The Watchtower, July 1, 1970

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The Watchtower — July 1, 1970

Source: jw.org

Contents

Why You Ought to Be Forgiving

Priests Tell What’s Wrong with Celibacy

Judges and Counselors of a New Order Society

Personally Benefiting from the Bible’s Laws and Principles

Determined to Attend

Jehovah Provides

Look for Oversight of Jehovah as Shepherd

Questions From Readers

Announcements

Why You Ought to Be Forgiving

Why You Ought to Be Forgiving

Can you be forgiving? What are the benefits?

TO BE forgiving is not always easy. Often because of the cruelty of other people, or their carelessness, or poor judgment, much pain, injury or embarrassment must be endured. One could quite easily harbor resentment and feel justified in doing so, but the Bible recommends that we be forgiving. Why?

There are many reasons. One very important reason is that we are in need of God’s forgiveness. The Bible tells us that we “all have sinned and fall short of the glory of God,” that we are constantly in need of his forgiveness. (Rom. 3:23; 6:23) “If errors were what you watch, O Jah, O Jehovah, who could stand?” asks the psalmist. But he adds: “There is the true forgiveness with you.”​—Ps. 130:3, 4; 19:12; 32:1.

GETTING GOD’S FORGIVENESS

To be in line to receive that forgiveness we must forgive others. Thus Jesus Christ, the Son of God, in the model prayer that he gave to his followers, made God’s forgiveness of us dependent upon our having forgiven others. Yes, note that Jesus did not say we were to pray that God forgive us our debts as we intended to forgive others but “as we also have forgiven our debtors.”​—Matt. 6:12.

Jesus well knew that as imperfect, forgetful humans we are only too ready to promise that we will forgive others so as to get forgiveness ourselves. But then we may forget or refuse to forgive others because it is not always an easy thing to do. Jesus made the same point in his Sermon on the Mount when he said: “Happy are the merciful,” those practicing mercy, “since they will be shown mercy”​—by God, of course, and often also by man.​—Matt. 5:7; Eph. 4:1, 2, 32; Col. 3:12, 13.

And what a wretched position we would be in if our heavenly Father refused to extend mercy to us! Yet God gave his own Son as a sacrifice so that He could, in keeping with his justice, forgive repentant sinners who exercise faith, even as we read: “By means of him we have the release by ransom through the blood of that one, yes, the forgiveness of our trespasses, according to the riches of his undeserved kindness.” (Eph. 1:7) But he extends that forgiveness to us only if we freely forgive others for their trespasses against us.

Jesus underscored the discrepancy between our indebtedness to God and another person’s indebtedness to us in an illustration. This he gave right after he told the apostle Peter that he must forgive, not only up to seven times, but, “Up to seventy-seven times.”​—Matt. 18:21, 22.

In this parable or illustration he told of a king who forgave or canceled the $10 million debt of one of his slaves. But that slave was unwilling even to grant time for a fellow slave who owed him only $17 to make repayment! In fact, he had him thrown into jail! Upon hearing of this, the king canceled the mercy extended to the unforgiving slave and ordered him to be thrown into prison until he had paid all that he owed. Pointing out the moral, Jesus then said: “In like manner my heavenly Father will also deal with you if you do not forgive each one his brother from your hearts.”​—Matt. 18:23-35.

Thus Jesus in his parable underscored not only the need of our forgiving others but also the great difference between what others owe us and what we owe God. Yes, what others may be said to owe us by reason of their trespassing against us, compared with what we owe God by reason of trespassing against his laws, might be likened to the difference between $17 and $10 million. If God can be that forgiving, should this, then, not prompt us to be even more forgiving than we have been?

A PRACTICAL REASON FOR FORGIVENESS

Another reason why the Bible recommends that we be forgiving is that we love ourselves. As the apostle Paul so well stated it: “No man ever hated his own flesh; but he feeds and cherishes it,” which care is an expression of man’s love for himself.​—Eph. 5:29; Matt. 22:39.

Since we do love ourselves, we would not want to burden ourselves needlessly, would we? Yet that is what we are doing when we nurse grudges and refuse to be forgiving, for as one person wrote: “A grudge is too heavy a load for any man to carry.”

Wisely God’s Word counsels us: “Let the sun not set with you in a provoked state.” (Eph. 4:26) A deliberate effort should be made to write off the wrong and restore the fractured relationship as soon as possible, the very day the rupture takes place, if possible.

FORGIVENESS VITAL IN MARRIAGE

Especially in marriage is it wise to be forgiving. Putting off forgiveness or refusing to forgive can lead to separation and divorce, often followed by feelings of guilt and loneliness. Pride may make a wife or a husband insist on a divorce or a separation, but one’s pride makes very poor company.

A renowned writer recently said that he was prepared to report on what it is like to be divorced after fourteen years of marriage. “It’s the bunk!” he says. “The disadvantages of being without marital ties, particularly in middle life, far outweigh the delights. You learn for the first time how loud silence can be in the stilly clamor of an empty home. The loneliness and silence close in when the rattle of one’s key in the front door initiates no answering sound. It is in this moment that one learns that the bark of a dog, the meow of a cat or the chirrup of a bird is no substitute for a human voice. . . . Friends do not close the awful gap that was once filled by someone called wife or husband. It just isn’t the same.” Putting forgiveness ahead of pride might have saved this marriage.

An actress, divorced and living by herself in London, had achieved the pinnacle of financial success. She was “free.” But she said: “It’s when I come home after the theater and close the door, and know that not a soul really cares what I am doing or what is happening to me, physically or spiritually, that I understand the snare of this so-called freedom.” Is it possible that putting forgiveness ahead of pride would have saved that marriage?

IGNORANCE A FACTOR

Often offenses against us are due to ignorance, which may, in turn, be due to the environment of an individual and his rearing. If we take this into consideration it will help us to be forgiving.

A true-life experience well illustrates this point. A waitress was having problems with a cook who seemed to scream and curse at every little happening. The cook’s crude behavior was extremely trying, although she was completely oblivious to this fact. Her upbringing had never taught her to behave differently. One day the waitress spilled a dish of peas and the cook embarrassed her before all the customers. What should she do? Quit? The waitress appealed to one of Jehovah’s witnesses who was studying the Bible with her, for Scriptural guidance. She was told to speak to the cook, in the spirit of Matthew 18:15, and to be loving and forgiving.

The following week when the Witness went to conduct her Bible study she was also anxious to learn the results the waitress had with her cook. “Anne, the Bible way really works!” is the greeting she was given at the door. “Ever since I talked to you about how to handle my problem the cook has been just wonderful to me. She is the best friend I have over there. She invites me out to the kitchen for a piece of pie with her and goes out of her way to be nice to me, giving my orders special attention. I’m so glad I listened to you and didn’t yell back at her.” The cook appreciated the forgiving nature and the loving approach of the waitress.

At times ignorance leads people to commit very wicked deeds. The element of ignorance entered in to the murder of Jesus Christ. So the apostle Peter, seeing opportunity for a change in those people, said to his Jewish listeners: “I know that you acted in ignorance, just as your rulers also did.” (Acts 3:17) He called on them to repent and receive forgiveness for their sins. Many of these did. And as many as did so became brothers and sisters in the Christian congregation, in fact, the spiritual brothers of Christ!

EMPATHY AND LOVE THE KEYS

Empathy and love are qualities that will help us to be more forgiving toward those who transgress against us. Empathy is that quality by which we are able to enter into the thinking and feelings of others, placing ourselves in their shoes as it were.

When we put ourselves in the other person’s place, it helps us to be forgiving. It enables us to see more clearly how to apply the principle stated by Jesus: “Just as you want men to do to you, do the same way to them.” (Luke 6:31) Would we want others to bear a grudge against us because of some misdeed on our part? Of course not. We want others to forgive us, and we appreciate their doing so.

Unselfish, principled love helps one to see clearly the wisdom of forgiveness. In the first place it prompts us to forgive another, and then the forgiving may result in love for us by the one forgiven. As a wise king long ago said: “The one covering over transgression is seeking love.” (Prov. 17:9) Solomon was here referring to those lesser transgressions that persons, from day to day, tend to commit against one another.

The relationship between love and forgiveness is also called to our attention by the apostles Peter and Paul. In counseling his fellow Christians, Peter wrote: “Above all things, have intense love for one another, because love covers a multitude of sins.” Paul wrote: “Clothe yourselves with love.” “Even as Jehovah freely forgave you, so do you also.” (1 Pet. 4:8; Col. 3:12-14) To the extent that there is love, a husband or wife will forgive the other those mistakes for which Jehovah freely forgives us; a friend will forgive his erring companion and the Christian minister will forgive those who treat him rudely.

Why is love forgiving? Why does love “not keep account of the injury”? Because, as Paul shows in his description of love, “love is long-suffering and kind. Love is not jealous, . . . does not look for its own interests, . . . hopes all things, endures all things.” Surely all these facets of love explain why love is forgiving!​—1 Cor. 13:4-7.

However, let it be noted that forgiveness is a mercy. It cannot be demanded by the erring one as a right, even as humankind cannot demand mercy from God.

“FROM YOUR HEARTS” AND “FREELY”

Our forgiving of others is not to be a mere perfunctory, superficial forgiveness. Since forgiving is prompted by love, it must be sincere, genuine, heartfelt. Discerningly Jesus stressed that forgiving must be “from your hearts.” (Matt. 18:35) Similarly, the apostle Paul underscored that forgiving was to be done, not reluctantly, not begrudgingly, but “freely.” He urges us to be “forgiving one another freely.”​—Eph. 4:32; Col. 3:13.

In fact, our forgiving of others is to be done cheerfully, for we are told that “he that shows mercy,” which means to be forgiving, “let him do it with cheerfulness.” (Rom. 12:8) Even as “God loves a cheerful giver,” so the one who is forgiven appreciates it when the forgiving is done with cheerfulness.​—2 Cor. 9:7.

Truly there are compelling reasons why you should be forgiving. While the one in the wrong cannot demand forgiveness as a right, he can humbly plead for forgiveness even as we plead with God to forgive us. And while it is not always easy to forgive, it is the wise thing to do. It makes for peace of mind and good health, both for the forgiver and the one forgiven. It is the loving thing to do, making for happiness and prompting a loving response. And, above all, remember that your good relations with your Maker, Jehovah God, depend upon your forgiving others!

‘Two men were debtors to a certain lender; the one owed ten times as much as the other. When they did not have anything with which to pay back, he freely forgave them both. So, which of them will love him the more?’ Jesus asked. The reply: ‘The one to whom he freely forgave the more.’​—(Luke 7:41-43)

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Is an unforgiving attitude going to make for a happy home?

Priests Tell What’s Wrong with Celibacy

Priests Tell What’s Wrong with Celibacy

POPE PAUL VI says that the church law forbidding priests to marry is right. He called it a “brilliant jewel.” Earlier this year he said: “It is happy, it is lovely, it is Catholic. We must conserve and defend it.”

But the majority of younger Catholic priests do not agree. In one survey, over 80 percent of them wanted the celibacy law changed. Many older priests also believe that the church celibacy law is wrong. What do they say is wrong with it?

NO SCRIPTURAL BASIS

Many Catholic priests are quick to point out that the law is not a Scriptural one. It is not taught in the Bible. The Bible describes celibacy as a “gift,” and since this is so, priests argue, the church has no business making it obligatory.

Jesus Christ said: “Not all can accept this teaching [as to singleness], . . . Let him accept it who can.” And the apostle Paul, who himself was single, said: “I would that you all were as I am myself; but each one has his own gift from God, one in this way, and another in that.”​—Matt. 19:11, 12; 1 Cor. 7:7, “Catholic Confraternity.”

Catholic priest John A. O’Brien also emphasized that these Bible statements are not directed to a specific religious class. He said: “Neither the words of Christ nor those of St. Paul are directed specifically or exclusively to priests or candidates for holy orders but to Christians generally. They simply indicate that the state of being unmarried for the sake of the kingdom of heaven can be an authentic way of Christian life.”

Priest O’Brien then explains that the Scriptures do not forbid marriage of ministers, saying: “Writing to the Corinthians, [Paul] says: ‘Do we not have the right to be accompanied by a wife, as the other apostles of the Lord and Cephas?’ (1 Cor. 9:5) While guné, the word used here, can mean both woman and wife, the context, especially with the reference to Cephas (Peter), indicates that wife is here the most likely meaning.”

Thus, priests commonly point out that celibacy was optional, not obligatory, among early Christians. Catholic theologian Hans Küng notes: “Peter and the Apostles were, and stayed, married even in the full discipleship of Jesus, and this remained the pattern for the leaders of the community for many subsequent centuries.”

It was not until 1139 C.E. that the Catholic church imposed the celibacy law. Before that, many popes themselves were married. In fact, the recent Pope John XXIII said: “Ecclesiastical celibacy is not a dogma. The Scriptures do not impose it. It is even easy to effect a change. I take up a pen, I sign a decree and, the next day, priests who wish to may get married.”

A WRONG BASIS

Priests also point to the erroneous thinking that contributed to the church’s adoption of the celibacy law. They note that the thinking of church leaders was dominated by the teachings of “St.” Augustine, who lived from 354 to 430. This man is called, by “The Catholic Encyclopedia,” “the greatest of the [Catholic] Fathers.”

Augustine had written about marriage: “I feel that nothing more turns the masculine mind from the heights than female blandishment and that contact of bodies without which a wife may not be had.”

Catholic theologian R. J. Bunnik pointed out that such views did, and still do, influence Catholic thinking. He says that Augustine bears “no small measure of responsibility for the insinuation into our culture of the idea, still widely current, that Christianity regards sexuality as something particularly tainted with evil.”

But what influenced Augustine to downgrade marriage and sex? Priests such as John O’Brien say it was the fact that Augustine had lived with a girl outside of wedlock for some eleven years. Also, Catholic law teacher John T. Noonan observes: “Having had this guilt-ridden experience of sexual intercourse in a quasi-permanent union, Augustine believed there was nothing rational, spiritual, sacramental in the act of intercourse itself.”​—“Why Priests Leave” (1969).

So priests say that the celibacy law is founded on a wrong basis. Unscriptural and erroneous thinking on sex and marriage contributed toward its adoption.

BAD FRUITAGE

It should not be surprising, then, that an unscriptural law founded on a wrong basis should bear bad fruitage. Many priests point to this fruitage when telling what is wrong with enforced celibacy. They note that the Catholic church permits, and even condones, gross misconduct on the part of priests, as long as the priests do not marry.

Edward Frank Henriques served as a Catholic priest for sixteen years before he married and left the priesthood. He observes:

“Is it not significant that Canon Law imposes no punishment whatever upon such extraparochial diversions as clerical fornication, adultery, sodomy, flagrant promiscuity, or any other form of sexual aberration, nor even for continued and prolonged concubinage, but only for ‘committing’ matrimony? This is the unpardonable crime. How many times have I heard priests say​—and for shame, I have said it myself—​do what you will, but don’t marry her!”

Joseph Blenkinsopp, who served prominently as a Catholic scholar, contributing to “The Jerusalem Bible” and the “Jerome Bible Commentary,” pointed to common examples of misconduct. He said:

“I have personally known priests in parish work in a Latin American country who regularly took in girls for the weekend but would not have dreamed of giving up the practice of their ministry. One of them, I recall, rationalized splendidly but was surprised when I asked about the effect of this on the Indian girls in question. . . .

“It seems clear not only from recent experience but from the whole history of the Church that the ‘gift’ of celibacy is of much rarer occurrence than official pronouncements seem to presuppose.”

This is the admission of those closest to the situation. For example, Catholic priest Peter Riga has served as theology professor at Notre Dame and has taught at St. Mary’s College in California. He admits that sexual transgressions of those committed to a life of celibacy are “massive,” and not small as officially represented. Pointing to the dishonesty of church officials who glorify the virtues of enforced celibacy, he explains:

“Honesty would call for the counterbalancing evidence of countless members of the clergy who systematically resolved their difficulties in this area ranging from open concubinage to legal marriage, mistresses, paramours, and platonic dating. And shall we not include the diluted forms of homosexuality and other forms of unwholesome sexual expressions in seminaries and religious houses, for which too much depressing evidence is at hand? The nonpublicity of these widespread phenomena and the loyalty of the understanding flock which glosses over individual instances and subtracts them from notoriety is no excuse for knowingly stacking the cards and ignoring contrary evidence.”​—“Married Priests and Married Nuns” (1968).

Faced with such circumstances in the church, what are many priests doing? Priest Riga pointed to “the thousands of cases of more coherent and upright priests” who are leaving the priesthood. In 1968 an estimated 2,700 of them left in the United States alone! Thus the Catholic Church, Riga said, “is not losing her worst but her very best sons.”

A superior of a community of East Coast priests in the United States lamented the effects of this mass departure. He said: “I also feel that the perverted personalities in the priesthood will stand out more clearly in the dwindled ranks . . . I am one of the many who does not look forward to living out a life amidst twisted personalities.”

Can you blame priests for quitting? When a religious organization clings to unscriptural practices, should not any God-fearing person want to leave that organization? Many are now doing so.

Judges and Counselors of a New Order Society

Judges and Counselors of a New Order Society

“I will bring back again judges for you as at the first, and counselors for you as at the start. After this you will be called City of Righteousness, Faithful Town.”​—Isa. 1:26.

1. What was the situation in Israel during Isaiah’s time, and to what did it lead? When were their judges restored?

WHEN God spoke the above words through the prophet Isaiah to the nation of Israel in the eighth century B.C.E. they were a nation living under his law, but it was hard for anyone to get justice, and unrighteousness was allowed to run rampant in the land. (Isa. 1:23) This finally resulted in a breakdown so great that God let the ten-tribe kingdom of Israel go into captivity to the Assyrians. Later on, the southern kingdom of Judah and Benjamin was taken into exile by King Nebuchadnezzar of Babylon. God restored his people in 537 B.C.E., after the decree of Cyrus the king of Persia and conqueror of Babylon, liberating the Jews. But again the nation deteriorated, its judges becoming corrupt.​—Matt. 23:23; Luke 20:47.

2. How did God restore righteous judges in a fuller and more important sense?

2 In a fuller and more important sense God fulfilled his promise to restore righteous judges and to bring about real adherence to his righteous laws with the establishment of the Christian congregation. In the first century C.E., during the lives of the twelve apostles, God’s law was made to stand out in its full clarity and purity. Those appointed as overseers of the Christian congregation were righteous men, directed by God’s holy spirit. Jesus Christ himself appointed all the primary judges among them, namely, the faithful apostles. (Mark 3:14; Acts 9:15) These judges and counselors directed the congregation in a prosperous and successful way. For instance, in Acts 16:4, 5, we read: “Now as they traveled on through the cities they would deliver to those there for observance the decrees that had been decided upon by the apostles and older men who were in Jerusalem. Therefore, indeed, the congregations continued to be made firm in the faith and to increase in number from day to day.”

“GIFTS IN MEN”

3. What did the “gifts in men” do for the congregation?

3 God also selected additional men as “gifts” to the congregation and gave them special abilities so that the young organization could be firmly established. To this effect it is written in Ephesians 4:8, 11, 12: “Wherefore he says: ‘When he ascended on high he carried away captives; he gave gifts in men.’ And he gave some as apostles, some as prophets, some as evangelizers, some as shepherds and teachers, with a view to the readjustment of the holy ones, for ministerial work, for the building up of the body of the Christ.” Christ’s apostles, under the direction of holy spirit, appointed other men, such as Timothy and Titus, men of zeal and loyalty, who would be judges and counselors to see that righteousness was maintained inside the congregation. (1 Tim. 1:3, 4; 1Ti chap. 5; Titus 1:5-13) Furthermore, the apostles and other mature men gave much counsel in writing. With these writings added to the Hebrew Scriptures, it can be said that “all Scripture is inspired of God and beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness, that the man of God may be fully competent, completely equipped for every good work.”​—2 Tim. 3:16, 17.

BULWARK AGAINST APOSTASY

4. How long did the congregation enjoy righteous judges and counselors?

4 As long as the apostles lived, and to some extent during the lives of the faithful appointed ones who may have outlived the apostles, the congregation followed in the way of serving God faithfully. Attempts were made by some to bring in unrighteousness and injustice, but the strong authority of the apostles held them back. (2 Thess. 2:7, 8) For examples, we can point to the apostles’ action in quickly judging and correcting matters.

5-7. Give some examples of the action of the righteous judges and counselors in keeping the congregation clean before God.

5 When Ananias and Sapphira conspired in their hearts to lie to God, bringing hypocrisy into the congregation, Peter, directed by God’s spirit, saw through their hypocrisy and expressed judgment, which really was God’s own judgment against them.​—Acts 5:1-11; Matt. 18:18.

6 Again, an attempt was made to defile the congregation by bringing gross immorality into it. This took place in the congregation at Corinth. Those in charge of the Corinthian congregation were apathetic toward this insidious infiltration, but the apostle Paul acted to clear out the vicious, cancerous thing from among them. In 1 Corinthians 5:1-5, 13, Paul wrote: “Actually fornication is reported among you, and such fornication as is not even among the nations, that a wife a certain man has of his father. And are you puffed up, and did you not rather mourn, in order that the man that committed this deed should be taken away from your midst? I for one, although absent in body but present in spirit, have certainly judged already, as if I were present, the man who has worked in such a way as this, that in the name of our Lord Jesus, when you are gathered together, also my spirit with the power of our Lord Jesus, you hand such a man over to Satan for the destruction of the flesh, in order that the spirit may be saved in the day of the Lord. . . . ‘Remove the wicked man from among yourselves.’” Efforts were put forth by others to bring false doctrine and a wrong spirit into the same congregation, such men claiming to be apostles. They began to rule haughtily over their Christian brothers and to promote sects through the adulation and following of men.​—1 Cor. 1:10-13; 4:8; 2 Cor. 11:19, 20.

7 There were other injustices and deviations from Christ’s law in that congregation, but apparently Paul’s letters corrected the greater portion of these. This is inferred in his second letter to them. He commended them for the godly sorrow that they expressed because of the immorality that had existed, and for their repentance and energetic action in cleaning it out. He spoke well of their improved spirit and then gave further counsel concerning the false apostles. (2 Cor. 7:9-11; 11:12-15) Powerful letters such as these by the apostles had the effect of protecting the congregations and bringing them back in line with the law of the Christ. Pointing to this, Paul wrote, in 2 Corinthians 10:5, 6: “For we are overturning reasonings and every lofty thing raised up against the knowledge of God; and we are bringing every thought into captivity to make it obedient to the Christ; and we are holding ourselves in readiness to inflict punishment for every disobedience, as soon as your own obedience has been fully carried out.”

8, 9. What were some of the violations of God’s law that Paul, Jude, James and Jesus corrected to prevent the Devil from overthrowing the Christian congregation?

8 Further violations of the law and the spirit of Christ that the apostles had to correct were: misunderstandings about the resurrection, some teaching that it was already past, a sort of “spiritual resurrection” of those who were alive instead of an actual resurrection of the dead. (2 Tim. 2:18) Others were flatly saying that there was no resurrection. Just as Paul wrote, in 1 Corinthians 15:12, 35, 36: “Now if Christ is being preached that he has been raised up from the dead, how is it some among you say there is no resurrection of the dead? Nevertheless, someone will say: ‘How are the dead to be raised up? Yes, with what sort of body are they coming?’ You unreasonable person! What you sow is not made alive unless first it dies.” Certain Judaizers, calling themselves Christians, were trying to bring the Christians back into bondage to sin by trusting in works of the Mosaic law. This was not because they loved God and his people, but because they feared persecution from the Jews. Paul’s letter to the Galatians acted in correction of this false teaching.​—Gal. 5:2-4; 6:12, 13.

9 The letter of Jude, who was not an apostle but a half brother of Jesus Christ, powerfully reproved immorality, with which some who were trying to slip into the congregation were seeking to corrupt it. In Jude 4 we read: “My reason is that certain men have slipped in who have long ago been appointed by the Scriptures to this judgment, ungodly men, turning the undeserved kindness of our God into an excuse for loose conduct and proving false to our only Owner and Lord, Jesus Christ.” James, another half brother of Jesus, wrote in condemnation of favoritism, saying: “You have class distinctions among yourselves and you have become judges rendering wicked decisions.” (Jas. 2:1-4) Years later, shortly before the death of the apostle John, these bad things were raising their heads in the congregation; Jesus’ message to the seven congregations was strong reproof, as recorded in Revelation 2:6, 14, 15, 20. The Devil fought hard to overthrow the early congregation at its start. As long as the apostles lived as judges and counselors, the congregation was kept clean and the apostasy could not assert itself. But after the death of the apostles it took place. (2 Thess. 2:6-8) As Paul said in Acts 20:29, 30: “I know that after my going away oppressive wolves will enter in among you and will not treat the flock with tenderness, and from among you yourselves men will rise and speak twisted things to draw away the disciples after themselves.”

JUDGES AND COUNSELORS TODAY

10. How can it be said that the final fulfillment of Isaiah’s prophecy has come?

10 And now the final and grand fulfillment of Isaiah’s prophecy has come! Jehovah’s organization is again established on a fully theocratic basis, for more than 25,000 congregations of Jehovah’s witnesses all over the world are at complete unity and follow the same law in every congregation. This law is with us in the instruction and counsel of Jesus and his apostles and disciples. The organization is apostolic, that is, operating as it did under the immediate supervision of the apostles. Mature, faithful men are appointed as overseers and ministerial servants to direct the congregation and to handle violations of God’s law.

11. How does the congregation of God’s people today constitute a stronghold for true worship, and what does it provide for those who see this world’s failure?

11 Today the Christian congregation can be kept clean, maintaining God’s favor and preserving unity in accomplishing the work. The earth-wide congregation of God’s people today constitutes a stronghold for true worship. (1 Tim. 3:15) All who see the failure of this world and recognize its injustices may thus come to a place where justice is practiced and may look forward to the time near at hand when God’s law will be enforced throughout the entire earth, dispensing justice and righteousness toward all, never again allowing rebellion to bring about a downfall. Foretelling this, Isaiah 60:17, 18 says: “Instead of the copper I shall bring in gold, and instead of the iron I shall bring in silver, and instead of the wood, copper, and instead of the stones, iron; and I will appoint peace as your overseers and righteousness as your task assigners. No more will violence be heard in your land, despoiling or breakdown within your boundaries. And you will certainly call your own walls Salvation and your gates Praise.”

12. How are the congregations of God’s people governed today?

12 In these “last days,” when the Christian congregation has reached full maturity, the earthly Kingdom interests have been committed to the “faithful and discreet slave,” God’s “servant” class, made up of the remaining members of the spirit-begotten brothers of Christ on earth. (Matt. 24:45-47) Abiding by the law of Christ as set forth in the Bible, they direct the congregations of Jehovah’s witnesses throughout the earth. Through them the holy spirit has appointed men in the congregations according to Bible requirements to take care of matters that may arise in which God’s law is violated. Hence Paul said in Acts 20:28: “Pay attention to yourselves and to all the flock, among which the holy spirit has appointed you overseers, to shepherd the congregation of God, which he purchased with the blood of his own Son.”

13. What is the arrangement for taking care of serious violations of God’s law?

13 There are three mature men that usually sit on such a case, namely, the congregation servant or overseer, the assistant congregation servant and the Bible study servant. These must be men who have proved to be faithful and who love justice and mercy. (1 Tim. 3:1-10) Cases of serious wrongdoing that affect the congregation and its standing with God as well as those things that bring reproach on the congregation are handled by these three appointed men known as the “congregation service committee.” These men act in safeguarding the doctrinal and moral purity of the congregation.​—1 Tim. 4:11-16; 5:19-21; 6:3-5, 13, 14, 20; Titus 3:9-11.

14. (a) What was the arrangement for handling disputes in the early Christian congregation? (b) Why should not Christians bring lawsuits against one another in worldly courts?

14 In the early Christian congregation there was no privileged class. (Matt. 23:8; Rom. 12:10) Each one had the same opportunity and the same rights before the spiritually appointed overseers. (Prov. 28:21; 1 Tim. 5:21) If there was any difficulty between members of the congregation, they could take the dispute before these men and get a righteous judgment based on God’s law. The apostle Paul counseled that there was no need for Christians to take one another to courts of the world; that they should bring their disputes before the congregation. This was reasonable, because in God’s due time, those whom he had chosen to be joint heirs with Christ in the heavens were going to judge the world, yes, even angels. Therefore, it was actually ignoring the theocratic arrangement and bringing a defeat to themselves as a Christian congregation to institute lawsuits against one another in worldly courts. It was a reproach, a defeat for them. How could they claim to represent God the Judge of all, and his Son Jesus Christ, yes, how could they encourage others to forsake the world and join them if they themselves could not handle their own differences?​—1 Cor. 6:1-8.

A CASE FOR ILLUSTRATION

15. (a) What are the two primary purposes of the committee in handling cases of wrongdoing? (b) In the case for illustration, what is the setting?

15 To illustrate how the congregation today expresses judgment against wrongdoing, let us give an abbreviated report of an imaginary case that has come up in a certain congregation. You will notice that the procedure is simple, uncomplicated and informal. The purposes are: (1) To keep the congregation clean in Jehovah’s eyes and free from reproach; (2) to help the offender if possible. All involved are always treated with kindness. The situation involves a dedicated teen-age boy whose parents are Jehovah’s witnesses. He has gone contrary to the counsel of his parents and has fallen into the bad company of some neighborhood boys, leading eventually to stealing. The parents, on discovering this, know that it affects the reputation of the congregation in the community, because not only are the parents Jehovah’s witnesses, but also the son is a dedicated member of the congregation. They bring the matter to the attention of the responsible members of the congregation for correction, so that reproach can be erased from the congregation.

16. (a) What is the attitude of the boy before the committee? (b) How does the committee handle the hearing?

16 The boy, whose stealing was discovered by his parents, had tried to cover up the matter. But before the congregation committee he sees the seriousness of the wrong he has done and confesses it, giving evidence of the spirit of repentance and of his desire to do that which is right. All the evidence, the circumstances and factors in the case are clearly brought into the open. The expressions of the parents, the injured party, and particularly of the boy are heard. It is one of the members of the congregation from whose home he stole some money, in order to go with his worldly friends to a bar and dance hall. The one from whom he stole is willing to forgive the boy because of evident repentance. Then the committee withdraws and discusses the application of God’s law to the facts of the case and speaks again to the family. We hear the congregation overseer, Brother Christian, addressing the boy, whom we will call John Waywardson. (Scriptures are cited to show the principles involved.)

17. How does the congregation servant, Brother Christian, lay a foundation for expressing the committee’s decision?

17 Christian: “John, the committee has considered the evidence in this case and all of the circumstances and factors in connection with it. Now, as you well know, the practice of the thing of which you are guilty could prevent you from entering into the kingdom of God. It’s that serious. [1 Cor. 6:9, 10] It is mandatory for the Christian congregation to keep itself clean from such things, so as to maintain the spirit of Jehovah upon the congregation. [Deut. 23:14] You were in bad company, John, in complete disregard of your parents’ counsel [Eph. 6:1] and even contrary to our warning [Prov. 10:17; 12:1] and thereby you were led into this sin against Jehovah.”

18. (a) How does John seem to express true repentance? (b) What principles does Brother Christian express with regard to John’s action in keeping the matter covered, and as to John’s repentance?

18 The mother and father then talk to the boy about the seriousness of his failure to listen to their counsel and the bad effects of the crowd with whom he has been running. The conversation then runs as follows:

John: “I’m sorry, Dad and Mother. I was altogether in the wrong. I looked for my associations in the wrong place and I admit it now and confess that I have sinned against Jehovah and the congregation. I want to continue serving God as a member of the congregation. I am willing to do whatever the committee says and to take any discipline that is coming to me that will help me to get back into good standing with the congregation, and into the right spiritual state before Jehovah.”

Christian: “All right, John; you have been rebellious; you have sought association among the wrong people. You are nineteen years old now​—certainly old enough to take a right course on your own. But you did wrong and tried to keep it covered, and you had to be brought to us by your parents. [Job 31:33] However, it is good that, when you saw how bad your position was before Jehovah, you confessed [Jas. 5:16], and we believe that now you show sadness in a godly way​—real repentance. [Prov. 28:13; 2 Cor. 7:9, 10] We believe, too, that you see how bad your actions were and you want to straighten out matters before Jehovah.”

John: “I realize that I didn’t use good sense; I don’t know what got into me to get so far off the track. I realize now that I was really unhappy with what I was doing. And, brothers, I really do want to stay with Jehovah’s organization if I may. As I said before, I am taking steps to pay back what I stole. I’m willing to cooperate with anything that you feel that God’s law requires of me.”

19. (a) How does Brother Christian point out the disobedience to God’s law that was at the root of John’s trouble? (b) On what basis was the committee able to avoid disfellowshiping John?

19 Christian: “Well, John, it’s just as the Bible says: ‘Bad associations spoil useful habits’​—it’s as simple as that. [1 Cor. 15:33] This should be a lesson to you. Even though you got into all this trouble you do show that you have a repentant attitude now, and you want to serve with Jehovah’s organization. Therefore, mercy can be extended to you on the basis of Christ’s sacrifice, to cover your sins. [1 John 2:1, 2] So the committee’s decision is not to disfellowship you from the congregation, John. [Jas. 2:13] But we are arranging for a probationary period for you.”

John: “Brother Christian, I appreciate the opportunity to stay with God’s organization, and I’ll do anything you say to try to straighten things out to the extent possible. I know that I could have been disfellowshiped for what I did.”

Christian: “Yes, but now you have come to your senses; you have confessed what you stole and the amount, and you have taken the first step toward doing what is right by agreeing to restore fully what you stole.”

Father: “I’ll see that he does, Brother Christian.”

20. (a) On what basis could the congregation demand that John pay back what he stole, with interest? (b) How could the parents help John, and why does he need to report regularly to a member of the committee? (c) How had John actually become a slave?

20 Christian: “Very fine, Brother Waywardson. You should see that he works, either for you or for someone else, so that he himself earns enough to repay fully, with interest, what he stole. [Ex. 22:3, 7] . . . Now, John, according to God’s law your parents are responsible for you; therefore we are allowing them to supervise this matter and assist you to come back to a healthy spiritual condition. Your parents will need to restrict you on the matter of running with the gang of boys. [Prov. 22:15] They will also help to restore you by seeing that you attend the meetings of the congregation [Heb. 10:24, 25], and will assist you in other ways to make recovery. You will be required to report to me or to one of the other members of the committee once a month. This reporting is not altogether for the purpose of checking up on you, John. It is also that the committee can help you as well as to find what progress you are making [1 Thess. 5:14], in order that the congregation may not come under Jehovah’s disfavor for allowing wrongdoing to go on unchecked among its members. [1 Cor. 5:5, 6] You see, John, instead of being a slave of Jehovah, obeying his law, you actually became a slave to this bad crowd of boys that you were running with. [Rom. 6:16] You thought it was smart to do what they did, and didn’t realize the slavery you were actually in.”

21. (a) What grave danger had John placed himself in by running with the crowd of worldly boys? (b) What will now make John as well as the congregation happy?

21 Father: “Yes, and just think, the way those boys drive their cars! Why, you could have been with them when someone got killed. You could actually have become bloodguilty before Jehovah!”​—Num. 35:11, 25, 34.

Christian: “That’s right, John. Well, Brother and Sister Waywardson, if John does what he says he has resolved to do, and if you give him very close attention and help, he should get along well, and how much happier all of us will be!”​—Luke 15:7; Jas. 5:19, 20.

22. (a) Is the application of God’s law a complicated matter? (b) What should the committee always try to do if possible, and on what basis is it done?

22 This illustrates the simplicity with which such a case is handled. God’s law, so plain and simple, is adhered to. Wrongdoing cannot be condoned; yet mercy is to be extended if there is found a basis for it when the person’s attitude and the circumstances are taken into consideration. This is where the merit of Christ’s sacrifice comes in.

23. By the extension of mercy to John, what prospects are before him, and why must he not lapse back?

23 If the boy recovers, he will be restored in time to full standing with the congregation. If he lapses back into his bad course of action and is a nonrepentant sinner, a thief or evildoer, or if he persists in consorting with others in wrongdoing, he will be disfellowshiped, that is, expelled from the Christian congregation.​—1 Cor. 5:11-13.

24. What has been the result to Jehovah’s witnesses from their care to follow God’s law in keeping the congregation clean?

24 Christians are happy that Jehovah has kindly given to the congregation “gifts in men” in the person of mature ones who understand God’s law and adhere to it as judges and counselors. Jehovah’s witnesses proceed according to the Scriptural outline. They take scrupulous care to see that the organization is kept clean. Jehovah has shown that he is with them by giving them a fine standing before him, and a fine report from people of the world as to their clean morals and law-abiding principles. (1 Tim. 3:7; 1 Pet. 4:15, 16) God is bringing greater and greater spiritual prosperity and increase, tens of thousands joining their ranks each year, dedicating their lives to Jehovah, with life in view in a new order without lawlessness. As it is written in Isaiah 60:22: “The little one himself will become a thousand, and the small one a mighty nation. I myself, Jehovah, shall speed it up in its own time.”

[Picture on page 395]

Letters from the apostles helped early Christians to stay in line with the law of Christ

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Spiritually mature men serve as judges and counselors in the modern-day organization of Jehovah’s witnesses

Personally Benefiting from the Bible’s Laws and Principles

Personally Benefiting from the Bible’s Laws and Principles

“Also, your own servant has been warned by them; in the keeping of them there is a large reward.”​—Ps. 19:11.

1. Under what law are Christian living today, and why are there many similarities in the Law given to Israel?

TODAY the followers of Jesus Christ are living under the law of the Christian system of things. The law is administered by Jesus Christ, not under Israel’s old law covenant, but under the new covenant put into operation by Christ’s shed blood. In the statutes under the Mosaic law covenant there are many similarities to those of the Christian system of things. This is to be expected because ‘the Law was holy, and the commandment holy and righteous and good.’ It was “spiritual.” (Rom. 7:12, 14) And as having a shadow of the good things to come, the Mosaic Law shows us God’s thinking and his manner of dealing with his people.​—Heb. 10:1.

2. Why did the Jews under the Law need help, and what help was provided by Jehovah?

2 But the Law condemned the nation of Israel because of their violation of God’s covenant. They were said to be under a curse by it. (Gal. 3:10) For this very reason Jesus Christ died on a torture stake. By his death he could redeem the Jews from their sinfulness inherited from their forefather Adam. More than that, by the manner of his death he could remove the additional curse that the Law had brought on the Jews because of their violation of it. The apostle Paul, himself a Jew, explains this when he says: “Christ by purchase released us from the curse of the Law by becoming a curse instead of us, because it is written: ‘Accursed is every man hanged upon a stake.’” (Gal. 3:13; Deut. 21:23) Their atonement day sacrifices each year, the apostle says, sanctified to the extent of cleanness of the flesh, but were unable to impart to the Jews cleanness of conscience.​—Heb. 9:9, 13, 14.

THE LAW OF THE CHRISTIAN SYSTEM

3. Are Christians condemned by the law of the Christian system, or is it easier to keep? Explain.

3 Are Christians similarly condemned by the law of the Christian system of things? Or, is the Christian law easier, so that they can live up to it? Neither! The law of the Christian system of things is of an even higher standard, for in Romans 3:31 the apostle Paul writes concerning Christian faith and says: “Do we, then, abolish law by means of our faith? Never may that happen! On the contrary, we establish law.” Through Christ Jesus, Jehovah restores all things as he purposed them at the beginning, when He performed the marriage of Adam and Eve. For example, under the Jewish law polygamy was practiced, and divorce was allowed on grounds besides that of adultery. It was not God’s time to restore marriage to its original status. Jesus Christ explained that the Law merely made a concession to the Jews because of their hardness of heart.​—Matt. 19:7, 8.

4. What promise did Jehovah long ago make concerning his laws?

4 God had promised that he would in time enable his people to keep his laws completely: “I will give you a new heart, and a new spirit I shall put inside you, and I will take away the heart of stone from your flesh and give you a heart of flesh. And my spirit I shall put inside you, and I will act so that in my regulations you will walk, and my judicial decisions you will keep and actually carry out.”​—Ezek. 36:26, 27; Heb. 9:10.

NOT CONDEMNATION, BUT LIFE

5. What is the difference in the situation of Christians and ancient Israel as to God’s law?

5 What, then, is the difference in the situation of Christians from that of the Israelites who were under the Mosaic Law and were condemned by it? This: we would be hopelessly unable to keep the law of Christ (which is God’s law for Christians) were it not for the fact that he provided for us a better sacrifice than that arranged for under the Mosaic Law. (Heb. 9:23; 10:8-10) Whereas, up until the time of Pentecost, 33 C.E., all mankind was under the rule of ‘kings’ sin and death, now God’s undeserved kindness rules as king. (Rom. 5:14, 21) The sacrifice of Christ provides forgiveness of sin for all those putting faith in him, for we read in 1 John 2:2: “He is a propitiatory sacrifice for our sins, yet not for ours only but also for the whole world’s.”

6. Why could no one keep the Law, but how can Christians keep the law of Christ?

6 Now, no imperfect man under the perfect law set forth through Moses could keep it. For illustration, he might not be one committing murder or adultery; he might not be a thief; but the tenth commandment would convict him, because it prohibited wrong desire. An individual could never overcome the sinful flesh by his own efforts. Under the Law covenant, God’s spirit operated to help faithful men to be pleasing to him and to do the work he gave them. But under the law of Christ, God’s undeserved kindness through the sacrifice of Christ enters in. Through Christ the Christian can really come to know God and draw close to him. (1 John 2:3, 4, 14; 4:8) Forgiveness of sins gives him a clean conscience. (Heb. 9:14; 1 Pet. 3:21) He is actually on the road to life. (John 17:3; 2 Tim. 1:10) God’s spirit operates in a way to help him progressively to change his personality to come nearer to the image of God.​—Eph. 4:22-24; Col. 3:10.

7. What help does Jehovah provide today so that we can keep his laws?

7 Though there is no rule for his every action, the Christian has God’s law written in his heart and God’s spirit dwells in him at all times, aiding him to discern the right course to take. The holy spirit empowers the individual to overcome the desires of the flesh. When, through his inherited sinfulness, he violates the law of God, undeserved kindness and mercy come in to forgive him on the basis of Christ’s sacrifice. In this way he maintains a clean standing at all times before God. A Christian would be condemned only if he were to become a deliberate, rebellious breaker of God’s law. (Rom. 8:1-4) So in Hebrews 10:26-29 we read: “If we practice sin willfully after having received the accurate knowledge of the truth, there is no longer any sacrifice for sins left, but there is a certain fearful expectation of judgment and there is a fiery jealousy that is going to consume those in opposition. Any man that has disregarded the law of Moses dies without compassion, upon the testimony of two or three. Of how much more severe a punishment, do you think, will the man be counted worthy who has trampled upon the Son of God and who has esteemed as of ordinary value the blood of the covenant by which he was sanctified, and who has outraged the spirit of undeserved kindness with contempt?”

LAWS AND PRINCIPLES

8. When it comes to obedience to God’s instructions, why can we not make a distinction between “principle” and “law”?

8 A principle is defined as a general or fundamental truth; a comprehensive or fundamental law, doctrine or assumption on which others are based or from which others are derived; a governing law of conduct. When it comes to obedience to instructions from God, we cannot make a distinction between principles and laws. Every statement of God governing his people and every judicial decision of God is a law to them.

9. Although the two greatest commandments in the Law could not be enforced by human agency, can they nevertheless be call “laws”?

9 Jesus said the greatest commandment in the Mosaic Law was to love God with one’s whole heart, soul, mind and strength, and the second was to love one’s neighbor as one’s own self. (Mark 12:29-33) Now, neither the Law to Israel nor the law of Christ states any specific punishment that human agents should apply to an Israelite failing to show love, unless that failure manifests itself in some overt wrong action, such as stealing, murder, and so forth. Nevertheless, although no punishment was decreed for one’s failure to love God and neighbor, the Christian writer James calls the command to love one’s neighbor a LAW, the “kingly law.”​—Jas. 2:8.

VARIOUS AUTHORITIES

10, 11. (a) Name various authorities that can enforce laws toward Christians. (b) Is it possible to avoid the consequences of violating a law of God that human agencies cannot enforce?

10 In discussing this matter, it is good to have in mind that there are different degrees of authority under the supreme authority of Jehovah God. For example, if we violate the law governing natural things, we find that it is enforced simply by means of processes that Jehovah has placed in these things themselves and in the way that they are related to one another. There is also the law of the husband over the wife, which confers relative authority, having its limiting boundaries. (Eph. 5:22-24) There is the law of the “superior authorities,” to whom God did not give authority, but whom he permits to exercise authority in the governmental field. This authority he commands the Christian to obey, but it too is a relative authority, inferior to that of God. Accordingly we read, in Romans 13:1-4: “Let every soul be in subjection to the superior authorities, for there is no authority except by God; the existing authorities stand placed in their relative positions by God. Therefore he who opposes the authority has taken a stand against the arrangement of God; those who have taken a stand against it will receive judgment to themselves. For those ruling are an object of fear, not to the good deed, but to the bad. Do you, then, want to have no fear of the authority? Keep doing good, and you will have praise from it; for it is God’s minister to you for your good. But if you are doing what is bad, be in fear: for it is not without purpose that it bears the sword; for it is God’s minister, an avenger to express wrath upon the one practicing what is bad.”

11 Another authority exercised is that of the congregation over its members. It is relative, in that the congregation is answerable to God and Christ. Laws exist in the Christian arrangement that only God can enforce, such as to love one’s Christian brothers, to honor and respect others and their rights and to avoid wrong desire and covetousness. And he will enforce them. We cannot avoid the consequences of wrongdoing. God tells us plainly: “Whatever a man is sowing, this he will also reap.”​—Gal. 6:7.

ANGELIC ENFORCEMENT

12. Who may enforce God’s law in matters in which the congregation does not have the power?

12 It is good to keep in mind that the angels are active to “collect out from [God’s] kingdom all . . . persons who are doing lawlessness.” (Matt. 13:41) Such individuals may not commit any wrong that the congregation can act upon to expel them. Nevertheless, they do not obey God’s law through Christ, for which cause the angels enforce the law by putting them out.

13. (a) How does the Christian’s dedication oblige him to obey every word of Jehovah? (b) In this respect, what is the contrast between the spirit of the world and the Christian’s attitude?

13 Christians must appreciate these facts. Their dedication is not to an organization nor to a work. Neither is it to a human or a government; it is only to the Creator himself, to Jehovah God, through Jesus Christ. Therefore, every command from his mouth is law to them and they know that they must live by it, just as Jesus said to the Devil: “Man must live, not on bread alone, but on every utterance coming forth through Jehovah’s mouth.” (Matt. 4:4) If they do not live by it, it will be enforced against them. The spirit of God motivates them to love him and not to think that they can choose which of his laws they will obey and which they will disobey or ignore. It is the spirit of the world to try to “get by” with wrongdoing. The world’s spirit is that, if a person does not get caught, he has actually evaded the penalties of the law. As one commentator remarked, many people live by an eleventh commandment: “Thou shalt not get caught.”

ALL GOD’S LAWS ENFORCED

14. (a) Do those sinning and escaping detection go unpunished? (b) What rule did the apostle Paul state about this?

14 It is true that oftentimes an individual violates some law of the land and the crime is never uncovered. Therefore, that person does not suffer the penalty laid down by the law of the land. Some may commit adultery and may never be discovered. Consequently they think that they have evaded the penalties in the law of the family and the law of the land. Perhaps in some cases they even escape detection in the Christian congregation, at least for a time. As a result they feel they can continue sinning with impunity. As we read, in Ecclesiastes 8:11: “Because sentence against a bad work has not been executed speedily, that is why the heart of the sons of men has become fully set in them to do bad.” But do these people actually escape the consequences of their acts? No! Because all laws and principles of God are sure to be enforced, either through natural processes, by an agency of God, or by God himself. The apostle Paul states the governing rule in these matters: “The sins of some men are publicly manifest, leading directly to judgment, but as for other men their sins also become manifest later.”​—1 Tim. 5:24.

PURPOSE OF CONGREGATIONAL ACTION

15. (a) What is the primary purpose of congregational action against a violator of God’s law? (b) When and toward whom is disciplinary action involved?

15 In the Christian congregation there are definite laws against adultery, incest, homosexuality, bestiality, murder, stealing and other things, any of which, when committed by a Christian, would bring reproach from the world against the congregation. These things the Bible has put under the authority of the congregation, that is, it is required to take some action. (1 Cor. 5:1-5, 13) This action is not the punishment that the law calls for, at least not by any means the full punishment for the deed. The congregation acts, not primarily to punish the person, but to clear itself of reproach, uncleanness and contamination by cutting off (expelling) such a one from membership in the congregation. It may, if he is repentant, take disciplinary measures and place certain restrictions on him. If he is disfellowshiped (expelled), it is not to discipline him, but to get him out of God’s clean organization. The action also serves as an example working for the disciplining of the congregation. This is how we are to understand 1 Timothy 1:20; 5:20, where we read: “Hymenaeus and Alexander belong to these, and I have handed them over to Satan that they may be taught by discipline not to blaspheme.” “Reprove before all onlookers persons who practice sin, that the rest also may have fear.”

16. Why can we say that proper congregational action against a wrongdoer is an expression of God’s will?

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