“QUIT MIXING COMPANY WITH” — USING “TWO SORTS OF WEIGHTS”

THE DOUBLE STANDARD OF THE TREATMENT OF THE WORD SYNANAMIGNYMY

The word synanamignymi (“mix together”) occurs only three times in the Christian Greek Scriptures, in 1 Corinthians 5:9, 11 (above) and 2 Thessalonians 3:14 (below):

9 In my letter I wrote you to stop keeping company (synanamignymi) with sexually immoral people. 11 But now I am writing you to stop keeping company (synanamignymi) with anyone called a brother who is sexually immoral or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.

14 But if anyone is not obedient to our word through this letter, keep this one marked and stop associating (synanamignymi) with him, so that he may become ashamed. ¹⁵ And yet do not consider him an enemy, but continue admonishing him as a brother.

WRONGLY APPLYING SYNANAMIGNYMI IN TWO DIFFERENT WAYS 

We note that synanamignymi is translated in two different ways, as “stop keeping company with” and as “stop associating with.” The meanings of these two renderings are quite similar, but still there is a difference. However, one of the basic translation principles of NWT84 is the use of one English word for every word in the original text whenever possible, and there is no linguistic or contextual reason why synanamignymi should be translated differently in 1 Corinthians chapter 5 and 2 Thessalonians chapter 3. Therefore, the different renderings could suggest that the translators of NWT84 used “two different sorts of weights” in these two passages.

Two different sorts of weights are clearly seen in the study notes to 1 Corinthians 5:11 (above) and 2 Thessalonians 3:14 (below):

stop keeping company with: Or “stop associating with.” The Greek word sy·na·na·miʹgny·mai, rendered “keeping company with,” means “to mix together.” (The same Greek verb occurs at 2Th 3:14.) Thus, “keeping company” with others would imply having close fellowship or companionship with them and sharing their views and sentiments. Christians in Corinth had to “stop keeping company with,” that is, refuse to mingle with, any unrepentant sinner. They were to “remove the wicked person from among [themselves].”—1Co 5:13

and stop associating with him: A person who was “walking disorderly” in the congregation was not guilty of practicing a grave sin for which he could be disfellowshipped (2Th 3:11) Still, he was persisting in a course that could reflect badly on the congregation and that could influence other Christians. Paul thus counsels Christians to “stop associating” with him, that is, to avoid socializing with him. (Compare 2 Ti 2:20, 21.) This action might help the disorderly one to realize that he needed to conform to Bible principles. Fellow Christians would not completely avoid the person, for Paul advises them to “continue admonishing him as a brother.” —See study note on 2 Th 3:15.

The same Greek word is used in both cases, but the interpretation is different. In 1 Corinthians 5:11 synanamignymi is applied to disfellowshipped persons. But in 2 Thessalonians 3:15, this word is applied to those committing minor sins. I will show that this is a conclusion without any linguistic or contextual basis. Here, two sorts of weights are used.

A COMPARISON BETWEEN 2 THESSALONIANS CHAPTER 3 AND ROMANS CHAPTER 16 

As the study note above of 3:14 shows, the members of the Governing Body claim that the sins mentioned in 2 Thessalonians chapter 3 are minor, and they have made an arrangement in the congregations that members of the congregations can mark other members of the congregation, refusing to have any social contact with them.[1]

[1]. A Question from Readers from The Watchtower of 1995 is quoted in its entirety at the end of this article.

Both the view of the members of the Governing Body as to the nature of the sins and the arrangement of marking members of the congregation are wrong. I will demonstrate this by comparing the words of Paul in 2 Thessalonians chapter 3 and his words in Romans chapter 16.

A COMPARISON BETWEEN SIMILAR IDEAS IN 2 THESSALONIANS 3:14 AND ROMANS 16: 17, 18

The similarities between the two accounts can help us to better understand Greek words that occur just one time or a few times. I list the following similarities between 2 Thessalonians 3:6 (above) 3:11 (middle) and Romans 16:17-19 (below):

⁶ Now we are giving YOU orders, brothers, in the name of the Lord Jesus Christ, to withdraw (stellō) from every brother walking disorderly (ataktōs) and not according to the tradition (paradosis) YOU received from us.

¹³ For YOUR part, brothers, do not give up in doing right ¹⁴ But if anyone is not obedient (hypakouō) to our word through this letter, keep this one marked (skopeō) and stop associating (synanamignymi) with him, so that he may become ashamed. ¹⁵ And yet do not consider him an enemy, but continue admonishing him as a brother.

¹⁷ Now I exhort YOU, brothers, to keep your eye on (skopeō) those who cause divisions and occasions for stumbling contrary to the teaching that YOU have learned, and avoid (ekklinō) them. ¹⁸ For men of that sort are slaves, not of our Lord Christ, but of their own bellies; and by smooth talk and complimentary speech they seduce the hearts of guileless ones.

Table 1.1 outlines the similarities between the second letter to the Thessalonians  chapter 3 and the letter to the Romans chapter 16.

Table 1.1 Similarities between 2 Thessalonians 3:6,  14 and Romans 16:17, 19

	THE WRONG ACTIONS
3:6	walking disorderly (ataktōs) and not according to the tradition (paradosis) YOU received from us.
3:14	not obedient (hypakouō) to our word through this letter.
16:17	cause divisions and occasions for stumbling contrary to the teaching that YOU have learned.
16:19	they seduce the hearts of guileless ones.
	THE REACTION TO THE WRONG ACTIONS
3:14	keep this one marked (sēmeioō).
16:17	keep your eye on (skopeō).
3:6	withdraw (stellō) from.
3:14	stop associating (synanamignymi) with.
16:17	avoid (ekklinō) them.

There is a clear parallel between the two accounts. The difference is that the wrong actions had already occurred in the congregation of Rome. But in his letter to the Thessalonians Paul speaks about wrong actions that might occur in the future.

A COMPARISON OF PARTICULAR WORDS 

When we want to know the meaning of a Greek word, we can use three sources. We can use Greek-English lexicons. But we must be cautious because different lexicons give different meanings. The best way to find the meaning is to study the use of the Greek word in its contexts. But when a Greek word occurs only one or a few times, this is difficult. In such cases we can study the use of synonyms in similar contexts.

THE MEANING OF THE EXPRESSION “KEEP AN EYE ON”  (SKOPEŌ)

 Paul’s words in Romans 16:17 are:

Now I exhort YOU, brothers, to keep your eye on (skopeō) those who cause divisions and occasions for stumbling contrary to the teaching that YOU have learned.

The word skopeō occurs six times in the Christian Greek Scriptures, and I list these passages below:

Luke 11:35: Be alert (skopeō), therefore. Perhaps the light that is in you is darkness.

2 Corinthians 4:18: while we keep our eyes (skopeō), not on the things seen, but on the things unseen. For the things seen are temporary, but the things unseen are everlasting.

Galatians 6:1: Brothers, even though a man takes some false step before he is aware of it, YOU who have spiritual qualifications try to readjust such a man in a spirit of mildness, as you each keep an eye on (skopeō), yourself, for fear you also may be tempted.

Philippians 2:4: keeping an eye (skopeō), not in personal interest upon just YOUR own matters, but also in personal interest upon those of the others.

Philippians 3:17: Unitedly become imitators of me, brothers, and keep YOUR eye (skopeō) on those who are walking in a way that accords with the example YOU have in us.

 The common denominator of these examples is: “Be alert” with the implication of doing something.  In Romans 16:17, the idea is to be alert regarding those who violate the principles of Christians living. And the reason for being alert is that these persons must be avoided.

THE MEANING OF THE EXPRESSION “KEEP MARKED” (SĒMEIOŌ) 

Paul’s words in 2 Thessalonians 3:14 are:

But if anyone is not obedient (hypakouō) to our word through this letter, keep this one marked (sēmeioō)

The word sēmeioō only occurs here in the Christian Greek Scriptures. Its meaning is, “to mark, inscribe marks upon; mid. to mark for one’s self, note.” (Mounce); “to pay special attention to something for the sake of a future recall and response.” (Louw and Nida); “take note of” (UBS lexicon). The noun sēmeion means “sign; mark,” and this is a part of the verb semeioō.

When this verb was first coined, to mark something with a visible sign was the meaning. But the original meaning of words changes through time, and the idea of a visible mark was lost. We have a similar situation with the English word “mark,” which originally also meant to put a visible mark on something. But this is no longer the only meaning. Among the meanings given by Dictionary.com are:

to be a distinguishing feature of: a day marked by rain.

to put a mark or marks on: to mark each box with an X.

to record, as a score.

to make manifest: to mark approval with a nod.

to give heed or attention to: Mark my words!

to notice or observe: to mark a change in the weather.

to take notice; give attention; consider.[1]

There is a similar situation with the Greek word sēmeioō, as the lexicons show. The members of the Governing Body use the word in its original or etymological meaning of setting a mark on something or someone, though a psychological mark rather than a physical one. This is seen in an article in the Watchtower of April 15, 1985, pages 30, 31.

However, there is no linguistic reason for this application, and the common denominator of the lexicons is “to alert, to take note of.” Supporting this meaning is the parallel account in Romans 16:17 with the synonym verb “skopeō” (“be alert”) in the same context. The Romans should take note of those who violated God’s laws and avoid them. And the Thessalonians should take note of those who would not be obedient to Paul’s words and stop associating with them.

A COMPARISON OF THE SINS 

Both the Thessalonians and the Romans should take note of violations of God’s law and keep away from those who did not live in the right way. The basic issue in this article is that the members of the Governing Body use two sorts of weights, or a double standard, when they treat the Greek word synanamignymi in 1 Corinthians 5:11 and 2 Thessesalonians 3:14, when they claim that the word in 1 Corinthians refers to serious sins that can lead to disfellowshipping, while the word in 2 Thessalonians refers to minor sins. A comparison with Romans chapter 16 and 2 Thessalonians chapter 3 may illuminate this issue.

THE SINS MENTIONED IN ROMANS CHAPTER 16

I start by quoting Romans 16:17, 18:

¹⁷ Now I exhort YOU, brothers, to keep your eye on (skopeō) those who cause divisions and occasions for stumbling contrary to the teaching that YOU have learned, and avoid (ekklinō) them. ¹⁸ For men of that sort are slaves, not of our Lord Christ, but of their own bellies; and by smooth talk and complimentary speech they seduce the hearts of guileless ones.

When we are analyzing a text in the Bible, we need to consider the whole verse and the context. The leaders of Jehovah’s Witnesses have not always followed this fundamental rule. Romans 16:17 is, for example, used as evidence that “causing divisions” is a disfellowshipping offense. When someone disagree with the members of the Governing Body, the reason given for their disfellowshipping is that they cause divisions.

This fundamental rule often is not followed when Romans 16:17, 18 is discussed. The first article discussing disfellowshipping in detail was published in The Watchtower of March 1, 1952. In addition to the disfellowshipping offenses mentioned in 1 Corinthians, chapters 5 and 6, “causing of divisions” are listed on page 134. And Romans 16:17, 18 were mentioned as evidence. The same scripture is also used in the book for elders “Shepherd the Flock of God” (2019) 12.39.4, for the disfellowshipping offense “causing divisions,” which is subsumed under the heading “Apostasy.”

I show in the article “Promoting Sects” that causing divisions is necessary if someone goes against the Bible’s truth. The true Christians must separate themselves from such persons.

The reference to Romans 16:17 is simply taken out of its context. Let us look at the sins that are mentioned:

• Causing divisions.
• Causing stumbling.
• Acting contrary to Christian teaching.
• Are not slaves of Jesus Christ.
• Seducing the hearts of guileless ones.

The important point is that those whom the congregation members should avoid were guilty of all the sins mentioned in points 1-5. We see that the words “causing divisions” are not standing alone, but divisions are caused because the persons went against Christian doctrines. The result of this was that they were “seducing the hearts of guileless ones.” So “causing divisions” taken alone need not be a serious sin. But “causing divisions” by going against God’s word or by seducing others is a serious sin.

Paul says that the congregation members should avoid those who violated the laws of God. Were their sins serious? Absolutely! According to 2 Timothy 2:18, Hymenaeus and Philetus “have deviated from the truth, saying that the resurrection has already occurred.” The context shows that these were disfellowshipped. Seducing the hearts of believers, as some related to the congregation in Rome did, would be sins just as serious as those committed by Hymenaeus and Philetus.

Were these persons in Rome disfellowshipped? We do not know whether they were members of the congregation or whether they were persons outside of the congregation but related to the congregation. And neither do we know to which extent they practiced their wrong actions. In 1 Corinthians chapter 5, Paul mentions different disfellowshipping offenses. His words show that a Christian will not be disfellowshipped if he has done one of the disfellowshipping offenses one or many times. Only when a person is permeated by one or more of the disfellowshipping offenses, and he refuses to stop he should be disfellowshipped.

If the mentioned persons were members of the congregation, we do not know if some or all of them were permeated by their wrong actions. But by acting against Christian teaching and seducing congregation members, they were guilty of the disfellowshipping offence of making a sect (hairesis, Titus 3:10), just as Hymenaeus and Philetus were.

THE SINS MENTIONED IN 2 THESSALONIANS CHAPTER 3 

I refer to the two study notes that I have quoted at the beginning. The application of synanamignymi in 1 Corinthians 5:11 to disfellowshipped persons is correct. But the application of the word to minor sins in 2 Thessalonians 3:14 contradicts the context. I have shown above that the sins mentioned in Romans 16, the parallel account to 2 Thessalonians chapter 3, are serious disfellowshipping offenses. I will now show that the sins mentioned in 2 Thessalonians chapter 3 are serious disfellowshipping offenses as well.

The situation that is painted in the study note of 2 Thessalonians 3:14 is clearly misleading because the reference in the note is to those who are “walking disorderly (ataktōs).” This adverb occurs only two times in The Christian Greek Scriptures, in 2 Thessalonians 3:6 and 11, and we need to look at the context. But first, I quote verses 6 and 14 in chapter 3 one time more:

⁶ Now we are giving YOU orders, brothers, in the name of the Lord Jesus Christ, to withdraw (stellō) from every brother walking disorderly (ataktōs) [RJF: conducting oneself in an irresponsible way] and not according to the tradition (paradosis) YOU received from us.

¹⁴ But if anyone is not obedient (hypakouō) to our word (logos) through this letter, keep this one marked (skopeō) and stop associating (synanamignymi) with him, so that he may become ashamed. ¹⁵ And yet do not consider him an enemy, but continue admonishing him as a brother.

When we are exploring the seriousness of the sins mentioned in chapter 3, we need to consider the two important words paradosis (“tradition”) and logos (“word”) because these are the key words in the verses.

 The sin mentioned in verse 6 is not to follow “the tradition” (paradosis) you received from us.” In order to understand what this means we need to understand what the word paradosis (“tradition”) refers to. The sin mentioned in verse 14 is not to obey “our word (logos) through this letter.” In order to understand what this means we need to understand what the word logos (“word”) refers to.

The references of logos (“word”) and paradosis (“tradition”)

The important issue in this section is the nature of the sin that Paul is describing. The two verses where the sin is mentioned are 2 Thessalonians 3:6 and 3:14:

2 Thessalonians 3:6

⁶ Now we are giving YOU orders, brothers, in the name of the Lord Jesus Christ, to withdraw from every brother walking disorderly [RJF: in disobedience]  and not according to the tradition (paradosis) YOU received from us.

2 Thessalonians 3:14:

¹⁴ But if anyone is not obedient to our word (logos) through this letter, keep this one marked, stop associating with him, that he may become ashamed.

A comparison of the verses where the words paradosis (“tradition”) and logos (“word”) occur, show that “word” refers to God’s inspired word that was spoken or written by Paul, and “tradition”, either singular or plural, refers to all the doctrines of the true religion that Paul and others taught in the Christian congregations.

In 1 Thessalonians 1:8 (above), Paul refers to the word of Jehovah, and in 2:13 (below) he speaks about “God’s word, which you received from us.”

⁸ The fact is, not only has the word (logos) of Jehovah sounded forth from YOU in Mac·e·doʹni·a and A·chaʹia, but in every place YOUR faith toward God has spread abroad, so that we do not need to say anything.

¹³ Indeed, that is why we also thank God incessantly, because when YOU. received God’s word (logos), which YOU heard from us, YOU accepted it, not as the word (logos) of men, but, just as it truthfully is, as the word (logos) of God, which is also at work in YOU believers.

We note that both passages were addressed to the congregation in Thessalonica. So, the members of the congregation knew that the words in the letters from Paul were Jehovah’s Words.

In the first verse of the chapter we are discussing, in 2 Thessalonians 3:1, Paul again speaks of the word of Jehovah, and he prays that this word “may keep moving speedily..with you”:

¹ Finally, brothers, carry on prayer for us, that the word (logos) of Jehovah may keep moving speedily and being glorified just as it is in fact with YOU.

Paul sent letters to several congregations, and in 1 Corinthians 11:2 he uses the word “traditions” (paradosis):

² Now I commend YOU because in all things YOU have me in mind and YOU are holding fast the traditions (paradosis) just as I handed [them] on to YOU.

Here we understand that the “traditions”, either in the singular or the plural, refer to the Christian doctrines that Paul and others had taught to the members of the congregations.

As I have shown above, in his letters to the congregation in Thessalonica, he used the word logos (“word”) with reference to God’s word that he had preached and written to the congregation. Then, in 2 Thessalonians 2:15, he shows that the God’s word that he preached and wrote is identical with the traditions (paradosis)

¹⁵ So, then, brothers, stand firm and maintain YOUR hold on the traditions (paradosis)  that YOU were taught, whether it was through a verbal message (logos) or through a letter of ours.

The quotations above show that when Paul in 2 Thessalonians 3:6 says that the congregation members should withdraw from one brother who “walked disorderly” against “the tradition (paradosis) you received from us,” this refers to a violation of the Christian doctrines and not to those who did not work and were busybodies. And when Paul speaks in 3:14 about those “who were not obedient to our word (logos) through this letter,” he again refers to the violation of the Christian doctrines, the word of God, and not to minor sins made by those who were busybodies.

Paul referred to violations of the word of God, of the Christian doctrines, which were serious sins. He did not refer to minor sins such as refusing to work and being a busybody.

EXCURSION ON “BEING IDLE” OR “BEING DISOBEDIENT”? In the congregation in Thessalonica, there were some members of the congregation who had a negative view of secular work. SECULAR AND RELIGIOUS WORK IN 1 THESSALONIANS In his first letter to the Thessalonians, Paul speaks of the the importance of working with one’s hands. I quote 1 Thessalonians 2:9 (above) and 4:11 (below): 9 Certainly YOU bear in mind, brothers, our labor and toil. It was with working (ergazomai) night and day, so as not to put an expensive burden upon any one of YOU, that we preached the good news of God to YOU. 11 and to make it YOUR aim to live quietly and to mind YOUR own business and work (ergazomai) with YOUR hands, just as we ordered YOU. At the end of his letter, Paul again makes a reference to hard work. And this time he speaks about the hard spiritual work of the elder. We read in 1 Thessalonians 5:12: 12 Now we request YOU, brothers, to have regard for those who are working hard (kopiaō) [ “to be wearied or spent with labor.” (Mounce)] among YOU and presiding over YOU in [the] Lord and admonishing YOU; 13 and to give them more than extraordinary consideration in love because of their work (ergon). Be peaceable with one another. In the following verse 14, Paul gives some exhortations: 14 On the other hand, we exhort YOU, brothers, admonish the disorderly (ataktos), speak consolingly to the depressed souls, support the weak, be long-suffering toward all. THE MEANING OF IMPORTANT WORDS   Now I will discuss the meaning of the word ataktos in verse 14, as well as the verb atakteō, and the adverb ataktōs: I refer to the Greek-English lexicon of Bauer, Arndt, and Gingrich: ataktos: (adjective) The basic meaning of the adjective ataktos is “not in proper order.” It  can also mean “undisciplined impulse; disorderly; insubordinate; idle; lazy” atakteō: (verb) When the context demands, be idle; lazy. ataktōs: (adverb) dissolutely; loosely, of debauched profligate living; insufficient inclination to disciplined work; in an irresponsible manner; of irregular religious services; live in idleness. In 5:14, the adjective ataktos is used, and Paul admonishes the congregation members to “admonish the disorderly (ataktos). Whether the meaning is “disorderly,” “insubordinate [disobedient], or “idle,” we do not know. And neither do we know whether Paul had secular work or spiritual work in mind. However, because the members of the congregation knew their congregation and what Paul had taught them, they would know what Paul meant by using the adjective ataktos. SECULAR WORK IN 2 THESSALONIANS The situation in the congregation in Thessalonica when Paul wrote his second letter was quite similar to the situation when he wrote his first letter. Regarding secular work, we read in 3:7-12: 7 For YOU yourselves know the way YOU ought to imitate us, because we did not behave disorderly (atakteō) among YOU  8 nor did we eat food from anyone free. To the contrary, by labor and toil (kopto, “labor; trouble”) night and day we were working (ergazomai) so as not to impose an expensive burden upon any one of YOU. 9 Not that we do not have authority, but in order that we might offer ourselves as an example to YOU to imitate us. 10 In fact, also, when we were with YOU, we used to give YOU this order: “If anyone does not want to work, neither let him eat.” 11 For we hear certain ones are walking disorderly (ataktōs) among YOU, not working at all but meddling with what does not concern them.12 To such persons we give the order and exhortation in [the] Lord Jesus Christ that by working (ergazomai) with quietness they should eat food they themselves earn. The focus in these verses is on secular work.  Therefore, in verse 7 the verb atakteō must have the meaning “idle” or “lazy.” Paul did not behave in a lazy way when he visited them. But he was an example of one doing hard work. In a similar way, the adjective ataktos in verse 11 refer to those who are idle or lazy. RELIGIOUS WORK IN 2 THESSALONIANS The adverb ataktōs occurs one more time in 2 Thessalonians, namely, in 3:6: 6 Now we are giving YOU orders, brothers, in the name of the Lord Jesus Christ, to withdraw from every brother walking disorderly [RJF:  in disobedience]  and not according to the tradition (paradosis) YOU received from us. Can we draw the conclusion that ataktōs in this verse also has the meaning “idle or lazy” as in 3: 11? Absolutely not! Paul often use a play of words or he uses the same word with different meanings in different contexts. For example, in 3:11 there is a play of words between the words ergazomai (“to work”) and periergazomai (“to work around; being a busybody”). The reason why I can say that the adverb ataktōs has different meanings in 3:11 and 3:6 is that the context is different. 3:6: walking disorderly [RJF:  in disobedience]  (ataktōs) and not according to the tradition (paradosis) YOU received from us. 3:11:  are walking disorderly [RJF: in disobedience]  (ataktōs) among YOU, not working (ergazomai) at all but meddling with what does not concern them (periergazomai). The action described in 3:11 is “not working and being a busybody.” Therefore, the adverb ataktōs could be translated by the English adverbial “lazily” instead of disorderly. The action described in 3:6 is “(walking in disobedience) not according to the tradition you received from us.” I have already shown that the word “tradition” refers to the Christian doctrines Paul had taught the members of the congregation in Thessalonica. Therefore, the adverb ataktōs could be translated by the English adverbial. “in an insubordinate way” or “in disobedience”. This is supported by 3:1, 2: 1 Finally, brothers, carry on prayer for us, that the word of Jehovah may keep moving speedily and being glorified just as it is in fact with YOU; 2 and that we may be delivered from harmful and wicked men, for faith is not a possession of all people. Those who were walking in disobedience, could be termed as «harmful and wicked men.” Those who are mentioned in 3:14 whom Christians should stop associating with, are the same as those who act in disobedience, those who are harmful and wicked men. This is discussed  outside this Excursion.

Paul did not refer to sins that were committed but to possible future sins

One important question is whether the actions mentioned had already occurred in the congregation. We have good reason to answer no. I will use 3:6 as an example:

⁶ Now we are giving YOU orders, brothers, in the name of the Lord Jesus Christ, to withdraw from every brother walking disorderly [RJF: in disoedience]  and not according to the tradition (paradosis) YOU received from us.

Paul mentions the teachings “you received.” The verb is aorist, indicating that the receiving was past. Therefore, if the action of “walking in disobedience” had already occurred, we would have expected the aorist form. But the verb is present participle. Grammatically speaking, the use of present participle may indicate that the action either was occurring while Paul wrote his letter, or that it could occur in the future. The fact that “walking in disobedience” refers to “any brother” (singular) in verse 6 and not to particular brothers, shows that Paul is speaking of a hypothetical future situation: if a brother will do this or that. If the situation was occurring, Paul would have used brothers in the plural, as he does in verse 11.

I will now analyze 3:11:

¹¹ For we hear certain ones are walking (peripateō) disorderly (ataktōs) [RJF: in disobedience] among YOU, not working (ergazomai) at all but meddling (periergazomai) with what does not concern them.

We see that the beginnings of verse 6 and verse 11 are similar, “walking in disobedience.” But the rest of each verse is different. In verse 11, the contrast is between ergazomai (“to work”) and periergazomai (to work around; be a busybody”). These persons were conducting themselves in a disobedient way as busybodies who did not want to work. But in verse 6, Paul speaks of a supposed brother who would conduct himself in a disobedient way against the teachings of the truth. This action would be much more serious than being a busybody.

I will now return to the first part of 3:6:

Now we are giving YOU orders, brothers, in the name of the Lord Jesus Christ, to withdraw (stellō) from every brother…

The important Greek word is stellō, which occurs only two times in the Christian Greek Scriptures. In 2 Corinthians 8:2, it is used with the meaning “avoid,” and together with the preposition apo (“from”) it has the meaning “keep away from; shun.” (UBS lexicon). We note that the Thessalonians had to keep away from a brother who is “walking in disobedience” against the Christian doctrines. But they should not keep away from those brothers who were “walking in disobedience” by being busybodies.

I will now return to the study note of 2 Thessalonians 3:14 and the claim that those whom Christians should “stop keeping company with” were those who were “walking disorderly” (my translation: “in disobedience”) and that this was not a serious sin. The reference evidently is to those who were busybodies and would not work.

But we should note that the possible future situation mentioned in verse 6 of a brother who was “walking disorderly”  [in disobedience] against Christian doctrine, and this would be a serious sin, along with the actions of Hymenaeus and Philetus who were disfellowshipped.

Paul could not refer to those who were walking in disobedience according to verse 11 because their actions had occurred and were continuing, while Paul’s words are conditional; they refer to a possible situation in the future. This is seen by his use of the Greek word ei (“if”) at the beginning of 3:14. This word excludes any reference to an existing situation of those who were busybodies and did not want to work. The reference must be to a possible situation in the future.

It is absolutely clear that the words, “But if anyone is not obedient to our word through this letter,” refer to everything Paul had written in his letter, which was God’s word. In other words, the congregation members should not “keep company with” a member of the congregation who did not obey any word written in his letter.

In chapter 2, Paul exhorts the Thessalonians not to accept the words of those who say that the day of the Lord is here (2:2). He also says that they must “maintain your hold on the traditions that you were taught (2:15), i.e., they should follow the Christian doctrines.

The sins Paul refers to have not yet been committed. But if they were committed, they would be serious. For example, Paul says in 2 Timothy 2:18 that Hymenaeus and Philetus “have deviated from the truth, saying that the resurrection has already occurred.” The context shows that these were disfellowshipped.

If some members of the Thessalonian congregations were not obedient to Paul’s words regarding the day of the Lord, saying that this day “is here” (“is present”) that would be just as serious a sin as the one of Hymenaeus and Philetus. And similarly, if someone did not “maintain your hold on the traditions that you were taught” (2:15), but rejected something or introduced something else, that would be a serious sin as well. So, the attempt of the Governing Body through the study note of 2 Thessalonians 3.14 to show that the possible sins of the Thessalonians were not serious has failed.

The motive of this attempt is, of course, to try to show that synanamignymi has a different and less severe meaning in 2 Thessalonians 3:14 compared with 1 Corinthians 5:11. But this is a futile attempt because Paul in 2 Thessalonians is not referring to a concrete situation but to a hypothetical situation that could occur in the future.

Verse 6 says that the Thessalonians “should keep away from” a brother who “was walking in disobedience” against Christian doctrines. Verse 11 says that the Thessalonians should “stop associating with” one who “is not obedient to our words through this letter. The possible sins mentioned in these verses are not minor, but they are so serious that they could lead to disfellowshipping.

A COMPARISON OF THE ACTIONS 

I have shown that the accounts in 2 Thessalonians chapter 3 and Romans chapter 16 are parallel accounts. The accounts in 2 Thessalonians speak of serious sins that may occur in the future, and Romans chapter 16 speaks of serious sins that occurred in the congregation. In both accounts Paul exhorts the Christians to take note of persons who committed serious sins against God. The reason for “taking note of” is that the congregation members should act in a certain way. This is what I now will discuss, and I quote from 2 Thessalonians 3:6 (above), 3:14 (middle) and Romans 16:17 (below):

⁶ Now we are giving YOU orders, brothers, in the name of the Lord Jesus Christ, to withdraw (stellō) from every brother walking disorderly [in disobedience] (ataktōs) and not according to the tradition (paradosis) YOU received from us.

¹⁴ But if anyone is not obedient (hypakouō) to our word through this letter, keep this one marked (skopeō) and stop associating (synanamignymi) with him, so that he may become ashamed. ¹⁵ And yet do not consider him an enemy, but continue admonishing him as a brother.

¹⁷ Now I exhort YOU, brothers, to keep your eye on (skopeō) those who cause divisions and occasions for stumbling contrary to the teaching that YOU have learned, and avoid (ekklinō) them.

We have three different expressions telling congregation members to keep their distance from persons who violated the law of God. But what does this mean? Neither the Greek words stellō apo with the meaning “withdraw from” nor the Greek word ekklinō with the meaning “avoid” gives any details of the action of keeping distance from.

But the contents of the word synanamignymi is explained by Paul. The use of this word shows that keeping the distance from the sinners does not mean that they should be completely isolated. But the meaning is that the congregation members should not have private social contact with them, such as inviting them home to share a meal. But the congregation members should greet the sinners, speak with them, and continue admonishing them to live according to the laws of God.

Because the word synanamignymi in 3:14 refers to the same possible sinners as the word stellō in 3:6, the sense of “withdraw from” must be the same as “stop associating with.” The sense of ekklinō in Romans 16:17 cannot be constructed from the context. But because the situation is exactly the same here as in 2 Thessalonians chapter 3, its meaning must be the same as the meaning of synanamignymi.

Because the situations are similar, the word “avoid” (ekklinō) in Romans 16:17 must have the same reference as “withdraw from” (stellō apo) in 2 Thessalonians 3:6 and “stop associating with” (synanamignymi) in 2 Thessalonians 3:14. Christians cannot have personal social contact with those who are guilty of serious sins. But they can greet them, speak with them, and admonishing them to live according to God’s laws.

[1]. https://www.dictionary.com/browse/mark.

AVOIDING DOUBLE STANDARDS IN THE EXPLANATION OF THE GREEK WORD SYNANAMIGNYMI 

The word synanamignymi occurs only in 1 Corinthians 5:9 and 11 and in 2 Thessalonians 3:14. “Two sorts of weight are something detestable to Jehovah,” as we read in Proverbs 20:23. The members of the Governing Body have used two sorts of weights when they have explained the Greek word synanamignymi differently in 1 Corinthians chapter 5 and 2 Thessalonians chpter 3. I will now set this situation straight.

The basic meaning of synanamignymi is “mix together.” The only way of knowing how this word can be applied to the relationship between living persons, is to study the only explanation of the word in 2 Thessalonians 3:14. Paul shows that the word does not refer to shunning in the sense used by the members of the Governing Body, not to greet a person, not to speak with him or her, but isolating the person completely. Paul shows that the congregation members can be “admonishing him like a brother.” This means that they must greet him and speak with him, and not turn their back on him.

The members of the Governing Body claim that the words “admonishing him like a brother” do not refer to disfellowshipped persons who have made serious sins. But the words refer to persons who have committed minor sins. I have shown that this is a false claim because the sins Paul speaks about in his letter to the congregation in Thessalonica were serious sins, some of which being disfellowshipping offenses.

However, the nature of the sins Paul speaks about in 2 Thessalonians chapter 3 is completely irrelevant. The issue is what the meaning of synanamignymi is when it is applied to the relationships between humans. And this is what Paul explains in 2 Thessalonians 3:14. This is the only existing definition, so when the members of the Governing Body use a much stricter definition in 1 Corinthians chapter 5, this is to use two sorts of weight, this is to use double standards.

The strict treatment of shunning disfellowshipped and disassociated persons was invented by the members of the Governing Body and has no basis in the Bible. On the contrary, Paul shows that the words “stop associating with” (synanamignymi) refer to not have personal social contact with or fraternizing with particular persons. But Christians should greet them, speak with them, and admonish them to follow God’s laws and principles.

CONCLUDING REMARKS 

The members of the Governing Body often have used “two sorts of weights” or double standards.  They have made a decision, and then they have gone to the Bible to try to find support for this decision.

This is also the case with the meaning of the Greek word synanamignymi (“(stop) associating with”) applied to disfellowshipped persons. The members of the Governing Body have decided that all contact with disfellowshipped persons must cease — not greeting them, not speaking with them, and having no contact with them. This article has shown that there is no support for this treatment in the Bible!

The most important point of this article is Paul’s definition of synanamignymi applied to the relationship between persons. He shows that while Christians will avoid personal social contacts with disfellowshipped persons, they will treat them in a cordial way, greeting them, speaking with them, and admonish them to follow the laws and principles of God.

ADDENDUM

The Watchtower of April 15, 1985, page 31, had an article on marking members of the congregation. All the basic conclusions are made up by the members of the Governing Body and have no basis in the Scriptures:

If a Christian feels that someone in the congregation is not the best of association because of that person’s conduct or attitude, should he personally ‘mark’ that individual in accord with 2 Thessalonians 3:14, 15?

Those who become part of the Christian congregation do so because they love Jehovah and sincerely want to live by his principles. It is better to fellowship with these than with worldly people. We may be more comfortable with certain Christians, as Jesus ‘especially loved’ the apostle John and was particularly close to 3 of the 12. Still, he chose, was interested in, and loved all of them. (John 13:1, 23; 19:26; Mark 5:37; 9:2; 14:33) Though all brothers have failings of which we must be understanding and forgiving, we know that for the most part fellow believers are wholesome companions. (1 Peter 4:8;Matthew 7:1-5) Love for one another is an identifying mark of the Christian congregation. ​—John 13:34, 35; Colossians 3:14.

On occasion, however, someone may have an attitude or way of life of which we personally do not approve. The apostle Paul wrote about some in Corinth whose personal views about the resurrection were not right and who may have had an ‘eat, drink, and be merry’ attitude. Mature Christians in the congregation needed to be cautious about such ones, for Paul advised: “Do not be misled. Bad associations spoil useful habits.”​—1 Corinthians 15:12,32, 33.

This general counsel is also valid today. For example, a Christian couple may find that their children are adversely affected when they spend time with certain other youngsters, who may not yet take the truth seriously or may be worldly minded. These other children may yet benefit from godly training. But until there is evidence of that, the couple might restrict their children as to playing with and visiting those youngsters. This would not be a ‘marking’ such as spoken of in 2 Thessalonians chapter 3. The parents simply are applying Paul’s advice to avoid “bad associations.”

Situations that call for ‘marking’ are more serious than the above example involving children. Occasionally a person in a congregation pursues an unscriptural course that is very disturbing, though it does not yet justify the disfellowshipping action mentioned at 1 Corinthians 5:11-13. Such conduct occurred in the congregation of ancient Thessalonica, so Paul wrote: “We hear certain ones are walking disorderly among you, not working at all but meddling with what does not concern them.”​—2 Thessalonians 3:11.

What were other Christians in Thessalonica to do? Paul wrote: “We are giving you orders, brothers, in the name of the Lord Jesus Christ, to withdraw from every brother walking disorderly and not according to the tradition you received from us. For your part, brothers, do not give up in doing right. But if anyone is not obedient to our word through this letter, keep this one marked, stop associating with him, that he may become ashamed. And yet do not be considering him as an enemy, but continue admonishing him as a brother.”​—2 Thessalonians 3:6, 13-15.

Thus, without naming the lazy meddlers, Paul exposed to the congregation their serious course. All Christians who were aware of the identity of the disorderly ones would then treat them as “marked.” The counsel, “keep this one marked,” used a Greek word meaning “be you putting sign on,” that is, ‘taking special notice of someone.’ (New World Translation Reference Bible,footnote) Paul said, “Stop associating with” the marked one “that he may become ashamed.” Brothers would not completely shun him, for Paul advised them to “continue admonishing him as a brother.” Yet by their limiting social fellowship with him, they might lead him to become ashamed and perhaps awaken him to the need to conform to Bible principles. Meanwhile the brothers and sisters would be protected from his unwholesome influence.​—2 Timothy 2:20, 21.

The Christian congregation today also applies this counsel.a The Watchtowerof February 1, 1982, page 31, stressed that marking is not to be done over mere private opinions or when a Christian personally chooses to avoid close association with someone. As shown by the case in Thessalonica, marking involves serious violations of Bible principles. First the elders try repeatedly to help the violator by admonishing him. If the problem persists, they may, without naming the person, give a warning talk to the congregation concerning the disorderly conduct involved, even as Paul warned the Thessalonians. After that, individual Christians would keep the erring person “marked.”

Good judgment is needed rather than predetermined rules about every aspect of marking. Paul did not give detailed rules regarding that problem in Thessalonica, such as stipulating how long someone had to have been refusing to work before he could be marked. Similarly, the elders are in touch with the flock and can use reasonableness and discernment in determining whether a particular situation is sufficiently serious and disturbing so as to require a warning talk to the congregation.b

One purpose of marking is to move a disorderly Christian to feel ashamed and stop his unscriptural course. Individuals who had marked him, particularly the elders, will continue to encourage him and note his attitude as they have contact with him at meetings and in field service. When they see that the problem and attitude necessitating the marking have changed for the better, they can end their limitation as to socializing with him.

Consequently, marking should not be confused with a personal or family application of God’s advice to avoid bad association. While marking is not something that is needed often, it should be plain that marking is a Scriptural step that is taken when it is warranted, which step our Thessalonian brothers took.

[Footnotes]

a See The Watchtower, May 15, 1973, pages 318-20.

b For example, elders should exercise discernment in dealing with a Christian who is dating a person not “in the Lord.”​—See The Watchtower of March 15, 1982, page 31.