have freedom from want. (Deut. 15:4, 5) David spoke of “freedom from care” within the dwelling towers of Jerusalem. (Ps. 122:6, 7) However, the Law provided that in case a man became poor he could sell himself into slavery so as to provide the necessities for himself and family. But freedom was granted by the Law to this Hebrew in the seventh year of his servitude. (Ex. 21:2) In the Jubilee (occurring every fiftieth year) liberty was proclaimed in the land to all its inhabitants. Every Hebrew in bondage was freed and each man was returned to his land inheritance.—Lev. 25:10-19.

THE FREEDOM THAT COMES THROUGH CHRIST

The apostle Paul spoke of the need of humankind to be set free from “enslavement to corruption.” (Rom. 8:21) Jesus Christ told Jews who had believed in him: “If you remain in my word, you are really my disciples, and you will know the truth, and the truth will set you free.” To those who thought they had freedom just because they were Abraham’s fleshly descendants, he pointed out that they were slaves of sin, and said: “Therefore if the Son sets you free, you will be actually free.”—John 8:31-36; compare Roman 6:18, 22.

The Christian Greek Scriptures speak of the followers of Christ as being free. Paul showed that they were “children, not of a servant girl, but of the free woman” (Gal. 4.31), whom he names as “the Jerusalem above.” (Gal. 4:26) He then exhorts: “For such freedom [or, “with her freedom,” NW, 1950 ed., ftn.] Christ set us free. Therefore stand fast, and do not let yourselves be confined again in a yoke of slavery.” (Gal. 5:1) At that time certain men falsely claiming to be Christian had associated themselves with the Galatian congregations. They were making an effort to induce the Galatian Christians to give up their freedom in Christ by trying to gain righteousness by works of the Law, instead of by faith in Christ. Paul warned that they would thereby fall away from Christ’s undeserved kindness.—Gal. 5:2-6; 6:12, 13.

The freedom that the early Christians enjoyed from bondage to sin and death and from fear (“For God gave us not a spirit of cowardice, but that of power and of love and of soundness of mind”) was exemplified in the outspokenness and freeness of speech of the apostles in proclaiming the good news. (2 Tim. 1:7; Acts 4:13; Phil. 1:18-20) They recognized this freeness of speech about the Christ to be a valuable possession, one that must be developed, guarded and maintained in order to receive God’s approval. It was also a suitable subject of prayer.—1 Tim. 3:13; Heb. 3:6; Eph. 6:18-20.

PROPER USE OF CHRISTIAN FREEDOM

The inspired Christian writers, appreciating God’s purpose in extending undeserved kindness through Christ (“You were, of course, called for freedom, brothers”), repeatedly counseled Christians to guard their freedom and not to take license or wrongful advantage of that freedom as an opportunity to indulge in works of the flesh (Gal. 5:13) or as a blind for moral badness. (1 Pet. 2:16) James spoke of ‘peering into the perfect law that belongs to freedom’ and pointed out that the one who was not a forgetful hearer, but persisted as a doer, would be happy.—Jas. 1:25.

The apostle Paul enjoyed the freedom he had gained through Christ, but refrained from using his freedom to please himself or from exercising it to the point of hurting others. In his letter to the congregation at Corinth he showed that he would not injure another person’s conscience by doing something he had the Scriptural freedom to do, but which might be questioned by another with less knowledge, and whose conscience might be offended by Paul’s acts. He cites as an example the eating of meat offered before an idol prior to being put in the market to be sold. Eating such meat might cause one with a weak conscience to criticize Paul’s proper freedom of action and thereby to act as a judge of Paul, which would be wrong. Therefore, Paul said: “Why should it be that my freedom is judged by another person’s conscience? If I am partaking with thanks, why am I to be spoken of abusively over that for which I give thanks?” Nonetheless, the apostle was determined to exercise his freedom in an upbuilding, not a detrimental, way.—1 Cor. 10:23-33.

THE CHRISTIAN’S FIGHT AND MANKIND’S HOPE

Paul shows that there is a danger to the Christian’s freedom in that, whereas the “law of that spirit which gives life in union with Christ Jesus has set you free from the law of sin and of death” (Rom. 8:1, 2), the law of sin and of death working in the Christian’s body fights to bring one into bondage again. Therefore the Christian must set his mind on the things of the spirit in order to win.—Rom. 7:21-25; 8:5-8.

After outlining the Christian conflict, Paul goes on to speak of the joint heirs with Christ as “sons of God.” Then he refers to others of mankind as the “creation” and presents the marvelous purpose of God “that the creation itself also will be set free from enslavement to corruption and have the glorious freedom of the children of God.”—Rom. 8:12-21.

FIGURATIVE USE

When Job, in his suffering, wished to find release in death, he likened death to a freedom for those afflicted. He evidently alludes to the hard lives of slaves, saying: “[In the death state] the slave is set free from his master.”—Job 3:19; compare verses 21 and 22.

FREE WOMAN

A woman who is not in slavery. This term is used with reference to Abraham’s wife Sarah and “the Jerusalem above.” From the time that Jehovah God liberated the Israelites from Egyptian bondage and gave them the Law at Mount Sinai till the days when Jesus Christ was on earth, Jehovah treated the nation of Israel as a secondary wife. (Jer. 3:14; 31:31, 32) However, the Law did not give the nation of Israel the status of a free woman, for it showed them up as under subjection to sin, hence slaves. Most appropriately, therefore, Paul compared the enslaved Jerusalem of his day with the servant girl Hagar, Abraham’s concubine, and Jerusalem’s “children” or citizens with Hagar’s son Ishmael. In contrast, God’s original wife, the heavenly Jerusalem, has, like Sarah, always been a free woman and her children are likewise free. To become a free child of the Jerusalem above, having “her freedom,” it is necessary to be set free from the bondage of sin by the Son of God.—Gal. 4:22–5:1 and ftn. on 5:1 (NW, 1950 ed.); John 8:34-36.

FRIEND

The Bible describes a true friend as one who sticks closer than a brother, is constant in his loyalty and friendliness, comes to the aid of his companion in distress and gives counsel to him in faithfulness. (Prov. 18:24; 17:17; 27:6, 9) On the other hand, the rich and givers of presents have many friends who are interested only in the selfish benefits derived from the friendship. (Prov. 14:20; 19:4, 6, 7) Appropriately Jesus Christ counseled not to invite to an evening meal friends who can repay, but to invite persons who cannot repay. (Luke 14:12-14) Jesus himself set the example in this regard by helping spiritually those looked down upon. For this he was labeled “a friend of tax collectors and sinners.” (Matt. 11:19) But Jesus indicated that only those obeying his commands were his real friends. He demonstrated his love for them by surrendering his soul in their behalf and encouraged them to love one another likewise.—John 15:12-14.

Interestingly, first-century Christians referred to fellow believers in general as “friends.” (3 John 14) Yet this does not rule out one’s being closer to some in the Christian congregation than to others, either because of family relationships, closer association by reason of circumstances, similar backgrounds or interests, simple compatibility of personalities, or fine Christian qualities that one has discerned by experiencing association with them. There were certain qualities in Peter, James and John that caused Jesus to associate these disciples with him in many privileges, such as having them witness the transfiguration scene. In this Jesus may have been looking to the future as to the things he had in mind for these three men, the things he knew he would use them to do in his service.—Mark 9:1-10; 14:32, 33; Luke 8:51.

While, like Jesus, the Christian manifests love toward mankind in general, rightly he accords the kind of love that goes with friendship only to those who are friends of God. The propriety of this is emphasized by the question put to faithful King Jehoshaphat: “Is it to the wicked that help is to be given, and is it for those hating Jehovah that you should have love?” (2 Chron. 19:2) Persons desiring to be friends of the world make themselves enemies of God.—Jas. 4:4.

The most outstanding human friendship recorded in the Hebrew Scriptures was that of David and Jonathan. Although Jonathan was the natural heir to the throne of his father Saul, he did not hate David and come to view him as a rival, but recognized that Jehovah’s favor was on David. So “Jonathan’s very soul became bound up with the soul of David, and Jonathan began to love him as his own soul.” (1 Sam. 18:1) After Jonathan’s death in battle, David greatly lamented the loss of his friend, saying: “I am distressed over you, my brother Jonathan, very pleasant you were to me. More wonderful was your love to me than the love from women.” (2 Sam. 1:26) This friendship was possible because both David and Jonathan placed loyalty to Jehovah God above everything else.

In sharp contrast, because of the moral corruption in his day, the prophet Micah was obliged to warn: “Do not put your trust in a confidential friend.” (Mic. 7:5) Jesus also indicated that even onetime friends of his followers would turn against them and have them delivered up to be put to death.—Luke 21:16; see FRIEND OF GOD; FRIEND (COMPANION) OF THE KING; LOVE.

FRIEND OF GOD

Among the divine blessings bestowed upon Abraham was the privilege and honor of being called “Jehovah’s friend.” This was by reason of Abraham’s outstanding faith, which he demonstrated to the greatest degree possible in his willingness to offer up his son Isaac as a sacrifice.—Isa. 41:8; 2 Chron. 20:7; Jas. 2:21-23.

By proper use of “unrighteous riches” it is possible to make friends with Jehovah God and his Son, who can receive one into “the everlasting dwelling places,” as pointed out by Jesus Christ in his illustration about the unrighteous steward. (Luke 16:1-13) Jesus did, in fact, call his disciples his friends, and they were therefore also the friends of his Father. (John 15:13-15; 14:21) The requirements for being a guest in Jehovah’s tent as one of his friends are outlined in Psalm 15:1-5. In contrast, friendship with the world constitutes enmity with God. (Jas. 4:4; 1 John 2:15-17) Mankind as a whole is alienated from and at enmity with God. However, reconciliation is possible, but only through Jesus Christ and the ministry of reconciliation with which God has entrusted his Son’s ambassadors. Ultimately life everlasting will be the exclusive possession of the friends of God.—2 Cor. 5:18-20; Rev. 21:3, 4; Ps. 37:29.

FRIEND (COMPANION) OF THE KING

In using this expression, the Bible does not indicate that it had more than the usual connotation of one who is friendly or a companion. Neither does it directly describe the specific functions of the friend of the king as an official title. However, based on the customs of other lands, it may be that the expression designated a court official who was a confidant, a personal friend and companion to a king and who at times executed confidential orders.—Gen. 26:26.

Among Solomon’s court dignitaries, listed at 1 Kings 4:1-6, are two sons of Nathan. One is mentioned as being “over the deputies,” whereas the other, Zabud, is called “the friend of the king.” In the reign of Solomon’s father, King David, Hushai the Archite is spoken of as having this relationship to King David, being called “David’s companion.” At David’s request Hushai returned to Jerusalem to frustrate the counsel of Ahithophel when Absalom conspired to usurp the throne.—2 Sam. 15:32-37; 16:16-19.

Among the old Egyptian kings there were several ranks of king’s “friends.” The title did not indicate anything exclusive but was merely an honorary designation for officials whose real duties were indicated by other titles. ‘Friends to the king’ were also frequently mentioned in connection with the Grecian Empire. There a definite body of these friends was formed with whom the king conferred before making decisions on important matters. The office existed in Persia, Arabia and Ethiopia.

FRIEND OF THE BRIDEGROOM

In ancient times, a man of the bridegroom’s close acquaintances acted as a legal representative of the bridegroom and took the primary responsibility in making arrangements for the marriage. He would sometimes arrange the espousal with the parents of the bride, delivering the bride price to the father and gifts to the bride. He was viewed as bringing together the bride and groom. The bridal procession would arrive at the house of the bridegroom’s father or the bridegroom’s house, where the marriage feast was celebrated. There the bridegroom and bride would come together, and the marriage was consummated. At the feast, on hearing the bridegroom speak to the bride, the friend of the bridegroom was happy, feeling that his duty was successfully concluded.

John the Baptist, who prepared the way for the Messiah, introduced the first members of the “bride” to Jesus Christ, to whom she was espoused. (2 Cor. 11:2; Eph. 5:22-27; Rev. 21:2, 9) John could therefore say: “You yourselves bear me witness that I said, I am not the Christ, but, I have been sent forth in advance of that one. He that has the bride is the bridegroom. However, the friend of the bridegroom, when he stands and hears him, has a great deal of joy on account of the voice of the bridegroom. Therefore this joy of mine has been made full.” Just as the friend of the bridegroom had accomplished his objective at this point and was no longer a principal figure, so John said of himself in relation to Jesus Christ: “That one must go on increasing, but I must go on decreasing.”—John 3:27-30.

“Friends of the bridegroom” are mentioned at Matthew 9:15. Here reference is made to other friends who joined in the marriage procession and who were invited to the marriage feast.

FROG

A tailless amphibian with smooth skin and long, muscular hind legs ideally suited for leaping. In the Hebrew Scriptures frogs are mentioned solely in connection with the second blow Jehovah visited upon Egypt (Ex. 8:1-14; Ps. 78:45; 105:30), which, like the other plagues, was a judgment on the deities worshiped in that land. (Ex. 12:12) The frog was sacred to Heqt, an Egyptian goddess depicted with the head of this creature.

At Revelation 16:13 “unclean inspired expressions” are likened to frogs. This is appropriate, inasmuch as frogs were unclean for food according to the Mosaic law.—Lev. 11:12.

FRONTLET BAND

A band worn on the forehead or on the arm.

Although the Israelites were told that they should ‘tie God’s law as a sign upon their hand’ and have it as a ‘frontlet band between their eyes,’ this evidently