Land ownership inviolate

A man could not be forced to sell his property. Neither did the principle of “eminent domain” apply in Israel. This was illustrated in the refusal of Naboth to sell a field of his inheritance to King Ahab.—1 Ki. 21:1-4, 17-19; compare Ezekiel 46:18.

The Levites

To protect the Levites, who had no individual land inheritance, only houses in the Levite cities and the surrounding pasture grounds being given to them, their fields could not be sold. If a Levite sold his house in a Levite city, the right of repurchase continued for him, and in the Jubilee, at the latest, it was returned to him.—Lev. 25:32-34.

Jehovah the Landowner

As the productive land yielded fruitage, the Great Proprietor of all the land was not to be left out of the picture. By means of the tithing arrangement, a tenth of the produce was to be used to support the Levites in their important functions related to Jehovah’s worship, thus spiritually benefiting all Israel.—Num. 18:21-24; Deut. 14:22-29.

The sanctuary

The sanctuary of Jehovah could also become a landholder by reason of fields “sanctified” to Jehovah; that is, the produce of these fields went to the sanctuary for a period of time designated by the owner or possessor. (Lev. 27:16-19) Such a field, if sanctified by the owner and repurchase was not made, but the owner allowed the field to be sold to another man, reverted to the sanctuary at Jubilee, as a permanent possession. (Lev. 27:20, 21) Also, fields “devoted” to the sanctuary by their owners remained the permanent possession of the sanctuary.—Lev. 27:28.

IN THE CHRISTIAN CONGREGATION

The Bible makes it clear that individual property rights were recognized in the Christian congregation. When the congregation was established, on Pentecost day, 33 C.E., many Jews and proselytes of the Jewish religion from other lands had gathered at Jerusalem to observe the festival. A large number of these were present to hear Peter’s discourse, and began to be believers in Christ. (Acts 2:1, 5, 9-11, 41, 42, 47) They remained to learn more. So the Christians voluntarily sold their possessions and distributed the proceeds to help these visiting ones and others who were needy. They had “all things in common.” (Acts 2:44-46) This was not socialism or communism, but a voluntary sharing for the purpose of aiding persons interested in the good news and in furthering the spread of it.

Later, for similar reasons, and partly due to persecution of the Christians by Jerusalem’s rulers, this practice continued, under the spirit and undeserved kindness of God. Fields were sold and the proceeds brought to the apostles, who administered the assistance program. (Acts 4:31-37) But each Christian’s property was his own and his rights were inviolate, he being under no compulsion to put his property into a common pool. It was counted as a privilege to do so, not a duty. Right motive dominated and moved them.

In the case of Ananias and Sapphira, however, a hypocritical show was made in order to get plaudits and honor of men. They conspired together to sell a field and to give only part of the proceeds to the apostles, with the claim that they were generously giving up all the possession. Peter, by direction of holy spirit, discerned what they were doing, but he did not say, ‘Why did you not give us all the money you received for the field?’ as if they were under obligation to do so. He did say: “Ananias, why has Satan emboldened you to play false to the holy spirit and to hold back secretly some of the price of the field? As long as it remained with you did it not remain yours, and after it was sold did it not continue in your control? Why was it that you purposed such a deed as this in your heart? You have played false, not to men, but to God.”—Acts 5:1-4.

About three hours later, when Sapphira came in, not knowing what had happened, she made the same claim, and Peter replied: “Why was it agreed upon between you two to make a test of the spirit of Jehovah?” (Acts 5:7-9) Their sin was in lying to Jehovah, making a mockery of him and his congregation as if God’s spirit were not upon it. (Gal. 6:7) It was not that they were compelled to part with their property in any socialistic or communistic arrangement.

JEHOVAH’S DISPOSAL OF LAND AS HE PLEASES

Jehovah, the Supreme Owner, could exercise his ownership right by granting possession of land as a payment for services rendered to him. This he did in giving domination over the land of Egypt to Nebuchadnezzar, king of Babylon, in compensation for his service in executing judgment on the city of Tyre.—Ezek. 29:18-20.

JEHOVAH’S OWNERSHIP MUST BE RECOGNIZED

Since Jehovah is the Owner of all the land, the landowner on earth must respect his possession and use it properly. Otherwise it will become a ruin and he will eventually suffer complete loss of it. (Prov. 24:30-34) Even nations must recognize this fact. (Isa. 24:1-6; Jer. 23:10) Eventually those who ignore this principle will themselves be ruined.—Rev. 11:18.

Recognition of God’s real ownership will also prevent one from trying to gain possession of land in a greedy or wrongful way. (Prov. 20:21; 23:10, 11) When Israel departed from God’s law, there were men against whom God expressed condemnation, saying: “Woe to the ones joining house to house, and those who annex field to field until there is no more room and you men have been made to dwell all by yourselves in the midst of the land!”—Isa. 5:8; Mic. 2:1-4.

On the other hand, Jesus said: “Happy are the mild-tempered ones, since they will inherit the earth.” (Matt. 5:5; Ps. 37:9, 22, 29) He taught his followers to pray to God: “Let your kingdom come. Let your will take place, as in heaven, also upon earth.” (Matt. 6:10) Under the kingdom sovereignty of the Great Landowner himself, those holding land in trust for him in faithfulness are to experience the full joy of ownership in complete security. God stated his viewpoint of proper conditions as regards land ownership when he gave restoration prophecies through the mouths of Isaiah and Micah. These indicate what situation he will bring about when his ‘will takes place on earth.’ He said of his people: “They will certainly build houses and have occupancy; and they will certainly plant vineyards and eat their fruitage. They will not build and someone else have occupancy; they will not plant and someone else do the eating.” “And they will actually sit, each one under his vine and under his fig tree, and there will be no one making them tremble.”—Isa. 65:21, 22; Mic. 4:4; see ʽAM HA-ʼAʹRETS.

LANGUAGE

Any means, vocal or other, by which feelings or thoughts are expressed or communicated. Generally, however, language means a body of words and the methods of combining these as understood by a community of people. The English word “language” comes from the Latin lingua, meaning “tongue.” The Hebrew and Greek words for “tongue” also signify “language.” The Hebrew term for “lip” is used in a similar way.

Language, of course, is most intimately associated with the mind, which employs the speech organs—throat, tongue, lips and teeth—as its instruments. Thus, the Encyclopaedia Britannica (1959 ed., Vol. 5, P. 740) states: “Thinking and words go together. For thinking, to be clear, has to rely upon names