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.”).

The Bible teaches that God creates both good and “evil.” Isaiah 45:7 reads (quoted from the Authorized Version throughout), “I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.” We are also being told in Jeremiah 6:19, “Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not harkened unto my words, nor to my law, but rejected it.” (The New King James Bible translates the Hebrew word for “evil” with “calamity” in both passages. The Hebrew word (“ra”) is the same, though, as used in Genesis 2 to describe the tree of the knowledge of good and evil.)

Originally, God created Lucifer as a perfect being (Ezekiel 28:15), but he was created with the freedom to choose.This meant that Lucifer, by necessity, could and might turn to evil. God, then, created Lucifer with that potential. In the same way, God created man as a free moral agent. He also created the tree of the knowledge of good and evil, in order to give man the opportunity to choose life and to reject evil and death (compare Deuteronomy 30:19). Later, Jesus Christ, who gave up His divine attributes to become a human being like us (John 1:14; Philippians 2:5-8; Hebrews 2:14-18), had to “know” or to learn how to “refuse the evil” (Isaiah 7:14-16; compare Hebrews 4:15). He never sinned, but He had to struggle against sin, and He “learned obedience [or, how to obey in temptation] by the things which He suffered.” (Hebrews 5:6-8).

God created the tree of the knowledge of good and evil, not in order to tempt man to sin (God does not tempt us to sin, James 1:13), but to test man, whether he would obey God or not. When God tests us, He desires that we don’t sin. His tests are giving us opportunity to choose the good and to resist the evil. We read that God let ancient Israel hunger in the desert, to “humble thee, and to prove [or, test] thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.” (Deuteronomy 8:2).

God wants to know the same about us today. Are we willing to resist sin and the desire to eat from the tree of the knowledge of good and evil, even in the face of adversity? God wants us to continuously eat instead from the tree of life — to drink in His Holy Spirit, which gives us the power and the strength to resist evil and follow the good. The choice, though, is ours.