THE SECOND PRONOUNCEMENT
Concerning Justice For
Jehovah’s People
This letter is sent to you, who bear Jehovah’s name, to make known to you that Christ Jesus is concerned about our understanding the true meaning of justice. God said of him: “Look! My servant whom I chose, my beloved, whom my soul approved! I will put my spirit upon him, and what justice is he will make clear to the nations. He will not wrangle, nor cry aloud, nor will anyone hear his voice in the broad ways. No bruised reed will he crush, and no smoldering flaxen wick will he extinguish, until he sends out justice with success. Indeed, in his name nations will hope.” Mt. 12:18-21; Isa. 42:1-4.
That prophecy demonstrates the importance of justice as a part of the teaching assignment the Lord was inspired to fulfill. We, as witnesses for Jehovah and disciples of Christ, have dedicated our lives to serve the God of justice in imitation of the Lord. We are therefore under obligation to practice justice if we are to gain Jehovah’s approval. Mal. 2:17; Mic. 6:8.
Our exercise of justice must be tempered by the quality of mercy so that we do not show ourselves to be overly righteous, excessively harsh and critical in our treatment of wrongdoers. As a teacher of justice, Jesus made this clear when explaining mercy to be a restorative for sinners. When overhearing the Pharisees questioning his disciples about his association with tax collectors and sinners, Jesus said: “Persons in health do not need a physician, but the ailing do. Go, then, and learn what this means, ‘I want mercy, and not sacrifice.’ For I came to call, not righteous people, but sinners.” Mt. 9:13.
We would not wish to renege on our commitments to Jehovah and his Christ, would we? We would not enjoy being denounced as the Pharisees were when Jesus said to them: “Woe to you, scribes and Pharisees, hypocrites! Because you give the tenth of the mint and the dill and the cummin, but you have disregarded the weightier matters of the Law, namely, justice and mercy and faithfulness. These things it was binding to do, yet not to disregard the other things. Blind guides, who strain out the gnat but gulp down the camel!”
Mt. 23:23&24.
However, much to our discredit, we have been found to be in the same category as those scribes and Pharisees, in that, we have been unmerciful toward our brothers who became ‘ailing ones.’ Not only that, but we are guilty of injustice by means of secret trials of alleged wrongdoers resulting in the disfellowshipping of innocent persons from the congregations. These things are, in great measure, due to the faithlessness with which we disregarded the plain instructions of the Lord on such matters as well as in our failure to imitate the examples of the Lord and his apostles.
February of the year 1974 was the beginning of the distribution of a letter to congregations and individuals of Jehovah’s people, which made known that justice was not being fulfilled for the benefit of the brothers, nor was mercy being extended to the thousands of persons who had experienced overly harsh disfellowshipping actions; In particular, the governing body of Jehovah’s people was exposed as being responsible for the unfaithfulness to Jesus’ instructions as found in the 18th chapter of Matthew’s gospel. Approximately 3,000 copies of that letter were received by the brothers in Britain, Europe, North and South America, Australia, New Zealand, South Africa and other places.
Some of you were angered by the truthfulness of the claims and you registered your disapproval of the exposי of the governing body’s disobedience. On the other hand, some of you responded positively to the information because you honestly saw from your own or other experiences that such injustices are not exceptional occurrences within the congregations comprising the ‘earth’ of God’s people and that disfellowshippings are not the only area where oppression and injustice occur.
The widespread distribution of the aforementioned letter certainly was influential in causing the governing body to more closely conform to Jesus’ statement to the effect that unrepentant sinners are to be viewed no differently than tax collectors or non-Jews. The reform in their policy was welcomed by the brothers as being more in line with Jehovah’s principles of mercy but perplexity was experienced by congregations having disfellowshipped ones in their midst, because, after treating those ones so unmercifully, as dead, not even returning a smile or extending the most common courtesies to them, the brothers were faced with the embarrassment of knowing that they had been sinning against the ‘ailing ones.’ It was seen to be difficult for them to reverse years of strongly ingrained beliefs and attitudes, the result of the mental regulating exercised over them by the governing body.
This indoctrination by the governing body is now seen to be wrong, a disobeying of Scriptural principles. It may be a mystery to you that the governing body did not so much as apologize for having instructed us to disobey the Word of Jehovah, the consequence to us being, that, we became worthy of the same denunciation
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meted out to the Pharisees by Christ Jesus. No contrition or remorse was shown by the governing body concerning the mistreatment of the thousands of disfellowshipped ones, at their direction. They did not even admit openly that they had sinned, although the change in policy was indicative of that.
In effect, they did not repent of the spiritual ‘murders’ carried out under their auspices. While there is yet time, will they repent? Will you also repent? A year has passed since the circulation of the previous letter, allowing the governing body more than sufficient time to repent of their ‘murders’ and to rectify the wrong practices they have instituted in all the ‘earth.’ Re. 9:21.
It is necessary that this second letter be sent out to further publicize the issue of justice, because the governing body has done so little and has acted so sluggishly to implement Scriptural principles which regulate the manner and method of handling cases of wrongdoing. Secret hearings must be replaced with open trials and compulsory committee resolutions based on secret trials must give way to conscientious, individual action by the members of the congregations, based upon the findings of congregationally public hearings.
It would be beneficial to consider a number of points concerning the view we should have of ourselves and others so that we might be enabled to see the need for repentance for having mercilessly ‘murdered’ our ‘ailing’ brothers.
Jesus stated a very important principle when he said: “ ... whoever addresses his brother with an unspeakable word of contempt will be accountable to the Supreme Court; whereas whoever says, “You despicable fool! will be liable to the fiery Gehenna.” Mt. 5:22.
Our excessively harsh treatment of disfellowshipped brothers makes us liable to Jehovah’s Supreme Court or to Gehenna! We may not have said words of contempt to those ‘ailing ones’, but our silent contempt for them was all too plain to see. The saying holds true in this case, that, “actions speak louder than words.” Da. 7:9&10; 1 Joh. 3:18.
Did you feel no pang of conscience, no discomfort, whenever you had occasion to present a hard, unyielding countenance to your brothers who were caught in a snare of the Devil? Can it be said that we were imitating the example of the Lord as demonstrated toward Satan at the time of their disputing over the body of Moses? Jude, verse 9 recounts: “But 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.” Zec. 3:2; 2 Ti. 2:24-26.
We have abused our brothers, treating them worse than Jesus treated Satan. We have overstepped Jehovah’s righteous principles by presuming to usurp the judicial prerogative of Jehovah’s Supreme Court as we are incapable of reading the hearts and minds of his servants. We are unable to render properly any punitive judgments beyond treating unrepentant sinners as we do outsiders. To expel our brothers, relegating them to the spiritual darkness outside, is a presumption we commit since we know that it is the sole prerogative of Jehovah to order that wicked persons be cast outside to experience weeping and the gnashing of teeth. Such a penalty is executed through Christ and his spirit angels, not men. Our judgments are restricted to pronouncing those persons guilty that are publicly proven to have broken the inspiredly written laws and principles of God. Pr.21:2; Re. 2:23; Mt. 13:41 & 42; 22:13; 24:50 & 51; 25:30.
James said: “He who speaks against a brother or judges his brother speaks against law and judges law. Now if you judge law you are, not a doer of law, but a judge. One there is that is lawgiver and judge, he who is able to save and destroy. But you, who are you to be judging your neighbour?” Jas. 4:11 & 12.
The usurping of Jehovah’s judicial authority causes us to take the law into our own hands, as it were. We place ourselves above law, becoming a law unto ourselves; judges, self-exalted, even above Jehovah.
The governing body has instructed us to disown those disfellowshipped, saying that such ones are no longer brothers. While it is true that unrepentant sinners will be disowned by Jehovah if they become hardened to sin, we have no authority to render such a judgment before the patience of Jehovah runs out. Who is there knowing whether a sinner will or will not repent and how long it will take for repentance to be demonstrated? Is Jehovah incompetent, unable to fulfill his statements: “Vengeance is mine; / will recompense;”and “Jehovah will judge his people.”? Heb. 10:30; 2 Pe. 3:9.
Unfortunately for the governing body and for us, while many thousands of disfellowshipped ones endured the merciless treatment at our hands and sought reinstatement to the congregations, a greater number did not do so. How many of those brothers were made to feel that our hatred was focused on them rather than on their sinful conduct, the filthy garments symbolically referred to in God’s written Word? Jude 22 & 23; Zec. 3:3-5; Re. 3:4 & 5; 7:14; 19:8.
Many brothers were made to feel so ashamed, so worthless and unloved, that they became hopeless. Some were even made to feel that they had sinned against the spirit and were unacceptable to Jehovah forevermore.
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We cannot be absolved from our part in destroying their hope and faith. “For the one that does not practice mercy will have his judgment without mercy.” We must demonstrate true repentance by making haste to go to beseech those ones still disfellowshipped to forgive us for our unmerciful treatment of them. Even though they are sinners and, perhaps, still unrepentant, we are not excused from our wrong actions toward them. We cannot justify returning evil for evil. Jesus instructed: “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.” Mt. 5:23 & 24; 12:32; Jas. 2:13; Ro.12:17.
If we take care to observe the details of the disfellowshipping action taken against the incestuous man of Corinth, we will be aided to avoid future merciless treatment of sinners at our hands.
When writing to the Corinthian congregation, Paul made clear that the man guilty qf incest they should hand “over to Satan for the destruction of the flesh, in order that the spirit may be saved in the day of the Lord.” 1 Co. 5:5.
Paul’s letter to the entire congregation specified that this handing over to Satan be accomplished when they were gathered together. No instructions were given to some judicial committee or to any body of elders, to make an investigation and conduct a hearing of the wrongdoer, after which a written resolution was to be read to the Corinthian brothers to be unquestioningly observed by them. The incestuous man was publicly pronounced guilty of a specific practice of sin in violation of Jehovah’s righteous laws and principles. No nebulous statement pronouncing the man ‘guilty of conduct unbecoming a Christian’ was leveled against him as is presently done by judicial committees against those currently disfellowshipped. The action taken against him was a “rebuke given by the majority. . .“ 2 Cor. 2:6; 1 Co. 5:4.
This is not to say that everyone spoke up at that particular congregation assembly, although it is highly probable that the discussion was not limited to those elders who would quite naturally take the lead in this action. However, after the matter was discussed, the entire congregation, having a clear picture of the evidence and principles involved in the case, would have opportunity to register their agreement with any appropriate action taken against the sinner. Minor children and those weak in their faith, lacking accurate knowledge, would not take part in the proceedings as anything more than observers. As witnesses to the public rebuke of the evildoer, they would be instructed in the laws and principles of Jehovah. We can better appreciate Paul’s words to Timothy: “Reprove before all onlookers persons who practice sin, that the rest also may have fear.” 1 Ti. 5:20.
This reproving is a giving of proof or evidence of wrongdoing. Done in a manner which affords all onlookers opportunity to hear the evidence, there will be no reason to question the decision to stop associating with an evildoer. The disfellowshipping resolution will not be solely a committee resolution but a resolution of the entire congregation. As such, this public manner of dealing with practicers of sin constitutes a continuation of the type of trials conducted in Israel in its early history. Nu. 16; De. 17:2-13; Jos. 7:1 0-26.
Restoration was the goal that Paul declared as the proper motive for having the incestuous man of Corinth removed from the association of the congregation. He was to be handed over to Satan for the destruction of the flesh, in order that the spirit may be saved in the day of the Lord. Paul was not referring to a literal destruction of the man’s flesh. The flesh referred to is symbolic of the sinful tendency of humans inherited from Adam and which resides in our fleshly bodies. We are governed by that ‘flesh’ to a great extent and none of us are exempt from its influence. We all succumb to sinful desire at times and the possibility exists for each of us to become practicers of sin. This powerful tendency is referred to as the law of sin. Ro. 7:20 & 23.
The law of God which is love, is also a part of the personality of God’s people. Like Paul, we have come to know what is righteous and good. Our baptism indicates that we recognize our sinful nature and that we wish to do God’s will rather than live as willful practicers of sin. Baptism does not remove the sinful state of our flesh, but we do receive a clear conscience despite our unclean condition, due to the knowledge of Jehovah’s underserved kindness, in that, all our sins are forgiven if we maintain faith in the ransom sacrifice of the Christ. Peter put it this way: “. . . this is also now saving you, namely, baptism, (not the putting away of the filth of the flesh, but the request made to God for a good conscience,) through the resurrection of Jesus Christ.”
1 Pe. 3:21; Ro. 6:13 & 14; 7:22 & 25.
The resulting conflict within us is aptly described by Paul in chapter 7 of his letter to Roman Christians. His explanation helps us understand, that, no matter how hard we try to do the right thing, our flesh continues to sin. Unless we continue to fight our imperfections, we can easily succumb to all manner of unrighteousness. This is basically what happens to those that must be removed from the association of the brothers. Mt. 26:41;Ga. 5:17.
Handing a practicer of sin over to Satan, is to notify that one that he is in Satan’s control, ensnared by sin’s law, and that Christ cannot speak on his behalf for forgiveness of sin as long as the evildoer refuses
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to resume the continual battle against the flesh. The action of the congregation, in publicly rebuking a practicer of sin, as in the example in Corinth, would hopefully result in the sinner’s conversion from sin. Hopefully, the rebuke given by the majority would act as an incentive to aid the practicer of sin to become dead to sin’s law. His flesh or sinful tendency would be destroyed in the sense that it becomes deadened to sinful impulses. If that objective is accomplished, the sinner will again have the hope of a resurrection to life in the Lord’s day, as his spirit of life will be saved, restored to him by God through Christ, to whom it is returned at death. Ro. 6:11; Col. 3:5; 1 Jo. 2:1 & 2; Ec. 12:7; Ac. 7: 59 & 60; 1 Th. 4:13-5:2; Lu. 23:46.
In order for such public, congregational action to be an incentive to the practicer of sin to repent, what attitude should the congregation display toward that one? What qualities should be evident on the part of the congregation in the handling of such a matter? A review of the account of the practicer of sin in the Corinthian congregation will give us many details as to just how the incestuous man was treated.
In his second letter to that congregation, Paul wrote: “Now if anyone has caused sadness, he has saddened, not me, but all of you to an extent — not to be too harsh in what I say. This rebuke given by the majority is sufficient for such a man, so that, on the contrary now, you should kindly forgive and comfort him, that somehow such a man may not be swallowed up by his being overly sad. Therefore I exhort you to confirm your love for him. For to this end also I write to ascertain the proof of you, whether you are obedient in all things. Anything you kindly forgive anyone, I do too. In fact, as for me, whatever I have kindly forgiven, if I have kindly forgiven anything, it has been for your sakes in Christ’s sight; that we may not be overreached by Satan, for we are not ignorant of his designs.” 2 Co. 2:5-11.
The context of Paul’s remarks indicate a time after the rebuke given the evildoer. The man had apparently repented as Paul said the rebuke was sufficient for him. The congregation was instructed to confirm their love for the man, which clearly indicates that the bonds of Christian love were never broken by the congregation regarding the wrongdoer. They were not to re-establish their love for him, but to confirm the love they had for him, even though guilty of a sinful practice, even though disfellowshipped. As a person temporarily viewed as an outsider, the man still deserved, in fact, needed, the love of the congregation.
In imitation of God, the Corinthians continued showing love for the sinner. Those who listened to the words of the Lord would obey Jesus’ instructions: “Continue to love your enemies, to do good to those hating you, to bless those cursing you, to pray for those who do you injury. ... And if you love those loving you, of what credit is it to you? For even the sinners love those loving them. And if you do good to those doing good to you, really of what credit is it to you? Even the sinners do the same. ... To the contrary, continue to love your enemies and to do good and to lend without interest, not hoping for anything back; and your reward will be great, and you will be sons of the Most High, because he is kind toward the unthankful and wicked. Continue becoming merciful just as your Father is merciful. Moreover, stop judging, and you will by no means be judged; and stop condemning, and you will by no means be condemned:’ Lu. 6:27, 28, 32, 33, 35-37.
The disciplinary action of disassociation of the practicer of sin, as carried out congregationally, is a loving act performed with the restoration of the sinner in mind. Only if performed with kindness, mildness and mercy; only if we treat them as brothers by our manner of admonishing them, before and during their disfellowshipping, even when they act as enemies toward us, can we fulfill our love for them. 1 Th. 5:14 & 15; 2 Th. 3:13-15; Ga. 6:1; 2 Ti. 2:25 & 26.
Like Paul, we will not want to be ‘too harsh’ in what we say to our brothers who become ensnared by sin’s law. We would not wish them to become ‘overly sad’. A certain amount of harshness is necessary when disciplining a practicer of sin in order to sadden that one to repentance. Nevertheless, excessive harshness on our part will be viewed as an act of condemnation which only Jehovah has the right to perform.
The beneficial result of sadness was made evident in the change of attitude manifested by the entire Corinthian congregation that had become disapproved by their inaction as respects the incestuous man. Paul wrote, “Hence even if I saddened you by my letter, I do not regret it. Even if I did at first regret it, (I see that that letter saddened you, though but for a little while,) now I rejoice, not because you were just saddened, but because you were saddened into repenting; for you were saddened in a godly way, that you might suffer no damage in anything due to us. For sadness in a godly way makes for repentance to salvation that is not to be regretted; but the sadness of the world produces death. For, look! this very thing, your being saddened in a godly way, what a great earnestness it produced in you, yes, clearing of yourselves, yes, indignation, yes, fear, yes, longing, yes, zeal, yes, righting of the wrong! In every respect you demonstrated yourselves to be chaste in this matter.” 2 Co. 7:8-11.
The entire congregation was guilty of tolerating a practice of sin which, in turn, required their being disciplined as much as the incestuous person. So then, we must conclude that Paul would not want to damage the congregation by making them to be overly sad with the type of sadness seen in the world and which leads to death,
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neither would he want that to befall the incestuous man. Godly sadness leads to repentance and, consequently, salvation. The sadness we see in the outside world produces hopelessness in persons. The rejection they feel results in self-condemnation which may terminate in suicide.
How many of those brothers disfellowshipped over the years, who did not return to the congregations, were spiritual suicides? Yes, how many were damaged due to our actions under the instructions of the rulers of God’s people, the ‘kings of the earth’, so that they were made overly sad? Jehovah knows and will demand an accounting from the ones responsible.
Paul was concerned lest excessively harsh treatment of practicers of sin be manifested. He did not want the Christian congregation to become overreached by Satan. It serves Satan’s purpose to have Christ’s disciples condemning and hating and betraying one another. He is gratified when some stop enduring and give out in their faith as well as when some manifest the murderous qualities of Cain. 1 Jo. 4:20 & 21; Lu 22:31.
The principle of non-association with unrepentant sinners as outlined in the account of the incestuous Corinthian, is seen to have the dual purpose of restoration of the sinner and protection of the congregation from the spread of such conduct. Based on love, the implementation of this principle will guarantee that justice and mercy prevail in our dealings with those who have weakened to sin’s law.
We will be eager to forgive at the earliest signs of repentance. In fact, our kindly handling of the matter in a loving spirit of mildness, will be the thing that will most help the wrongdoer repent. While not treating wrongdoers too leniently, as the Corinthians did, we must accept the fact of man’s sinful tendency as a part of life. It will remain with us as long as this system lasts; none of us being free from the possibility of inducement to the practice of sin.
Those who would condemn others for their sins demonstrate righteousness to the point of hypocrisy; claiming virtue, whereas, they too are sinners. They are like the Pharisee of Jesus’ parable, who, when praying to God, did not recognize his imperfection but displayed self-righteousness in condemning the tax collector, the type of present-day disfellowshipped persons. Jesus explained that the tax collector was more righteous than the Pharisee because he was humble and contrite in openly acknowledging his sinful status before God.
This parable, with Jesus’ assessment of the two individuals, should help us to appreciate Jehovah’s merciful tolerance of those whom we categorize as tax collectors today. While still a tax collector, the man in Jesus’ parable was more righteous than the one self-exalted and condemningly contemptuous of him, even though the other man was not a practicer of sin. It would reasonably follow, that, while still in the disfellowshipped state (no reinstatement being officially enacted by any so-called judicial committee) the sinner may actually be viewed in a more favorable light, by God, than those of the congregation not practicing sin. Those Christians displaying hatred and contempt for the modern antitypical ‘tax collectors’ should take heed of Jesus’ words to the chief priests and older men of influence: “Truly I say to you that the tax collectors and the harlots are going ahead of you into the kingdom of God:’ This clearly destroys the false belief, that, unless reinstated, a person has no hope of salvation. Mt. 21:31.
King Solomon observed certain facts pertinent to the lesson of the parable of the tax collector and Pharisee. He said: “Everything I have seen during my vain days. There exists the righteous one perishing in his righteousness, and there exists the wicked one continuing long in his badness. Do not become righteous overmuch, nor show yourself excessively wise. Why should you cause desolation to yourself? Do not be wicked overmuch, nor become foolish. Why should you die when it is not your time? It is better that you should take hold of the one, but from the other also do not withdraw your hand; for he that fears God will go forth with them all.” Ec. 7:15-1 8.
To be overly righteous is no better than to be overly wicked; both are unbalanced. The law of God and that of sin cause all Christians to be righteous and wicked simultaneously. It is unrealistic and fanatical to attempt to eradicate sin from ourselves. Expecting others to do so would demonstrate self-righteousness on our part, intolerance of others’ sinfulness. There is no one who does not sin, therefore, in the interests of the spiritual and emotional stability of ourselves and others, we do not try to accomplish what is presently impossible, nor expect it of others. While taking hold of righteousness we do not withdraw our hand from wickedness entirely. We accept the fact that it will be with us until we receive true perfection with complete control over sin’s law. Ec. 7:20; Jas. 3:2; 1 Jo. 1:8-10; Ro. 3:10.
In view of the foregoing, love is the most important quality we can manifest toward practicers of sin. Love will cause us to be kind, mild, understanding and patient regarding the sinner. Only the demonstration of true brotherly love will facilitate getting at the root of the problem. Why is that so? It is so because sinning is due to a lack of love, for, “love does not work evil to one’s neighbour; therefore love is the law’s fulfillment.” Ro. 13:10; 1 Jo. 4:8 & 16.
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Jehovah and his Messiah set the perfect example in this matter. They showed love for us while we were yet sinners, did they not? Paul wrote: “But God recommends his own love to us in that, while we were yet sinners, Christ died for us.” John wrote: “Beloved ones, let us continue loving one another, because love is from God, and everyone who loves has been born from God and gains the knowledge of God ... By this the love of God was made manifest in our case, because God sent forth his only-begotten Son into the world that we might gain life through him. The love is in this respect, not that we have loved God, but that he loved us and sent forth his Son as a propitiatory sacrifice for our sins ... As for us we love, because he first loved us.” Ro. 5:8; 1 Jo. 4:7, 9, 10 & 19; Joh. 3:16.
Obeying this precept, we will show love for our ‘ailing’ brothers, inciting them to return that love and consequently display fine works rather than remain as practicers of sin. Paul encourages all Christians to apply this principle: And let us consider one another to incite to love and fine works, ... For if we practice sin willfully after having received the accurate knowledge of truth, there is no longer any sacrifice for sins left, but there is certain fearful expectation of judgment and there is a fiery jealousy that is going to consume those in opposition. Heb. 1 0:24, 26 & 27.
Incitement to fine works is caused by loving one another. It is especially needed by those who have weakened in their love. It is our protection from becoming hardened, willful sinners, liable to judgment by God who will consume such ones as a jealous fire. Love will act as a restorative for disfellowshipped ones now as it did for the harlots and tax collectors that came to John the Baptist and Jesus Christ. If the love shown them, which originates with God, is rejected right up to the time when Jehovah’s patience runs out, Jehovah, not men, will render the appropriate judgment.
While there is time left, it is imperative that we fulfill the new commandment of Jesus. We are under obligation to love one another just as he loved us. His death on our behalf was accomplished while we were yet sinners. Are we really proving ourselves his disciples when we refuse to love our brothers who are disfellowshipped? Are we faithful to that command when we tell them that they are disowned, no longer brothers? Joh. 13: 34
& 35.
The governing body has instructed us to adopt a different attitude toward disfellowshipped persons. On reviewing the Watchtower magazine of August 1 /74, it becomes evident that their instructions fall far short of Scriptural laws and principles. They maintain the belief that Jesus’ instructions, recorded in the 18th chapter of Matthew, apply to serious offenses against individual Christians.
The fact that such a matter might end up in a congregational action against an unrepentant wrongdoer, demonstrates that the wrong act is against the entire congregation. How so? Paul’s illustration of the congregation being like one body with many members, wherein, when one member suffers all the rest suffer as well, indicates that there really is no division in the body of Christians. An offense against one is an offense against all. Otherwise, Jesus’ instructions concerning the third step applied for the restoration of the sinner, would mean that only the offended individual should view the unrepentant transgressor as an outsider whereas the rest need not do so since they were not offended against. Is that not so? No! All view that sinner as an outsider. 1 Co. 12:25-27.
Therefore, since the entire congregation is involved because of a direct injury to one of its members, the words of Jesus must apply to any and all sins of a serious nature, whether against one individual or the violation of other laws and principles outlined in the Bible. That being so, how should we view the teaching of the governing body, that serious cases of wrongdoing, with the exception of personal offenses, are to be reported to the judicial committee before any attempts are made to restore the sinner? Is it not now the time for such betrayals of spiritually weak ones into the hands of judicial committees, for secret trials, to cease?
Furthermore, the governing body teaches that all persons deserving disfellowshipping are antichrists, to whom no greetings should be extended. Afterward, they may be greeted as Jesus greeted tax collectors, if they indicate signs of repentance, such as refraining from their wrong conduct and attending meetings. Those continuing to live immorally remain categorized as antichrists.
This teaching is based on the view that all persons opposing Christ, in any way at all, are antichrists, such as those not believing that there was a Jesus or those who do accept his actual human existence but who do not have faith in him, atheists, political and other organizations that persecute God’s people, etc. Therefore, they stipulate that help should only be given those who want to repent of their sins after their disfellowshipping.
Do Jesus’ words allow for such latitude? Did he say that those treated as outsiders were antichrists? Did he indicate that all opposers of himself were antichrists, when he set the example of kindness and love for those not his own? It is paradoxical to say such a thing when Jesus said, persons sinning against him would be forgiven, is it not? Mt. 12:32; Ga. 1:6-9.
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He did not separate disfellowshipped ones into two categories, antichrists and others. His instructions indicate that we should view all unrepentant ones no worse than he treated tax collectors. Those who show signs of repentance are immediately taken out of that classification because they are listening to the restorative counsel of the congregation. Paul’s words to the Corinthians show that such ones should be approached by the congregation and brought back into the association of brothers and forgiven. The congregation should not hold back and await the sinner’s approaching the congregation for reinstatement when they can obviously see that one’s repentance. 2 Co. 2:5-7.
The ones remaining as outsiders need restoration. They are straying sheep, are they not? “What do you think? If a certain man comes to have a hundred sheep and one of them gets strayed, will he not leave the ninety-nine upon the mountains and set out on a search for the one that is straying? And if he happens to find it, I certainly tell you, he rejoices more over it than over the ninety-nine that have not strayed. Likewise it is not a desirable thing with my Father who is in heaven for one of these little ones to perish.” Mt. 1 8: 12-14.
Jehovah loves his straying sheep and wants us to put forth extensive efforts to restore them to the fold. We should not give up on these ones when they are disfellowshipped and wait for them to find their way back to the pen. To aid a person after they have repented is extremely inadequate in helping our straying brothers. Such backwardness is not in accord with the lesson of the lost sheep parable. Paul made it known that we should continue admonishing disobedient brothers with mildness that they might repent and “come back to their proper senses out from the snare of the Devil, seeing that they have been caught alive by him for the will of that one.” 2 Ti. 2:24-26; 2 Th. 3:14 & 15.
To apply the term antichrist to all unrepentant sinners is wrong and is an act of condemnation not in harmony with God’s Word. Even though antichrists need discipline as accursed ones, we are not discharged from the responsibility of trying to restore them? If there is possibility to restore even these, then to what extent do we disassociate from them? What is an antichrist?
The apostle John is the only Bible writer to use the term antichrist, yet he said that they were foretold to arise. He described them as deceivers who had departed from the true congregational beliefs, not confessing Jesus Christ. 1 Jo. 2:18-22; 4:2 & 3; 2 Jo. 3-11.
How could John and others expect the arrival of antichrists when there is no other mention of the antichrists in Scripture? Was there a special inspired warning from God which was never recorded in the Bible? Not at all. The warning was issued by Jesus himself, in these words: “Look out that, nobody misleads you; for many will come on the basis of my name, saying, ‘I am the Christ’, and will mislead many.” These ones come in Jesus’ name, they are his disciples. At the same time they say that they are christ or anointed. With this claim, they proceed to mislead their fellow disciples with strange teachings. They do not confess him, but deny him by their teachings which are lies. Jesus gave a specific example of antichrist teaching as follows: “Then if anyone says to you, ‘Look! Here is the Christ,’ (Jesus) or, ‘There!’ do not believe it. For false Christs and false prophets will arise and will give great signs and wonders so as to mislead, if possible, even the chosen ones. Look! I have forewarned you. Therefore, if people say to you, ‘Look! He is in the wilderness.’ do not go out; ‘Look! He is in the inner chambers’, do not believe it. For just as the lightning comes out of eastern parts and shines over to western parts, so the presence of the Son of man will be.” So those antichrist false prophets are false anointed ones who perform great things in Jesus’ name while teaching that the Lord’s coming is earlier than it really is. Mt. 24:4 & 5, 23-27; 7:21 -23.
These sectarian disciples of Christ are spoken of in more detail by Peter, Paul and Jude but they do not refer to them as antichrists as does John. What does antichrist mean? Ac. 20:29 & 30; Col. 2:8; 2 Th. 2:1-12; lTi.4:1-3;2T1. 2:16;3:5-9&15;4:3&4;Tit.3:10&11;2Pe.2:1-22Jude4-19.
As already noted antichrists are false anointed. The Greek word anti means instead of, as a replacement or substitute. An antitype replaces the type; the corresponding ransom of Jesus’ as payment for our sins is antilutron. The anti-anointed is seen to be one who substitutes for Jesus during the Lord’s absence. He appears to have some special relationship to the Lord, enabling him to teach the other disciples about Jesus’ activities such as about his presence. In effect, their false teachings place them in opposition to the Lord. They comprise the man of lawlessness who sits down in an exalted position in God’s earthly temple. 2 Th. 2:1-12.
They do not confess (homologountes; Greek, from homos & logos) or say the same things Christ does. It might appear that the non-confession or denial of Jesus has to do with disbelief in his coming in the flesh (past tense). The Greek word for coming (erchomenon) is rendered simply as came, in 3 Jo. 3. If we rephrase the expression, as coming in the flesh, (2 Jo. 7), to read, who came in the flesh, or, as he came in the flesh, we would discern that the antichrists non-confession is in connection with Jesus’ teaching. The antichrist does
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not say or speak the same as the Jesus of Nazareth according to what he was and in harmony with what he taught. They do not confess Jesus as he came in the flesh. Whom do you confess, the true Christ, Jesus, or some other anointed person or persons who claim to substitute for him? Jo. 1:1-14; Ro. 10:10.
Wrong teachings oppose the truth of God, even if done sincerely and from ignorance. Immorality is wrong also, but there is less control over our fleshly desires than there is over the beliefs and doctrines our minds accept. On the other hand, the antichrist is a deliberate liar who wants to be exalted over his fellows, having control over them for his own glory rather than the glory of God and Christ. Antichrist sectarians are accursed, self-condemned. Misleading others by their false teachings will result in a heavier judgment upon them because there is a grave responsibility to teach truth. Nevertheless, those beginning a sectarian course are to be corrected in their thinking at least two times before being rejected for actively promoting a sect the third time. Such a one receives more than one opportunity to repent just as an ordinary sinner does. This is just and merciful. Tit. 3:10 & 11; Lu. 20:9-16; Ga. 1:6-9; Jas. 3:1,2 Ti. 3:13.
John said that we should not say a greeting to one we know is engaged in promoting his sectarian ideas, should he visit us for that purpose. Any acceptance of that one would be a condoning of his wicked works. This counsel does not mean that we cannot treat them humanely or courteously under other circumstances. It is still to be hoped that an antichrist might repent after being handed over to Satan. Paul had Hymenaeus disciplined that way that he might be taught not to blaspheme. This probably was in connection with his antichrist teaching that the resurrection had already occurred. 1 Ti. 1:20; 2 Ti. 2:17 & 18.
Paul’s letter to Galatian congregations related a serious case of antichrist activity on the part of certain Jewish Christians, aimed at uncircumcised Gentile converts. Their false teaching was that circumcision was necessary for salvation. In his letter, Paul argued extensively against this perverse teaching, using the Scriptures to establish that Christ’s sacrifice rendered circumcision useless for salvation. Showing how subtle this teaching was in setting aside Jesus’ sacrifice, Paul wrote: “I marvel that you are being so quickly removed from the One who called you with Christ’s underserved kindness over to another sort of good news. But it is not another; only there are certain ones who are causing you trouble and wanting to pervert the good news about the Christ.”
Ga. 1:6-9; 2:3-5; 3:1; 4:9; 5:1,2& 12; 6:12-1 4.
Paul also related the incident in Antioch when Peter was influenced to go along with James and others of the circumcised class of Jerusalem in promoting this same teaching. Paul said that Peter stood condemned. No wonder, for he was given an inspired vision from Jehovah which instructed him that uncircumcision was no longer a sign of spiritual uncleanliness, and despite this knowledge, he went along with sectarian teaching. Of course, Peter did not become hardened in this antichrist course, neither did James, but obviously others continued to teach this doctrine in an attempt to subvert the faith of some. Ac. 10:1-11:22; 15:1-29; Ga. 2:11-14.
The governing body has clearly gone beyond the things that are written, in teaching that all unrepentant ones are antichists and in saying that sinners disfellowshipped from the congregations are no longer brothers. Why have they made the Word of God invalid by their tradition and doctrines of men? How do you suppose Jehovah will judge those men? How does Jehovah consider those of us who have not heeded the warning of Jesus: “Keep your eyes open and watch out for the leaven of the Pharisees.”? Mt. 12:6; Mr. 7:6-9 & 12; 1 Co. 4:6.
The governing body would have been wise to stick with the phraseology of the Bible, whereby we are simply instructed to stop associating with, or, to quit mixing in company with, unrepentant sinners. Companionship, the sharing of meals and the engaging in social activities with them should be terminated. This does not necessitate rescission of the brotherhood status of a sinner. Paul had instructed fellow Christians otherwise. 2 Th. 3:13-15;
1 Co. 5:9-11.
Some may rationalize that in being so zealous to maintain the purity of the congregations, the governing body has been extreme in its application of protective measures employed over the years. Some may feel that this is preferable to being too lenient. Perhaps it is better, some might reason, if the congregations were kept from knowing the details of the trials of alleged sinners because some of the cases could be very upsetting and disheartening. The brothers would be less encumbered with matters that could preoccupy their minds, preventing them from doing their utmost in the ministry. That may also be the reason why the elders are in charge of the work of approaching disfellowshipped ones. For the most part, the initiative is not allowed the other brothers to go to ‘ailing’ ones to admonish them or talk encouragingly to them.
Whatever ostensible reasons there may be for the instructions of the governing body, there is no justification for acting contrary to Jehovah’s laws. The extensive authority given judicial committees in conducting their secret investigations of accused persons has resulted in innocent parties being expelled from the congregations. The injunctions of committee disfellowshipping actions upon ignorant congregations, has resulted in some unjustly
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expelled ones being stumbled as well as some of those who observed the injustices and the oppression of the innocent. Who was able to come to their aid?
The governing body knows this and has known it for many years. They admitted that injustices had occurred at the hands of judicial committees, in the March 15, 1959 Watchtower magazine. Such reasons as envy, dislike of an individual (which is prejudice) as well as incorrect understanding of Scriptural principles were listed as the basis of those injustices that had come to the attention of the governing body and which they apparently rectified.
Tens of thousands of disfellowshippings have occurred since that article was written, fourteen years ago. It stands to reason, that, in that time span there must have been many, many similar cases of injustice besides innumerable injustices of a less severe nature. Why has the governing body done nothing all these years to improve the internal system of justice when they know how it causes some to be stumbled; when they fully know the public system of hearings utilized in Israel and in the early Christian congregation, according to the pattern established by Jehovah when publicly recording the trial of Adam and Eve. Ge. 3:8-24.
The secret trial of Jesus’ contravened the principles of justice. Similar unjust treatment experienced by God’s people at the hands of intolerant unbelievers is deplored by us. Nevertheless, the governing body fails to deal with the matter of committees acting as false witnesses. There is a conspicuous lack of punishment mentioned for those committees, despite God’s Word on the subject. Ex. 20:16; Pr. 19:5; Lu. 22:6, 52 & 53.
Committees may act unjustly but we are not supposed to challenge their decisions. Brothers are being oppressed and stumbled, but we cannot go to their aid nor give them comfort. We have no power, no authority, for the power is in the hands of the oppressors. It is as Solomon observed: “And I myself returned that I might see all the acts of oppression that are being done under the sun, and, look! the tears of those being oppressed, but they had no comforter; and on the side of their oppressors there was power, so that they had no comforter.” Ec.4:1.
There are abundant cases of unjust disfellowshippings and of oppression of certain ones who experience the suspension of their Christian privileges. Persons in a position to know the truth of such matters are very effectively intimidated to remain silent. Even should they write to the Society, they will usually be told that it is the business of the committee, not the individual members of the congregation, to look after these things. This situation is not going unrecognized by the brothers. Reports indicate that there is a great deal of righteous indignation harboured toward such things. Many are living for the time when Jehovah will make things right; they believe Solomon’s inspired words: “If you see any oppression of the one of little means and the violent taking away of judgment and of righteousness in a jurisdictional district, do not be amazed over the affair, for one that is higher than the high one is watching, and there are those who are high above them.” Ec. 5:8; Mt. 18:10.
In contrast to the governing body’s sluggishness in fulfilling Jehovah’s binding requirements of justice, mercy and faithfulness, the apostles and older men of the Jerusalem congregation of the first century displayed an eager willingness to rectify injustice when it was brought to their attention.
A glaring injustice had been imposed upon non-circumcised Gentile converts of the Antioch congregation. Jewish Christians, including the apostle Peter, in following the teaching of James and others of the ‘circumcised class’ of the Jerusalem congregation in the province of Judea, began treating those uncircumcised converts as unclean. They began separating from their company, not even eating with them. In reality, they were treating them as outsiders or as tax collectors. Being that such treatment is only meted out to unrepentant sinners, it is obvious that the uncircumcised had been disfellowshipped.
Paul described it to the Galatians this way: “before the arrival of certain men from James, he (Peter or Cephas) used to eat with people of the nations; but when they arrived, he went withdrawing and separating himself, in fear of those of the circumcised class.” Ga. 2:11; Ac. 15:1.
The resolution of James and those others of the circumcised class was imposed as an injunction upon Peter and whoever else went along with the disfellowshipping of the Gentiles who refused to get circumcised. Peter was intimidated to act the way he did, out of fear of those men of the circumcised class, in a strikingly similar manner to the brothers today who obey the injunctions passed by judicial committees, the written resolutions of disfellowshippings. The coercion was intensive enough to cause even Barnabas to be swayed for a time by this antichrist teaching.
Fortunately for those brothers unjustly disassociated, the apostle Paul was not intimidated to obey James and his cohorts. Their resolve was not his resolve, so he spoke out, exposing the hypocrisy and unscripturalness of the disfellowshipping action. Until Paul spoke out, there was little, if any, discord in Antioch as the whole congregation seems to have acted in unison. When Paul exposed the injustice, the consequent disputing and
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dissension prompted the congregation to send a delegation to Jerusalem to settle the issue Peter, Paul and Barnabas were the principal delegates. Ac. 15:2.
On arriving in Jerusalem, they were received by the congregation and the apostles and the older men. Continuing through the account in Acts, chapter 15, we read that the apostles and elders gathered together to see about the dispute which caused some to be unjustly treated. Peter spoke first, at which, the entire multitude became silent.
When the controversy was clearly understood by all in attendance, the apostles and older men, together with the whole congregation, agreed to send Paul and Barnabas back to Antioch to announce the conclusion that circumcision was not a Christian requirement. Of course, this would result in the Gentile brothers being exonerated, not just reinstated. Antichrist activity was stifled.
Evidently the council which dealt with the circumcision issue could also be properly viewed as an appeal court for the uncircumcised of Antioch. This was obviously no secret re-hearing before a second three man judicial committee as we note from the context that the whole congregation of Jerusalem was present. Imagine what might have happened if the apostles and older men had merely appointed another judicial committee from a congregation near Antioch, to act as an appeal court. The great prevalence of influence enjoyed by the circumcised class could very possibly have meant a ‘rubber stamp’ decision against the falsely charged, with no further opportunity of appeal possible. That is, if the policy of the apostles and older men of the first century were identical to the policy of the modern governing body. How fortunate for those wrongly accused Gentiles, that the apostles and older men were not arbitrary and restrictive as is the governing body today! What a vast difference we detect!
In review, we have to acknowledge the fact that the apostles and older men did not dither about applying what they knew was true. They acted immediately to rectify error. Their actions were based entirely on God’s Word, no man-made policy or regulations ever being referred to. Despite the controversial nature of the matter under discussion, they did not retire to the president’s office or the Kingdom Hall library to sort things out. They were not worried about saving face or that the lowly brothers might get upset if they were to observe their principal ones disagreeing over the issue. The circumstances notwithstanding, they acted in imitation of the Lord, who said: “I have spoken to the world publicly. I always taught in a synagogue and in the temple where all the Jews come together; and I spoke nothing in secret.” Joh. 18:20; Ac. 26:26.
Does it seem strange to you that Paul was unconcerned about the peace and harmony of the Antioch congregation, causing disruption by openly debating the injustice to Gentile converts with Peter and others? It is plain that he did not believe the brothers should all speak in agreement and be fitly united in the same mind and in the same line of thought if their accord was with injustice or wrong beliefs. Their unison of thought and action was only commendable if it were in harmony with truth, justice and righteousness. 1 Co. 1:10.
It was probably quite embarrassing for James, Peter, and the others who had overstepped Jehovah’s laws, to be corrected publicly, but this was not the concern of Paul. His concern was with the more important matter of truth and justice; the feelings of the transgressors was secondary.
Appropriately then, should we not ask ourselves why the man-made policy of the governing body does not allow for the judicial resolutions of disfellowshippings to be challenged by the congregations? After all, the committees are composed of imperfect men like ourselves and just as prone to error as we are, are they not? Why do they require secrecy in their dealings? Why must the lowly brothers be kept in ignorance? Is it to promote an exalting division between the brothers similar to the clergy/laity distinction observed in the outside world’s religions? Perhaps the governing body is more interested in protecting their own positions so they invest their appointed representatives with great authority while instructing us to unquestioningly submit to that arrangement.
All arrangements, instructions, policies, and beliefs that Jehovah’s witnesses are subject to, come from some anonymous source called ‘the Society’ or more recently, the governing body. We are unable to confront any individual or individuals with their errors because of bureaucratic secrecy. The openness observed in the first century congregation made it possible for James to be directly confronted with his transgression. That one, whom the modern governing body would have us believe to be the ‘chairman’ of the body of apostles and older men, could not hide behind some legal corporation’s name, could he? Under that system, no elder or group of elders could go unchallenged when using their positions to coerce or oppress others.
As an afterthought; take note of the statement of James, given at the council on circumcision. That statement in no way indicates that he was anything like a ‘chairman.’ Having already seen his responsibility in propagating mandatory circumcision as a requirement for Gentile converts, we cannot conclude other than that his statement constitutes his admission of error and his resolve to refrain from troubling the Gentile converts with this matter
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in the future. It was fortunate for James and the circumcised class that Paul’s action aided them to see their error. James could have become a determined antichrist. Ac. 15:19 & 24.
If James truly were the ‘chairman,’ then it certainly sets a precedent for Knorr and the other rotating chairmen, does it not? Past experience has shown that it is well nigh impossible to approach such ones. Many letters have been sent to the president’s office concerning matters of justice, the correct methods and manner of handling practicers of sin, etc., only to go unanswered.
What makes it even worse, is that, the publications of the Society plainly state the truth about public hearings, for example; note what is said in the Aid to Bible Understanding reference work, pages 384 and 1054. There is also the recent illustration of a public hearing, depicted on page 116 of the Watchtower magazine of February 15, 1975 (English edition). We see, not three elders, but, five older men presiding at the hearing, whereas, the residents of the city are standing off to the side, observing and listening to the proceedings.
In the light of Scripture, respecting the true principles of justice, what are we supposed to do when we observe the governing body so indisposed to fulfill the binding requirements of justice, mercy and faithfulness? Do we feel that Paul’s apostleship and the seriousness of the circumcision issue justify his open challenge of the disfellowshipping action against Gentiles of Antioch, whereas, our modern circumstances would condemn us for emulating Paul? We must be careful to avoid hypocritical, double standards! Justice is an integral part of the light of truth that Jesus preached and which symbolizes him. It is not to be hidden under any basket! While it is true that the causing of division among the brothers for sectarian reasons is wrong, it is proper to dispute an injustice regardless of any dissension that may result. If we were alive in Jesus’ day, how would we react to his statement to the congregation of Israel: “Do you imagine I came to give peace to the earth? No, indeed, I tell you, but rather division.” Lu. 12:51; Ro. 1 6:17; Mt. 5:14-16; Joh. 3:19.
Should we not do our utmost to fulfill our baptismal vows, living up to Jehovah’s standards and expectations regarding justice, mercy and faithfulness? Are we going to remain inert rather than imitate Christ Jesus and Paul in openly exposing error and injustice? We must bear in mind the admonition of James: “Therefore, if one knows how to do what is right and yet does not do it, it is a sin for him.” Jas. 4:17.
To continue putting off the doing of Jehovah’s will, will result in our being considered sinners similar to an idolater, thief, fornicator or drunkard. The governing body knows what is right and has refused to do it until this day. They wish to silence those who speak up for justice, thereby demonstrating a fear of coming to the light. “For he that practices vile things hates the light and does not come to the light, in order that his works may not be reproved. But he that does what is true comes to the light, in order that his works may be made manifest as having been worked in harmony with God.” Therefore, we do not need to fear coming out openly to stand up for justice. Joh. 3:20 & 21.
Do not be misled: to practice sin by continuing to do that which we know is wrong, as the governing body is doing, means that we will be identified as lawless ones. John pointed out: “Everyone who practices sin is also practicing lawlessness, and so sin is lawlessness.” 1 Jo. 3:4.
The oppressive lawlessness that is everywhere evident among Jehovah’s people is a great cause of stumbling. Many have been stumbled who experienced injustices or who observed them taking place. The words of the Lord have been fulfilled: “Then, also, many will be stumbled and will betray one another and will hate one another. And many false prophets will arise and mislead many; and because of the increasing of lawlessness the love of the greater number will cool off.” Mt. 24:10-12.
To stumble a brother, to betray a brother (turn him over to secret trial proceedings of judicial committees without applying the first two steps of Jesus’ instructions of Matthew 18:1 5-1 7) or to hate a brother, is plainly to disobey Jehovah’s laws. 1 Jo. 4:20 & 21; 2 Ti. 3:1 & 4; Mt. 10:21-23; 34-36; 18:6-1 0.
Prophesying falsely was also mentioned as part of the lawlessness that causes the love of God’s people to cool off. The governing body has filled innumerable pages with discussion of the lawlessness of the outside world, the crime in the streets, corruption in business and politics, etc. These things, we are told, constitute the fulfillment of Jesus’ prophecy concerning the lawlessness of the last days. Do they really? Does the Scriptural definition of lawlessness apply to the breaking of man’s laws or God’s, according to the apostle John? Have we been misdirected to look outside the congregations, into the streets and cities of the unbelievers, when the true application of Jesus’ words belongs to the lawlessness to Jehovah’s laws that prevails among his own people? Yes! We have had our attention directed away from the real lawlessness.
To discern the intra-congregational application of Jesus’ words, all one need do is read his parable concerning the wheat and weeds which grow together in his field, the Christian congregation. Since we recognize the kingship of Christ, we are part of his domain or kingdom. In separating the weeds for destruction, the angels actually “collect out from his kingdom all things that cause stumbling and persons who are doing lawlessness,
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and they will pitch them into the fiery furnace.” Mt. 13:24-30, 41 & 42; Joh. 4:35-38; 12:24; Lu. 22:31 & 32; 1 Co. 3:5-9.
There is also Jesus’ description of the false prophets as wolves having the outward appearance of sheep. Their appearance makes them indistinguishable from the sheep they mislead. They prophesy in Jesus’ name, expel demons and perform many powerful works. Such impressive credentials aid the deceivers to mislead others. Nevertheless, the result of their actions and teachings is as rotten fruitage, not in harmony with Jehovah’s law. Jesus prophetically identified those ones as workers of lawlessness. No inference was ever suggested, that the lawless ones were involved in any criminality or any violation of the laws of man-made governments. Mt. 7:15-23.
We are so near the time of separation of wheat and weeds that it is imperative that we do not find ourselves among those lawless ones or giving support to them. Within months we will see the complete exposure of the lawless element referred to by Paul as the man of lawlessness, the son of destruction. That one will be completely destroyed at the manifestation of Christ’s presence. God’s Word makes clear that the man of lawlessness is right inside the temple of God on earth, which is the Christian congregation. 1 Co. 3:16; 2 Th. 2:3-9.
Do you feel that it is impossible for the man of lawlessness to be inside the congregation? Do you believe that lawless element to be the clergy of the religions of Christendom? If so, then do you believe Christendom to be the earthly temple of God? Can you accept the one as true and deny the other? Either the earthly temple is Christendom and the man of lawlessness is the exalted group of religious leaders within it, or, the temple of The God, Jehovah, is the Christian congregation of Jehovah’s witnesses and the man of lawlessness is the group of men who rule as kings over the earth of God’s people. The identity of the true temple of God on earth s critical in helping us identify the true man of lawlessness. Conversely, the true identity of the man of lawlessness is essential in determining the true identity of the temple of God on earth. Why is this so?
Paul disclosed that the man of lawlessness “sits down in the temple of The God, publicly showing himself to be a god.” The lawless ones were already in existence when Paul wrote those words. What temple was then in existence, the true Christian congregation or Christendom? Christendom, in the form of the Catholic church, did not come into existence until about two hundred and eighty years later, therefore we can only conclude that apostate Christians inside the apostolic congregations were acting as false prophets due to the influence of Satan. Paul did not say that such ones were outsiders who tried to sit, or who wanted to sit, or who appeared to sit, in the temple of the true God. Paul said unequivocally: “he sits down in the temple of The God,...” It was a definite fact that such ones were within the congregations of the first century C.E. 2 Th. 2:4 & 9.
Paul was not speaking of events and circumstances applicable to the first century congregation exclusively. The fact that he explains the destruction of the lawless element as occurring at the manifestation of Jesus’ presence, makes us aware that our day would see evidence of the activity of that same lawless element. Is it reasonable to conclude that the lawless element would get sidetracked to a different religion? Did the lawless element of Paul’s day actually become the clergy of Christendom? Did Christendom become the temple? Was there a temple of God on earth from the time of the dissolution of the apostolic congregation until this present century when a new people arose bearing the name of Jehovah? If there were no temple all those intervening years, then there could not have been a man of lawlessness either. Consequently, since the clergy of Christendom could not have constituted the man of lawlessness as they had no temple to sit down in, then how could they become that man of lawlessness when the modern temple of Jehovah came into existence? Who admitted them into the temple? Who says that Christendom’s clergy sit in Jehovah’s temple?
Do the clergy mislead Jehovah’s people? Do we accept the clergy as being within the modern congregational arrangements? Are they exalted over us or have God’s people successfully undermined the authority of Christendom’s clergy? All the foregoing questions must be satisfactorily answered in harmony with Scripture to establish the teaching of the governing body as true or false.
According to the Bible, no link can be shown to exist between the apostolic church in its later apostasy and the development of Christendom. The fact that Christendom believes the Bible to be the Word of God no more proves its descent from original Christianity than does Islam’s incorporation of Jewish and Christian history into that religion prove it to be either Jewish or Christian.
We might use the modern Jews to demonstrate the point. Their traditional, historical and ethnic ties to the forefathers, Abraham, Isaac and Jacob, do not establish them as God’s people today. Jehovah cast them off as a special possession nineteen centuries ago. Christianity has never been discontinued as the required religion of God’s people since that time. However, the first century C.E. Christian congregation became apostate to such a degree that it was dismissed by Jehovah through Christ. The Revelation to John makes plain that
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the early Christian congregation was under judgment and that Christ was about to render judgment to each one according to each one’s works. He told John: “Yes; I am coming quickly.” 1 Pe. 4:17; Re. 22:1 2&20.
Having this understanding, John could write to fellow Christians: “Young children, it is the last hour, and, just as you have heard that antichrist is coming, even now there have come to be many antichrists; from which fact we gain the knowledge that it is the last hour.” What was John referring to, the last hour of the Jewish system of things prior to the destruction of Jerusalem? No, for Jerusalem had already been through its last hour almost thirty years previously. The last hour John spoke about was the end of the apostolic Christian arrangement. 1 Jo. 2:18.
The apostasy became so widespread that true Christianity was effectively disrupted; few remaining faithful like John. The fact that Jesus told John he was coming quickly, indicates that John actually lived to witness the ‘coming’ of Jesus as judge of the first century congregation in fulfillment of Jesus’ words to his apostles: “If it is my will for him to remain until I come, of what concern is that to you?” John. 21:20-24.
While there may have been some individual Christians remaining faithful after the death of the apostle John, there was no congregational arrangement recognized by Christ Jesus any longer; it experienced its last hour. No ties of a spiritually legal or covenant nature can therefore link Christendom to the true Christian congregational arrangement of apostolic times. Likewise, we know the modern development of the people bearing Jehovah’s name is not some extension or offshoot or sect of Christendom, is it? How, then, was it possible for the lawless members of the true Christian congregation to transfer over to a new religion which worshipped a trinity and still be sitting in the temple? How is it possible for the clergy to seat themselves in the modern rebuilt temple on earth, the congregation of Jehovah? Jehovah’s name people and Christendom have nothing to do with each other. For us to say the clergy comprise the man of lawlessness is the same as giving support to the false claim of Christendom that it is truly Christian, for, as we have already seen, the man of lawlessness is not outside the temple of the true God, but inside it. Christendom is not that temple, we are. 1 Co. 3:16; 1 Pe. 4:17:
Re. 1:20; 2:5.
Many of you will be outraged because lawlessness is charged to the ones that oversee and govern Jehovah’s modern people. Can you say, in all honesty, that they do not deserve such charges being made against them? Is there any way their actions and teachings can be justified in harmony with Jehovah’s laws and principles? Being mainly responsible for injustice in the congregations, the governing body is being criticized, but you are also charged with failure to fulfill your dedication vows in regard to justice, mercy and faithfulness. You are directly accountable, as individuals, to Jehovah God and Christ Jesus, the governing body notwithstanding. When rendering an account to them, will you declare, as soldiers on trial for war crimes have done, that: “I was only following orders.”? Will Jehovah’s Court excuse you? Ja. 4:17; He. 10:26; Ro. 2:15 & 16.
Jesus foreknew that his disciples would suffer injustices and that it would result in many being stumbled from the faith, losing their love for one another and for God, whereas it would be doubtful that many would be able to endure such abuse until the time Christ comes to execute judgment.
Concerning that time, Jesus related a parable of a widow and an unrighteous judge. That widow, having experienced injustice, endured the difficulty and continued to plead with the judge for justice. In time the judge complied. Jesus wondered whether or not there would be disciples with the enduring traits of that widow. He queried: “When the Son of man arrives, will he really find the faith on the earth?” Lu. 18:1-8; Mt. 24:12 & 13.
So then, lawlessness is seen to be widespread in the modern congregations of Jehovah’s people today. The pattern of judgment for the Christian body of disciples today, was established in the first century C.E. according to the inspired Revelation to John and the other references found in the Christian Greek Scriptures previously noted. We are enacting the antityical fulfillment right now.
Since the Bible was not written to the congregations of Christendom in the first century, as Christendom did not yet exist, it definitely follows, that, the Revelation has no application to Christendom in these days anymore than it did in the first century C.E. When we read the admonitions: “repent and do the former deeds”: “let the one who has an ear hear what the spirit says to the congregations”: “continue mindful of how you received and how you heard, and go on keeping it and repent. Certainly unless you wake up, I shall come as a thief, and you will not know at all at what hour I shall come upon you”: “buy from me gold refined by fire that you may become rich, and white outer garments that the shame of your nakedness may not become manifested, and eyesalve to rub in your eyes that you may see”: we are reading of things that apply to us, to Jehovah’s people! Re. 2:5,7,11,17 & 29; 3:3,6,13,18 & 2.
The
Lord testified: “I, Jesus, sent my angel to bear witness to you people of
these things for the congregations.
. . . I am bearing witness to everyone that hears the words of the prophecy of this scroll: If anyone makes an addition to these things, God will add to him the plagues that are written in this scroll; and if anyone takes
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anything away from the words of the scroll of this prophecy, God will take his portion away from the trees of life and out of the holy city, things which are written about in this scroll.” Re. 22:16, 18 & 19.
To everyone in the congregations, Jesus’ warning is given, not to everyone inside and outside the congregations, for the simple reason that the letter was not addressed to everyone who might read the scroll, only those seven congregations of Asia Minor. We can neither prove or disprove that only seven Congregations remained in existence at the time of the Revelation to John, but we are aware of the symbolism of seven. Seven congregations would well picture all the congregations in the antitypical fulfillment now taking place. Re. 1:10 & 11.
The publications of the Society do admit that certain details of the Revelation to John apply to God’s modern people, but they refuse to acknowledge the complete application to us, preferring to include Christendom, Communism and the other forms of political governments, as recipients of the plagues written in the scroll. They prefer to obscure the fact that Jehovah’s modern people are the ones in danger of experiencing God’s wrath because of the lawlessness evident among them, the failure to comply with the binding requirements of justice, mercy and faithfulness, and the false, misleading teachings and commands of men.
Although truthful, much of what is written about in this letter will seem incredible to many of you. How can it be possible, that, after all these years of zealous preaching and teaching, the governing body could be wrong? Are the members of the governing body not a true part of the faithful and discreet slave class? Have they not been appointed as the proper overseers of the true Christian congregation because of their faithfully preaching the good news of the kingdom to all nations of people? How can the trust and loyalty we have given them have been misplaced? Is it actually possible that the governing body has added its own leavening to the Bible truth in order to carry on injustice while at the same time covering it over with secrecy and by diverting our attention to injustices of the outside world?
In connection with the identity of the faithful and discreet slave of the Lord’s parable, note Jesus’ question. He said: “Who really is the faithful and discreet slave whom him master appointed over his domestics, to give them their food at the proper time?” Without naming any persons or group of persons, Jesus went on to say: “Happy is that slave if his master on arriving finds him doing so. Truly I say to you, He will appoint him over all his belongings.” Mt. 24:35-47.
To, understand the parable, we must know the time of its application. In relation to his arrival, Jesus mentioned two things that were to be accomplished; the punishment of the evil slave, described as being on a day and in an hour unexpected by the evil slave, and the awarding of an additional appointment to the slave who proves faithful to his earlier teaching assignment; this time receiving authority over all Jesus’ belongings.
A question arises here. Does Christ come twice, first to give authority to the faithful servant, then, many years later, to punish the evil slave with the greatest severity at the unknown time of Armageddon? Do the other related parables of Jesus disclose two chronologically separated events or just one event? The reward and punishment of Jesus’ servants, the dividing of sheep from goats, clean from unclean fishes, wheat from weeds, wise virgins from unwise virgins, enterprising slave from the lazy one, the properly attired marriage celebrants from the one not so clothed, are all descriptive of one chronological event, are they not?
So then, while it is true that certain slaves have authority as teachers of the Christian body of believers, before the Lord’s coming to punish and reward them individually according to their works, we can only conclude that the appointment of the faithful slave over all the Lord’s belongings occurs at the same time the evil slave is unexpectedly caught in disobedience to the Lord and punished with the greatest severity, at Armageddon.
The governing body teaches that they were proved faithful many years ago. Consequently, they teach that Jesus appointed them over all his belongings here on earth, more than fifty years ago. Is this a truthful claim or is it merely a presumption on their part? How can we know? What Scriptural evidence proves or disproves that claim?
Christ, after his resurrection, said, that all authority was given him in heaven and on the earth. What heaven and earth did he signify, the heaven and earth of the then Jewish system of things and the Christian arrangement that was coming out of it, or did his authority also include Satan’s domain resulting in the dispossession of Satan’s authority since that time? Mt. 28:18.
We know that Satan has not been completely dispossessed as Christ has not yet assumed full administrative control over Satan and his possessions. Satan was recently excluded from the heavens but his exercise of authority over mankind has not been taken away and will not be taken away until Armageddon. Re 20:1 & 2.
If it were true, that all nations of men on the literal earth are now under the authority or administrative control of Christ, then it would also be true, that the ones called faithful and discreet would share in that great authority with Christ, not just over the Christian world. Those nations and governments would, therefore, be included in the Lord’s possessions here on earth, would they not? The governing body only claims to have
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administrative control of the Christian world. Understandably, the heaven and earth Jesus mentioned pertain to God’s people. Thus the ‘earth’ is seen to contrast with the ‘sea’ of mankind outside the Christian world.
To further demonstrate this point, notice that Jesus was not said to have authority over the angelic heavens until the time Satan was ousted from the spirit realm. Likewise, his earthly authority will not come to pass fully until the complete, literal earth is subdued by him. Until then his authority on earth is restricted to the ‘earth’ of God’s people. Re. 12:9 & 10.
Let us not overlook a very important detail. Although the governing body says that Jesus has made appointment of them to be over all his possessions here on earth, Jesus, at no time, said such a thing! Verse 47 of Matthew, chapter 24, is devoid of such a statement! It plainly says: “over all his belongings.” There is no added qualifier limiting the scope of their authority to the earthly realm, whether the earth means the complete planet or the symbolic earth of God’s people. All Christ’s belongings include the faithful, angelic heavens and his people on earth, do they not?
Certainly, if Jesus were referring to a much earlier time to Armageddon as the time for appointing the faithful and discreet ones over all his belongings, then those three additional clarifying words would be necessary to explain to his disciples just exactly what was included or excluded. Why did Jesus not add that explanatory phrase himself? Has the governing body been inspired by Jehovah to rectify an omission of the inspired Bible writer or of the Lord Jesus? Perhaps Jesus just forgot to specify all the details?
On the other hand, perhaps Jesus was explicit in his speech, likewise, Matthew, when recording the Lord’s words. If Jesus were referring to his arrival at Armageddon, then the appointing of the faithful and discreet ones over all his belongings, would then indicate the appointing of them to positions of joint rulership with Christ, would it not? Ro. 8:17; 16:20; 1 Co. 15:27 & 28; Re. 14:1-5; 20:4-6.
This presents a problem because we are aware of the concise teaching of truth Jesus demonstrated as a perfect teacher. Would his words need clarifying phrases? Did Jesus refer to his arrival at Armageddon to appoint the, by then identified and proven, slave to a position over all his belongings, or, to some time previous when only the earthly possessions of the Lord would be subjected to that slave? Do you accept Jesus’ word or the word of the ones calling themselves Christ or anointed and who claim to govern us in place of Christ? Are those men twisting Scriptural truth? Are they antichrists?
The judgment of the house of God is now in progress. Only at Armageddon will it be made manifest who prove faithful and who do not. Since Jesus did not name the faithful and discreet slave but only said that that one would be teaching or giving food to Jesus’ domestics at the proper time, can the identity of that slave be known at this time? Jesus’ words indicate that discernment, on the part of his disciples, would be required in order to identify the faithful slave, if it is possible for them to do so at all. He said: “Who really is the faithful and discreet slave...?” In question form, this matter has an air of mystery. Is that slave really the one we have been taught to accept as faithful and discreet? No! That one’s identity will not be clearly discerned until the time when the sons of God are revealed in glory. Are you eagerly awaiting that event? Ro. 8:1 8-21; Mt. 24:29-31.
In contrast, Jesus gave sufficient information to aid us to identify the evil slave of his parable. The governing body used to teach that the evil slave was composed of dissident brothers who separated from the Society many years ago. At present, they teach that there is no evil slave, but that, the aforementioned dissidents manifested similar qualities to the parabolic evil slave. They say that there is only one composite slave, not two. Therefore, they say that Jesus’ parable merely notes the possibility that the slave might prove unfaithful. They teach that the one composite slave selected the option of being faithful.
What has prompted such a change in thinking? Does Jesus’ parable actually rule out the existence of an evil slave? Since the governing body teaches that the slave of the parable is composite in number, what is difficult about believing that those ones have developed into two factions? One original slave group could easily manifest both sets of traits, could it not? What possibility is Jesus raising when he says: “But if that evil slave should say in his heart, ‘My master is delaying,’ and should start to beat his fellow slaves and should eat and drink with the confirmed drunkards,...”? Is it not the possibility of the evil slave reasoning secretly that his master delayed his coming and that the slave would thereafter start to beat his fellow slaves and eat and drink with the confirmed drunkards? Yes! That is the possibility, but the evil slave’s existence is a reality. Mt. 24:48 & 49.
We know that the punishment meted out to the evil slave is of the greatest severity at the unknown time of Armageddon. The evil slave is, therefore, shown to be in a position of authority over his fellow slaves in a teaching capacity due to his earlier appointment. He abuses his authority and is seen to beat his fellow slaves right up until the master’s arrival.
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Perhaps the realization of these points has caused the governing body to retract its prior denunciation of the brothers who separated from the Society years ago. Those ones are no longer our fellow slaves, they no longer have a part in the ‘feeding’ of Gods people and they certainly cannot be found beating us or even associating with us; together awaiting the Lords arrival.
If those ones cannot be proven scripturally to constitute the evil slave, who can? Who has a teaching authority among God’s people today? Who demands that we not challenge their teachings, even if wrong? Who has proven unfaithful to the laws and principles of Jehovah, beating the fellow slaves with injustice and unmerciful treatment? Who regimented God’s people with their many arrangements for meetings and assemblies, field ministry reporting and the study of their extra-biblical publications? Who says that persons remonstrating against or failing to live up to such unscriptural things are immature? We know who they are!
Is it just coincidence that the governing body was once in expectation of the master’s arrival to occur in the autumn of 1914 C.E., at which time he would take his bride home to heaven with him? When it did not happen as they expected, it seemed the Lord had delayed his coming.
This matter of the master’s seeming delay is corroborated by the parable of the ten virgins which sequels the parable of the faithful and evil slaves. All ten virgins fell asleep when the master did not arrive at the time they expected. Their expectations were chronologically inaccurate as he was not to come until much later.
Mt. 25:1-12.
The virgins, being ten in number, represent the entire Christian congregation that expected to be symbolically joined to the Lord in marriage at that time. Their virginity denotes betrothal to Christ. The foolish and wise are both unaware of the time of Christ’s coming. They are together, intermingled with one another, sharing the same hope at the same time, even falling asleep spiritually at the same time. They are also awakened spiritually at the same time by the declaration: “Here is the bridegroom!” They discuss the matter of their supplies of oil, the illuminating knowledge of anointing which enables the wise ones to meet the bridegroom when he comes. The time set for the arrival of Christ is an unknown day and hour, Armageddon. Mt. 25:6 & 13; 1 Jo. 2:20,26 & 27.
Is it anything strange that the governing body would now like us to think that there is no evil slave when they fit the description so completely? Again they would try to divert our attention away from themselves and their practices so we do not scrutinize them too closely. Until now, Christ’s disciples, pictured as virgins, have been asleep as to the time of Christ’s arrival to take his bride. From the time of the Lord’s seeming delay, the evil slave has manifested itself in precise fulfillment of Jesus’ prophetic parable.
You may object, saying; Christ Jesus has come for his bride. He began to take the heavenly class home to heaven, not in 1914, but, a few short years thereafter. The resurrection has already occurred for those who were dead in union with Christ until that time. Since then, the heavenly ones are gathered to the Lord as they die off. This will continue until the full number of holy ones completes human life, sometime after Armageddon. It is true that Christ did not come to take his bride when expected or as expected; that he would take the entire 144,000 at one time, but the faithful ones awoke from their sleep when they came to the revised understanding of Christ’s presence as being secret, invisible, except to the spiritually discerning eyes of the anointed ones or christs.
Nevertheless, you must admit that they fell asleep spiritually, since Jesus’ parable of virgins is true. In view of what God’s Word states concerning the marriage of the Lamb to his bride being at the battle of Armageddon, how can such a lengthy gathering of the bride be explained, especially one that is to continue after the marriage feast? Mt. 22:1-13; Re. 19:7-20:2;21:1 & 2.
Furthermore, the Scriptures indicate the gathering of the bride, dead and living, to be at one time, just as the brothers used to believe, with the exception of the time of its occurrence. The actual gathering takes place after the great tribulation, just before Armageddon. Then: “...the Lord himself will descend from heaven with a commanding call, with an archangel’s voice and with God’s trumpet, and those who are dead in union with Christ will rise first. Afterward we the living who are surviving will, together with them, be caught away in clouds to meet the Lord in the air; and thus we shall always be with the Lord.” 1 Th. 4:15-17.
It is at the sounding of that last trumpet, after the great tribulation, when the dead are raised to spirit life and then the living are changed into spirit creatures. Together, they ascend to heaven. “Look! I tell you a sacred secret: We shall not all fall asleep in death, but we shall all be changed, in a moment, in the twinkling of an eye, during the last trumpet. For the trumpet will sound, and the dead will be raised up incorruptible, and we shall be changed.” Immediately after the tribulation of those days ... the sign of the Son of man will appear in heaven ... And he will send forth his angels with a great trumpet sound, and they will gather his
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chosen ones together from the four winds, from one extremity of the heavens to their other extremity.”
1 Co. 15:51 & 52; Mt. 24:29-31; Re. 19:7-21.
In explaining in greater detail, this matter of the heavenly resurrection, Paul had more to say. “Moreover, brothers, we do not want you to be ignorant concerning those who are sleeping in death; ... For this is what we tell you by Jehovah’s word, that we the living who survive to the presence of the Lord shall in no way precede those who have fallen asleep in death; ... Now as for the times and the seasons, brothers, you need nothing to be written to you. For you yourselves know quite well that Jehovah’s day is coming exactly as a thief in the night.” 1 Th. 4:13, 15; 5:1 & 2.
Therefore, brothers, since we do not know the day and hour of Armageddon, the day of Jehovah, neither can we know what day or hour the resurrection takes place. Anything that has been written to you explaining that the resurrection has already occurred is out of place, for, you need nothing to be written to you. You will know the resurrection has occurred when the day of Jehovah strikes exactly as a thief. “So, then, let us not sleep on as the rest do, but let us stay awake and keep our senses.” 1 Th. 5:6.
Paul wrote another letter to the Christians in Thessalonica to forewarn them of inspired expressions, verbal or written, from persons in positions of authority similar to the apostles, preposterously announcing the day of Jehovah as occurring before its due time, along with its attendant manifestation of Christ’s presence and the resurrection and gathering of the chosen ones. 2 Th. 2:1 & 2.
These Scriptures make clear that the resurrection has not yet taken place! The explanations of the governing body since 1914, definitely prove beyond doubt that they are spiritually asleep, as are all who adhere to their inspired expressions that the day of Jehovah is here.
Their teaching, that Christ is here, invisibly present, also marks them as the foretold antichrists that Jesus said would claim to know the secret whereabouts of the Lord when there is no secret whereabouts just as there is no secret presence of lightning. When it flashes, it is clearly discernible by all. Claiming Christ is now present and that they alone have discerned this, they assumed a dictatorial rule over God’s people as kings of the earth, supposedly authorized by the Lord. They fulfill the pattern of certain Corinthian brothers to whom Paul wrote: “You have begun ruling as kings without us, have you? 1 Co. 4:8.
They have fulfilled Paul’s prophesy concerning the teaching of the two antichrists, Philetus and Hymenaeus, that the resurrection had already occurred. He said: “Their word will spread like gangrene.” Gangrene swiftly spreads throughout the body if the infected part is not amputated. The entire Christian body has succumbed to this gangrene-like teaching and is in danger of death if nothing is done to reverse its effects. 2 Ti. 2:16 & 17.
Jesus gave sound advice that we can use in this matter. He said: “And if your eye makes you stumble, throw it away; it is finer for you to enter one-eyed into the kingdom of God than with two eyes to be pitched into Gehenna.” The Society and governing body have acted like spiritual eyes for the Christian body, through which passes ‘new light,’ as it is called by them. Jesus said: “The lamp of the body is the eye. If, then your eye is simple, your whole body will be bright; but if your eye is wicked, your whole body will be dark. If in reality the light that is in you is darkness, how great that darkness is!” Mr. 9:43; Mt. 6:22 & 23.
If the Christian body discontinues using the governing body as its eyes, it will mean blindness, will it not? No! One can always purchase eyesalve from Jesus which will greatly increase one’s spiritual vision. Thinking they have true spiritual light, the leaders of God’s people have carried on injustice in the darkness of secrecy. The whole body of Christians is in spiritual darkness as a result. How great that darkness is! Re. 3:18.
Relying solely upon the Society as God’s exclusive channel of communication is a mistake because the Logos or Word is the exclusive channel of communication to. his people, through the written Word we call the Bible. The Bible is inspired of God but the Society with its governing body is admittedly not inspired of God. Their many books are known for their errors. Older publications are replaced by revised material. Strangely, a number of truths taught many years ago were discarded in this manner, only to be re-accepted years later, in the same manner. Is that the way Jehovah’s progressive revelation comes? Is it orderly or confusing to go from truth to error and back to the truth? Did any of the inspired writers, prophets and apostles, revise their writings from time to time? 1 Co. 14:33; Joh. 1:1-9, 14 & 18; 3:31-36.
Why should the governing body be criticized when they admit mistakes and do not claim divine inspiration or infallibility? They are merely Bible students continuing to increase our Bible knowledge, are they not? Besides, one cannot deny the tremendous amount of Bible truth that has resulted from their research.
Well, we should give credit where due. The Pharisees had a great deal of basic truth, did they not? Paul accredits his training to them. Gamaliel also is acknowledged as one of Paul’s teachers. That man had a good
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deal of insight on spiritual matters. Although Jesus branded the Pharisees as hypocrites, he said that their teaching was basically correct, but it was not practiced by them. Ac. 5:34; 22:3; 23:6; 26:5; Mt. 23:2-4.
Nevertheless, we must recognize that we also are Bible students, no less so than the governing body, or do we recognize a clergy/laity distinction in this matter also? The apostles and older men of Jerusalem were no exclusive channel of communication to God’s people although they had the greatest share in teaching God’s Word to others. The congregations had prophets, male and female, who taught independently of the governing body. Even though part of the Jerusalem congregation’s body of elders, James and other circumcised ones were found guilty of teaching error. Ac. 11:28; 13:1;20:22& 23;21:4,9& 10; 1 Co. 11:5; 12:27-29; 14:26-33.
It becomes evident that the governing body has gone beyond its teaching authority when it ostracizes other Bible students for disagreeing on Scriptural matters rather than encouraging more open discussion and research of Bible subjects by all in the congregations. Many brothers discerned errors in the Society’s teachings over the years but they had to adhere to a wrong understanding or risk expulsion from the congregations. The Society has effectively monopolized the teaching of truth, causing the brothers to become extremely devoted to the publications of the Society. The error of this is seen in the expression knowing no Scriptural precedent; ‘running ahead of the Society.’ One cannot run ahead of Jehovah or Christ for they already know the truth accurately. We will never catch up to them in wisdom and knowledge. On the other hand, it is quite feasible to run ahead of the Society because they are not inspired and are subject to error. Like a spoiled child at play, the governing body has a temper tantrum when others do not do things their way or let them be the most important ones; they disfellowship others for running ahead of them.
How true Solomon’s words have proved to be: “The words of the wise ones are like oxgoads, and just like nails driven in are those indulging in collections of sentences; they have been given from one shepherd. As regards anything besides these, my son, take a warning: To the making of many books there is no end, and much devotion to them is wearisome to the flesh.” Ec. 12:11 & 12.
By their exalted manner of teaching, the governing body belies its claim to be uninspired. Their intimidation of others shows that they have placed their teachings along with those inspired of God. John advised: “Beloved ones, do not believe every inspired expression, but test the inspired expressions to see whether they originate with God, because many false prophets have gone forth into the world.” Is there any Scriptural basis for putting the Society to the test regarding the things it teaches? 1 Jo. 4:1.
In Corinth there were those claiming to be on a par with the apostles. They gave an appearance of righteousness while representing the angel of light, Satan. Most likely they gave the impression of having great knowledge, dispensing ‘new light’ to the Corinthians. Paul recognized that lawless, antichrist infiltrating operation of Satan. Paul did not keep silent. He said: “Now what I am doing I will still do, that I may cut off the pretext from those who are wanting a pretext for being found equal to us in the office of which they boast. For such men are false apostles, deceitful workers, transforming themselves into apostles of Christ.” 2 Co. 11:5,12 & 13.
Paul was not above scrutiny respecting his teachings. He commended the Beroeans as noble-minded for having checked his testimony with the written Word of God. They found his teachings harmonious with Scripture. Jesus commended the Ephesian congregation for doing as the Beroeans did. The exception in this case, was that the Ephesians discovered false apostles among them and would not put up with their teachings. He said:
“I know your deeds, and your labor and endurance, and that you cannot bear bad men, and that you put those to the test who say they are apostles, but they are not, and you found them liars.” Who are the false apostles of whom Jesus was prophetically speaking that would be found in the Christian congregation in the last days? Was Jesus just referring to a possible existence of false apostle-like ones, or is his statement definite? Re. 2:2; Ac. 17:10 & 11.
If we put the governing body to the test and find that they are liars, and we no longer accept them as our spiritual eyes, does that mean we must go to some other religious organization? Should we develop our own organization and leave the rest of Jehovah’s witnesses behind? Or do we stay with the organized people of God with its legal Society because it is the ‘ark’ of salvation?
There is only one people of God today, organized like a nation, namely, Jehovah’s witnesses. We should remain in association with God’s people much like Jeremiah and other prophets did, even though Israel was soon to experience God’s wrath. They did not decide to become citizens of some other nation, did they? Nevertheless, loyalty to the organized body of God’s people is not a requirement for salvation. Jeremiah was not loyal to Judah to the extent that he concurred with her religious leaders in their apostasy. He was loyal only to Jehovah.
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The organized congregation cannot guarantee our survival by means of close association with it, or devoted loyalty to it. It is plainly not the antitypical ark of Noah. Baptism is that ark. Peter said about Noah’s ark: “That which corresponds (that which as an antitype) to this is also now saving you, namely baptism...” 1 Pe. 3:21.
We are not baptized in dedication to men or to the Society or the Christian congregation, but to Jehovah through Christ Jesus, are we not? An organization of people is as imperfect as the ones comprising it, even though Christian. We are warned to refrain from putting our trust in earthling man, so how can we properly put our trust in a group of earthling men, large or small?
Our safety is not assured by fleeing to any other religion, neither is it necessary to establish a new organization. Our safety can only be assured if we flee to a spiritual refuge. “Jerusalem -- as mountains are all around it, so Jehovah is all around his people from now on and to time indefinite.” Ps. 125:2; 18:1-3; 85:9.
Jesus advised his disciples to literally flee Jerusalem when they observed the Roman armies’ invasion of Judea. Although spiritually upright, those ones’ lives were in jeopardy as long as they remained in Jerusalem after the initial invasion. This latter judgment was more severe than that meted out by Babylon because the Israelites were no longer God’s people. Christians were not under judgment but they had to flee the area much as Lot fled from Sodom, so that they would not lose their lives. Profoundly significant of Jerusalem’s destruction were Jesus’ words: “These are days for meting out justice. . .“ Lu 21:22.
Christianity will never be superceded as was the Jewish system. We need not depart from our brothers except in a spiritual sense. We need to repent of our injustices and merciless acts and unfaithfulness to Jehovah, his Son and the inspired laws and principles of Jehovah. We must no longer place our trust in men but in Jehovah through Christ exclusively. The separation of faithful from unfaithful disciples will happen as Jesus described: “Then two men will be in the field: one will be taken along and the other be abandoned; two women will be grinding at the hand mill: one will be taken along and the other be abandoned. Keep on the watch, therefore, because you do not know on what day your Lord is coming.” Mt. 24:40-42; Zep. 3:11 & 12; Joh. 3:16; Ps. 146:3.
The antichrist evil slave, the man of lawlessness element with his apostasy, is now discernible. Do not put off your flight to the refuge of Jehovah. When speaking to individuals, Jesus said: “Therefore, when you catch sight of the disgusting thing that causes desolation, as spoken of through Daniel the prophet, standing in a holy place, (let the reader use discernment,) then let those in Judea begin fleeing to the mountains.”
Mt. 24:15 & 16.
You, the reader, must use your own eyes, your own discernment, in determining the identity of the disgusting thing. Jesus gave us a vital clue as to its identity when saying that it was foretold by Daniel to be standing in a holy place. Daniel said it was in the temple on earth, which temple is the congregation of God’s people. The disgusting thing removes the constant feature of our faith from Jesus to itself, becoming the reason or cause of desolation to God’s people. It seems to exist for three and a half years, unhindered in its opposition to God’s holy ones. It is visible or understood shortly after its being set up, for a period of 2,300 morning and evening sacrifices or 1,150 days. The Revelation to John adds supporting evidence to the three and a half year period of operation of an idol or image, representing a nation, the characteristics of which, identify it as dominated by the seed of Satan, as it closely resembles Satan as symbolized by a seven-headed, ten-horned, fiery coloured (red or scarlet) dragon. It enrolls the dominating traits of the previous world powers of Bible history. Da. 8:12-14; 11:31-33; 12:11; 11:1-8; 12:3; 13:1-18; 17:1-18; 19:19-21: Nu. 28:3-8; 1 Jo. 3:10-15.
That figurehead or idol is also a ruling force, having authority to speak and to kill those refusing to worship it. The real ruling force, having all the authority of the apostate nation of God, is the board of directors of the legal corporation, for no matter what is said about the spokesman or chairman of the governing body, the president and vice-president of the Society are the true ruling spokesmen of the people of God. They have the legal authority of their offices granted them by the ten horns or political rulers in all the lands where the Watchtower Society is lawfully registered. They are the two horns of the false prophet that set up the image. Re.13:11-1 8; 19:20; 17:1-1 8.
In the spring of 1972, after much preparation and explanation, the Society under the direction of its board of directors, officially set up the governing body in a position of authority which falsely appeared to assume direct rulership over God’s people from the Society. The congregations were instructed by the Society to send all recommendations for appointments of elders to the governing body, in care of the Society. The governing body has since enjoyed unquestioned adoration under penalty of ‘death’ by disfellowshipping for those not accepting this arrangement. That idol will have been in official capacity for exactly three and one half years in the autumn of 1975. As Daniel indicated, the vision of that disgusting thing was not to become clear until about three and one half months after its emplacement, which a number of us can attest to.
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in the days of Elijah of old? There are 450 members of the Society as there were 450 prophets of BaaI under Jezebel. 1 Ki. 18:22; Re. 2:20-23; Ma. 4:5 & 6; Mt. 17:11.
We have every reason to scrutinize ourselves and look closer at God’s Word to determine whether or not we will be found faithfully serving Jehovah exclusive of self-exalted men. The house of God is now under judgment and is soon to undergo the great tribulation and the battle of Armageddon. Are you awake and prepared for the coming of the Lord?1 Pe. 4:17; Lu. 21:34-36;4:8; Re. 3:10.
Get your lamps in order! Awake! Here is the bridegroom! Jesus speaks to you: “All those for whom I have affection I reprove and discipline. Therefore be zealous and repent. Look! I am standing at the door and knocking. If anyone hears my voice and opens the door, I will come into his house and take the evening meal with him and he with me.” Re. 3:19 & 20.
Post Script Up-date, June 1985.
The date 1975 was dealt with In the Second Pronouncement Concerning Justice For Jehovah’s People, relative to the prophecy of the Governing Body that foretold the end of this system of things. However, this writer dealt with a completely different perspective, one that focused on a possible internal application and fulfillment, in contrast to the Governing Body’s version of a fulfillment of prophecy that applies to only those people who are no part of Jehovah’s congregation.
The 1975 date was not mine but the Governing Body’s, nevertheless, while denying any responsibility for making their false prediction concerning that date, I was told that they considered my discussion of that date to be a false prophecy.
My purpose in writing about 1975 as I did was not to confirm or deny the possibility or probability of Armageddon’s arrival in that year. This writer never made any serious attempt to definitively determine as the Governing Body has done, just when the day of the battle of Armageddon will occur, because such an attempt is futile. Mt. 24:36-50; 25:13; Mr. 13:32-37.
Not knowing at what time the master Is coming, it is dangerous to say that it cannot be at
a specific time, such as the autumn of 1975. The Governing Body could have been right In
their prediction, albeit by chance rather than certain knowledge. Bearing this in mind, one
can see that there was an apparent pattern in Scripture upon which my perspective was based.
(42 months, 450 prophets of Baal, etc.)
Had 1975 been the correct date for the end of the system of things, the setting up of the Governing Body in the spring of 1972 could very well have made that body a candidate for the dubious distinction of being that thing which is set up in the temple of God for 42 months, in opposition to Jehovah. That particular span of time did not prove to be the last 42 months of this system of things, therefore, the Governing Body was not the disgusting thing of Daniel’s prophecy. Da. 8:11-14; 11:31-39; 12:6 & 7; Re. 13:1-18.
Satan has not yet been cast down. It is after his ouster from heaven that the disgusting thing is set UP in the holy place, the temple of God on earth, the Christian congregation, at which time the 42 months will commence. Re. 12:1-17.
The disgusting thing is soon to be set up in the holy place, as spoken of through Daniel the prophet. The United Nations Organization may be sitting in a holy place, but it is not sitting in the holy place, as indicated specifically by Daniel, namely; God’s temple, which is now the Christian congregation. Mt. 24:15; 1 Co. 3:16 & 17.
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Chris Christensen