Video in Russian
Here is an adapted version of the video in English 8.53
In this lesson, we will delve into the concept of apostasy. Due to the disparity between the Watch Tower Society’s (WTS) perspective on apostasy and the biblical understanding, many of our brothers and sisters (Jehovah’s Witnesses) fail to distinguish between apostasy from the WTS and apostasy from Jehovah. It is crucial to recognize the substantial difference.
Let’s begin by examining the WTS’s definition of apostates, as outlined in their publications. According to them, apostates are individuals who have turned away from the WTS, characterized by two primary categories:
a) Those who, for various reasons, have left the organization (the congregation of Jehovah’s Witnesses).
b) Those who no longer align with all the WTS teachings.
However, when we turn to the Bible’s perspective on apostasy, it becomes evident that deviating from the WTS does not equate to apostasy from Jehovah. Failure to distinguish between these distinctions poses the risk of rejecting individuals whom, from Jehovah’s standpoint, should not be dismissed.
A poignant historical example is found in the life of Jesus Christ during the 1st century AD. The leaders of Jehovah’s people regarded him as an apostate and influenced the general populace accordingly (referenced in Matthew 16:21; 27:20; John 9:24), despite Jesus being sent by Jehovah (as stated in John 12:49).
The illustration below vividly depicts how Jesus Christ was perceived as an apostate, not only by the leaders of Jehovah’s people but also by the broader community. It’s noteworthy that all the figures in this picture are considered Jehovah’s servants, with the exception of two Roman soldiers.
The same fate is foretold for the last two prophets of Jehovah. As this age comes to an end, the leaders of Jehovah’s people, who guide the congregations in Jehovah’s name, will themselves reject them, and they will encourage others to follow suit. (Videos 8.39 and 8.41) This prophecy is outlined in 2 Thessalonians 2:2-4 and Revelation 11:2-10.
How will they bring about this rejection? Their strategy is already in motion: by promoting a distorted understanding of the term «apostate» through their publications. The WTS not only urges all JWs to shun any fellow believer who disagrees with the teachings of the WTS but also instils fear by suggesting that reading anything on the Internet beyond WTS material brands them as apostates. According to this narrative, apostates would incur Jehovah’s wrath and face death at Armageddon.
For those seeking to comprehend the disparity between Jehovah’s perspective on apostates and the WTS’s stance, delve into the lesson ahead. So, who qualifies as an apostate from Jehovah’s perspective? Let’s explore what the Bible, the word of God, reveals about apostates.
The primary categories of apostates are outlined in Jeremiah 3:13; 2 Timothy 2:18, and 1 Timothy 4:1. These passages address individuals among Jehovah’s people who initially served Jehovah, embraced His commandments, but later deviated from Him, His truth, or their faith in Him.
Let’s break down the concept of apostasy into three distinct aspects: 1) departing from Jehovah;
2) deviating from the truth; and 3) falling away from the faith. This will help us comprehend Jehovah’s perspective on apostates, as revealed in the Bible.
Beginning with the first aspect, 1):
1) what does it mean to apostatize from Jehovah? (referencing Jer. 3:13,14).
The most straightforward example of this form of apostasy involves a conscious decision to cease adhering to Jehovah’s commandments and worshipping Him. Consider «Robert,» a Jehovah’s Witness who, just a year ago, devotedly worshipped Jehovah and lived by His commandments. However, today, he has chosen to live in sin without repentance. The specific reason behind his decision is less crucial than the fundamental fact that he is now unwilling to serve Jehovah and follow His commandments.
Suppose we observe that Robert has stopped serving Jehovah and no longer follows His commandments (slipped back into his former worldly ways or joined another religion). In that case, from Jehovah’s perspective he has become an apostate. In such cases, we are guided by the principles outlined in Matthew 18:15-17 and 1 Corinthians 5:11. If, despite reproof, Robert does not show a willingness to correct himself, he should be disfellowshipped from the congregation.
However, there are more complicated examples of apostasy. In ancient times, even those who outwardly appeared to be devout worshippers of Jehovah were considered apostates if their hearts were divided between God and other values, often demonstrated by serving various idols. This dual allegiance is highlighted in passages such as Ezekiel 14:1-5, Matthew 23:16-17, Mark 7:6-13, and John 12:42-43.
Despite their divided hearts, these JWs considered themselves righteous, and the organization of Jehovah’s people of old considered them righteous. However, in the eyes of Jehovah himself, they all apostatized from Him, desecrating themselves by serving idols (Eze. 14:1-5).
Similar dynamics apply today. If Robert outwardly adheres to the practices of Jehovah’s Witnesses—attending congregation meetings, studying WTS publications, engaging in preaching activities—he may perceive himself as a faithful servant of Jehovah, and the WTS may likewise view him as such.
However, what holds paramount importance to God is not merely the adherence to a checklist of worship requirements. For instance, if, while fulfilling the JW list of requirements, you prioritize your own glory (your position and authority within the congregation) over the glory of God (as described in John 12:42-43, depicting such individuals), or if you place greater value on the rules of the JW religion than the principles of Jehovah, and JW traditions supersede the well-being of Jehovah’s people (as exemplified in the case of Russia where the rules and traditions of the WTS took precedence over the safety of JWs), then Jehovah may view this as apostasy. We can understand His perspective from passages such as Matthew 23:4, 16-17; Mark 7:6-13; Luke 13:16.
Why, then, would Jehovah consider an attachment to traditions as apostasy? Because prioritizing the traditions of the figurative «elders» (respected mentors among God’s people) above the interests of Jehovah implies service not to God but to the «elders» and traditions – essentially, idolatry. For instance, in the 1st century AD, maintaining the traditions of the 7th day took precedence for the shepherds of God’s people over the well-being of the people.
They even prohibited healing on the Sabbath, despite God not forbidding it (Isaiah 58:13; Luke 13:15-16; Matthew 12:2, 12; John 5:10 clearly highlight the distinction in attitudes toward the Sabbath between Jehovah and the Pharisees). In essence, the tradition of the «elders» regarding the 7th day became an idol for many of Jehovah’s people in the 1st century.
The same principle holds true today. For instance, if the Governing Body places greater emphasis on adhering to traditions for conducting congregation meetings than ensuring the safety of Jehovah’s Witnesses in Russia, or if the WTS publications take precedence over the Word of God (even though all JWs in the Russian Federation have Bibles), then in such cases, the Governing Body and fellow Witnesses prioritize the traditions and materials of the WTS, effectively serving idols rather than God.
This is evident in the insistence by the Governing Body that all Jehovah’s Witnesses in Russia exclusively use WTS material, despite its prohibition. This contradicts Jehovah’s expectations, as He does not require His servants to hold meetings twice a week and strictly follow the WTS methodology using forbidden literature. The apostle Paul highlighted the distinction between traditions and Scripture (see Acts 17:2,3; 18:28; Rom. 15:4; Heb. 10:24,25).
It’s worth noting that we provide this example to illustrate the Governing Body’s stance toward Jehovah’s Witnesses in Russia, as it remains a pertinent and clear illustration to this day.
Another form of apostasy from Jehovah is identified as follows:
b) when a mentor leads disciples away after himself, rather than directing them to Jehovah and His Christ. This type is particularly characteristic of those who guide the congregation, while also pursuing personal gain. The apostle Paul addressed this issue, describing individuals who draw the sheep away from Jehovah, plundering His «flock» (as outlined in Acts 20:17,29,30; 1 Tim. 6:5). There exist both straightforward and intricate instances of this form of apostasy.
Let’s examine a clear and uncomplicated example of this deviation from Jehovah: Consider Robert, a figure of authority within the congregation (perhaps an elder), who, having decided to leave the congregation, no longer wishes to serve Jehovah. However, Robert is not content to depart alone. Exploiting his position, he persuades trusting fellow believers to join him in his decision (typically, regular JWs find it nearly impossible to sway others to their viewpoint, as any attempt would promptly lead to reporting to the elders and subsequent disfellowshipping).
Robert, using his influence, disseminates his new perspectives on the Bible, sometimes secretly and occasionally openly, seemingly challenging the congregation, all with the goal of gathering supporters to leave Jehovah’s people. In this scenario, Robert, in accordance with Biblical standards, has genuinely apostatized from Jehovah, pursuing his own interests rather than what aligns with Jehovah and His Christ (see Phil. 2:21; Matt. 12:30; Jude 4).
Now, consider a more complex scenario, presented in a subtle guise: Meet Robert. He hasn’t left the JW organization; in fact, he holds an esteemed position within it, genuinely convinced that he is faithfully serving Jehovah.
As an influential figure among Jehovah’s people, perhaps a congregation elder or a Bethel elder, Robert teaches mostly accurately. However, there are instances where he subtly distorts Jehovah’s Word. It’s worth noting that ordinary JWs cannot propagate incorrect doctrines; dissenters are promptly expelled. Unfortunately, Robert’s actions gradually lead God’s people away from Jehovah.
This situation echoes what happened in the 1st century among the shepherds of Jehovah’s people. They replaced God’s commandments with their own interpretations, advocating that, for the sake of donating to God, one could occasionally neglect caring for one’s parents (as detailed in Mark 7:6-13).
Another way an esteemed mentor can inadvertently lead Jehovah’s people astray is through personal example. Think of the apostle Peter: firstly, he himself acted hypocritically and imparted hypocrisy to others. Even Barnabas was swayed by Peter’s behavior, as recorded in Galatians 2:11-13.
Secondly, had it not been for the intervention of the apostle Paul, newly converted Gentile Christians might have stumbled due to Peter’s hypocrisy, potentially leading them to depart from Jehovah. In essence, when mentors of Jehovah’s people teach something contrary to God’s expectations through both their words and actions, they themselves drift away from Him, and those they teach may also be inadvertently drawn away from God.
Incidentally, when evaluating Paul’s actions concerning Peter according to WTS standards, one could argue that Paul acted as an apostate. This is because he exposed the hypocritical behavior of apostle Peter, thereby spreading negative information about a member of the Governing Body of the first century.
(In 2021, during a regional convention, a talk addressed the topic of apostates and how to identify them. It was asserted that one of the primary indicators of apostasy was the dissemination of unfavorable information about the JW organization).
Now, let’s address the second question:
2) What does it mean to deviate from the truth? (based on 2 Timothy 2:18)
As we discussed in previous lessons, «the truth» or «a pattern of sound Scriptural teaching» encompasses a set of unchanging fundamental Biblical teachings about the Creator, His purposes, His son, and more. These teachings are consistent with each other and with the entire Bible (2 Timothy 1:13 emphasizes the pattern of sound Scriptural teaching).
Therefore, «deviating from the truth» implies starting to teach something radically different, thus undermining the faith of the weak by casting doubts on the correctness of fundamental Biblical teachings—specifically, the truth of sound Scriptural teachings, not secondary ones.
For instance, in the 1st century AD, Christ’s apostles conveyed the truth about the resurrection of the dead, echoing the teachings of Jesus. They emphasized that this resurrection would occur in the age to come, not in the present age (Mark 10:29,30). All Christians shared the hope of a future resurrection of the dead (compare John 6:40; Acts 24:15; Heb. 11:35).
However, over time, Hymenaeus and Philetus began teaching differently, asserting that the resurrection had already taken place, suggesting it began in ancient times. They possibly cited examples from the Old Testament, like 1 Kings 17:21 and 2 Tim. 2:17.
This shift in teaching caused the faith of the less experienced to waver naturally. When mentors convey conflicting messages, trust in Christianity becomes shaky. For instance, upon hearing conflicting ideas about the belief in the resurrection without the ability to verify these teachings, some may have doubted Christianity.
This doubt could lead them to leave Jehovah for the secular world or another religion. Alternatively, individuals might lose faith that the resurrection of the dead is inseparably linked with the sacrifice of Jesus Christ. This departure from the truth about the role of Christ and Christianity distances them from Jehovah.
The same situation can occur today. For instance, about a year ago, Robert, a respected brother among JWs, delivered a talk from the platform asserting that Jehovah God and Jesus Christ are two separate and distinct persons.
However, today, he has deviated from the truth and now promotes the idea that Jehovah and Jesus Christ are the same entity within the concept of the Trinity (or he suggests that Jehovah of the Old Testament is equivalent to Jesus Christ of the New Testament). Additionally, he labels Jehovah’s Witnesses themselves as a dangerous American sect, a viewpoint sometimes adopted by former JWs.
If Robert imparts these teachings to less-experienced JWs, it could potentially undermine their faith. Consequently, how should one handle the situation with Robert? The approach should mirror what Paul did with Hymenaeus – publicly expose him as an apostate, so that everyone is aware of the threat Robert poses to the congregation of Jehovah’s people (according to 1 Tim. 1:20; 1 Cor. 5:11).
Regrettably, this is not a hypothetical scenario but a real-life example.
If Robert questions and rejects certain teachings of the WTS, providing scriptural arguments to demonstrate their misalignment with the Word of God, does that automatically classify him as an apostate? Not necessarily. A parallel can be drawn to Jesus, who also opposed certain misguided teachings of the figurative «1st century WTS.»
In other words, he challenged traditions of the respected «elders» of Jehovah’s people in the 1st century that contradicted God’s word (Mark 7:1-13). Despite this, Jesus remained loyal to Jehovah and was not considered an apostate.
The example of the apostle Paul further supports the idea that disagreements over certain aspects of God’s worship do not necessarily indicate a departure from the truth (1 Cor. 11:19). In fact, individuals within the congregation who engage in thoughtful reasoning can be a valuable asset. For the accusation of apostasy to hold, the Governing Body must establish that a JW teaches a fundamentally different and unsound Scriptural doctrine.
It is crucial for the Governing Body to communicate this clearly to congregation elders so that they avoid hastily disfellowshipping individuals who raise valid questions about WTS teachings.
If a JW does not distort the fundamental Scriptural teachings, then the Governing Body should carefully consider their questions in the light of the Bible. This aligns with the approach taken by the first-century Governing Body when Paul disagreed with the Jews regarding the circumcision of Gentiles. In that instance, all elders examined Paul’s inquiry, and through studying the Scriptures, they recognized that the apostle Paul was correct (Acts 15; 16:4).
Therefore, if Robert, currently dedicated to serving Jehovah without introducing personal opinions into the congregation, discusses concerns with the elders regarding certain teachings of the WTS, such as the teaching or idea about Christ returning twice or the concept of the generation consisting of two overlapping groups of anointed ones, and requests the elders to seek clarification from the Governing Body then, from a biblical standpoint, Robert may not be classified as an apostate. The G.B. should responsibly examine his questions in light of the Bible, following the example set by the 1st-century Governing Body.
Moving on to the third question:
3) what does it mean to fall away from the faith ? (referring to 1 Tim. 4:1). To understand the concept of falling away from the faith, as mentioned by Paul in 1 Timothy 4:1, it implies following deceptive spirits and teachings influenced by demons. In essence, this mirrors straying from the truth or altering the core of one’s faith, succumbing to alternative teachings about the nature of the Creator and His plans—teachings that God Himself has not revealed in His Word, the Bible.
The apostle Paul provides a clear example of apostasy in Galatians 1:6-9 and 4:9-11. Initially, the Christians in Galatia embraced the truth about Jesus Christ as taught by the apostle. However, false brothers, acting as mentors, managed to sway them over time. These influencers persuaded the Galatian Christians to revert to observing the Mosaic Law and its traditions, diverting from the Christian faith, specifically undermining the significance of Christ’s ransom sacrifice.
This form of apostasy has a dual nature. In historical instances, those falling away from the faith or trust in Jehovah tended to lean on worldly «organizations» instead of placing full reliance on Jehovah. This implies valuing alliances and cooperation with such entities more than an alliance with Jehovah, the Lord of the universe (Isaiah 30:1 and Hosea 10:4 illustrate God’s disapproval of such alliances).
In biblical times, treaties made with neighboring nations for protection were viewed as a lack of trust in Jehovah and a violation of the covenant of faithfulness. These alliances were considered spiritual fornication, as seen in dealings with the Egyptians and the Assyrians (refer to Ezekiel 16:26,28; 23:7,8). Consequently, they were seen as apostasy from faith in Jehovah (as stated in Jeremiah 3:14).
This perspective holds true today. If cooperating with worldly organizations is not sanctioned by Jehovah’s word, it may be seen as spiritual «fornication» and a lack of trust in Him (apostasy from the faith). An example is the cooperation between representatives of the WTS and the UN Human Rights Committee, as well as worldly informational-analytical agencies, despite the WTS considering the UN an abomination. The question arises: How does Jehovah view His shepherds seeking help from an abomination rather than turning to Him? The answer lies with each individual.
The provided photo serves as a clear illustration of the tangible instances where the representatives of the WTS engage in close collaboration with secular organizations. This cooperation is specifically aimed at safeguarding the interests of the WTS.
Exceptions regarding cooperation with worldly organizations are allowed according to Jehovah’s teachings. For instance, it is not forbidden by God to defend one’s interests in Caesar’s courts of the country where one resides. This practice is based on the example set by the apostle Paul in Acts 25:11.
A summary of this lesson about the meaning of apostasy from Jehovah, from the truth and from faith:
It is crucial to differentiate between apostasy from the «traditions» of the WTS (disagreement with non-Biblical teachings of the WTS) and apostasy from Jehovah;
Understanding the biblical characteristics of apostates is essential (accusations of apostasy against a JW should not be based on personal opinions).
Let’s revisit the main biblical characteristics of apostates:
a) They break faith in Jehovah and mislead the inexperienced, leading them away from the congregation. They erode trust in Jehovah and the Bible, diverting followers after themselves instead of leading them to Jehovah. This is supported by Jude 4; Acts 20:29,30; 2 Tim. 2:16-18.
b) They distort Biblical teachings, exploiting the flock for personal gain by manipulating their desire to serve Jehovah (Phil. 2:21 and 1 Tim. 6:5 provide the basis for this observation).
c) They prioritize their traditions and rules over the well-being of people, elevating them above God’s demands (2 Th. 2:2-4, serving their idols).
d) They show indifference to the challenges faced by Jehovah’s people and demand more than Jehovah himself requires (based on Matt. 23:1-4).
e) In times of difficulty, they display a lack of trust in Jehovah by seeking help from worldly organizations and forming «alliances» for mutual benefit (examples from the Old Testament, Isa. 30:1; Hos. 10:4, support this claim).
If you identify yourself in the description of apostates, remember: Jehovah expects your return (Jer. 3:14,22; Luke 15:11-24).
To discern who among those disagreeing with WTS teachings is an apostate and who is not, distinguishing between God’s commands and WTS demands is crucial. It is important to identify which commands to follow, emphasizing the distinction between God’s commands and those of the WTS.
With love to all truth-seekers in the Bible.
Jehovah’s Witnesses
“Box of Answers”