1-2. (a) Kumno U Jehobah u sngew shaphang ka pop ba leh khnang? (b) Kaei kaba U Jehobah u kyrmen ïa kiba leh pop?

 JEHOVAH is not a permissive God; he does not condone sin. (Ps. 5:4-6) He requires that we respect his righteous standards, which he has set forth for us in his Word. Of course, Jehovah does not expect perfection from imperfect people. (Ps. 130:3, 4) At the same time, he does not tolerate ‘ungodly men who turn his undeserved kindness into an excuse for brazen conduct.’ (Jude 4) Indeed, the Bible speaks of the “destruction of the ungodly” at God’s war of Armageddon.​—2 Pet. 3:7; Rev. 16:16.

² However, Jehovah does not want anyone to suffer destruction. As we discussed earlier in this series of articles, the Bible clearly states that he “desires all to attain to repentance.” (2 Pet. 3:9) Christian elders imitate Jehovah as they patiently try to help wrongdoers to change their ways and be restored to Jehovah’s favor. However, not all wrongdoers respond favorably. (Isa. 6:9) Some continue in a wrong course despite the elders’ repeated efforts to lead them to repentance. What is to be done in such a situation?

 WENG NOH IA U BRIEW UBA SNIEW

3. (a) Ka Baibl ka ong ba dei ban leh kumno ïa ki nongleh pop kibym kylla-ka-bamut? (b) Balei ngi lah ban ong ba u nongleh bakla u la jied hi ban shah weng noh na ka balang?

³ When a wrongdoer is unrepentant, the elders have no choice but to follow the direction found at 1 Corinthians 5:13: “Remove the wicked person from among yourselves.” In a sense, the wrongdoer has chosen that consequence; he is reaping what he a has sown. (Gal. 6:7) Why can we say that? Because he has refused to respond to repeated attempts by the elders to lead him to repentance. (2 Ki. 17:12-15) His actions show that he has chosen not to abide by Jehovah’s standards.​—Deut. 30:19, 20.

4. Balei la ju pynbna ha ka balang haba u nongleh pop ubym kylla-ka-bamut u la shah weng na ka balang?

⁴ When an unrepentant wrongdoer is removed from the congregation, an announcement is made to inform the congregation that he is no longer one of Jehovah’s Witnesses. b The purpose of that announcement is not to humiliate the wrongdoer. Rather, it is made so that the congregation can follow the Scriptural admonition to “stop keeping company” with that person, “not even eating with” him. (1 Cor. 5:9-11) That direction is given for good reason. The apostle Paul wrote: “A little leaven ferments the whole batch of dough.” (1 Cor. 5:6) Unrepentant wrongdoers can weaken the determination of those who are trying to live by Jehovah’s righteous standards.​—Prov. 13:20; 1 Cor. 15:33.

5. Kumno ngi dei ban sngew shaphang ito iba la shah weng noh na ka balang, bad balei?

⁵ How, then, should we view a fellow believer who is removed from the congregation? Although we do not socialize with him, we should view him as a lost sheep, not a lost cause. A sheep that has strayed from the fold may well return. Remember, that lost sheep dedicated himself to Jehovah. Sadly, he is not living up to that dedication at present, and that puts him in a dangerous position. (Ezek. 18:31) Nevertheless, as long as Jehovah’s mercy is available, there is hope that the person will return. How do the elders reflect that hope even toward a wrongdoer who has been removed from the congregation?

KUMNO KI RANGBAH BALANG KI ÏARAP ÏA KITO KIBA LA SHAH WENG

6. Kiei ki sienjam ba ki rangbah balang ki shim ban ïarap ïa kito kiba la shah weng na ka balang?

⁶ Is the individual who has been removed from the congregation abandoned​—left completely on his own to find his way back to Jehovah? By no means! When informing an unrepentant wrongdoer that he will be removed from the congregation, the committee of elders will explain to him what steps he can take to return to the congregation. But the elders will do even more. In most cases, they will tell the wrongdoer that they would like to meet with him again after a few months have passed to see if he has had a change of heart. If the wrongdoer is willing to meet with them  again, the elders will at that subsequent meeting make a warm appeal for him to repent and return. Even if he has not had a change of heart at that time, the elders will make periodic efforts to contact him in the future.

7. Kumno ki rangbah balang ki pyrthuhbud ïa ka jingsngewsynei jong U Jehobah haba ki pyrshang ban ïarap ïa uba la shah weng noh na ka balang? (Jeremaïah 3:12)

⁷ The elders strive to reflect Jehovah’s compassion as they deal with someone who has been removed from the congregation. For example, Jehovah did not wait for his wayward people in ancient Israel to take the first step. Rather, he took the initiative to reach out to them even before they showed any signs of repentance. As noted in the second article in this series, Jehovah illustrated his compassion by telling the prophet Hosea to offer reconciliation to his wife, who was still sinning. (Hos. 3:1; Mal. 3:7) In imitation of Jehovah, Christian elders genuinely want the wrongdoer to return, and they do not make it difficult for him to do so.​—Read Jeremiah 3:12.

8. Kumno ka pharshi jong u Jisu shaphang u khun sarong awria ka pyni shuh shuh ïa ka jingisynei jong U Jehobah? (Loukas 15:7)

⁸ Recall Jesus’ parable of the lost son, as discussed in the second article in this series. When catching sight of his son returning home, the father “ran and embraced him and tenderly kissed him.” (Luke 15:20) Notice that the father did not wait for his son to beg for forgiveness. Rather, he took the initiative, as any loving father would. The elders strive to show a similar attitude toward those who have strayed. They want these lost sheep to “come back home.” (Luke 15:22-24, 32) There is joy in heaven when a sinner returns, and there is joy on earth as well!​—Read Luke 15:7.

9. Kaei kaba U Jehobah u kwah ïa kiba la leh pop kin leh?

⁹ From what we have considered so far, it is clear that Jehovah does not condone unrepentant wrongdoing. However, he does not turn his back on wrongdoers. He wants them to return. Jehovah’s feelings toward repentant wrongdoers are expressed at Hosea 14:4: “I will heal their unfaithfulness. I will love them of my own free will, because my anger has turned away.” What a strong incentive for elders to respond to any signs of repentance. And what a strong incentive for those who have left Jehovah to return without delay.

10-11. Kumno ki rangbah balang kin pyrshang ban ïarap ïa kito kiba la shah weng mynshuwa na ka balang?

¹⁰ What about individuals who in the past were removed from the congregation, perhaps many years ago? Such individuals may no longer be practicing the sin for which they were removed. In some situations, they may not even recall why they were removed. Whatever the case, the elders will try to locate and visit these individuals. During such visits, the elders will even offer to pray with them and make a warm appeal for them to return to the congregation. Of course, if a person has been away from the congregation for many years, he would no doubt be very weak spiritually. Therefore, if he indicates that he wants to return to the congregation, the elders might arrange for someone to conduct a Bible study with him, even though he has not yet been reinstated.  In all cases, the elders would be the ones to arrange for the Bible study.

¹¹ In imitation of Jehovah’s compassion, the elders want to reach out and help as many as possible to know that the door is open for them to come back. When a sinner manifests repentance and abandons his wrong course, he can be reinstated without delay.​—2 Cor. 2:6-8.

12. (a) Ha kum kino ki khep ki rangbah balang ki donkam ban kham phikir bha? (b) Balei ngim dei ban sngew ba katto katne ki nongleh pop kim lah ban ïoh jingmap na U Jehobah? (Peit ruh ïa ka jingthoh ha trai.)

¹² In certain circumstances the elders need to be especially careful before reinstating someone. For example, if a person was guilty of child abuse or apostasy or if he schemed to end a marriage, the  elders would want to be sure that he is truly repentant. (Mal. 2:14; 2 Tim. 3:6) They must protect the flock. At the same time, we need to realize that Jehovah will accept back any wrongdoer who shows genuine repentance and stops engaging in wrong conduct. So although the elders exercise due caution with those who have dealt treacherously with others, they should not go so far as to say that certain types of sinners can never receive Jehovah’s mercy. c​—1 Pet. 2:10.

KAEI BA KA BALANG KA LAH BAN LEH

13. Kaei ka jingïapher hapdeng ka rukom leh jong ngi ïa u briew uba la shah pynbeit da ki rangbah balang bad ïa u briew uba la shah weng na ka balang?

¹³ As discussed in the preceding article, sometimes an announcement is made that a person has been reproved. In such a case, we can continue to associate with him, knowing that he repented and abandoned his wrong course. (1 Tim. 5:20) He is still a part of the congregation and needs the encouragement that comes from associating with fellow believers. (Heb. 10:24, 25) However, the situation is quite different with a person who has been removed from the congregation. We “stop keeping company” with that person, “not even eating with such a man.”​—1 Cor. 5:11.

14. Kumno ki Khristan ki pyndonkam ïa ka jingïatiplem ba la pynshong nongrim ha ka Baibl ha kaba ïadei bad kito kiba la shah weng na ka balang?(Peit ruh ïa ka dur.)

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.

15. Ki nongpop kiba kumno la batai ha 2 Ïoannis 9-11? (Peit ruh ïa ka Synduk “ Hato u Ïoannis bad u Paul ki la ïakren ïa kajuh ka jait pop?”)

¹⁵ Some may wonder, ‘Doesn’t the Bible say that a Christian who says a greeting to such a person becomes a sharer in his wicked works?’ (Read 2 John 9-11.) The context of this scripture shows that this direction refers to apostates and others who actively promote wrong conduct. (Rev. 2:20) Therefore, if a person is actively promoting apostate teachings or other wrongdoing, the elders would not arrange to visit him. Of course, there is hope that he will come to his senses. Until that happens, though, we would neither greet such a person nor invite him to attend a congregation meeting.

PYRTHUHBUD ÏA KA JINGSNGEWLEM BAD JINGISYNEI JONG U JEHOBAH

16-17. (a) U Jehobah u kwah ïa ki nongleh pop ban leh aïu? (Esekiel 18:32) (b) Kumno ki rangbah balang ki lah ban pyni ïalade ba ki long ki para nongtrei bad U Jehobah haba ki pyrshang ban ïarap ïa ki nongleh bakla?

¹⁶ What have we learned in this five-part series? Jehovah does not want anyone to be destroyed! (Read Ezekiel 18:32.) He wants sinners to be reconciled to him. (2 Cor. 5:20) That is why throughout history, Jehovah has repeatedly urged his wayward people​—as well as wayward individuals—​to repent and return to him. Congregation elders are privileged to be fellow workers with Jehovah as they strive to lead wrongdoers to repentance.​—Rom. 2:4; 1 Cor. 3:9.

¹⁷ Imagine the joy in heaven when sinners repent! Our heavenly Father, Jehovah, personally experiences that joy every time one of his lost sheep returns to the congregation. Our love for Jehovah continues to deepen as we meditate on his compassion, mercy, and undeserved kindness.​—Luke 1:78.