The Epicureans even refrained from political involvement and secret wrongdoing.

Thus, Epicurus discouraged secret wrongdoing to avoid fear of detection, a clear threat to present happiness.

Safeguard Against Wrongdoing

10. Godly fear can fortify people to break free from what forms of wrongdoing?

¹⁰ Godly fear fortifies us against a broad range of wrongdoing. (2 Corinthians 7:1)

What, though, if the sin is because of pursuing a course of wrongdoing and wicked conduct?

Yet the spirit manifested here​—the spirit of being ready to victimize others for personal benefit—​may become obvious as the elders investigate wrongdoing.

The Bible also does not provide any basis for searching out disfellowshipped ones who are belligerent or who actively encourage wrongdoing.​—2 Thessalonians 2:3; 1 Timothy 4:1; 2 John 9-11; Jude 4, 11.

One may have ceased the serious wrongdoing for which he was disfellowshipped.

Elders should also be careful not to add to a sufferer’s emotional burden by accusing him of wrongdoing.

“When I kept silent [about wrongdoing] my bones wore out through my groaning all day long,” said the psalmist David. (Psalm 32:3)

Since Ezekiel’s contemporaries were guilty of similar wrongdoing, God would put himself on judgment against them.

For such wrongdoing, Jerusalem’s residents would be scattered.

Having this Scriptural viewpoint, how could a person, knowing that his very actions are being watched from above, engage in sexual wrongdoing?

17, 18. (a) What lifelong battle did the apostle Paul have, and how was he able to win? (b) For us to be fully armed, what is vital, and how must we follow it up?

¹⁷ True, it is not always easy to avoid wrongdoing.

He did not avoid wrongdoing simply because God’s law forbids it.

Nor will we see how close we can come to wrongdoing without breaking some law, or persist in something questionable because the elders cannot command us to do otherwise.

However, the Bible shows that, while Jehovah does not approve of wrongdoing and wrongdoers, he is not a vindictive God, calling persons to full account for all the wrongs that they have ever done.

Also, he readily admitted his wrongdoing and sincerely repented, as we read at Psalm 51. (2 Sam. 12:1-23)

They know there is comparative gravity of wrongdoing and that sins can take a variety of forms​—sins against mankind, sins against God and Christ, sins against one’s own body, sins in sharing in the sins of others, and many other such offenses.

As might be expected, therefore, the Scriptures show that the mercifulness of Jehovah God is not a quality that comes into play only when persons are, in effect, “on trial” before him on account of having committed some particular wrongdoing.

This example served well to illustrate the difference between being merciful and being permissive, between being forgiving and excusing or condoning wrongdoing.

Then in applying these Bible principles to a modern-day case involving a wayward teen-age son, it was shown that a father can and should forgive his children, but he cannot and should not condone their wrongdoing.

The tendency toward wrongdoing now became part of human nature.

On the other hand, if any person is lacking that righteous desire, specific laws with penalties attached for the violator may act as a deterrent​—but they will never fully succeed in preventing his engaging in wrongdoing.

He may, in fact, be one who carries on wrongdoing or unclean practices.

Consequently, if a young child is rebellious and goes contrary to the commands and requests of his parents, if he, when away from his parents, does things he knows are against their will, or are wrong in God’s eyes, if he runs with associates that practice wrongdoing, then he certainly cannot claim to come under the benefits of family merit.

We cannot avoid the consequences of wrongdoing.

It is the spirit of the world to try to “get by” with wrongdoing.

24. How is counsel to be given one who stumbles into wrongdoing?

²⁴ At times a Christian may stumble into wrongdoing.

Of course, where wrongdoing is willful and persists to the point of making a practice of wickedness, then the Christian congregation takes further measures to punish such wrongdoers and to protect the congregation.​—1 Cor. 5:11-13; 2 John 9-11.

Naturally, he does not endlessly tolerate wrongdoing.

That does not mean that we must continuously put up with wrongdoing or that we ourselves will violate Scriptural principles.

The way to set oneself straight with Jehovah is to confess the wrongdoing to Jehovah in prayer and also to the judicial committee of the congregation, who will prayerfully and Scripturally handle the matter. (1 John 1:9; Jas. 5:16)

Whatever correction is administered will work toward the good of the one who has confessed his wrongdoing, as well as toward the good of the entire congregation.

It is to be understood that Peter (Cephas) recognized his wrongdoing and straightened out his Christian conduct, being now concerned more by criticism from God through an apostolic servant rather than by criticism from men having a wrong viewpoint.

Hence it may be unjustly administered, for which reason it does not convince or convict the rebuked person of any sin or wrongdoing, because none exists.

When the Christian considers the Scriptural aspects of disfellowshiping it should make him keenly aware of the displeasure God expresses toward persistent wrongdoing.

It should make him reaffirm his determination never to pursue a course of wrongdoing.

But man may misuse his wisdom and power, and if he does his capacity for wrongdoing is great.—Phil. 4:7.

Even if by habitual wrongdoing the conscience is seared and silenced there are inner feelings of guilt that disturb and upset and may bring on psychosomatic illnesses.

But there is no need for a merciful Christian to continue to put up with wrongdoing, if someone comes into the organization that does not have good heart motives.

They are those whose consciences are not hurt by wrongdoing.

But the one that comes with a contrite heart and confesses to a brother about his wrongdoing, there is no reason to whip him anymore.

If the Society removes a pioneer because of wrongdoing and the Society is the one agency that knows about the wrongdoing of the individual, there is no reason for the Society then to notify the company and have that company disfellowship that person, not if that person has confessed his sin and asked for forgiveness from the Society.

The self-righteous hypocrites accused him, but he knew he was suffering for no wrongdoing of his own but for doing the good will of God.

But when we suffer at men’s hands, let us make certain that we do not suffer for our own wrongdoing.