INTRODUCTION
Do we find any example in the Bible where Jehovah has used force and pressured humans to repent their sins and serve him? No such example is found. But it is the experience of Jehovah’s goodness that leads humans to repentance, as we read in Romans 2:4. When the members of the Governing Body use shunning and total isolation to force disfellowshipped persons to repent, they follow a course that is contrary to Jehovah’s goodness. Shunning and total isolation are cruel and inhuman actions that have been invented by persons who do not know Jehovah and who do not understand who he really is.
There is no basis in the text of the Bible for shunning and totally isolating those who have been disfellowshipped from the congregation. While Christians will not socialize with disfellowshipped persons, Paul shows they will greet the disfellowshipped ones, speak with them, and admonish them like brothers.
WHO SHOULD CHRISTIANS STOP ASSOCIATING WITH?
How disfellowshipped persons shall be treated is based on the meaning of Greek noun synanamignymi. Its basic meaning is “to mix together,” and the UBS lexicon defines it as “associate with, have dealings with.” Paul shows that there are some persons Christians should not “mix together with” (synanasmignymi). The important question is what this means in practical life.
The noun synanamignymi occurs three times, and I will now see what we can learn from these occurrences regarding its meaning:
1 Corinthians 5:9:
9 In my letter I wrote YOU to quit mixing in company (synanamignymi) with fornicators.
1 Corinthians 5: 11
11 But now I am writing YOU to quit mixing in company (synanamignymi) with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.
2 Thessalonians 3:14
14 But if anyone is not obedient to our word through this letter, keep this one marked, stop associating with (synanamignymi) him, that he may become ashamed.
15 And yet do not be considering him as an enemy, but continue admonishing him as a brother.
CHRISTIANS SHOULD NOT ASSOCIATE WITH DISFELLOWSHIPPED PERSONS
The words “stop associating with” are found in chapter 5 of 1 Corinthians, and I quote verses 9-13:
9 In my letter I wrote YOU to quit mixing in company (synanamignymi) with fornicators. 10 not [meaning] entirely with the fornicators of this world or the greedy persons and extortioners or idolaters. Otherwise, YOU would actually have to get out of the world. 11 But now I am writing YOU to quit mixing in company (synanamignymi) with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man. 12 For what do I have to do with judging those outside? Do YOU not judge those inside, 13 while God judges those outside? “Remove the wicked [man] from among yourselves.”
The last clause of verse 13 shows that Christians should not associate with disfellowshipped persons. I showed in my article “Disfellowshipping in the biblical way” that only Christians who are permeated with one of the 11 disfellowshipping offenses that are mentioned in the Christian Greek Scriptures must be disfellowshipped.
CHRISTIANS SHOULD NOT ASSOCIATE THOSE WHO DISOBEY CHRISTIAN TEACHINGS AND THE WAY OF CHRISTIAN LIVING
This issue needs a detailed analysis because the members of the Governing Body are clouding it in order to try to fit it into their own doctrine of the treatment of disfellowshipped persons. The members of the Governing Body claim that those whom the Christians should stop associating with, according to Paul’s words in 2 Thessalonians 3:14, are persons who do not want to work to support themselves and who are meddling in the affairs of others. These are petty sins. But I will show that Paul speaks about serious sins, so serious that they can prevent a person from getting everlasting life.
THE NATURE OF THE SINS PAUL DESCRIBES
The situation is described in 2 Thessalonians 3:6-15:
6 Now we are giving YOU orders, brothers, in the name of the Lord Jesus Christ, to withdraw from every brother walking (peripateō) disorderly (ataktōs) and not according to the tradition (paradosis) YOU received from us. 7 For YOU yourselves know the way YOU ought to imitate us, because we did not behave disorderly among YOU 8 nor did we eat food from anyone free. To the contrary, by labor and toil night and day we were working 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 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 with quietness they should eat food they themselves earn.
13 For YOUR part, brothers, do not give up in doing right. 14 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. 15 And yet do not be considering him as an enemy, but continue admonishing him as a brother.
I will analyze parts of these verses:
Walking disorderly, and not according to the tradition you received from us.
The word “walking” is translated from the verb peripateō with the meaning “to live or behave in a customary manner.” (Louw and Nida) This verb is modified by the adverb ataktōs with the meaning “to do nothing; pertaining to refusing to work” (Louw and Nida); “disorderly, irresponsible.” (Mounce). Because ataktōs modifies peripateō, it cannot refer to refusing to work. But it must have the meaning “disorderly or irresponsible,” and the rendering “walking disorderly” is fine.
So, the meaning is “to behave disorderly or irresponsible in relation to the customary manner, to what Christians usually do.” And what was it that the Galatians customarily did? They were following “the tradition” (paradosis) they had received from Paul. The noun paradosis means “the content of traditional instruction.” (Louw and Nida) The word paradosis is also used in 2 Thessalonians 2:15:
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 or through a letter of ours.
In this verse, we understand that the word paradosis (“traditions”) refers to all the Christian doctrines and the Christian way of living that Paul and other traveling elders had taught the Galatians verbally or in writing. In this verse, Paul admonishes the Galatians to follow the Christian truth that they had been taught, and in 3:6 he says that they should “withdraw” from any brother who does not follow the Christian truth that Paul had taught them.
THE SIN: Not to behave and live according to Christian doctrines and the Christian conduct. |
Not (being) obedient to our word (logos) through this letter
To what does the Greek word logos refer? The meaning of logos is “word, speech, message, argument, book, volume.” (Accordance lexicon) The basic meaning of logos is “word,” but in Paul’s letter to the Thessalonians, it refers to the good news about God’s kingdom and Jesus Christ. I quote 1 Thessalonians 1:5 (above) and 2 Thessalonians 3:1 (below):
5 because the good news (evangelion) we preach did not turn up among YOU with speech alone but also with power and with holy spirit and strong conviction, just as YOU know what sort of men we became to YOU for YOUR sakes; 6 and YOU became imitators of us and of the Lord, seeing that YOU accepted the word (logos) under much tribulation with joy of holy spirit.
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;
The antecedent of logos in 1 Thessalonians 1:6 is “the good news we preach” in 1:5. In 2 Thessalonians 3:1 “the word (logos) of Jehovah” is an expression of “the good news we preach.” The Greek text has “the word of kyrios (“lord”).” The word kyrios can refer to either Jehovah or Jesus, so the translators must make a decision of what to choose.
The sin Paul defines is not being obedient “to our word (logos) through this letter, and logos refers to “the good news we preach,” the good news about Jesus and Jehovah. Is this a minor or a major sin? We find the answer in 2 Thessalonians 1:7-9:
7 but, to YOU who suffer tribulation, relief along with us at the revelation of the Lord Jesus from heaven with his powerful angels 8 in a flaming fire, as he brings vengeance upon those who do not know God and those who do not obey (hupakouō) the good news (evangelion) about our Lord Jesus. 9 These very ones will undergo the judicial punishment of everlasting destruction from before the Lord and from the glory of his strength.
Paul refers to those who do not obey (hypakuō) his word (2 Thessalonians 3:14), and his “word” is “the good news about God’s kingdom (1 Thessalonians 1:5, 6). Paul also says the those who do not “obey the good news about our Lord Jesus” will “undergo the judicial punishment of everlasting destruction.”[1] This shows that the sins Paul speaks about in 2 Thessalonians 3:4 is not some petty actions but very serious actions.
THE SIN: Not being obedient the to God news about God’s kingdom and Jesus Christ. |
PAUL SPOKE ABOUT HYPOTHETICAL SINS AND NOT OF SINS SOME IN THE CONGREGATION HAD COMMITTED
The sins that the members of the Governing Body say those whom Christians should not keep company with are found in 2 Thessalonians 3:11, 12:
11 For we hear certain ones are walking disorderly 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 with quietness they should eat food they themselves earn.
The Watchtower August 2024, page 7 expresses the view of the members of the Governing Body:
Paul noted that some in that congregation were “walking disorderly.” They were disregarding inspired counsel. During a previous visit, he gave this order: “If anyone does not want to work, neither let him eat.” Yet, some were still refusing to work to support themselves, although able to do so. Also, they were meddling in the affairs of others. How were Christians to treat such disorderly ones?—2 Thess. 3:6, 10-12.
“Keep this one marked,” said Paul. The Greek word suggests taking special notice of this person. Paul addressed this directive to the whole congregation, not just the elders. (2 Thess. 1:1; 3:6) So individual Christians who might have noticed a fellow Christian disobeying inspired counsel would choose to “stop associating with” the disorderly one.
The important point is that the sins to which the members of the Governing Body refer are sins that have been committed — “we hear certain ones are walking disorderly among you”— while the sins that Paul speaks about have not been committed but are hypothetical. Let us see:
I quote 2 Thessalonians 3:6 one time more:
6 Now we are giving YOU orders, brothers, in the name of the Lord Jesus Christ, to withdraw from every brother walking (peripateō) disorderly (ataktōs) and not according to the tradition (paradosis) YOU received from us.
When Paul says that the Thessalonians should withdraw from those who did not follow the truth they had been taught, he did not refer to brothers who already were walking disorderly and not following the truth. The verb paripateō is Greek present, and present can refer to the past, present, and future. However, there is one pronoun indicating that the situation is hypothetical and not something that has happened, and that is pas (“all, every, any”). The use of pas in the expression “every brother” indicates that the reference is not to particular brothers who have not followed the truth, but the situation is hypothetical. The Jerusalem Bible makes this even more clear with the translation:
6 In the name of the Lord Jesus Christ, we urge you, brothers, to keep away from any of the brothers who lives an undisciplined life, not in accordance with the tradition you received from us.
The rendering “any of the brothers” accords with the meaning of the Greek words,[2] The hypothetical nature of the situation is also seen in 3:14:
14 But if (ei) anyone (tis) is not obedient to our word through this letter, keep this one marked, stop associating with him, that he may become ashamed.
The conjunction ei means “if” and the indefinite pronoun tis means “anyone.” So, the expression “any of the brothers” in 3:6 is parallel with the expression “if anyone” in 3:14. Paul says that the Galatians should “withdraw” (3:6) and “stop associating with” (3:14) brothers who would be acting in a certain way and not brothers who already had acted in a certain way.
It is ironic that the actions Paul mentions are disfellowshipping offenses today, according to the members of the Governing Body. The book “Shepherd the Flock of God” chapter 12, point 39 (4) says:
Causing Divisions, Promoting Sects: (Rom. 16: 17, 18: Titus 3:10, 11) This Would be deliberate action disrupting the unity of the congregation or undermining the confidence of the brothers in Jehovah’s arrangement. It may involve or lead to apostasy.—it-2 p 886.
A Witness today who would disagree with the members of the Governing Body on one or more issues and would not change his or her mind when the elders demanded such a change would be disfellowshipped with the pretext that he or she has disrupted the unity of the congregation.
Those whom Christians should not keep company with were not those who committed the petty sins of refusing to work or meddling in the affairs of others. But Christians should avoid brothers or sisters who did not live according to Christian norms and who refused to obey the good news of the kingdom that was preached by Paul.
These are serious sins. |
[1]. The words “everlasting destruction” do not necessarily refer to everlasting annihilation without any hope of a resurrection. But they refer to an early death by the judgment of Jesus Christ. See my article “The devaluation and the restriction of the ransom sacrifice IV An analysis of passages supposed to deal with everlasting annihilation,” in the category “Bible study.”
[2]. For those who want to dig deep into the text, I refer to 1 Thessalonians 5;14, 2 Thessalonians 1:11, 2:17 and 3:2 where the pronoun pas does not refer to particular known objects.
THE APPLICATION OF THE WORDS “NOT KEEPING COMPANY WITH”
I start with quoting the two relevant passages, 1 Corinthians 5:11, 15 (above) and 2 Thessalonians 3:15 (below):
1 Corinthians 5: 11
11 But now I am writing YOU to quit mixing in company (synanamignymi) with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.
2 Thessalonians 3:14, 15
14 But if anyone is not obedient to our word through this letter, keep this one marked, stop associating with (synanamignymi) him, that he may become ashamed.
15 And yet do not be considering him as an enemy, but continue admonishing him as a brother.
The following points from the passages above show what “quit mixing company with” means:
- Not eating with the person. (5:11)
- Take note (mark) of the person. (3:14)
- Not considering the person as an enemy. (3:15)
- Admonishing him as a brother. (3:15)
Point 1), which was written in a situation dealing with disfellowshipping, does not tell us anything about the Christian’s relationship except that the Christian should not share a meal with the disfellowshipped one. If we share a meal with a person, we are socializing with him, mixing company with him, which we should not do.
Point 2 relates to those in Thessalonika who would not obey the words of Paul. The rendering “keep this one marked” has unfortunate connotations, as if we have put a mark one the person, at least in our mind. The Watchtower of august 2024, page 7, says that the meaning of the Greek word is “taking special notice of this person,” and this would have been an excellent rendering.
Point 3) indicates that the members of the congregation in Thessalonika should have a positive view of the person, and this is enhanced by the words of Jesus that Christians should love their enemies.
Point 4) gives the clearest understanding of what “quit mixing company with” means in practical life. In order to admonish the person, one has to be together with the person, which again means that we must say normal greetings to the person and have short or long conversations with the person.
The application of the words is as follows:
1) The idea of “not mixing togehter” is applied to two groups: Those who have been disfellowshipped, and those who will not follow the Christians teachings and principles for Christian living.
2) Christians should not fraternize[1] with these people, for example share a meal with them. 3) Christians should greet them, speak with them, and admonish them to change their lives in order to live as Christians. Christians should treat them in a cordial way, as they treat all people. |
In order to see the situation in the right perspective I quote the words of Jesus in Matthew 5:43-48:
43 “YOU heard that it was said, ‘You must love your neighbor and hate your enemy.’ 44 However, I say to YOU: Continue to love YOUR enemies and to pray for those persecuting YOU; 45 that YOU may prove yourselves sons of YOUR Father who is in the heavens, since he makes his sun rise upon wicked people and good and makes it rain upon righteous people and unrighteous. 46 For if YOU love those loving YOU, what reward do YOUhave? Are not also the tax collectors doing the same thing? 47 And if YOU greet YOUR brothers only, what extraordinary thing are YOU doing? Are not also the people of the nations doing the same thing? 48 YOU must accordingly be perfect, as YOUR heavenly Father is perfect.
The situation shown by the Christian Greek Scriptures is simple: Christians will treat disfellowshipped persons and those who do not obey the words of the Scriptures in a cordial and friendly way, exactly in the same way that they treat all people. The only difference in the treatment of the two mentioned groups is that Christians will not have social contact with them, such as inviting them to parties and gatherings of friends.
The purpose of this treatment, according to 2 Thessalonians 3:15, is “that he may become ashamed.” The Greek word is entrepō with the meaning, “to show respect to a person on the basis of his high status,” (Louw and Nida) “make ashamed; pass. respect, regard; be ashamed, be made ashamed.” (UBS lexicon)
The verb of entrepō is aorist passive, which has a causative meaning — cause someone to be or to do. In addition to the idea of “shame” is the idea of “respect.” An example of the last meaning is Hebrews 12:9:
9 Furthermore, we used to have fathers who were of our flesh to discipline us, and we used to give them respect (epitrepomai) . Shall we not much more subject ourselves to the Father of our spiritual life and live?
Both those who have been disfellowshipped and those who have refused to follow the Scriptures have disrespected God and his laws and principles. Being deprived of the privilege of having social contact with Christians that may cause them to feel shame, i.e., to realize that they have acted inappropriately, and that may cause them to begin to respect God and his laws and principles.
This is a mild form of discipline because only a small part of what they find delightful is taken away from them. The contrast is the shunning that is demanded by the members of the Governing Body, where the person completely loses most of what is valuable to him, his family and his friends, and he is totally isolated. This is cruel and inhuman treatment, representing a strong pressure on him or her. This is a treatment that collides head on with Jehovah’s personality and his principles. Jehovah will never force anyone to serve him, which is exactly the objective of the treatment demanded by the members of the Governing Body.
[1]. The word “fraternize” means: “to associate socially or romantically with people considered inappropriate company, often due to a difference in status, as between managers and subordinates, or professors and students.” (https://www.dictionary.com/browse/fraternize).
THE GOVERNING BODY’S CRUEL AND INHUMAN TREATMENT OF DISFELLOWSHIPPED PERSONS
As we so often see, the members of the Governing Body speak with twisted tongues.
I quote Watchtower of August 2024, page 7 (above) and page (15 below):
The apostle Paul wrote to the Christians in Thessalonica, saying: “If anyone is not obedient to our word through this letter, keep this one marked.” (2 Thess. 3:14) Previously, we said that this was direction to the elders. If someone continued to ignore Bible principles in spite of repeated counsel, the elders might give a warning talk to the congregation. Thereafter, individual publishers would not socialize with the marked one.
5 Read 1 Corinthians 5:13. Under divine inspiration, Paul wrote a letter directing that the unrepentant sinner be removed from the congregation. How were faithful Christians to treat him? Paul told them “to stop keeping company” with him. What did that mean? Paul explained that this command included “not even eating with such a man.” (1 Cor. 5:11) Sitting down to a meal with someone can easily lead to having further association with him. Clearly, then, Paul meant that the congregation should not socialize with that man. This would protect the congregation from his corrupting influence. (1 Cor. 5:5-7) Additionally, their avoiding close contact with the man might cause him to realize how far he had strayed from Jehovah’s ways, and he might feel shame and be moved to repent.
The interpretation of synanamignymi (“(stop) keeping company with”) is excellent. The definition “not socializing with” is the meaning that I have argued in favor of above, that the only privilege the mentioned persons lose is to have social contact with the members of the congregation.
However, according to the members of the Governing Body the words “not socializing with” are applied differently in connection with disfellowshipped persons compared with those mentioned in 1 Thessalonians 3:15. So, the members of the governing Body write one (“not soccializing with”) thing and do a completely different thing (“shunning and isolating”).
The book “Keep yourselves in God’s Love” (2008), page 267, says:
“Is strict avoidance really necessary? Yes for several reasons.”
The literature of Jehovah’s Witnesses shows that family members[1] and members of the congregations shall not greet disfellowshipped persons, speak with them, or have any contact with them. They will be completely isolated. This is something very different from not “socializing with” disfellowshipped persons.
The Greek word synanamignymi is used in 1 Corinthians 5:9, 11 in connection with disfellowshipped persons, and it is used in 2 Thessalonians 3:14 in connection with those who would not obey the words of Paul. There is no passage in the Christians Greek Scriptures showing that the two groups shall be treated differently. But the members of the Governing Body make one shot: The Watchtower of August 2024, page 27 says:
“Keep this one marked,” said Paul. The Greek word suggests taking special notice of this person. Paul addressed this directive to the whole congregation, not just the elders. (2 Thess. 1:1; 3:6) So individual Christians who might have noticed a fellow Christian disobeying inspired counsel would choose to “stop associating with” the disorderly one. Did this mean that the person was treated as someone who was removed from the congregation? No, for Paul added: “Continue admonishing him as a brother.” So individual Christians would still associate with the marked one at meetings and in the ministry, but they would choose not to associate with him for social occasions or recreation. Why? “That he may become ashamed,” said Paul. As a result of the marking, the disorderly Christian might become ashamed of his conduct and change his ways.—2 Thess. 3:14, 15.
One reason given why the members of the Governing Body apply synanamignymi, “(stop) associating with” differently in the two cases, is Paul’s words “continue admonishing him as a brother.” Exactly what the meaning of the members of the Governing Body is when they refer to the words “admonishing him as a brother” is unclear. If their meaning is that Paul, in this case, says that those who are not obeying his words are brothers while disfellowshipped persons are not brothers, and therefore, the two groups must be treated differently, is an error. Paul does not say that those who do not obey his words are brothers. But he says that these persons must be treated as brothers are treated. A fine comparison is 1 Thessalonians 5:1, 2:
1 Do not severely criticize an older man. To the contrary, entreat him as a father, younger men as brothers, 2 older women as mothers, younger women as sisters with all chasteness.
In this text, “brother” and “sister” evidently refer to one’s fleshly brothers and fleshly sisters, and Timothy should treat the mentioned persons as he would have treated his brothers and sisters.
The Watchtower of August 2024, page 27, says that we should view the disfellowshipped one “as a strayed sheep and not as a lost cause.” These are wise words, and it is obvious that we should try to help a lost sheep by treating him as we would treat our brother. So, the view that those who did not obey the words of Paul in Thessalonika should be treated differently from those who were removed from the congregation in Corinth has no basis in the Bible.
The Watchtower of August 2024, which I have quoted above, makes one change in the treatment of disfellowshipped persons. We read on pages 30, 31:
14 Does what we have considered mean that we would completely ignore a person who has been removed from the congregation? Not necessarily. Certainly, we would not socialize with him. But Christians can use their Bible-trained conscience in deciding whether to invite a person who was removed from the congregation—perhaps a relative or someone they were close to previously—to attend a congregation meeting. What if he attends? In the past, we would not greet such a person. Here again, each Christian needs to use his Bible-trained conscience in this matter. Some may feel comfortable with greeting or welcoming the person to the meeting. However, we would not have an extended conversation or socialize with the individual.
On page 29 of the magazine, it is admitted that 2 John 10, 11, which has been used as proof that the members of the congregation should not greet disfellowshipped ones, has been wrongly applied. Therefore, the members of the Governing Body now have allowed the congregation members to invite a disfellowshipped person to a meeting and to greet the person if he attends the meeting. But an extended conversation is not allowed. The first words of the quotation say, “Does what we have considered mean that we would completely ignore a person who has been removed from the congregation? Not necessarily.” These words show that in all other situations they shall “completely ignore” disfellowshipped persons.
Shunning and totally isolating disfellowshipped persons, as is the demand of the members of the Governing Body, are invented by them and have no basis in the Christian Greek Scriptures |
[1]. Family members must, of course, speak with disfellowshipped persons who live in the same house. But all spiritual contact is forbidden.
THE WORDS OF 2 CORINTHIANS 2:6 SUGGEST THAT THE CHRISTIANS CAN GREET AND SPEAK WITH DISFELLOWSHIPPED PERSONS
There is no lexical or contextual reason why a disfellowshipped person cannot be treated in the same way as a person who is not obedient to Paul’s word, as this is mentioned in 2 Thessalonians 3:14, 15. This means that the members of the congregation can greet and speak with a disfellowshipped person while they are admonishing him to repent. One reference to this is 2 Corinthians 2:5-7:
5 Now if anyone has caused sadness, he has saddened, not me, but all of you to an extent—not to be too harsh in what I say. 6 This rebuke given by the majority is sufficient for such a man; 7 now you should instead kindly forgive and comfort him, so that he may not be overwhelmed by excessive sadness.
The study note for the word “rebuke” in verse 6 in the online NWT13 says:
rebuke: Or “punishment.” In his first inspired letter to the Corinthians, Paul directed that a man who had unrepentantly practiced sexual immorality be removed from the congregation. (1Co 5:1, 7, 11-13) That discipline had good effects. The congregation was protected from a corrupting influence, and the sinner sincerely repented. The man performed works befitting repentance, so Paul now indicates that “the rebuke given by the majority [was] sufficient” and that the man be welcomed back by the congregation. This is consistent with the ways of Jehovah, who disciplines his people “to the proper degree.”—Jer 30:11.
The explanation of the study note is correct, except the use of the word “punishment.” But it fails to show what the word “rebuke” refers to and who those are who made the rebuke. Below I will look at some of the details.
The Greek noun that is translated as “rebuke” is epitimia, and it occurs only in 2 Corinthians 2:6. This means that we cannot construe the meaning of the word on the basis of the context. NWT13 has the rendering “rebuke,” but the study note has the alternative “punishment.” However, there are several reasons why the rendering “punishment” is not fitting.
What was the punishment that the man received? According to 1 Corinthians 5:5, the man “was handed over to Satan,” i.e., he was disfellowshipped. This was something that all the members of the congregation who were saddened by his action stood behind. But not all the congregation members, but only a great number of them, were behind the epitimia that led the sinner to repentance. This indicates that epitimia was not the disfellowshipping of the man and that “rebuke” is a better rendering than “punishment.”
The verb epitimaō corresponds to the noun epitimia, and according to Bauer, Arndt, and Gingrich the meaning of the verb is “rebuke, reprove, censure also speak seriously, warn, in order to prevent an action or bring one to an end…punish.” The corresponding verb epitimaō occurs 29 times and, therefore, it is easier to define. In none of the 29 occurrences, is the sense “to punish.” But in all examples, the meaning “rebuke” is the natural rendering. I give the following three examples, Matthew 16:22 (above), Matthew 19:13 (middle), and 2 Timothy 4:2 (below):
22 At this Peter took him aside and commenced rebuking (epitimaō) him, saying: “Be kind to yourself, Lord; you will not have this [destiny] at all.”
13 Then young children were brought to him, for him to put his hands upon them and offer prayer; but the disciples reprimanded (epitimaō) them.
2 preach the word, be at it urgently in favorable season, in troublesome season, reprove, reprimand (epitimaō), exhort, with all long-suffering and [art of] teaching.
In all three examples, epitimaō has the meaning “rebuke” and not “punishment.” Paul’s words in 2 Timothy 4:2 are close to the use of epitimia in 2 Corinthians 2.6. Timothy should “reprimand/rebuke” other Christians with all long-suffering and teaching.
There are also other important words in 2 Corinthians 6:2, namely, “the majority.” According to the present procedure invented by the Governing Body, “the punishment” would be that no member of the congregation in Corinth spoke with the man or greeted him. If he attended a meeting and spoke to someone, they would turn their back on him and not answer him.
However, the words “the majority” speak against this. The Greek adjective polus (“much; many”) is masculine plural, genitive, comparative. The English parsing of the adjective is positive: “much”; comparative: “more”; superlative “most.” It is not easy to translate the Greek comparative form of polus into English. The rendering “the majority” is inaccurate because this would be the literal rendering of the superlative form (“most”). The rendering “many” would be a literal rendering of the positive form. The rendering “the more” would be a literal rendering of the comparative form but would not be good modern English. I, therefore, suggest the rendering, “The rebuke given by a great number was sufficient for such a man.”
The important point in verses 5 and 6 is the contrast between “all” and “a great number” (“the more”). All of the congregation members were saddened by the actions of the man, but only a great number of them rebuked him. If the rebuke was shunning, it was required that all members of the congregation would participate in this action. But only a great number (“the more”) participated in the rebuke. This corroborates the view that the rebuke was that the great number asked the man to change his course. In order to do that, the “great number” had to greet the man and speak to the man.
The Greek verb that is used in 2 Thessalonians 3:15 with the purpose of causing the man to repent is noutheteō, and the same lexicon defines this verb as “admonish, warn, instruct.” The verbs epitimaō and noutheteō have both different meanings and similar meanings. But both verbs can be used to try to cause a sinner to repent. So, there are good reasons to believe that the use of the noun epitimia in 2 Corinthians 2:6 shows that the members of a Christian congregation in Corinth could greet and speak with the disfellowshipped member while they were rebuking him and admonishing him to repent, exactly in the same way that the Thessalonians according to 2 Thessalonians 3:15 could greet and speak with a person who was marked in order to cause him to repent.
The words of 2 Corinthians 2:6 that a great number of the members of the congregation in Corinth rebuked the man who was disfellowshipped show that Christians can greet and speak with disfellowshipped persons while they rebuke or admonish them. |
CONCLUSION
During the 21st century, more than 1.5 Witnesses have been disfellowshipped. The way these have been treated has led to tens of thousands of ruined lives, of which the members of the Governing Body bear the responsibility.
In this study, I have demonstrated that the treatment of disfellowshipped persons demanded by the members of the Governing Body have been invented by them, and has no basis in the Bible.
The same noun synanamignymi has been used both in connection with disfellowshipped persons (1 Corinthians 6:9, 11) and those who would not obey the words of Paul (1 Thessalonians 3:14, 15) And there is nothing in the contexts suggesting that both groups must not be treated in the same way.
This means that the only privilege both disfellowshipped persons and those who would not obey the words of Paul would lose would be social fellowship with the members of the congregations. In all other respects, both groups would be treated like all other members of the congregations. This means that the congregation members can greet members of both groups, speak with them, and admonish them to live Christian lives.
The detailed analysis of 2 Corinthians 2:6 suggests that a great number of the members of the congregation in Corinth greeted the disfellowshipped man, spoke with him, and admonished him to stop living with his father’s wife.
Jehovah God will never force anyone to serve him, but this is what is done when disfellowshipped persons are shunned and totally isolated. But Jehovah has instructed his servants through his word to use the mild form of discipline of losing social contact with the congregation members. This can help the sinner to realize his situation, be ashamed, and starting to show respect for Jehovah and his laws again.