period is again imposed, but this time it is announced to the congregation. Yet in this case, as in an unannounced probation, there is a loving effort to help the erring one.
However, there are some people who have come into Jehovah’s clean organization and have been baptized who prove in course of time that they are not really Christians. They like the association of Jehovah’s witnesses because they find them to be a very trusting people, and they take advantage of this for evil ends. Concerning people of that sort the disciple Jude wrote, in verse 4 of his letter: “Certain men have slipped in who have long ago been appointed by the Scriptures to this judgment, ungodly men, turning the undeserved kindness of our God into an excuse for loose conduct and proving false to our only Owner and Lord, Jesus Christ.”
When a person manifests that he is of that type, a deliberate wrongdoer, whether he has committed a serious wrong once or repeatedly, then he has no business in the theocratic organization. He ought to be exposed, and it is the responsibility of the congregation committee to disfellowship him.—1 Cor. 5:11, 13.
From all the various types of problems that may come to the attention of the congregation committee, it is evident that they occupy a place of great responsibility, one that takes spiritual strength. But it is also a great privilege to be able to serve their brothers, and “there is more happiness in giving than there is in receiving,” Jesus said. (Acts 20:35) How true this is when helpful counsel assists erring ones to see their responsibilities to Jehovah more correctly and to carry them out!
When persons are aided to do the will of God correctly and come to realize the marvelous arrangement Jehovah has made to give them uplift and comfort through the congregation, they will agree that such “gifts in men” are indeed “a hiding place from the wind and a place of concealment from the rainstorm, like streams of water in a waterless country, like the shadow of a heavy crag in an exhausted land.”—Eph. 4:8, 11, 12; Isa. 32:1, 2.
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The Watchtower, February 15, 1964 Issue, Pages 125-126:
If any today find themselves practicing what is bad, or if they practiced badness some time after their dedication, they should not automatically look to rebaptism to correct the situation. The way to set oneself straight with Jehovah is to confess the wrongdoing to Jehovah in prayer and also to the judicial committee of the congregation, who will prayerfully and Scripturally handle the matter. (1 John 1:9; Jas. 5:16) Whatever correction is administered will work toward the good of the one who has confessed his wrongdoing, as well as toward the good of the entire congregation.
However, it is a different matter when a person was committing serious wrongdoing at the time of his “dedication” and baptism and even thereafter. If one was habitually sinning, practicing a grievous wrong during this time, even though ceasing from it some time after his baptism and making advancement in the service of Jehovah, he was in an unclean state before God at the time of his baptism. Such a baptism, since it did not follow a true dedication, would be invalid. If such a person has now forsaken that practice of sin, repented and made a sincere dedication of himself to Jehovah God, he should be rebaptized.
Therefore, if any individual who wants to be a baptized Christian is living a life that, if he were already dedicated, would result in his being cut off or disfellowshiped from the Christian congregation, he is not ready for baptism. First he must clean up his life in harmony with God’s righteous requirements before presenting himself to the Most High for dedication and baptism.—1 Cor. 6:9-11.
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The Watchtower, August 1, 1963 Issue, Pages 473-474:
WHY CONFESS?
When the Christian considers the Scriptural aspects of disfellowshiping it should make him keenly aware of the displeasure God expresses toward persistent wrongdoing. It should make him realize just how serious a thing it is to practice sin. It should make him reaffirm his determination never to pursue a course of wrongdoing. How disastrous it is to be disfellowshiped! What great reproach is brought upon God, upon God’s congregation, upon the individual concerned and upon his family members!
With such grave consequences involved, a few who have fallen into sin might be tempted to reason this way: ‘Well, I know I have done wrong, but I also know that if I tell anyone about it I might be disfellowshiped. I’ve learned how terrible this can be, and I don’t want to go through that. I had better not tell anyone about this. Nobody will ever know, and all that shame will be avoided.’
Such reasoning ignores many things. One is God’s quality of mercy. Another is the benefit that comes from being disciplined by Jehovah. The heart attitude of such a person is wrong. His reasoning is fallacious and dangerous to himself. In the first place he does not appreciate that this will begin to sear his conscience and open the way for more wrongdoing. Since he “got away” with it once, it will be easier to do again. The fallacy is that his sin is not against just another person, or against just God’s congregation. His sin is against Jehovah! While it might be possible to hide a course of wickedness from other people for a while, it is not possible to hide it from Jehovah!
Jehovah observes what men do. “Jehovah is in his holy temple. Jehovah—in the heavens is his throne. His own eyes behold, his own beaming eyes examine the sons of men. Jehovah himself examines the righteous one as well as the wicked one.” (Ps. 11:4, 5) “The eyes of Jehovah are in every place, keeping watch upon the bad ones and the good ones.” (Prov. 15:3) “For my eyes are upon all their ways. They have not been concealed from before me, neither has their error been hid from in front of my eyes.” (Jer. 16:17) “As for Jehovah, he sees what the heart is.”—1 Sam. 16:7.
From this it is evident that a person overtaken in serious violations of Jehovah’s laws should not try to “get away” with sin and think he will be free from Jehovah’s discipline. “God opposes the haughty ones, but he gives undeserved kindness to the humble ones.” (Jas. 4:6) Jehovah will oppose any who sin grievously and who then try to remain in his clean organization without confessing their error to the visible authorities in the Christian congregation. The person who falls into sin, but who wants to do what is right, should go to the overseer of the congregation and make an honest confession of his transgression. Said the Bible writer James: “Therefore openly confess your sins to one another and pray for one another, that you may get healed.”—Jas. 5:16.
If this openness, humility and willingness to confess are not manifested, then this person will be plagued by a guilty conscience whenever he hears or reads counsel regarding such matters in the future. If he hardens himself, he will eventually be taken out of God’s congregation by the angels. Jesus warned: “The Son of man will send forth his angels, and they will collect out from his kingdom all things that cause stumbling and persons who are doing lawlessness.” (Matt. 13:41) Jehovah withdraws his spirit from such an individual, as in the case of King Saul. (1 Sam. 16:14) With this powerful force for protection gone, the person may be led to complete debauchery and control by demonic forces.—1 Cor. 5:5.
The honest-hearted person should not lose sight of Jehovah’s marvelous quality of mercy when he considers seeking out the overseer for confession and correction. If someone is overtaken and breaks God’s law, but quickly confesses, it may be that in Jehovah’s undeserved kindness he will not be cut off from the congregation. Instead, other disciplinary measures may be taken. However, this is for the congregation committee to decide in harmony with Jehovah’s just requirements balanced by His mercy and forgiveness.
What if a Christian knows definitely of a grievous sin that was committed by another in the congregation? Is he under obligation to bring it to the attention of the congregation? If the sin is the kind that would bring reproach upon God and upon His congregation, especially if it could lead to disfellowshiping, then the Christian is obligated to go to the congregation committee and tell them what he knows of this. One who fails to do this fails to show love for God and the congregation, because he allows uncleanness to remain in it.
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The Watchtower, March 15, 1959 Issue, Pages 171-172:
26 There are other sins besides fornication for which disfellowshiping is the need. Paul wrote the congregation: “I am writing you to quit mixing in company with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man. . . . Remove the wicked man from among yourselves.” (1 Cor. 5:11, 13) If anyone commits sin deserving of disfellowshiping but wakes up to the baseness of his wrongdoing and how far he has displeased God, what should be his heart condition? A grieved one; he should be painfully grieved and should repent. He should confess his sin not only to God, who already knows of it from observation, but also to God’s visible organization through its local theocratically appointed servants. It is a critical time to seek reconciliation with God and his people through Christ, appealing for mercy. In harmony with this, the Scriptural advice is: “Is there anyone [spiritually] sick among you? Let him call the older men of the congregation to him, and let them pray over him, rubbing him with oil in the name of Jehovah. And the prayer of faith will make the indisposed one well, and Jehovah will raise him up. Also if he has committed sins, it will be forgiven him. Therefore openly confess your sins to one another and pray for one another, that you may get healed.” (Jas. 5:14-16) This course of self-humiliation and confession of spiritual need assists the sinner to reconciliation with God. It helps him to keep strict watch thereafter on how he walks before God.
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The Watchtower, August 15, 1958 Issue, Page 511:
Dilemma of the Confessional
SUPPOSE you had a dear friend who was soon to be hanged for a murder he was innocent of, convicted upon perjured and circumstantial evidence. Then suppose the murderer came to you and confessed his guilt. Would you not immediately notify the police so that your innocent friend would not need to die? Of course you would! But if you were a Roman Catholic priest, and this man had confessed to you, you would have to stand helplessly by as your dear friend died for a murder he did not commit. Fantastic? Not according to Catholic theologians.
Thus the Catholic Herald, London, England, May 9, 1952, in its question column published the following: “Can the seal of confession be broken by a priest in the interests of justice, e.g., in such a grave matter as murder? No. Nothing whatever, except the consent of the penitent (which he can never be obliged to give), can release a priest from the seal. . . . even if the circumstances were such that the priest thought it the criminal’s duty to give himself up—even to save an innocent life—the priest himself could never make use of knowledge which does not belong to him at all, but only to God.”
Two actual incidents illustrate the foregoing: “Returns Bank Loot, Won’t Bare Thief. Priest’s Lips Sealed. . . . part of the money taken by a repentant bank robber has been returned by a Denver priest to whom he confessed, but authorities still don’t know his identity. The Roman Catholic priest, with a ‘sacred obligation’ to reveal nothing heard in the confessional, yesterday returned to authorities $6,850 in bills he said was part of $7,780 taken in a daylight robbery here Feb. 17. . . . The United States attorney said the priest promised to relay a message that partial return of the money would not absolve the robber of ‘criminal responsibility.’ ‘I hope now that he will decide to clear his conscience entirely by coming to the proper authorities,’ said [attorney] Kelley.”—Los Angeles Herald & Express, April 13, 1955.
The second incident was reported by The Inland Register, a Spokane, Washington, Roman Catholic weekly, August 14, 1953. It told of an item that appeared in the London Times regarding a priest to whom a certain convict, thinking he was dying, confessed as having committed the crime for which another man was serving a sentence. The convict recovered, but upon his death, a year later, the priest revealed his confession, causing the innocent man to be set free. It was pointed out that even death does not free a priest from his seal, and that if true, this was perhaps the first time in history in which a priest broke his seal and revealed what had been told him in a confession.
Look out: perhaps there may be some man that will carry you off as his prey through the philosophy and empty deception according to the tradition of men, according to the elementary things of the world and not according to Christ.—Col. 2:8.
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The Watchtower, December 15, 1957 Issue, Pages 744-747:
“Confess Your Sins”
THE inspired apostle John said: “If we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity.” (1 John 1:9, Dy) Do you confess your sins? Do you do it in the way God provided, the way he instructs in his Word? Millions throughout the world enter a confession box and make their confession to a priest. Millions more do not. Personal preference, traditional practice and the opinions of men should not be the factors that determine what we do. It is the Bible that guides a Christian in the path approved by God. “Thy word is a lamp unto my feet, and a light unto my path.”—Ps. 119:105, AV.
The Catholic Encyclopedia explains confession in this way: “The confession is made not in the secrecy of the penitent’s heart nor to a layman as friend and advocate, nor to a representative of human authority, but to a duly ordained priest with requisite jurisdiction and with the ‘power of the keys’, i.e., the power to forgive sins which Christ granted to His Church.” In answer to those who may contend that only God can forgive sins, this same encyclopedia quotes St. Pacian, bishop of Barcelona, as saying: “This (forgiving sins), you say, only God can do. Quite true: but what He does through His priests is the doing of His own power.” And St. Augustine forcibly sets out the scope of that authority to forgive when he says: “Let us not listen to those who deny that the Church of God has power to forgive all sins.”—Vol. XI, pages 619-621.
The Bible too is appealed to as authority for the practice of confession among the Catholic population. Did not Jesus say to Peter: “And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven”? (Matt. 16:19, Dy) And the footnote adds: “The loosing the bands of temporal punishments due to sins is called an indulgence; the power of which is here granted.” By this procedure, we are assured, both the guilt of sin and the eternal punishment for mortal sin are remitted. Jesus’ words to his disciples, in John 20:23, are also called upon: “Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained.” (Dy) And so that none should miss the point being stressed by the church, the footnote in the Murphy Edition of the Catholic Douay Version states: “See here the commission, stamped by the broad seal of heaven, by virtue of which the pastors of Christ’s church absolve repenting sinners upon their confession.” That Christ could forgive sins is unmistakably shown in the Scriptures. (Mark 2:7-11) Does the foregoing evidence show that priests have like power to “absolve repenting sinners upon their confession”?
There are at least three factors on which the strength of the arguments presented in The Catholic Encyclopedia and in Catholic Bible footnotes depend. Are all sins forgivable? Is there temporal punishment after death for the soul of one sinning? Are Catholic priests the priests of God?
When St. Augustine said we should not listen to any who deny that the church has power to “forgive all sins” he spoke rashly, advising us not to listen to Christ. For Christ Jesus said, in Matthew 12:31, 32, as quoted from the Catholic Confraternity Bible: “Therefore I say to you, that every kind of sin and blasphemy shall be forgiven to men; but the blasphemy against the Spirit will not be forgiven. . . . it will not be forgiven him, either in this world or in the world to come.” Not all sin is forgivable.
While it is true that one may suffer both mentally and physically while one lives because of sins committed, that suffering ceases at death. “There the wicked cease from troubling; and there the weary be at rest.” (Job 3:17, AV) But is not the soul yet alive? “The soul that sinneth, the same shall die.” (Eze 18:4, Dy) Consequently, to man, the soul, apply the further texts: “For the living know that they shall die, but the dead know nothing more.” (Eccl. 9:5, Dy) “His spirit shall go forth, and he shall return into his earth: in that day all their thoughts shall perish.” (Ps. 145:4, Dy) There is punishment for the wicked, yes. “These shall go into everlasting punishment.” But that punishment, likened to being cast into a lake of fire, is death: this is “the second death.”—Matt. 25:46; Apoc. 21:8, Dy.
In the confession box itself the procedure is not in accord with the counsel of Christ, and consequently not conducted by men who show by obedience that they are priests of God. When the penitent enters the confession box she says, “Bless me, father, for I have sinned.” She has been instructed to begin in that way. To whom is she speaking? Ask any Catholic and he will assure you that the priest is being spoken to, of course. Yet Jesus showed that the practice is wrong. He said: “Call none your father upon earth: for one is your father, who is in heaven.” (Matt. 23:9, Dy) Those who ignore his counsel do not act for him.
Where, then, did this practice of auricular (“in the ear”) confession originate? Alexander Hislop shows that in ancient Babylon and Greece secret confession to a priest was required of all who were admitted to the Mysteries, with questions on morals being asked that are comparable to the ones asked in the confessional today. The pretense was that confession was needed to purge the conscience of guilt in order to avoid the wrath of the gods. The fact is that it gave great power to the pagan priesthood over the lives of those who came to them and were required to divulge their inmost thoughts. The doctrine of penance was reconfirmed in the Roman Catholic Church by the Council of Trent in 1551, and again it has served to give the clergy tremendous power over the lives of men.
The enforcing of auricular confession set a moral trap for priests under vows of celibacy. Young men, with the God-given desire for marriage throttled, were now called upon to inquire minutely into the morals of female penitents who came to them to confess. There was no proper outlet for their emotions permitted by marriage, yet the intimacies of sex relations were constantly forced upon their consciousness. Is it any wonder that the church had to bring into existence a body of legislation restricting improper use of the confessional? So widespread was priestly seduction in Spain that Pope Pius IV called on the Inquisition to prosecute the matter. When threatened with punishment if they would fail to report such acts, so many women in Seville alone filed complaints against the clergy that the matter had to be dropped.
But what about John 20:22, 23, quoted earlier? Does it not authorize confession? No; it does not even mention it. If this referred to auricular confession and forgiveness of sins were dependent upon it, is it not strange that not a word regarding auricular confession do we read from Matthew 1:1 to Revelation 22:21?
Nor would it be proper to conclude from Matthew 16:19 that Christian ministers make decisions on forgiving sins that heaven is then called on to ratify. This text is speaking of the keys (or means of opening or unlocking knowledge) of the kingdom of the heavens and the opportunity to enter it. Peter used the first of these keys in unlocking this knowledge to the Jews at Pentecost. Three and a half years later he was directed by heavenly decision to unlock knowledge of this opportunity to the Gentile Cornelius and his household.—Acts, chapters 2, 10.
The pronoun “you” in the Greek text at Matthew 16:19 is singular, addressed to Peter, and the keys were used by him alone. Properly the New World Translation renders it in harmony with the Greek text and in accord with the Biblical principle of the supremacy of God, saying: “Whatever you may bind on earth will have been bound in the heavens, and whatever you may loose on earth will have been loosed in the heavens.”
Matthew 18:18 contains a similar statement, but with the plural pronoun “you.” Here the preceding verses show that the matter being discussed involves a decision on the part of the older men in the congregation on retaining in or expelling from the congregation an individual who has sinned against his brother. But here, too, the matter is already decided upon in heaven. How so?
Christian overseers are appointed by God’s holy spirit, in that they are designated such by the organization on which God’s spirit operates, in harmony with the inspired requirements for overseers found in the Bible and in view of the fact that their life gives evidence of the fruits of God’s spirit. (Acts 20:28) It is this same holy spirit that makes possible the forgiveness of sins. (John 20:22, 23) The spirit-filled Christian overseer knows what decisions have been made in heaven on the matter of forgiveness, because these decisions are recorded in the Bible, and he knows that those righteous principles continue to apply and govern cases of wrongdoing today. (Matt. 18:15-17; Luke 24:27; Gal. 6:1) Consequently, he is called upon to apply the Bible principles to the case at hand, and whatever decision in accord with that written Word he may now make binding on the individuals concerned is the decision already bound in heaven.
This is in accord with the counsel found in James 5:14-16: “Is there anyone sick among you? Let him call the older men of the congregation to him, and let them pray over him, rubbing him with oil in the name of Jehovah. And the prayer of faith will make the indisposed one well, and Jehovah will raise him up. Also if he has committed sins, it will be forgiven him. Therefore openly confess your sins to one another and pray for one another, that you may get healed.” This in no wise describes Catholic auricular confession. It is sound counsel for Christians who become spiritually sick to seek the help of mature men of the congregation, openly confessing their sin. These older men are not authorized to inquire minutely into every aspect of the individual’s private life.
The erring person has become so sick spiritually that he no longer feels that his prayer has effect. So the mature overseer, having faithfully applied the soothing oil of God’s Word and strengthened with it the one seeking help, aids him by expressing for him his request to God for forgiveness. It is His forgiveness that counts. “I have acknowledged my sin to thee: and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord. And thou hast forgiven the wickedness of my sin.” (Ps. 31:5, Dy) The overseer does not presume to take the role of God, nor to be the mediator between God and men. Rather, as a loving Christian brother, he approaches God in prayer along with the spiritually sick one, doing so through the one Mediator Christ Jesus, and faithfully pointing out Jehovah’s loving provision for forgiveness. It is Jehovah who restores the truly repentant one.
Do you confess your sins? You should, but do it in the way the Bible instructs.
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The Watchtower, December 1, 1953 Issue, Page 728:
23 Even though Paul was constantly active in Jehovah’s service, he never took the attitude that he had done enough so that he could now relax and slow down or retire. He did not advocate a mere confession as the way to become reconciled to God. Rather he pictured himself as pursuing and stretching forward toward the goal that God sets up in Christ Jesus. (Phil. 3:13, 14) He realized his imperfections and shortcomings and knew that it was only through Jehovah’s mercy that he had the wonderful privilege of knowing the truth and bearing witness to God’s purposes. He said: “For I am not conscious of anything against me. Yet by this I do not stand vindicated, but he that examines me is Jehovah.” (1 Cor. 4:4, NW) While at times we can encourage and strengthen our brothers by listening to their problems and giving them Scriptural counsel, we should never think that a confession is going to change their standing before God. It is the course of action that a person follows that counts, not mere words. He must no longer be guided by the old-world standards, but must make his mind over according to God’s Word of truth. This is clearly shown in Hebrews 10:26-29 (NW): “For if we practice sin willfully after having received the accurate knowledge of the truth, there is no longer any sacrifice for sins left, but there is a certain fearful expectation of judgment and there is a fiery jealousy that is going to consume those in opposition. Any man that has disregarded the law of Moses dies without compassion, upon the testimony of two or three. Of how much more severe a punishment, do you think, will the man be counted worthy who has trampled upon the Son of God and who has esteemed as of ordinary value the blood of the covenant by which he was sanctified, and who has outraged the spirit of undeserved kindness with contempt?”
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The Watchtower, May 1, 1951 Issue, Pages 268-271:
The Prayer of Faith During Sickness
THE disciple James speaks about the prayer of faith for the sick. Does he not contradict what has been said above? Let us examine his words on this: “Is there anyone suffering evil among you? Let him carry on prayer. Is there anyone in good spirits? Let him sing psalms. Is there anyone sick among you? Let him call the older men of the congregation to him, and let them pray over him, rubbing him with oil in the name of Jehovah. And the prayer of faith will make the indisposed one well, and Jehovah will raise him up. Also if he has committed sins, it will be forgiven him.”—Jas. 5:13-15, NW.
2 The context makes it clear that James is here talking, not of physical, but of spiritual sickness. He first mentions suffering evil. That refers to “suffering evil for the good news according to the power of God”. It means enduring some hardships for serving as a Christian witness of God and keeping one’s integrity toward God. (2 Tim. 1:8, NW) So, if one is suffering thus, let him carry on prayer so as to be helped to continue faithful, advises James. But, James, what if anyone is in good spirits? “Let him sing psalms.” Doing so, he edifies himself and those hearing him. But what if anyone is not in good spirits? In other words, what if one is sick spiritually? The fact that James contrasts being sick with being in good spirits plainly indicates he is dealing with spiritual and not physical sickness. The course of treatment he now recommends also argues it is spiritual sickness. The older men of the congregation, who are full-grown in the faith and full of wisdom from above and acquainted with God’s instructions, are the proper ones for the spiritually sick one to call in. If he were ailing physically, he would call in a doctor, if he could afford it, or would resort to some medicinal remedy.
3 What are the older men of the congregation to do with the one sick spiritually? They are to pray over him, so that he can hear what they pray and can show he agrees, with his “Amen!” He has fallen into such a spiritual state that he cannot properly pray on his own accord any more. Not able to ask in faith and with an unwavering mind, he has no confidence in his own prayer. (Jas. 1:6, 7) Something has brought on this spiritual illness. The older men must ascertain what this is. Paul, too, refers to this kind of sickness and tells one cause, the improper celebration of the Lord’s evening meal or Memorial supper. “For he that eats and drinks eats and drinks judgment against himself if he does not discern the body. That is why many among you are weak and sickly and quite a few are sleeping in death. But if we would discern what we ourselves are, we would not be judged.” (1 Cor. 11:29-31, NW) Those in this condition were not keeping unity with the Christian congregation, the body of Christ. So Paul as an older brother wrote them for their help and spiritual cure.
4 The older men of the congregation are not merely to pray with the spiritually sick. They must also rub him with oil in the name of Jehovah. Not literal oil, like the so-called “extreme unction” of Catholics, or like that described at Mark 6:13. The “oil” here is the soothing word of instruction from the Holy Scriptures and it restores the spiritually sick one to unity with the Christian congregation which is in God’s favor. As it is written: “Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious oil upon the head, that ran down upon the beard, even Aaron’s beard; that came down upon the skirt of his garments.” (Ps. 133:1, 2, AS) Speaking of oil to symbolize refreshment and soothing, Psalm 23:5 (Mo) says: “Thou hast poured oil upon my head, my cup is brimming over.” The healthful effect of God’s message is described at Proverbs 15:30 in this way: “Good tidings make the bones fat.” (AS) And the correction which leads to spiritual health is described as soothing and curative by the psalmist when he says: “Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be as oil upon the head; let not my head refuse it.” (Ps. 141:5, AS) And that it denotes a means of healing is shown when the good Samaritan poured oil along with wine into the wounds of the man waylaid by robbers. (Luke 10:34) So the older men of the congregation are to rub the spiritually sick one with oil in the sense of stimulating him with the soothing, healing, comforting, corrective Word of God.
5 In the name of Jehovah they are to do this. That is to say, in faithfulness to Jehovah God and according to his purpose, so as to aid the spiritually ill one to recover and have a part anew in vindicating God’s name and proving the Devil a false god and liar. Those older men must pray in faith, believing that God’s Word is right and has power to help the sick one to see the error of his way and to recognize the right way. Such a united prayer of faith, together with the invigorating application of God’s Word, will make the spiritually indisposed person well. It will build up his confidence in God’s promise and in the rightness of God’s Word and way, and will restore him to that way. Thus “Jehovah will raise him up”, giving him strength to go in the way of truth and righteousness, and lifting him up out of his despondency and a feeling of being abandoned by God. His spiritual illness may have been due to getting into the bad habit of neglecting to meet with God’s people or due to failing to feed regularly on God’s Word and active service. Or he may have committed some serious sins for which he has been put out of favorable relationship with God and his organization. But now if he responds to the prayer offered unitedly by older men of faith and to their healthful stimulation of reproof, correction and exhortation from God’s Word, and turns around and resumes the right way, what sins he has committed will then be forgiven him. This forgiveness is not on the basis of any self-righteousness in him, but is on the basis of Jesus’ righteous sacrifice for sins.—1 John 1:7 to 2:2.
CONFESSION
6 Hence, in direct contrast with the secret confessional carried on by some religious systems, James instructs us: “Therefore openly confess your sins to one another and pray for one another, that you may get healed. A righteous man’s supplication when it is at work has much force.” (Jas. 5:16, NW) Since the illness is connected with sins, it is apparent that the unhealth is spiritual, not physical. Otherwise, the sinners against God would all be in states of serious bodily disease or sickness. But such is not the case. Oftentimes worldly sinners are in far better physical health than faithful servants and witnesses of Jehovah God. To illustrate the powerfulness of prayers by the righteous man, not a sin-sick man, James calls to mind Elijah’s prayer: “Elijah was a man with feelings like ours, and yet in prayer he prayed for it not to rain, and it did not rain upon the land for three years and six months. And he prayed again, and the heaven gave rain and the land put forth its fruit.” (Jas. 5:17, 18, NW) The land of Israel was smitten with drought and famine because the nation was spiritually sick and out of harmony with Jehovah God. Elijah called for the fire test to demonstrate that Jehovah is God, and when the people at Mount Carmel acknowledged this and shouted, “Jehovah, he is God,” and then turned the demonized prophets of Baal over to be executed, Elijah prayed for rain upon their land. It came. In unshakable faith he prayed seven times for this miracle of rain. Prayer works.
7 So by praying for those who are spiritually sick and who plain-spokenly confess their sins to us and seek our spiritual aid they “may get healed”, spiritually so. This saves them from lapsing into spiritual death which would end up in their destruction from all future life. In their case Almighty God would destroy “both soul and body in Gehenna”. (Matt. 10:28, NW) To encourage us to thus help brothers who are spiritually ailing and in danger of fearful consequences, James ends up his letter with this powerful reminder: “My brothers, if anyone among you is misled from the truth [this resulting in spiritual illness] and another turns him back, know that he who turns a sinner back from the error of his way will save his soul from death and will cover a multitude of sins.” (Jas. 5:19, 20, NW) Those sins which the spiritually sick person confessed and from which you prayed for him to be healed will be covered over. God will remember them no more, but will renew his peaceful relations with the returned sinner. It is by the sin-canceling blood of Jesus that the sins are thus covered over, but your prayer helped to move the divine arrangement of things to such a result. For such a privilege of lifesaving service you can be very thankful.
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End of Quotes about Confessing Sins to Elders_____________________________________________________________________________________