A: Very few educated people doubt the existence of Christ. There are more than 1,000 works of literature written very early in Church history affirming the existence of Christ. Much of it was written by pagans or Jews.

H.G. Wells wrote in “Outline of History”: “…one is obliged to say, ‘Here was a man. This part of the tale could not have been invented.'” Will Durant, professor of philosophy and a non-Christian, wrote extensively about Christ’s existence and His effect on society in “The Story of Our Civilization.” The Encyclopedia Britannica refers to Christ more than 20,000 times; more than Socrates, Aristotle, Buddha, Napoleon, Confucius, Mohammed, or Shakespeare. It says on one occasion, “These independent accounts prove that in ancient times even the opponents of Christianity never doubted the historicity of Jesus, which was disputed for the first time and on inadequate grounds by the end of the 18th, during the 19th, and at the beginning of the 20th centuries.”

John Singleton Copley, also known as Lord Lyndhurst, one of the greatest legal minds in British history, commented once in this way on the existence of Christ, His death, and His resurrection: “I know pretty well what evidence is: and I tell you, such evidence as that for the resurrection has never broken down yet.” Also, Lord Chief Justice of England, Lord Darling, once said that “no intelligent jury in the world could fail to bring in a verdict that the resurrection story is true.”

From the many non-Biblical sources attesting to the historicity of Jesus Christ, the following is just a brief synopsis:

The Huleatt fragments were written in AD 50 and contain the quote from Matthew 26:7-15, referring to Christ’s anointment with oil. Tatian the Syrian wrote in AD 170 that “God was born in the form of a man” (Address to the Greeks 21). Melito of Sardis wrote in AD 177 about the baptism of Christ and His miracles (Fragment in Anastasius of Sinai’s The Guide 13). Thallus, a Samaritan historian, wrote in AD 52 about the darkness that occurred at the crucifixion of Christ. Mara Bar-Serapion wrote in AD 73 to his son about the death of Socrates, Pythagoras and Jesus. Cornelius Tacitus wrote in AD 112 or AD 115 in his Annal (15.14) that “Christus, the founder of the name, was put to death by Pontius Pilate, procurator of Judea in the reign of Tiberias.” Lucian of Samostasa (AD 115 -200) wrote about Christ as “the man who was crucified in Palestine because he introduced this new cult into the world.” Phlegon wrote in his “Chronicles,” in AD 140, about the ability of Jesus to foresee future events.

In addition, Christian authors such as Clement of Rome [AD 30-101], Ignatius [martyred in AD 117], the epistle of Barnabas [written between AD 70 and 135], and Justyn Martyr [AD 100 – 165] wrote about Christ and His followers.

The Jewish Talmud contains several references to Jesus Christ. It states on one occasion, “On the eve of the Passover Yeshu was hanged” (The Babylonian Talmud, vol. iii, Sanhedrin 43a, p. 281). Another quote states, “Our rabbis taught: Yeshu had five disciples — Mattai [i.e. Matthew], Nakkai, Netzer, Buni and Yodah” (from Sanhedrin 43a). Other sources talk about Christians who were following Christ (compare, Aristides, Apology 16 [AD 140]; Pliny the Younger [AD 112]; and Suetonius [AD 120]).

In addition, the famous Jewish historian, Flavius Josephus, mentions Christ on at least two occasions, in addition to John the Baptist; Herod; James, the brother of Christ; and Ananias, the High Priest. An undisputed reference about “James, brother of Jesus Who was called Christ” can be found in Antiquities of the Jews, Book 20, chapter 9, paragraph 1. A rather lengthy reference to Christ, which can be found in Antiquities of the Jews, Book 18, chapter 3, paragraph 3, has been disputed as not genuine by some “scholars.” This quotation reads:

“About this time appeared Jesus, a wise man (if indeed it is right to call Him man; for He was a worker of astonishing deeds, a teacher of such men as receive the truth with joy), and He drew to Himself many Jews (many also of Greeks. This was the Christ). And when Pilate, at the denunciation of those who are foremost among us, had condemned Him to the cross, those who had first loved Him did not abandon Him (for He appeared to them alive again on the third day, the holy prophets having foretold this and countless others marvel about Him.) The tribe of Christians named after Him did not cease to this day.”

Some “scholars” regard the whole passage as spurious. Others regard the passage as authentic, with some spurious additions. Then, there are scholars who regard the entire passage as completely genuine. The Catholic Encyclopedia points out:

“The main arguments for the genuineness of the Josephan passage are the following: … all codices or manuscripts of Josephus’ work contain the text in question; to maintain the spuriousness of the text, we must suppose that all the copies of Josephus were in the hands of Christians, and were changed in the same way… Eusebius…, Sozomen…, Isidore of Pelusium…, St. Jerome…, Ambrose, Cassiodorus, etc., appeal to the testimony of Josephus; there must have been no doubt as to its authenticity at the time of these illustrious writers.”

The Catholic Encyclopedia continues to state about other Jewish writers (sources omitted): “The historical character of Jesus Christ is also attested by the hostile Jewish literature of the subsequent centuries. His birth is ascribed to an illicit…, or even adulterous, union of His parents… The later Jewish writings show traces of acquaintance with the murder of the Holy Innocents…, with the flight into Egypt…, with the stay of Jesus in the Temple at the age of Twelve…, with the call of the disciples… , with His miracles…, ‘Schabbath,’… with His claim to be God…, with His betrayal by Judas and His death… Celsus… tries to throw doubt on the Resurrection, while Toldoth… repeats the Jewish fiction that the body of Jesus had been stolen from the sepulcher.”

The evidence of Jesus’ existence becomes of course indisputably compelling, when considering the Bible itself. Some scholars of the “Historical Jesus” movement hold that the Gospels were fabricated or seriously distorted as the stories of Jesus evolved into the late 1st or early 2nd century. However, this theory is not supported by the evidence. Time and again the New Testament writers claim to be eyewitnesses to the facts. As one source explains:

“For instance, we know from sources outside the Bible that the Apostle Paul died during Nero’s persecution in 64 A.D. We also know that Paul was still alive at the close of Acts, so Acts must have been written sometime before 64 A.D. Since Acts was a continuation of Luke’s Gospel, we know that Gospel must have been written even earlier still. Any scholar, including those in the ‘Historical Jesus’ movement, will tell you that the Gospel of Mark predates the Gospel of Luke. This supports the writing of Mark in the 50s A.D., only about two decades after the crucifixion of Jesus. Outside the Gospels, no legitimate scholar will dispute that Paul wrote Romans in the mid-50s. Why is this important? Because Paul declares that Jesus is the resurrected Son of God in the opening lines of that New Testament letter. Galatians is another undisputed letter of Paul written in the mid-50s. Why is this important? Because Paul discusses his interaction with Peter and James, two of Jesus’ primary disciples, at least 14 years earlier in Galatians 1:18 and 2:1. Finally, in 1 Corinthians 15:3-8, Paul proclaims the earliest record of the Christian creed, in which Jesus died for our sins, was buried, and was raised from the dead three days later. Why is this early creed so important? Because scholars, using the historical records of Paul and his early travels to Damascus and Jerusalem, place the above creed at about 35 A.D., just 3 to 5 years after the death of Jesus Christ.”

Further, Paul’s testimony of Christ’s resurrection and His appearance to His disciples is important, as Paul was referring to over 500 witnesses who saw the resurrected Christ, “of whom the greater part remain to the present” (1 Corinthians 15:6). In other words, Paul was naming witnesses of the events who were still alive when he wrote the letter. Paul was describing these events and naming witnesses, so that people could check up on them. Are we to assume that all of these witnesses had collaborated to lie — including Paul, who had formerly PERSECUTED Christianity?

As the Catholic Encyclopedia states, “The four great Pauline Epistles (Romans, Galatians, and First and Second Corinthians) can hardly be overestimated by the student of Christ’s life; they have at times been called the ‘fifth gospel’; their authenticity has never been assailed by serious critics; … it is the testimony of a highly intellectual and cultured writer, who had been the greatest enemy of Jesus, who writes within twenty-five years of the events which he relates.”

In conclusion, considering the overwhelming and undisputed evidence, it is nothing less than willful and deliberate ignorance that would bring one to believe that Jesus Christ never existed.

Q: Would you please explain 1 Corinthians 9:20-21?

A: 1 Corinthians 9:20-21 is one of those Scriptures that has been used by some for the support of their false claim that Paul no longer taught obedience to God’s law. This is, however, not at all what Paul was saying here.

Let us read, in context, the entire passage of 1 Corinthians 9:19-23:

“(Verse 19) For though I am free from all men, I have made myself a servant to all, that I might win the more; (verse 20) and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; (verse 21) to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; (verse 22) to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. (verse 23) Now this I do for the gospel’s sake, that I may be partaker of it with you.”

In a recent “theological” article, the following “explanation” of this passage was conveyed to the readership:

“Paul acted like something he was not. Some people might call that hypocritical or deceptive; Paul calls it part of his evangelistic strategy… For someone to act like a Gentile, they would eat foods that Jews could not, and they would not observe the Sabbath… When Paul was with Jews, he kept the old covenant food laws and weekly and annual Sabbaths. When he was with the Gentiles, he did not. He sometimes acted differently from what he believed.”

Is this “explanation” correct? Was Paul a hypocrite? Did he fail to keep the Sabbath or the Holy Days, when in the presence of Gentiles, so as not to offend them? Did he teach the Gentiles that they did not have to keep the Sabbath, the annual Holy Days, and the dietary laws?

Of course not. The idea that Paul acted as a hypocrite — that he lied and deceived — that he had double standards, and that he refused to keep God’s law and taught others they did not have to keep it, is highly offensive and unscriptural.

Paul recognized the ongoing validity of God’s Law (especially the Ten Commandments, which includes the command to keep the Sabbath holy). Our free booklet, “And Lawlessness Will Abound…”, explains in detail that the Sabbath, the Annual Holy Days, and God’s dietary laws are still binding. They are not “old covenant laws,” — in fact, to call them such reveals total ignorance as to what a covenant is. A covenant is a contract, which is based on law — it does not bring law into existence. When a covenant becomes obsolete, this does not affect the laws on which the covenant is based. To term certain laws “old covenant laws” is just an idle and futile attempt to somehow make those laws obsolete.

We should note that Paul kept the Sabbath and the Holy Days, when in the presence of Gentiles. In fact, as our booklet, “And Lawlessness Will Abound…” points out, Paul even COMMANDED the Gentiles to keep the Sabbath, the Holy Days, and the dietary laws.

What, then, did Paul mean in 1 Corinthians 9:20-21?

The New Testament makes clear that certain SACRIFICIAL laws are no longer binding today. Paul calls them “a tutor” in Galatians 3:24. This ritual law, which is referred to as a “LAW,” “was added because of transgression” (Galatians 3:19). Sin is the transgression of the Law (1 John 3:4), the Ten Commandments (James 2:8-12). We see, then, that the Ten Commandments — the “LAW” — had to be in effect BEFORE the sacrificial law system was added — as it was added BECAUSE OF transgression. The sacrificial system with its ritualistic rules is no longer necessary to be kept — at the same time, it would NOT be SINFUL to keep it, while in the presence of Jews. Therefore, when Paul was with Jews, he would not offend them by refusing to keep their customs. He would not keep those customs, of course, when he was with Gentiles, as these customs or ritualistic laws are no longer binding. Paul DID make clear, however, that he DID teach and keep the spiritual LAW of God (Romans 7:14) that IS still binding, including ALL of the Ten Commandments (Matthew 19:17-19).

Notice how the “Nelson Study Bible” explains 1 Corinthians 9:19-23:

“Paul put his ministry of the gospel above his personal desires. He was willing to conform to the customs of other people, whether Jew or Gentile, in order to bring them to Christ. For example, in order to relate to the Jews in Jerusalem he made a Nazarite vow in the temple (Acts 21:23, 24). Around those who were under the Law — the Jews — Paul obeyed the Law. Around those who were outside the Law — the Gentiles — Paul did not observe JEWISH CUSTOM. Paul clarified this, however, lest anyone misunderstand his actions. He obeyed GOD’S LAW through obedience toward Christ.”

The New Bible Commentary concurs, referring to the ritualistic sacrificial law as the “Mosaic” law:

“Paul has surrendered more than his right to personal subsistence. Though he is free from all men, i.e. in no sense bound by the standards or fashions of others, he is prepared to make himself a slave to all, and conform to their standards or fashions, providing no real principle is at stake, in order to win as many as possible… So when among Jews he acts as a Jew, conforming to their customs under the Mosaic law (Acts 16:3; 18:18; 21:26), though as a Christian he himself is no longer obliged to keep that law (cf. Gal. 2:11-21). Similarly he is ready to identify himself with those who are not bound by the Jewish law, i.e. Gentiles; though he adds an important proviso. Gentiles not only disregard the Mosaic law [our comment: that part of the law of Moses that is ritual and no longer binding], but may also refuse to recognize any divine commandments [our comment: the Ten Commandments with its statutes and judgments — including the Sabbath, the annual Holy Days, and the dietary and tithing laws].”

Paul never taught others to sin, and he was careful that he did not sin, either. He would have never disobeyed God by breaking His law, only to “win” the Gentiles. He was NOT without God’s law, although he did no longer preach as binding and mandatory physical circumcision or other sacrificial rituals, as those — temporary — laws had been abolished by God in the New Testament. At the same time, he did not offend his Jewish audience by violating their customs and traditions, as long as he could keep them without sinning against God.

Finally, although he was not “under the law,” he became as one “under the law,” so that he might win those under the law. As we explain in our booklet, “And Lawlessness Will Abound…” the term “under the law” refers to its penalty. When we sin, the penalty of sin — death — is hanging over us like the sword of Damocles. Through the sacrifice of Christ, our repentance and our belief in and acceptance of His sacrifice, we can have forgiveness of our sins, that is, we won’t have to die anymore. The death penalty is no longer hanging over our heads. In order to win those who had not yet accepted Christ’s sacrifice, Paul became as one of them. He showed them compassion and sympathy, rather than condemning and offending them. He became as one under the penalty of the law, as he understood what it was like to live in sin, being cut off and separated from God.

Paul never taught that any of God’s abiding laws could be broken. He taught, “It is the duty of the people of God to keep the Sabbath” (Hebrews 4:9; Lamsa translation). Those who want to REFUSE to keep God’s spiritual law, including the weekly and annual Sabbaths, twist certain Scriptures and invent arguments to justify their sinful conduct. They do this, however, “to their own destruction” (compare 2 Peter 3:14-16).

For more information about the ongoing duty of a true Christian to keep God’s weekly and annual Sabbaths, please read our free booklet, “God’s Commanded Holy Days.”

A: In Revelation 3:7-8, Christ tells the angel of the church in Philadelphia: “These things says He who is holy, He who is true, ‘He who has the key of David, He who opens and no one shuts, and shuts and no one opens’: … ‘See I have set before you an open door, and no one can shut it.'”

Whatever that open door is, it is still open for those who belong to the church in Philadelphia. “The church in Philadelphia” is mainly a reference here to faithful Christians who have developed in their lives a “Philadelphian spirit” or attitude — as applied to us today, it does not refer to a specific local church or particular organization. Those are simply Scripturally wrong who claim that they — as an organization — are THE remnant of the Philadelphia era. Christ makes clear that it is He who opens and shuts. To the church in Philadelphia, He specifically says, “I have set before YOU an open door, and NO ONE can shut it.”

What is this open door?

(1) At least four Scriptures explain that the term “open door” refers to the ability of the church in Philadelphia to preach the gospel in all the world as a witness to all nations, prior to Christ’s return. Acts 14:27 states, “He had opened the DOOR OF FAITH to the Gentiles.” 1 Corinthians 16:9 points out, “…a great and effective DOOR has opened to me” in Ephesus. 2 Corinthians 2:12 says, “…when I came to Troas to preach Christ’s gospel, and a DOOR was opened to me by the Lord…” Finally, Colossians 4:3 states, “…that God would open to us a DOOR for the word, to speak the mystery of Christ.”

These Scriptures show that the open door is associated with preaching Christ’s gospel of the Kingdom of God. However, the term “open door” is not limited to just preaching the gospel message to the world. There are other Scriptures that identify additional aspects of the “open door”:

(2) In the parable of the ten virgins, the five wise virgins, who were ready, went with Christ to the wedding, and, as Matthew 25:10 tells us, the open door was shut. When the foolish virgins, who were not ready, came and said, “Lord, Lord, open to us!”, Christ answered them, “I do not know you” (verses 11-12). Likewise, in Luke 13:25, we read that the time will come when the Master of the house (the church of God) will shut the door and won’t let those in who are standing outside, knocking.

The open door, then, is also associated with the ability of the five wise virgins to enter God’s Kingdom. The foolish virgins were unable to do so — for them, the door was shut. Christ told us to “enter” by the narrow gate which leads to life, and that only few will find it (Matthew 7:13-14). Only for the few, then, the spiritual Philadelphians, and for those who may still become spiritual Philadelphians, before Christ’s return, the door to the gate of eternal life is and remains to be open. For the overwhelming majority of mankind, it is closed at this point in time, and it has been closed since God placed cherubim at the east of the garden of Eden, to guard or protect the way to the tree of life. (This door to eternal life WILL be opened later to mankind, after Christ’s return, during the Millennium and the Great White Throne Judgment. For more information, please read our free booklets, “Do We Have an Immortal Soul?” And “God’s Commanded Holy Days.”)

We read in Revelation 3:20 that the church of the Laodiceans — those with a Laodicean attitude of spiritual blindness and self-righteousness (Revelation 3:16-18) — has shut the door. Christ is outside, standing in front of the door, knocking. Christ says, “IF anyone… opens the door, I will come in to him and dine with him, and he with Me [at the Wedding Supper].” Christ, then, must give us an open door to let Him into our lives — to let Him live His life within us (Galatians 2:20). As long as we are and remain spiritual Philadelphians, Christ has given us that open door. Christ WILL live His life in us, and NO ONE can shut Him out. No one — except we ourselves can do it. If we shut Him out, Christ is not going to force us to keep the door open. He does not force us to go God’s Way of Life. As we continue to shut Christ more and more out of our lives, we cease to be spiritual Philadelphians and become lukewarm and self-righteous Laodiceans. It is the spiritual Laodiceans who have shut the door, while Christ stands outside — at the door of their hearts — knocking for a while to be received back into their lives. We are living at the very time when God IS knocking at the doors of many Laodiceans. If they don’t repent, refusing to let Christ become again center stage of their lives, it will be they who will be knocking at HIS door at the time of Christ’s return to enter the Wedding Supper. By then, the door will be shut for them. Unless the spiritual Laodiceans repent, open the door of their hearts and let Christ in, and become thereby spiritual Philadelphians, the door to eternal life remains shut for them.

(3) Christ identifies Himself many times as the “open door.” In John 10:1-9, Christ talks about Himself as the door to the sheep. He says that he who enters the sheepfold by the door (verse 2) is the true shepherd, and that everyone will be saved who enters through Christ. That is what the five virgins did, when they entered the wedding room through Jesus Christ, the open door, going in and finding pasture (compare John 10:7, 9).

We of ourselves have only a little strength (Revelation 3:8). Our strength of overcoming and living a Christian life must come through Jesus Christ, the open door to God the Father. Paul was confident that God would complete the good work in those in whom He had begun it (Philippians 1:6). Christ said that those who endure to the end WILL be saved. They are the VERY elect. They follow the Lamb wherever He goes, because they are the called, and the chosen, and the faithful ones (Revelation 14:4; 17:14).

The “open door” is associated with Christ Himself who has given Himself to the spiritual Philadelphians. Christ said that He gave the Morning Star to those in Thyatira. Those Christians can be described as spiritual Philadelphians, because they will rule in the world to come (Revelation 2:26-28). Christ later identified Himself as that very Morning Star (Revelation 22:16; 2 Peter 1:19). He, the Morning Star, gives Himself to His people. The same symbolism is used regarding the open door — Christ gives Himself, as an open door, to the spiritual Philadelphians.

Revelation 3:12 says that the true Philadelphians will be “pillars” in the temple of God, and that they will go out no more. It is given to them to go through the open door, Christ, into the temple of God, in order to be pillars there.

What does it mean, practically, that Christ, the open door to God the Father and to God’s Kingdom, has opened the doors of our hearts to let Him live in us?

When Peter and some of the other disciples went fishing, the resurrected Christ appeared to them and asked Peter, “Do you love Me more than these?” The Lamsa translation says, “Do you love Me more than these THINGS?” (John 21:15). The reference is to the fish that they had just caught.

When Peter confessed three times that he loved Christ, Jesus admonished him three times to “feed” and “tend” the lambs and sheep (verses 15-17). Peter’s love for Christ would be manifested and seen in his tending and feeding of Christ’s church — by looking after the sheep, by taking care of them, and by feeding them with the word in season and out of season (2 Timothy 4:2). Christ said to Peter, “Follow Me” (verse 19). That is, follow My example of being a good shepherd of My sheep, who would even be willing, if necessary, to lay down his life for the sheep (verse 18).

Christ also said that the harvest was plentiful, but that the laborers were few, and that we should pray for laborers (Luke 10:2). We have today, potentially, a plentiful harvest as the result of the preaching of the gospel through Mr. Armstrong.

(4) God closed the door of the ark, after Noah and his family, as well as the selected animals, had entered the ship. Genesis 7:16 reads, in the Revised English Bible, “The Lord closed the door on him.” God did so, after righteous Noah and his family had entered the ark through the open door, which no one could shut for them. They entered the ark to be saved from destruction. This is interesting, as Revelation 3:10 points out that the church in Philadelphia — those who have a Philadelphian spirit — will be protected from the hour of trial or tribulation which shall come upon the whole world. The flood destroyed the whole world at the time of Noah, and Christ said that the Great Tribulation to come would destroy all of mankind, if Christ would not intervene at the very end (Matthew 24:21-22). The open door, that has been given to the Philadelphians, is also associated with physical protection from the Great Tribulation.

In conclusion, our preaching of the gospel to the world needs to continue and must not stop. God has given to the spiritual Philadelphians the open door of preaching His word, and NO ONE can shut this door. At the same time, we must strive to enter the narrow door that leads to eternal life, by letting Christ — the door to God the Father and to God’s Kingdom — live in our hearts. If we do, God promises us entrance into His Kingdom as born-again members of His Family (2 Peter 1:10-11), as well as physical protection from the Great Tribulation (Revelation 12:14).

A: We should realize that members over the years, in following Church teaching, have declared bankruptcy. Bankruptcy is a recognized and legal means in this world to free oneself from debts, under certain circumstances. Court decisions have been rendered, involving Church members, dealing with questions regarding tithes and offerings in bankruptcy procedures. Certain state laws allow churches to keep tithes, up to a certain amount and percentage, which were received from members who subsequently filed for bankruptcy.

More importantly, the Bible endorses the concept of declaring bankruptcy in certain circumstances. What is the biblical basis for the Church’s long-standing teaching that the declaration of bankruptcy is not against Scripture, under certain circumstances?

We have always taught that bankruptcy is not to be taken lightly, but that it is a very serious matter. Normally, a person should do everything he or she can to pay back any debts incurred by him (2 Kings 4:7), or to at least try to arrange an extension of time with the creditors. There are unforeseen circumstances, however, which justify and sometimes even necessitate the declaration of bankruptcy. These circumstances might involve debts incurred in a business transaction, inherited debts, unexpected debts, or even incorrect allegations, falsely claiming that debts are due and owing, leading to a lawsuit by the “creditor” against the “debtor,” against which the “debtor” has no financial means to defend him- or herself.

If a debtor finds him- or herself in such a situation, he or she is Scripturally allowed to file for bankruptcy in order to reorganize his or her debts or, failing this, to extinguish his or her debts. There are numerous Biblical passages which, judging by their spiritual implications, allow for the same.

These passages deal with God’s institution for ancient Israel of the “Sabbath” and the “Jubilee” Year.

(1) On the “Sabbath Year,” that is, at the end of every seventh year, “debts of fellow Jews [correctly: Israelites] were to be canceled” (Halley’s Bible Handbook, 24th ed., p. 139). One needs to note that this was an automatic release of debt, by God-given law. It was not required that an agreement was reached between creditor and debtor, or that the creditor agreed to release the debt of the debtor. Quite to the contrary, the debts had to be released every seventh year, whether the creditor liked it or not. This was not just a postponement of debts, either; it was, rather, a cancellation of debts.

Notice Deuteronomy 15:1-3, 9: “At the end of every seven years you shall grant a release of debts. And this is the form of the release: Every creditor who has lent anything to his neighbor SHALL RELEASE IT; HE SHALL NOT REQUIRE IT OF HIS NEIGHBOR OR HIS BROTHER, because it is called the Lord’s release. Of a foreigner you may require it; but you SHALL GIVE UP YOUR CLAIM TO WHAT IS OWED TO YOUR BROTHER… Beware lest there be a wicked thought in your heart, saying, ‘The seventh year, the year of release, is at hand,’ and your eye will be evil against your poor brother and you give him nothing [knowing that by the time of the seventh year, the lender or creditor would never receive back what he gave] and he cry out to the Lord against you, and it become sin to
you.”

References to the Sabbath Year can also be found in Exodus 21:2, Nehemiah 10:31, and in Jeremiah 34:14. The release of debt was to occur automatically, without the necessity of an agreement between creditor and debtor. An interesting application of these principles can be found in Nehemiah 5:1-13.

(2) In addition, every fiftieth year, God’s civil law for ancient Israel demanded that ANOTHER release be granted. This was, again, not a matter of choice or agreement between creditor and debtor, but automatic. Halley points out on p. 139: “Jubilee Year was every 50th year. It followed the 7th Sabbatic Year, making two rest years come together. It began on the Day of Atonement. ALL DEBTS WERE CANCELED, slaves set free, and lands that had been sold returned.”

The Year of Jubilee is mentioned in several places, for instance in Leviticus 25 and Numbers 36:4. It is associated with the proclamation of “liberty” (Leviticus 25:10) and referred to as the “Year of Liberty” in Ezekiel 46:17. In Leviticus 25:24, 28, 39-41, it is stated:

“And in all the land of your possession you shall grant redemption of the land… But if he is not able to have it restored to himself, then what was sold shall remain in the hand of him who bought it until the Year of Jubilee, and in the Jubilee it shall be RELEASED, and he shall return to his possession… And if one of your brethren who dwells by you becomes poor, and sells himself to you…, [he] shall serve you until the Year of Jubilee. And then he shall depart from you — he and his children with him — and shall return to his family. He shall return to the possession of his fathers.”

The New Testament does not abolish the principles set forth in these Scriptures. In fact, Jesus came to preach liberty, as expressed in the Year of Jubilee, at His first coming (Isaiah 61:1-3; Luke 4:17-21), applying it to total freedom of God’s people, including freedom from all sickness, disease, sin, death, and every curse (compare, for example, Edward Chumney, “The Seven Festivals of the Messiah,” p. 147). It is true that there are New Testament Scriptures describing how creditors freely forgave their debtors (compare, Luke 7:41-42; 16:5-8). These additional Scriptures do not negate the principle, however, that debts can be forgiven by law and in God’s sight, regardless of whether the creditor is agreeable to such cancellation or not. In conclusion, the concept of declaring bankruptcy is Biblical under certain circumstances.