A: Leviticus 25:1-7 reads:

“(1) And the LORD spoke to Moses on Mount Sinai, saying, (2) ‘Speak to the children of Israel, and say to them: “When you come into the land which I give you, then the land shall keep a sabbath to the LORD. (3) Six years you shall sow your field, and six years you shall prune your vineyard, and gather its fruit; (4) but in the seventh year there shall be a sabbath of solemn rest for the land, a sabbath to the LORD. You shall neither sow your field nor prune your vineyard. (5) What grows of its own accord of your harvest you shall not reap, nor gather the grapes of your untended vine, for it is a year of rest for the land. (6) And the sabbath produce of the land shall be food for you: for you, your male and female servants, your hired man, and the stranger who dwells with you, (7) for your livestock and the beasts that are in your land – all its produce shall be for food.”‘”

Many commentaries acknowledge the wisdom contained in these verses to let the land lie fallow every seventh year. The Broadman Bible Commentary states, “…there were also agricultural advantages in leaving a field fallow once in seven years, to alleviate the exhaustion of the soil…” Likewise, the Nelson Study Bible points out, “A sabbath to the LORD is the same phrase used for the weekly Sabbath (23:3). The people rested weekly from their work; the land was to rest every seventh year from its work. The principle of the land needing rest has been rediscovered in recent years and is practiced in various ways by farmers of many nations.”

Jamieson, Fausset and Brown agree, “This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refreshment to men and cattle. It commenced immediately after the feast of ingathering (i.e., feast of tabernacles), and it was calculated to teach the people, in a remarkable way, the reality of the presence and providential power of God.”

But, how are we to understand Leviticus 25: 5-7? Some claim that these verses teach that the owner of the land was in no way permitted to take for himself what grew in the seventh year (compare Broadman). This view has been correctly rejected by most commentaries, as it does not agree with the Biblical text. For instance, the Nelson Study Bible points out:

“Reaping and gathering for storage and selling were not permitted in the Sabbath year. However, harvesting for daily needs was permitted. Since the purpose of these laws was to promote social equality in Israel, anyone, regardless of social standing, was permitted to use anything that grew, wherever it grew. Even the wild beasts of the field are mentioned here, to emphasize that God would provide for every creature. Of course, Israel’s main provision during this time was the bumper crop produced the year before the Sabbath year (vv. 21,22).”

The Soncino Cumash concurs, pointing out, “In this year you must not think of yourself as the sole owner, but others have an equal right to its produce with you. That which grows on its own accord, without any effort on your part, is permitted.”

The Ryrie Study Bible also concurs, “Every seventh year the land was to have a sabbath, a rest. Whatever grew during the year was freely available to all alike (vv. 6-7). It was also a time of special instruction in the Law of God (cf. Deut. 31:10-13).”

So does The New Bible Commentary: Revised:

“In the law of the sabbath rest, the principle is applied to all human beings, whether free or bond, and also to the cattle (Ex. 20:10), to the ox, the ass, or any cattle, as beasts of burden (Dt. 5:14), as well as to the sojourner. Here it is extended to the land. Every seventh year the land is to have a sabbath of solemn rest… from sowing and reaping. The land is to be left untilled and that which grows of itself, called in v. 6 the sabbath of the land (i.e. what the sabbath of the land produces of itself), is to be food for all alike, for the owner and the servant, for the sojourner and the cattle. It is not the product of human industry and it is to be free to all. Furthermore, the promise is given that the yield of the sixth year, being ordered and blessed by God, will be sufficient (vv. 18-22) for this period of rest. It is the law of the manna on a larger scale (Ex. 16:22). This at least suggests that the sabbath increase (vv. 6,7) unlike the gleanings of the ordinary year which were assigned to the widow and orphan, will suffice for the actual needs of everyone (cf. Ex. 16:17f). According to Dt. 31:10 this year is not to be spent in idleness, but to be used for the teaching and training of Israel in the law of God.”

Levitcus 25:1-7 teaches us important lessons, including reliance on God and sharing our goods with others. Food growing by itself during the seventh year could be eaten by everyone. Applying these principles today, this would be like walking through the forest and finding wild berries that grow on their own accord. In some areas of the world, these could be freely plucked and eaten by the one who is hungry.

God warned His people not to neglect to obey His law regarding the land Sabbath. Ancient Israel and Judah refused to carry out God’s command to let the land rest every seventh year. God prophesied that Israel and Judah would go into captivity, if they were not to obey His laws. “Then the land shall enjoy its sabbaths as long as it lies desolate and you are in your enemies’ land; then the land shall rest and enjoy its sabbaths. As long as it lies desolate it shall rest – for the time it did not rest on your sabbaths when you dwelt in it.” (Leviticus 26:34-35).

Because of their disobedience of God’s laws, ancient Israel and Judah actually went into captivity. 2 Chronicles 36:20-21 states, “And those who escaped from the sword he carried away to Babylon…, to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her Sabbaths. As long as she lay desolate, she kept Sabbath…”

Today, the modern tribes of Israel and Judah do not obey their God, either, including God’s command to grant their land rest every seventh year. The prophecy in Leviticus 26 is dual. As it was fulfilled in the past, so it will be fulfilled again in the future. But, there is good news: Although modern Israel and Judah will have to go again into captivity, God will ultimately free them from it. At that time, the law of the sabbath of the land will be obeyed on a national level. The 50th chapter of Jeremiah speaks about this coming time. It is clearly a prophecy for the future, as verses 4, 5, and 20 show. Jeremiah 50:33-34 contains this promise:

“Thus says the LORD of hosts: ‘The children of Israel were oppressed, Along with the children of Judah; All who took them captive have held them fast; they have refused to let them go. Their Redeemer is strong; The LORD of hosts is His name. He will thoroughly plead their case, That He may give rest to the land, And disquiet the inhabitants of [modern] Babylon.'”

A: Leviticus 19:17 states, “You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.” Other translations render this, “…so that you do not share in his guilt,” or, “participate in his sin.”

Jamieson, Fausset and Brown, Commentary on the Whole Bible, ed. 1961, make the following insightful comments regarding this passage:

“Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God’s people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.”

A similar admonition can be found in Jude 20-21: “But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.”

When we perceive that a brother or a sister may be going astray, we might be in a position to help them. We should normally not do so, however, in front of others, but rather, we should speak to them alone (compare Matthew 18:15). At the same time, we ourselves must be “spiritual,” that is, we ourselves must be very close to God, before we can and should offer advice. Notice Galatians 6:1-2:

“Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another’s burdens, and so fulfill the law of Christ.”

If we “rebuke,” or better, “reason” with a brother or a sister regarding a perceived sin or a trespass, and we are guilty of the same (compare Romans 2:21-23), or of worse things (compare Matthew 7:1-5), our advice will be of no value to our brother or sister. We need to first consider our own spiritual condition very carefully, before we proceed, with humility and gentleness, to give others advice as to how to overcome their sins.

The specific term, “Ancient of Days,” is used in Daniel 7:9, 13, and 22. As with the term “Yahweh” (see the Q&A in our Update of November 29), it seems to be referring to both the Father and Jesus Christ.

In Daniel 7:9-14, we read that “thrones were put in place, And the Ancient of Days was seated…And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. Then to Him was given dominion…”

This passage identifies the Ancient of Days as the Father, and the “One like the Son of Man” as Jesus Christ, appearing before the Father in heaven after His resurrection. However, Daniel 7:21-22, when speaking of the “Ancient of Days,” seems to be talking about the returning Christ:

“…and the same horn was making war against the saints, and prevailing against them, until the Ancient of Days CAME, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.”

Strong’s Exhaustive Concordance of the Bible, under #6268, defines the word for “Ancient,” “at-teek,” also as “venerable.” The concept of being “ancient of days,” or “venerable,” applies both to the Father and to the Son. Note that Christ is described, in His glorified outward appearance, in the same way as the Father (Compare Daniel 7:9 with Revelation 1:14). Christ said that he who has seen the Son has seen the Father (John 12:45;14:9; compare Colossians 1:15). They are both God; They look alike;They have both lived since eternity; and They will both live forever. Truly, then, the expression “Ancient of Days” would accurately describe what the Father and the Son are.

We read in Psalm 90:1-2,4, “LORD (“Yahweh”), You have been our dwelling place in all generations, Before the mountains were brought forth, Or ever You had formed the earth and the world, Even from everlasting to everlasting, you are God… For a thousand years in Your sight Are like yesterday when it is passed, And like a watch in the night.”

In 2 Peter 3:8, this last passage is quoted, as follows, “But, behold, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day.” Peter goes on to explain, in verse 9, that the “Lord is not slack concerning His promise [to return to this earth], as some count slackness, but is longsuffering toward us [especially referring to us Church members], not willing that any [of us] should perish but that all [called by God into His church] should come to repentance.”

Peter applies the term “Lord” in his second letter to Jesus Christ (compare 2 Peter 1:8, 11,14, 16; 2:20; 3:18). In quoting from Psalm 90, he identifies the “LORD” (“Yahweh”) in that passage with Jesus Christ as well. Christ is described in Psalm 90 as God, existing “from everlasting to everlasting.” Paul describes Christ, in Hebrews 13:8, as “the same yesterday, today, and forever.” Christ identifies Himself in Revelation 1:8 as “the Alpha and the Omega, the Beginning and the End… who is and who was and who is to come, the Almighty.” This same description (“…Who was and is and is to come”) is applied, in Revelation 4:8, to the Father.

God is a Family, totally united in purpose and goal, truly “one.” God consists presently of two Beings, the Father and the Son. They are both God, “venerable,” worthy of worship. They are both called “Yahweh,” existing and having existed for all eternity, and they are apparently also both referred to as “Ancient of Days.”

Both are correct.

In most cases, when using the expression, “the LORD” [“Yahweh” in the Hebrew, basically meaning “The Eternal” or “The Everliving One”], the Old Testament refers to the One Who later became known as the Son, Jesus Christ. There are statements, however, which use the expression “Yahweh” for the One Who later became known as “the Father.” This also proves that both the Father and Jesus Christ have always been God beings, and that the Old Testament teaches that there is more than just one God being.

Notice Jeremiah 23:5-6, which uses the term “Yahweh” for both God beings in the same context:

“‘Behold, the days are coming,’ says the LORD [Yahweh], ‘That I will raise to David a Branch of righteousness; A King shall reign and prosper, And execute judgment and righteousness in the earth. In His days Judah will be saved, And Israel will dwell safely; Now this is His name by which He will be called: THE LORD [Yahweh] OUR RIGHTEOUSNESS.'”

We see, then, that the LORD (Yahweh) will raise a “Branch of righteousness,” to be also called the “LORD” (Yahweh). It is the Father who raises Jesus Christ. Both are called here LORD or Yahweh.

We find a similar statement in Zechariah 4:8-9. We are quoting from the New King James Bible, as it conveys the intended meaning more clearly:

“Moreover the word of the LORD [Yahweh] came to me, saying: ‘The hands of Zerubbabel Have laid the foundation of this temple; His hands shall also finish it. Then you will know That the LORD [Yahweh] of hosts has sent Me [i.e., Yahweh] to you.'”

We see, here, that the LORD [Yahweh, i.e. Christ] speaks to Zechariah and tells him that He [Christ] was sent by the LORD [Yahweh, i.e., the Father]. In other words, the LORD sends the LORD. The expression “Yahweh” applies to both God beings.

This is not a reference to a human messenger or an angel, conveying the “word of the LORD,” while the LORD is speaking about Himself. Notice that the New King James Bible capitalizes the word “Me” in “…the LORD of hosts has sent Me to you.” They convey the intended meaning that the word “Me” refers to one of the two God beings, and not to a human or angelic messenger.

You may also want to check, for further proof, Zechariah 6:12-15, in the New King James Bible. In that passage, the LORD (Yahweh, i.e. the Father) speaks about the LORD (Yahweh, i.e., Jesus Christ), the “MAN whose name is the BRANCH.”

It is true that in most cases, the expression LORD or Yahweh is used for Jesus Christ. Notice, for instance, Hebrews 1:10-12. In that passage, God the Father (vv. 1, 5) says to the Son, Jesus Christ (v. 10): “‘You, LORD, in the beginning laid the foundation of the earth…'” This is a quote from Psalm 102:12-15, speaking about Yahweh. Paul, in the Book of Hebrews, applies this Psalm, and the term LORD or Yahweh, to Jesus Christ.

There are a few statements in the Old Testament, however, which use the expression LORD or Yahweh to describe God the Father. For further evidence, notice Micah 5:2-4, referring to the Father, when using the term, LORD or Yahweh. Notice, too, Psalms 2:2, 7, 11, likewise referring to the Father as the LORD (Yahweh), and to Christ as “His Anointed,” or “My Son.” Finally, notice Psalm 110:1, which is quoted by Christ in Matthew 22:42-45, which also refers to the Father as the “LORD” (Yahweh), while referring to Christ as “Lord” (“adon” in the Hebrew, meaning “Lord, sir, master.”).