I previously commented on study article 39 in the October 2021 issue of the Watchtower. The article was entitled: “When a Loved One Leaves Jehovah”.
The study article that appeared the very next week, article 40, entitled: “What is True Repentance?” also struck a nerve that moved me once again to respond on what I consider to be a gross misrepresentation of Jesus parable of The Prodigal Son.
In Jesus parable, what was it that moved the father to accept his son back into the household? Was it his sincere expression of repentance?
. . .So he got up and went to his father. While he was still a long way off, his father caught sight of him and was moved with pity, and he ran and embraced him and tenderly kissed him. (Luke 15:20)
Yet this element of the story is not even mentioned in the Watchtower article. Why this is glossed over becomes apparent in paragraph 16.
“It is no easy task for the elders to determine whether someone who has committed a serious sin is now truly repentant. Why not? The elders cannot read hearts, so they must rely on outward evidence that their brother has had a complete change of viewpoint toward his sin. In some cases, a person may have sinned so flagrantly that the elders who meet with him may not be convinced that he is genuinely repentant.”
So the aim of the article is to strengthen the congregation’s trust in and compassion for the arrangement of elders serving in judicial committees. They have such a difficult task of determining if a sinner is genuinely repentant. But the actions of the father in Jesus’ parable indicates that his joy was in seeing his son return. He was not concerned about determining whether his repentance was genuine or protecting the other members of his household from a bad influence, otherwise he would have stopped him and questioned him at length before allowing him in the door. Perhaps making him sleep in the barn for a period of time.
The theme here of rejoicing over having recovered what was deemed lost is the same as the other two parables in this chapter, that of the lost sheep and the drachma coin, and are all given in response to the Pharisees criticism of Jesus actions in welcoming and eating with those whom they considered to be unrepentant sinners. (Luke 15:1,2)
The theme scripture that is chosen for this study article relates a similar occasion. (Luke 5:30-32) At that time Jesus took the initiative to approach sinners and call them to repent. This article instead turns this around and tries to use these accounts to teach a lesson that persons involved in sin are unclean, untouchable and cannot be trusted. Their claims of repentance must undergo rigorous examination by only qualified personnel as if they had a contagious disease. Only after undergoing a period of humiliation can they be welcomed. Notice how this is illustrated in the next paragraph:
17 Consider an example. A brother commits adultery over a course of many years. Instead of seeking help, he conceals his immoral conduct from his wife, his friends, and the elders. Finally, he is exposed. When confronted with the evidence, he admits to what he has done and even seems to be very sorry. Is that sufficient? The elders handling such a case would surely need to see more than sorrow. This was not a momentary lapse of judgment but a wicked course that lasted for years. The wrongdoer did not voluntarily confess; he was exposed. So the elders would need to see evidence of genuine changes in the sinner’s thinking, feelings, and conduct. (Read 2 Corinthians 7:11.) It might take the man considerable time to make the needed changes. Very likely, he would be removed from the Christian congregation for a period of time.—1 Cor. 5:11-13; 6:9, 10.
How does this illustration compare to Jesus parable of the Prodigal Son? In Jesus parable was the son exposed for secretly leading a debauched life for many years while still living at home? Did he only admit this when confronted with the evidence? Did he have to be put out of the house? If, according to the footnote, the aim is to show how Jesus parable teaches Christians how to treat disfellowshipped persons, how can the writers of this article escape the charge of deliberately twisting the scriptures?
[Footnote]
True repentance involves more than simply saying that we are sorry for a sin we have committed. Using the examples of King Ahab, King Manasseh, and the wayward son of Jesus’ parable, this article will help us understand what repentance really is. It will also discuss factors that elders must consider when weighing the repentance of a fellow believer who has committed a serious sin.
18 To show that he is genuinely repentant, a disfellowshipped person would come to the meetings regularly and follow the elders’ counsel to have a good routine of prayer and study. He would also diligently avoid the circumstances that led to his wrongdoing. If he works hard to repair his relationship with Jehovah, he can be assured that Jehovah will forgive him fully and that the elders will restore him to the congregation. Of course, when dealing with a wrongdoer, the elders evaluate each case in the light of its unique circumstances and they avoid judging harshly.
It is assumed that this is not judging harshly. But how do they know for certain that Jehovah has not already forgiven him fully? If all they have to go on is outward appearances, why is not a ceasing of the conduct and returning to the congregation not sufficient? Jesus instructed that even a person that refuses to listen to reason should become to them as a man of the nations and as a tax collector. But where does he mention that involved that the person should be completely shunned? He certainly did not set the example for treating them that way. Hence why would requiring a person seeking reinstatement to attend meetings while being given the silent treatment by all of his family and friends not be considered harsh treatment?
Yet the rest of the article continues to use Jesus example to try and justify this treatment.
CALLING SINNERS TO REPENTANCE
20 Jesus summed up an important feature of his ministry by saying: “I have come to call . . . sinners to repentance.” (Luke 5:32) That should be our desire as well. Suppose we learn that a close friend of ours has committed a serious sin. What should we do?
21 We would only harm our friend by trying to cover up his sin. Such efforts never succeed anyway because Jehovah is watching. (Prov. 5:21, 22; 28:13) You can help your friend by reminding him that the elders want to help. If your friend refuses to confess to the elders, you should inform the elders about the matter, thereby showing that you truly want to help him. His relationship with Jehovah is at risk!
It is true that Jesus set a sterling example of how to deal with sinners and it should be the desire for all Christians to imitate him. But the organization does not allow the average witness to do so. They require any encouragement, admonition or correction to be handled by congregation elders. (Gal. 6:1; Jas. 5:14,15) But the context of these two scriptures shows that, although elders can be involved, help should by no means be limited to them. In Galatians the word “qualifications” does not appear in the Greek. So the instruction Paul gives is to those in the congregation that are spiritual or led by the spirit. James in the very next verse encourages those in the congregation to confess their sins to one another. Hence, any that are spiritually mature can offer help. But the most convincing is the way Jesus instructed sin to be handled:
“Moreover, if your brother commits a sin, go and reveal his fault between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take along with you one or two more, so that on the testimony of two or three witnesses every matter may be established. 17 If he does not listen to them, speak to the congregation. If he does not listen even to the congregation, let him be to you just as a man of the nations and as a tax collector. (Matthew 18:15-17)
It is clear that Jesus here encouraged the individual Christian that has become aware of his brother’s sin to handle the matter privately. Only if that did not accomplish the purpose of gaining his brother would he proceed to involve others. The Watchtower article makes the statement: “We would only harm our friend by trying to cover up his sin.” However, this clearly is not what the Bible teaches:
My brothers, if anyone among you is led astray from the truth and another turns him back, 20 know that whoever turns a sinner back from the error of his way will save him from death and will cover a multitude of sins. (James 5:19, 20)
Hence, the truly loving and responsible thing for a spiritually mature one to do would be to take the initiative and approach an erring brother or sister with the aim of bringing them back to their senses. I can’t see how refraining from doing so would be anything but un-Christian.