The Second Advent of Jesus Christ

8/14/2019 The Second Advent of Jesus Christ

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Copyright 2007 M.S.Mariadas

A treatise on the Invisible Presence Doctrineof Bible Students and Jehovah's Witnesses.

By

.R.Dinakaran & M.S.Mariadas


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Reasoning The Scriptures

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IndexIndexIndexIndex

SubjectSubjectSubjectSubject Page NoPage NoPage NoPage No

1.The Lord's Second Coming ViewedFrom Scripture and Reason 3

2.Our Lords Parousia Epiphania and Apokalupsis 8

3. Irrelevant Proofs for Parousia 14

4. The Parable of the Fig Tree 33

5. Parousia is it Gradual? 35

6. Behold I Come as a Thief 38

7. Parousia: Visible or Invisible? 41

8. Appendix 53


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The Lord's Second Coming ViewedThe Lord's Second Coming ViewedThe Lord's Second Coming ViewedThe Lord's Second Coming ViewedFrom Scripture And ReasonFrom Scripture And ReasonFrom Scripture And ReasonFrom Scripture And Reason

AAll Christians who are students of the Bible know that there is ample testimony thereinto the wonderful truth of the Second Coming of our Lord and Savior Jesus Christ. They arealso agreed that at His second advent all His faithful followers will be gathered unto Him.

Not all appreciate the further revelation that Christ's coming again is related to His firstadvent as cause to effect. When He first came He "gave Himself a ransom for all" and Hisreturn is in order to bring to all mankind, through the instrumentality of the Kingdom whichHe shall then set up over the world, the blessings of life which His death secured for all.

The fulfillment of the Eternal Purpose of God is associated with our Lord's Return andthat is why much prominence is given to the subject in the Holy Word. This divine purposeconcerns every member of Adam's race and the destinies of all his sons and daughters livingand dead - are involved in its final outcome.

This article, specially prepared by The Mysore bible Students Association is submittednot as representing a united and final agreement on all details connected with Our Lord'sReturn. It is confessed that there are many matters associated with this important event

which are obscure, and upon these it would be both unwise and improper to dogmatize. Allthat is herein written is an attempt to present the matter in a general way, our desire being toadvance towards a clearer view of this vital subject.

Perhaps the most defining difference between all Christians and the ABS and theWatchtower view of the Lords return is the manner of his arrival and presence. The ABSbelief is that he arrived invisibly in 1874 (Watchtower in 1914) and has been carrying on the

work of tearing down the world systems and preparing the last members of his bride. Thepivotal point of this contention is the Greek word Parousia. It is well known that this wordin its simplistic sense means presence. Lets look at the definitions given by some well-known Bible scholars.

Dictionary Definitions of Parousia

Vine's, page 200-201

Parousia - lit., "a presence," para, "with," and ousia, "being" (from eimi, "to be"),denotes both an "arrival" and a consequent "presence with." For instance, in apapyrus letter a lady speaks of the necessity of her parousia in a place in order to

Associated Bible Students


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attend to matters relating to her property there. Paul speaks of his parousia inPhilippi, Phil. 2:12 (in contrast to his apousia, "his absence;" see ABSENCE).Other words denote "the arrival" (see eisodos and eleusis, above). Parousia is usedto describe the presence of Christ with His disciples on the Mount of

Transfiguration, 2 Pet. 1:16. When used of the return of Christ, at the Rapture of

the Church, it signifies, not merely His momentarycomingfor His saints, but Hispresence with them from that moment until His revelation and manifestation tothe world. In some passages the word gives prominence to the beginning of thatperiod, the course of the period being implied, 1 Cor. 15:23; 1 Thess. 4:15; 5:23; 2

Thess. 2:1; Jas. 5:7,8; 2 Pet. 3:4. In some, the course is prominent, Matt. 24:3,37; 1Thess. 3:13; 1 John 2:28; in others the conclusion of the period, Matt. 24:27; 2Thess. 2:8.

Thayer's, page 490

parousia ... the coming, arrival, advent ... of a return ... the future, visible,return from heaven of Jesus.

A Greek-English Lexicon, page 635

Coming, advent as the first stage in presence.... The official term for a visit of aperson of high rank, esp. of kings and emperors visiting a province.

Matthews Use of the word ParousiaMatthews use of parousia seems very odd when comparing to the parallel accounts

of Mark & Luke. Why would he choose this parousia as opposing to erchomai (seeDefinition Table)? There could be at least 2 very good reasons. Matthew was not justinterested in telling an account of Jesus life but also helping us see him from a particularpoint of view. He was interested in showing Jesus as theKing. For more information on thispoint please see the provided references.123 For those who are familiar with this view ofMatthew it is no surprise that he would pick the word for coming as described in TheDictionary of New Testament Theology, Vol. 2, page 898:

"Parousia means, on the one hand presence. ...Technically the noun is usedfor the arrival of a ruler a king, emperor, ruler... The correspondingadventus ... The cities of Corinth and Patras struck advent coins

commemorating the visit of Nero. ... The noun parousia denotes generallypresence and arrival." (Bold added for emphasis)

1See The Gospel of Matthew by Charles Haddon Spurgeon, Fleming H. Revell publishing

2See The Four Views of Christ by Andrew Jukes.

3See Jesus as King by Andrew Weekms, http://www.cqlcorp.com/fbs/pages/amw/matthew.htm


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This is the perfect choice for describing Jesus' coming. The accounts in Mark andLuke use the standard word for coming. Later we will go into more detail about the wordParousia.

In regard to our Lord's return, "presence" (parousia) pre-supposes that an arrival has taken

place and it is seen from the above definitions that both of these ideas are in the one word"parousia". Sometimes when parousia is used, "presence" may be emphasized but not to theexclusion of the idea of "arrival". Sometimes "arrival" is the intended and primary meaning.Paul was glad of the parousia (i@e., arrival) of certain brethren (I Cor. 16: 17) and he wascomforted by theparousta(arrival) of Titus (2 Cor. 7: 6). They, no doubt, remained with Pauland thus their parousia (arrival) extended to "presence". But nobody would suggest they

were already present unseen and subsequently revealed.

Parousiais translated "coming" 22 times in the New Testament (A.V.) and we shall examine anumber of these occurrences in the course of a consideration of its use and meaning.

Other Uses of parousia in the NT

In order to understand the use of parousia, we must look at how it is usedthroughout the NT instead of only dwelling with its use in Matthew 24. The point to bemade is that parousia is not strictly used as "presence" but also as "arrival." The dictionarydefinitions presented in the previous section are good (arrival and subsequent presence.) But,as will be easily shown, the word can mean both "presence" as well as strictly "arrival."

Instance of parousia meaning "Arrival and Subsequent Presence"

1 Corinthians 16:17 - I was glad when Stephanas, Fortunatus

and Achaicus arrived, because they have supplied what waslacking from you. (NIV)

I am glad of the coming of Stephanas and Fortunatus andAchaicus: for that which was lacking on your part they havesupplied. (KJV)

Meaning: Paul was glad that these brethren arrived and stayed with the Corinthians.

2 Corinthians 7:5-7: For when we came into Macedonia, this

body of ours had no rest, but we were harassed at every turn--conflicts on the outside, fears within. But God, who comfortsthe downcast, comforted us by the comingof Titus, and notonly by his coming but also by the comfortyou had givenhim. He told us about your longing for me, your deep sorrow,your ardent concern for me, so that my joy was greater thanever.


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Meaning: Paul was harassed by conflicts and fears but God comforted him by the arrival and

presence of Titus. When he arrived he comforted Paul by telling him of the Corinthians' concern.

Instance of Parousia meaning "Arrival"

Philippians 1:24-26: Nevertheless to abide in the flesh [is] more needful foryou. And having this confidence, I know that I shall abide and continue withyou all for your furtherance and joy of faith; That your rejoicing may be moreabundant in Jesus Christ for me by mycoming to you again.

Meaning: Paul, if he abides in the flesh, will make the Philippians joy great when he comesto them again.

It is necessary, however, to make reference also to some other Greek words which havebeen brought into juxtaposition with Parousiain discussions and in writings on this subject ofour Lord's Return should be also be defined. The words are "APOKALUPSIS", translated

variously in the Authorized Version, "appearing," "coming", "manifestation, "revel-ation,"and "EPIPHANEIA translated"appearing" and "brightness.

Dictionary Definitions of Epiphania

1. Vines Dictionary

Appear, Appearing:

Eng., "epiphany," lit., "a shining forth," was used of the "appearance" of a god to men, andof an enemy to an army in the field, etc. In the NT it occurs of

the advent of the Savior when the Word became flesh, 2Ti 1:10;

the coming of the Lord Jesus into the air to the meeting with His saints, 1Ti 6:14; 2Ti4:1,8;

the shining forth of the glory of the Lord Jesus "as the lightning cometh forth fromthe east, and is seen even unto the west," Mat 24:27, immediately consequent on theunveiling, apokalupsis, of His Parousia in the air with His saints, 2Th 2:8;Tts 2:13.*[* From Notes on Thessalonians, by Hogg and Vine, p. 263.]

Notes:o Phanerosis, akin to A, No. 4, "a manifestation," is used in 1Cr 12:7 and 2Cr

4:2.o For phaneros, wrongly translated "may appear," in 1Ti 4:15, AV (RV, "may be

manifest," not mere appearance), See MANIFEST.o Emphanes, akin to A, No. 5, "manifest," is used inAct 10:40 and Rom 10:20.

See MANIFEST, OPENLY.o For adelos, "which appear not," Luk 11:44, See UNCERTAIN.

2. Strongs # G2016:-an appearing, appearance, brightness,


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3.Thayer's,

Greek (epiphaneia) an Appearing, Appearance often used by the Greeks of aglorios manifestation of the gods

Dictionary Definitions of Apokalupsis

1. Lexicon Results for apokalypsis(Strong's G602)

laying bare, making naked

a disclosure of truth, instruction

o concerning things before unknown

o used of events by which things or states or persons hitherto withdrawn fromview are made visible to all

manifestation, appearance

2. Vines Expository Dictionary Results for Apokalupsis

Appear, Appearing:

lit., "an uncovering, unveiling" (apo, "from," kalupto, "to hide, cover"), denotes "arevelation, or appearing" (Eng., apocalypse). It is translated "the appearing" in 1Pe 1:7, AV(RV, "revelation"). See COMING, MANIFESTATION, REVELATION.

Revelation:

"an uncovering" (akin to apokalupto; see above), "is used in the NT of

the drawing away by Christ of the veil of darkness covering the Gentiles, Luk 2:32;cp. Isa 25:7;

'the mystery,' the purpose of God in this age, Rom 16:25; Eph 3:3;

the communication of the knowledge of God to the soul, Eph 1:17;

an expression of the mind of God for the instruction of the church, 1Cr 14:6,26, forthe instruction of the Apostle Paul, 2Cr 12:1,7; Gal 1:12, and for his guidance, Gal2:2;

the Lord Jesus Christ, to the saints at His Parousia, 1Cr 1:7, RV (AV, 'coming'); 1Pe

1:7, RV (AV, 'appearing'),13; 4:13; the Lord Jesus Christ when He comes to dispense the judgments of God, 2Th 1:7;

cp. Rom 2:5;

the saints, to the creation, in association with Christ in His glorious reign, Rom 8:19,RV, 'revealing' (AV, 'manifestation');


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Our Lords Parousia Epiphania and Apokalupsis

he main assertion by Pastor Russell is that the three Greek words (parousia, epiphania,and apokalupsis) are used by NT writers as a gradual progression which reveals Jesusreturn from an invisible phase known only to his saints to a revealing to the world in

general (though not visibly). To see if this assertion is true, it should be a very simple matterwhen investigating the NT writings. Simply put, we should see no interchangeability of thesewords. For instance, when speaking of Jesus' revelation to the world, only epiphania andapokalupsis should be used, whenever the church is the subject of Jesus' return, onlyparousia should be used. Here are some supporting quotes from Pastor Russell:

"These Bible students call our attention to the fact that the Bibledistinctly differentiates between the parousia of Christ and His Epiphania, at

His Second Coming. The word parousia signifies presence, without inany sense of the word indicating that the presence is visible. The wordEpiphania signifies the revealing of one who is already present. These Biblestudents claim that in the end of this Gospel Age Christ will be present,invisible to men, during a period of forty years, doing a work especially in HisChurch--rewarding the faithful, as shown in the parables of the Pounds andthe Talents, and receiving the "wise virgins," as in the parable of our lesson.4

The Scriptures indicate that the Gentile governments will receive from theirown peoples their first notice that their lease of power has expired. The

people will take note of the sign of the Son of Man in the heavens. Thejudgments of the Lord will begin to be manifest in the world, and will runcounter to many of their interests.This manifestation of His presence isScripturally called the Epiphania, the shining forth, the revealment, ofthe King of Glory. "He shall be revealed in flaming fire, taking vengeance onthem that know not God, and that obey not the Gospel of our Lord JesusChrist." (`2 Thessalonians 1:7- 10`.) As a result, the nations of earth will bebroken to pieces like a potter's vessel.--`Psalm 2:8,9`.5

At what time the Lord's people will be taken beyond the veil the Lord has notfully indicated. But we have the assurance that when He shall appear, be

manifested--when His Epiphania shall occur--we shall be with Him, we shallbe like Him and see Him as He is. He will not begin His great work ofestablishing the Kingdom until the Church shall be with Him.6

4Reprints of Zion's Watchtower, pg. 5523



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Our Lord's and the gathering of the elect, we understand, hasbeen in progress since October, 1874. It will continue until all of the "elect"shall have been gathered and glorified. In one sense our Lord will continue tobe present as the world's King to the conclusion of the Millennial Age; but his in the sense of secrecy of presence, will terminate when, as the

Scriptures declare, "He shall be in flaming fire (judgments), takingvengeance on all who will not obey the Truth," but enlightening andrevivifying all who will hear and, to the extent of their opportunity, obey hismessage. The is to the Church and for the Church only.

The or of the Lord in power and greatglory is not to the Church nor for the Church, but to the world and forthe world. "When he shall thus appear we also shall appear with him inglory," the Apostle declares. --`Col. 3:4`."7

"Now, in the harvest time, he is present to gather the sleeping ones and to

further test and perfect "us who are alive and remain." The High Priest isdoing no work outside of the "holy" of the antitypical Tabernacle. Hispresence is unknown to the world. Soon Bridegroom and Bride will beushered into the presence of the Father in eternal glory. The "marriage supperof the Lamb" will be celebrated, and then Bride and Bridegroom, Head andmembers complete in glory, will come forth to bless the world. Thatcrowning day of joy to the Church will be followedby our Lord's and To the world he shall be revealed inflaming fire of the time of trouble, but nevertheless with power and greatglory, "and all his saints with him.""8

Now let us give the premise of linear use of these words a thorough examination. Identifyingour many words as verbs or adverbs may sound silly, but it is helpful in understanding whyauthors choose the words they do.

Whenever we find a word comingin the English bible it is understood that it means Parousiain like manner when we come across words like appearing or appearance it means the Greek

word certainly must be Epiphania and with Revelation it is from the Greek wordApokalupsis.

The view has been advocated that these three Greek words relate to different stages or

periods of our lord's Return, thatparousia(presence) takes place first, known only to a few,and that apokatup-sisand epiphaneiaare later stages. Now our reasoning is Do the Greek

words "parousia," "epiphania," and "apokalupsis" represent three different time stagesof the Lord's second presence ORare they all speaking ofone event ?, while using theproper Greek words that are dictated by Greek grammatical requirements as used in their




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sentence structure by which the thought is given? The understanding which commends itselfto us, however, is that all three expressions relate to the Lord's arrival and that in referring toit as one great event, they are used interchangeably according to the particular aspect theinspired writer has in mind.

To illustrate what has just been asserted, the following Scriptures should be read verycarefully

Parallel accounts interchanging the words

Matthew 24:39 and theyknew nothing about what

would happen until theflood came and took themall away. That is how it will

be at theparousia of theSon of Man.

LUKE 17:30 "It will be justlike this on the day the Sonof Man isApokalupto.

Here we have a parallel account of the flood of Noah (Luke also adds the Sodom analogy)that describes the same event using two different words. We can conclude that parousia isequal to apokalupto, the root of apokalupsis.

Parousia Epiphania Apokalusis all relating to on same event

Jas. 5:7 - "Be patient, therefore, brethren unto the coming(parou-sia) of the Lord."

1 Pet. 1:13 - ". . . hope to the end for the grace that is to be brought unto you at the

revelation (apokdupsis) of Jesus Christ." Tit 2: 13. "Looking for ... the glorious appearing(epiphaneia) of ... our SaviourJesus Christ

In each of these references, attention is directed to the one event, the return of our Lord,and particularly as it bears upon the saints cessation from toil and suffering and thereceiving of their reward, notwithstanding that three different words in the original languageare used respecting the one event. To emphasize this point still further, let us note first whatis to take place at the "appearing" of our Lord. In the following texts "appearing" istranslated from epiphaneia: -

1 Tim. 6: 14(13) - "That thou keep this commandment without spot,unrebukeable, until the appearing (EPIPHANIA) of our Lord Jesus Christ."

The saints are to be faithful until His appearing.

2 Tim. 4: 1 I charge [thee] therefore before God, and the Lord Jesus Christ, whoshall judge the quick and the dead at his appearing( Epiphania) and his kingdom;


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The quick and the dead shall be judged then.

Tit 2: 13. "Looking for ... the glorious appearing(epiphaneia) of ... our Saviour JesusChrist

The Church is Expecting to participate in this event

2 Tim. 4:8 - "Henceforth there is laid up for me a crown of righteousness, which the Lord,the righteous judge, shall give me at that day; and not to me only, but to all them that lovehis appearing (EPIPHANIA)."

The crown of righteousness shall be given to the faithful then.

But it has also to noted that the same things transpire at the Parousiaofour Lord.

Now let us see what is to take place when Our Lord is going to be Revealed In

the following texts "Revealed " is translated fromApokalupsis: -

1 Peter 1:7 - These have come so that your faith--of greater worththan gold, which perishes even though refined by fire--may be provedgenuine and may result in praise, glory and honor when Jesus Christ isrevealed (apokalupsis).

We are judged worthy at his revelation.

1 Peter 1:13 - Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when

Jesus Christ is revealed (apokalupsis).We receive our reward at Jesus' revelation.

1 Peter 1:5 - who through faith are shielded by God's power until thecoming of the salvation that is ready to be revealed (Apokalupto) inthe last time.Our salvation occurs at Jesus' revelation.

2 Thessalonians 1:7 (8)- and give relief to you who are troubled, and tous as well. This will happen when the Lord Jesus is revealed

(apokalupsis) from heaven in blazing fire with his powerful angels.Our relief comes when Jesus is revealed when he comes with his

powerful angels

1 Peter 4:13 But rejoice, inasmuch as ye are partakers of Christ's sufferings;that, when his glory shall be revealed (apokalupsis), ye may be glad also withexceeding joy.


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We will be glad and joyful when Jesus revealed with his splendid glory

1 Peter 5:1 The elders which are among you I exhort, who am also an elder,and a witness of the sufferings of Christ, and also a partaker of the glory that

shall be revealed(apokalupsis):We will partake in the Glory when Christ is Revealed

1 Cor 3:13 Every man's work shall be made manifest: for the day shalldeclare it, because it shall be revealed (apokalupsis) by fire; and the fire shalltry every man's work of what sort it is.

Jesus is revealed by fire at his coming

1 Cor.1:5-7 "That in everything ye are enriched by him, in all utterance, and in all

knowledge; even as the testimony of Christ was confirmed to you; so that ye comebehind in no gift, waiting for the coming (APOKALUPSIS) of our Lord JesusChrist."

The Church is waiting for the coming i.e. for the apokalupsis of Christ(this is the only verse were coming is translated as apokalupsis)

Epiphania Parallel Parousia

2 Thes 2:8 And then shall that Wicked be revealed, whom the Lord shallconsume with the spirit of his mouth, and shall destroy with the brightness

(EPIPHANIA) of his coming(PARAOUSIA)

Among other words used of the Lord's Return isphaneroo (STRONGS #G5319) whichmeansto appear or to make manifest.

1 Pet. 5:4 - "When the chief Shepherd shall appear (phaneroo) ye shall receive acrown of glory."

Col. 3:4 - "When Christ shall appear (phaneroo) then shall ye also appear with Him.

Its use in conjunction with parousia in. I Jno. 2: 28 shows that He appears to all His

people at His arrival (in the same way that they will appear with Him as in Col. 3: 4). That when He shall appear (phaneroo) we may not be ashamed before Him at His coming(parousia)."

In a similar way apokalupsis and epiphancia parallel Parousia, and each interprets the other.Believers are to be Paul's hope and crown of rejoicing in Christ's parousia(1Thes. 2:19); tolook for rest and release in the apokatupsis(2 Thes. 1: 7); to receive a crown at His epiphaneia(2Tim. 4: 8) at the time when He appears (phaneroo) (I Pet. 5: 4). They are looking for the


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parousia(2 Pet. 3:12), the epiphaneia(Tit. 2:13), and waiting for the apokalupsis(ICor. 1:7) ofour Lord Jesus Christ. Epiphaneia is associated with parousia in2 Thes. 2:8, phemeroo with

parousia inI Jno. 2:28, and apokatupsis with parousia in Matt. 24:27 and Luke 17:30 as can beseen by a comparison of these two parallel accounts.

Thus we see that these words are but kindred terms to describe one and the samegreat future event. For His glorious revelation, for His shining forth, for His divinemanifestation, for the arrival of the King, we still hope and wait and pray

It would seem unreasonable that the Apostle Paul ,Peter, John and Matthew would usewords that are said to represent different stages of time of the Lord's second presence whenthey were instructing and admonishing different members of the church to watch for theLord to return at which time they are to be taken up together with him. The "parousia" issaid by some to be the first stage in time (which occurred in 1874 - now more than 133 yearsin the past) and it is to be followed next by the "epiphania," and later by the "apokalupsis"

stage. If this was so and the Lord was to return at the "first stage" - Parousia and raises firstthe members of his church "who are dead in Christ" (1 Thes.4:16), THEN:

Why would the Apostle Paul tell Timothy to keep the commandment spotless until the"epiphania," the second stage, of our Lord Jesus Christ's second presence, if those who "aredead in Christ" are raised to be with the Lord when he returns at the "parousia," the firststage ?

Why would the Apostle Paul tell the Corinthians to be enriched in knowledge and utteranceso that they will be furnished as they wait for the "apokalupsis," the third phase of Jesus'second presence, when he tells Timothy to do so until the "epiphania," the second stage of

his second presence ?

Why would the Apostle Paul tell the Thessalonians to keep their hearts blameless unto the"parousia," the first stage of Jesus second presence, when he tells Timothy to keep thecommandment spotless until the "epiphania," the second stage of his second presence ?

Why would the Apostle Paul tell the Colossians that when the Lord appears (phaino) thenthey will appear (phanio - the second stage of Jesus' second presence) with him in glory, ifthey are to be raised and glorified at the "parousia," the first stage of his second presence ?

Why would the Apostle Paul tell Titus that we should live soberly, righteously, and Godly inthis present world while looking for the "epiphania," the second stage of the Lord's secondpresence, if they are to be raised and glorified at the "parousia," the first stage of his secondpresence?

Explanation: These scriptures would contradict one another if they are interpreted to referto three different stages of time, but they do agree with each other from the viewpoint ofbeing interchangeable when looked at as being ONE EVENT that would occur at the same


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time. It would seem reasonable then that different Greek words were used to satisfy thesentence structure of the grammatical requirements by and in which the thought waspresented and to express different shades of meaning in respect to the ONE EVENT.

Summary of the Greek Words

As we can easily see, the words are used interchangeably depending on thegrammatical structure of the sentence. To make a case for a progressive revealing of

Jesus' invisible presence is barely implicit in nature and has too many inconsistenciesto hold as a necessary doctrinal stance. Before Proceeding further to predict differentdates of our Lords second advent , the above logical, factual and reasonablequestions must be answered in full by wanting to make sense the "progressiverevealing of Jesus' invisible presence:"

Irrelevant Proofs for ParousiaIntroduction

"One deceit needs many others, and so the whole house is built in the air and must sooncome to the ground." -- Baltasar Gracian, The Art of Worldly Wisdom

"A Composite Sign of Many Parts"

A fable from India tells of six blind men from Hindustan who went to see an elephant. Thefirst one touched its side and said: "Bless me! but the elephant is very like a wall!" Thesecond one touched its tusk and said: "An elephant is very like a spear!" The third touchedits trunk and said: "The elephant is very like a snake!" The fourth reached out and felt itsknee and said: "It is clear enough the elephant is very like a tree!" The fifth touched its earand said: "This marvel of an elephant is very like a fan!" The sixth seized its tail and said: "Isee the elephant is very like a rope!" The six blind men disputed long and loud about what anelephant was like, but no one gave a correct description. Incomplete information did notgive a complete picture.

A similar problem arises when it comes to identifying the sign of Christ's return. In responseto his disciples' question: "What will be the sign of your presence and of the conclusion ofthe system of things?" Jesus answered: "Nation will rise against nation and kingdom againstkingdom; and there will be great earthquakes, and in one place after another pestilences andfood shortages." (Matthew 24:3; Luke 21:10, 11) But when only these things are cited as

proof that Christ returned in 1874 or in 1914, people object: "Oh, we've always had wars,famines, pestilences, and earthquakes!" And they are right. Many Bible Students suppose andclaim that the matter referred in Mathew24: 1-14 are proofs for Christs InvisiblePresence butcareful and critical analysis exhibits that Mathew 24:1-14 are NOT the PROOFS for theInvisible presence rather it is only warnings cautions for the faithful watchers.


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The Two Questions in Matthew 24

As every Bible Student knows, the first place to turn in the Bible to understand Jesus' return

is Matthew the 24th chapter. The reason for this is the Greek word Parousia. In thiswonderful chapter, a great amount of detail is laid out before our eyes. Unfortunately, manybroadly different interpretations are given from its wondrous contents. In order tounderstand this chapter, the very premise of its existence must be explored or theinterpretation built upon it is suspect. So, why did Jesus give us all these details? It stemsfrom 2 questions asked by the disciples.

If we are to understand Jesus words, we must understand that he is answering two veryspecific questions asked by his disciples. The first question, when will these happen isan answer to their awestruck response of gazing at the temple.

Verse 1 - Jesus left the temple and was walking away when hisdisciples came up to him to call his attention to its buildings.

Jesus responds to their misplaced affection by saying in verse 2:

"Do you see all these things?" he asked. "I tell you the truth, notone stone here will be left on another; every one will be throwndown."

The key to understanding why the Bible Students (Particularly Russellites) Interpretation is

incorrect is that the position never takes into account the first question asked of thedisciples. When would the temple be destroyed? Russellites launch right into a Second

Advent interpretation without giving any biblical rationale. Given that fact that Luke 21applies the context solely to the destruction of Jerusalem, this is indeed hard to fathom.Luke 21 states plainly:

5 Some of his disciples were remarking about how the templewas adorned with beautiful stones and with gifts dedicated toGod. But Jesus said, 6 "As for what you see here, the time willcome when not one stone will be left on another; every one of

them will be thrown down." 7 "Teacher," they asked, "when willthese things happen? And what will be the sign that they areabout to take place?" 8 He replied: "Watch out that you are notdeceived. For many will come in my name, claiming, `I am he,'and, `The time is near.' Do not follow them. 9 When you hearof wars and revolutions, do not be frightened. These thingsmust happen first, but the end will not come right away." 10

Then he said to them: "Nation will rise against nation, and kingdom


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against kingdom. 11 There will begreat earthquakes, faminesand pestilences in various places, and fearful events and greatsigns from heaven. 12 "But before all this, they will lay handson you and persecute you. They will deliver you to synagoguesand prisons, and you will be brought before kings and

governors, and all on account of my name. 13 This will result inyour being witnesses to them. 14 But make up your mind not to

worry beforehand how you will defend yourselves. 15 For I willgive you words and wisdom that none of your adversaries willbe able to resist or contradict

Clearly Luke applies these verses to the destruction of Jerusalem. Matthews account issimply combining the two separate accounts (Luke 17 & Luke 21/Mark 13 :1- 5) forsimplicity sake. It is hard to imagine a biblicalbasis for drawing the conclusion that Matthew24:1-14 should be applied to the Gospel age. What is the basis for telescoping items in thiscontext? For example, the interpretation of being delivered to the synagogues is used as a

gospel age application based on Matthew's account. All of Luke's account clearly takes placeat or near the destruction of Jerusalem.

Here are two examples from Pastor Russells writings, which take these verses in Matthewand apply them to the gospel age:

"Our Lord's reply in `verses 1 to 14`covers the entire Gospel age; and hiswords in `verses 15 to 22` have a double application --literally to the close ofthe Jewish age, and figuratively to the end of this Gospel age, of which the

Jewish age was a shadow. `Verses 23-26` contain words of warning against

false Christs, and in `verse 27` he reaches their question regarding his, and declares [properly translated], "as the bright shining [thesunlight] cometh out of the east and shineth even unto the west, so shall the [the PRESENCE] of the Son of man be." The sunlight becomespresent instantly, yet noiselessly; and it is first discerned by those who are firstawake."9

And also:

"Altogether, there have probably been fifty or more false Christs, male andfemale, and many of them undoubtedly demented--possessed of evil spirits.But none of these, nor all of them together, can be said to have "deceived

many." Yet it is against the kind which "" that our Lordcautions us here, and again, later on in his prophecy, in which connection we

will examine particularly the antichrists which have deceived many.

The History of Eighteen Centuries Briefly Foretold

9The Time is at Hand, Page 160 (Bold and Italicsadded for emphasis)


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--`Matt. 24:6-13`; `Mark 13:7-13`; `Luke 21:9-19`--

"And ye shall hear of wars and rumors [threats, intrigues] of wars: see that yebe not troubled; for all these things must come to pass, but the end is not yet.For nation shall rise against nation, and kingdom against kingdom: and there

shall be famines and pestilences, and earthquakes, in divers places. All theseare primary sorrows." `Matt. 24:6-8`

Thus briefly did our Lord summarize secular history, and teach thedisciples not to expect very soon his second coming and glorious Kingdom.

And how aptly: surely the world's history is just this--an account of wars,intrigues, famines and pestilences--little else. Our Lord separates the history ofthe true Church and states it with similar brevity, thus:

"Then [during that same period, the Gospel age] they shall deliver you up to beafflicted, and shall kill you: and ye shall be hated of all nations [peoples] for myname's sake. And then [during that same period] many shall be offended"10

This kind of reasoning falls dangerously close to the saying that The Bible is a fiddle for anytune may be played upon it. Is there some other Biblical passage that would support thisinterpretation, to allow anyone to ignore the disciples first question and to draw such aconclusion about Matthew 24:6-13?

The reason for bringing this apparently faulty interpretation is to point out other baselessreasoning in Matthew 24. Before we go on to the Parousia, we must consider one of thefirm evidences brought to bear that Jesus must have returned; his predicted earthquakes.Remember that the earthquake scenario belongs to the destruction of Jerusalem. But if thereader is not convinced of this, there is other evidence to disregard the earthquake evidencethoughts that will be presented later.

So the context of Matthew 24 indicates exactly the opposite of what the Watch TowerSociety & Generally Bible students claims. In response to the question: "What will be thesign of your presence....?" Jesus answered: "Look out that nobody misleads you.... You aregoing to hear of wars and reports of wars.... For these things must take place, but the end isnot yet. For nation will rise against nation...." So Jesus was warning his disciples not to bemisled by events such as wars, and he gave this warningbeforehe answered their questionabout the sign. Verses 7 through 12, which the Society interprets as being part of Jesus'description of the sign of his coming, are logically and textually part of his warning about

things that could mislead the disciples, and contain descriptions of potentially misleadingevents that would occur before the end. Only after this warning and description, during

which Jesus says nothing about a sign, does he say in verse 14, "and then the end will come."It is not until verse 30 that Jesus actually describes the sign the disciples asked about. SoMatthew 24:4-12 is not Jesus' statement of how to recognize the "sign," but ofhow not to bemisledabout things some might be inclined to think of as a "sign."

10 The Battle of Armageddon - Page 467 (Bold and Italicsadded for emphasis)


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Jesus' explanation might be rephrased thus: "Since wars, famines, earthquakes and othertroubles will regularly characterize man's history in the future, as they have in the past, suchthings should not be understood as signs of my coming and of the end of the age." Heprobably said this because of the Jewish apocalyptic writers of his day, who were predictingthe Messiah's advent along with many calamities, signs and portents including war, famine,

pestilence and earthquakes. The disciples may have had such things in mind when they askedJesus about the "sign," and he attempted to straighten out their thinking.

MATTHEW 24 MARK 13 LUKE 17 & 21

1 Jesus left the temple andwas walking away when hisdisciples came up to him tocall his attention to itsbuildings.

1 As he was leaving thetemple, one of his disciplessaid to him, "Look,

Teacher! What massivestones! What magnificentbuildings!"

21:5 Some of his discipleswere remarking about howthe temple was adorned

with beautiful stones andwith gifts dedicated to God.But Jesus said,

2 "Do you see all thesethings?" he asked. "I tell youthe truth, not one stonehere will be left on another;every one will be throwndown."

2 "Do you see all thesegreat buildings?" repliedesus. "Not one stone here

will be left on another;every one will be throwndown."

21:6 "As for what you seehere, the time will See whennot one stone will be left onanother; every one of them

will be thrown down."

3 As Jesus was sitting onthe Mount of Olives, thedisciples came to himprivately. "Tell us," they

said, "when will thishappen, and what will bethe sign of your Parousia,and of the end of the age?"

3 As Jesus was sitting onthe Mount of Olivesopposite the temple, Peter,ames, John and Andrew

asked him privately,4 "Tell us, when will thesethings happen? And what

will be the sign that they areall about to be fulfilled?

21:7 "Teacher," they asked,"when will these thingshappen? And what will bethe sign that they are about

to take place?"

These parallel accounts illustrate the importance of the point that when the disciples askedtheir question they were not asking about some far-off future event. Rather, they were askingabout the destruction of the temple, and they did not have in mind some invisible presence,but a visible advent. Jesus took no steps to change their understanding. This is verified by

the way the account in Mark 13 frames their question about the "sign," which clearly refersto the destruction of the temple only. It certainly is impossible to think that they neededsome "sign" to convince them that the temple had been destroyed or that its destruction wastaking place. They wanted some indication in advanceof that event. The New English Bibleshows clearly this is the intent in its rendering of Mark 13:4:

'Tell us,' they said, 'when will this happen? What will be the sign when the fulfillment of allthis is at hand?'


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Most English bibles render Mark 13:4 and Luke 21:7 something like "what will be the signwhen these things are aboutto occur." This goes along with the point that, since the disciplesdid not know in advance that Jesus' Parousiawould be invisible, they could not have beenasking about a sign that would allow recognition of such an invisible presence. They wanteda sign of when things were about to occur.

Irrelevant Proofs for Wars

"Nation will rise against nation and kingdom against kingdom." (Matthew 24:7)World War I began in 1914 with 28 nations involved, 14 million people killed. World War IIfollowed with 59 nations involved, 50 million people killed Awake Magazine Jehovah

Witnesses

As shown above, this is a misapplication of Jesus' words, because he was warning againstprecisely this interpretation of events. The Society has often said that Matthew 24:7 pointsespecially to world war. That the scripture does not do so can be seen by considering verse 6together with verse 7: "You are going to hear of wars and reports of wars.... For nation willrise against nation and kingdom against kingdom." Since, as the May 1, 1975 Watchtowersaidon page 274, "Jesus' expression 'nation against nation and kingdom against kingdom' alsohad a first-century application, so it is not limited to world wars," the verses apply equally

well to allwars. Therefore the Society cannot say that Jesus predicted worldwars, although hemay have had it in mind. As stated earlier, understanding Jesus' words of verse 4, "Look outthat nobody misleads you" as a warning not to interpret the common misfortunes ofhumanity as a sign of his coming, avoids these difficulties.

As to the war of 1914-1918 being the first "world war," note what several historians say. The

War of the Spanish Succession (1702-1713) was "the first that can be called a 'world war,'because it involved the overseas world together with the leading powers of Europe." TheSeven Years' War (1756-1763) "was to a greater degree than the War of the AustrianSuccession [1740-1748] a world war" which "came to embrace all the four continents of the

world and all the great oceans." The American War of Independence (1775-1783) turnedinto a general global conflict:

.... what had started as an American revolution against England had exploded into aworldwide war. French and Spanish fleets fought the British in the English Channel, theWest Indies and Gibraltar. The Spanish captured West Florida. Russia, Denmark, Swedenand Prussia joined to break England's blockade on France and Spain. Holland, too, ran navalstores to France, and supplied America so abundantly from the West Indies that Englanddeclared war on her. Their two navies fought to a standstill in the North Sea. England's lineof ships and men was now stretched thin to circle the globe. [Irving Stone, Those Who Love,Doubleday & Company, New York, 1965, pp. 311-2]

The Napoleonic Wars (1792-1815) began right after the French Revolution and comprisedthe fourth world war that began in the 18th century. One world history book said:


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It is convenient to think of the fighting from 1792 to 1814 as a 'world war,' as indeed it was,affecting not only all of Europe but places as remote as Spanish America, where the wars ofindependence began, or the interior of North America, where the United States purchasedLouisiana in 1803 and attempted a conquest of Canada in 1812. [Palmer & Colton,A Historyof the Modern World to 1815, fifth edition, New York, 1978, pp. 382-3]

With regard to the wars that followed the Napoleonic wars another historian said:

None of these, however, was a world war of the type of those of the first fifteen years of thenineteenth century [the Napoleonic wars during 1801-1815] which had involved not only allEurope but in a lesser degree every continent of the globe. [Cyril Falls,A Hundred Years ofWar, London, 1953, p. 161]

From the above quotations it is evident there is leeway in saying just what a "world war" is.The wars described involved mostly Europe whereas other areas were ancillary. World War Iwas similar:

However, all in all, it can be said that the war in theatres outside Europe was of minorstrategical importance. The 1914/18 war was essentially a European war. It came later to becalled a 'world war' because contingents from many parts of the British empire served inEurope, and because the United States joined the Entente Powers in 1917. But in reality,since the role of sea power was mostly passive, this was less a 'world war' than someprevious conflicts such as the Seven Years' War.... Whereas the 1914/18 war could hardly becalled a world conflict, there can be no such thought about the war brought on by Hitler in1939. [Viscount Montgomery,A History of Warfare, pp. 470, 497]

With regard to the actual number of countries involved in World War I, the most that can besaid to have been involved in some way is 33, not the 28Awake!stated. But many of theseplayed only a minor role, so the number of active participants is more like fifteen.

What about the death toll from World War I? Did it exceed that from any previous wars?The answer depends on what is included. Are only soldiers counted, or civilians as well?What about auxiliary things like disease related to war?Awake!'sfigure of 14 million appearsto include 9 million direct battle related deaths plus 5 million civilian casualties, and isreasonable. As to whether this exceeded the death toll of previous wars, note the followinghistorical information:

The conquest of Northern China in 1211-1218 by Genghis Khan is estimated to have cost18 million Chinese lives. The Thirty Years' War (1618-1648) was an international conflictinvolving about 10 nations and is estimated to have killed about 2-3 million soldiers.However, in Germany alone, some 7-8 million civilians were killed, and figures are notavailable for civilians killed elsewhere. In 1644 the Manchus invaded China and in theensuing conflict an estimated 25 million were killed. In the Napoleonic Wars some 5-6


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million died. The Taiping Rebellion in China (1850-1864) was a civil war in which anywherefrom 20 to 40 million died. The higher figure is given in the March 22, 1982Awake!, page 7.

What is the point? This: The war which has come to be called World War I was neithergreater nor more destructive than many previous wars. That honor goes to World War II, so

any claims about great wars ought to consider 1939 or 1945 as being special, not 1914. Ofcourse, the Society will have none of that.

The most that can be said is that World War I was the most destructive "world war" up tothat timein terms of raw numbers of deaths. However, on apercentagebasis, some previous

world wars were equal or greater. Assuming 14 million killed in World War I and a worldpopulation of 1.8 billion, we get a death rate of about 780 per hundred thousand of totalpopulation. With a world population of about 900 million around 1810, the death rate of theNapoleonic Wars works out to about 600 per hundred thousand. Assuming an equal numberkilled outside Germany in the Thirty Years' War, and a world population of 500 million inthe 17th century (seeAwake!, Sept. 8, 1967, p. 4), the death rate is about 4000 per hundredthousand. Which of these should be considered the "greatest" war?

So, World War II was the most destructive war of all time by any measure, and World War Iwas about equal to the most destructive wars up to then. Other data show that overall, warsin the 20th century are comparable to those in the 17th through 19th centuries, and so therehas been no particular change, certainly not since 1914. Two statements by historians of warindicate this:

We must be careful to remember that this hypothesis has not really been confirmed, and thatthere may actually be no trend at all. Unlikely as it sounds, there may have been no

significant change over time in the incidence of peace and war and in the casualties ofviolence. Peace and war may occur about as frequently and last as long as they ever did;casualties may also be very comparable to what they have always been. [Francis Beer, How

Much War in History: Definitions, Estimates, Extrapolations and Trends, Beverly Hills, 1974, pp. 46-7]

Is war on the increase, as many scholars as well as laymen of our generation have beeninclined to believe? The answer would seem to be a very unambiguous negative. Whether welook at the number of wars, their severity or magnitude, there is no significant trend upwardor down over the past 150 years. Even if we examine their intensities, we find that later warsare by and large no different from those of earlier periods. [J. David Singer and MelvinSmall, The Wages of War 1816-1965, New York, 1972, p. 201]

Whatever claims or counterclaims may be made, one thing is clear: Jesus' statement aboutwars has been fulfilled -- but not just in the 20th century or just since 1914. It has come truein every generationsince his day and up through the present. He made a simple statement thatthere would be wars and rumors of wars, with nation rising against nation and kingdomagainst kingdom. This has happened repeatedly throughout human history. Adding anything


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to Jesus' words is pure speculation. The Watchtower Society's attempts to limit Jesus' wordsto only the 20th century are a failure, because its claims are contradicted by theoverwhelming evidence of history

Irrelevant Proofs For Earthquakes

"There will be great earthquakes." (Luke 21:11) Earthquakes after 1914 -- consider a fewmajor ones. In 1915, in Italy, 32,610 lives lost; 1920, China, 200,000 killed; 1923, Japan,143,000 killed; 1939, Turkey, 32,700 killed; 1970, Peru, 66,800 killed; 1976, China, 240,000(some say 800,000) killed; 1988, Armenia, 25,000 killed. [G93 3/22 7]

As we have seen, there is no basis for concluding that the early part of Matthew 24 shouldapply to the gospel age or the Lords return. So much is made of proofs of Jesus invisiblepresence regarding the increase of earthquakes and wars. But given the real context, theseevents apply to the time of Jerusalems destruction and not any other time period.

Putting that aside, scientific studies of earthquakes on the perceived rise is directly due to thecommunication advances in the 19th and 20th centuries. In reality, the rate of earthquakes hasnot risen in the last 2 millennia 111213 and has, in fact, decreasedsince the early part of ourcentury. The burden of proof must be scientific and driven by data collected. We can't drawthe conclusion that the frequency of earthquakes is on the rise just because we hear aboutthem more easily than in previous centuries. If any are going to use this text as proof that

Jesus has returned because earthquakes have increased, then the evidence must be shownfrom the data collected. The WTS has attempted to use data to prove that earthquakes haveindeed increased but have grossly misused the available data and distorted the facts.14Here is a quote from the National Earthquake information Center - World CenterA forSeismology:

"Are Earthquakes Really on the Increase?We continue to hear from many people throughout the world that earthquakes are on theincrease. Although it mayseemthat we are having more earthquakes, earthquakes of magnitude 7.0or greater have remained fairly constant throughout this century and, according to ourrecords; have actually seemed to decrease in recent years.

A partial explanation may lie in the fact that in the last twenty years, we havedefinitely had an increase in the number of earthquakes we have been able to locate eachyear. This is because of the tremendous increase in the number of seismograph stations in

11 "Most certainly, there has been no increase in the seismic activity of the Mediterranean during this century. Quite the contrary, in the EasternMediterranean the activity of this century has been abnormally low when compared with that of the 10th-12th and 18th centuries." Professor N.

N. Ambraseys in a private letter to Carl Olof Jonsson

12 "I feel strongly that the seismicity has been stationary for thousands of years. . . . Excellent geological evidence for the stationarity has been

obtained by Prof. Kerry Sieh of Caltech, for the San Andreas fault." Seismologist Keiiti Aki, professor at the Department of Geological

Sciences, University of Southern California, Los Angeles in a private letter to Carl Olof Jonsson

13 For a full treatment on the subject, see Signs of the Last Days When? By Carl Olof Jonsson and Wolfgang Herbst, Commentary Press, P.O.

Box 43532, Atlanta, GA 30336. 198714 ibid.


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the world and the many improvements in global communications. In 1931, there were about350 stations operating in the world; today, there are more that 4,000 stations and the datanow comes in rapidly from these stations by telex, computer and satellite. This increase inthe number of stations and the more timely receipt of data has allowed us and otherseismological centers to locate many small earthquakes which were undetected in earlier

years, and we are able to locate earthquakes more rapidly. The NEIC now locates about12,000 to 14,000 earthquakes each year or approximately 35 per day. Also, because of theimprovements in communications and the increased interest in natural disasters, the publicnow learns about more earthquakes. (italics added for emphasis)"15

Fig. A - Number of Earthquakes Greater than 7.0 from 1900-1995Total 1900-1995 = 1921 events = 20 per year (average). Statistics were compiled from theEarthquake Data Base System of the U.S. Geological Survey, National EarthquakeInformation Center, Golden CO

Professional seismologists are unaware of any difference in the number of earthquakesbefore or after 1914, and the Watch Tower Society nor the Russellites cannot or will not citeany who agree with their claims. If one looks at typical listings of earthquakes one may findthat there appearsto have been a large increase in earthquakes in the 20th century comparedto prior centuries, but this seemingincrease is due to three things: (1) Old records areincomplete. (2) Modern seismographs began to be systematically installed around the worldin 1897, and a major effort was completed in the early 1960s to upgrade seismographstations around the world with the latest automatic recording equipment. (3) It takes a greatdeal of effort to obtain reasonably complete earthquake listings, and most seismologists who

write popular books containing such listings are unwilling to invest the time. So any seemingincrease in earthquake activity is due to a lack of complete records and to worldwideinstrument monitoring since 1897. Modern records include earthquakes far out to sea, which

would have passed unnoticed in earlier times

15http://gldss7.cr.usgs.gov/neis/general/handouts/increase_in_earthquakes.html


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Earthquakes seem to occur pretty much at random, so there can be major statisticalfluctuations in frequency. For example, the two decades prior to 1914, from 1894 through1913, had a total of 57 quakes of magnitude 8 and up, while the 73 years from 1914 through1986 had 105 such quakes. That means on average twice the number of large quakesoccurred per year in the 20 years before1914 as in all the years since. When all earthquakes

from magnitude 7 and up are checked for those years, one decade is statisticallyindistinguishable from any other.1 A plot of the number of earthquakes occurring in a givenyear versus time looks very much like a stock market chart. Like such a chart, if the timeperiod under examination is short enough, trends can seem to appear. In 1986, oneseismologist wrote, "There are indications that worldwide seismic activity -- if expressed interms of earthquakes with magnitude 7 or over -- has decreased steadily in the time from thebeginning of the 20th century until now."2

Irrelevant Proofs for Pestilence

"In one place after another pestilences." (Luke 21:11) As World War I ended, some 21million people were felled by the Spanish flu. Since then, heart disease, cancer, AIDS, andother pestilences have killed hundreds of millions. [G93 3/22 7]

"And no bells tolled and nobody wept no matter what his loss because almost everyoneexpected death.... And people said and believed, 'This is the end of the world.'" -- An Italianchronicler writing on the effects of the Black Death in the 14th century. [Quoted in April 8,1988Awake!p. 3]

Note that Jehovahs WitnessesAwake! Magazine Includes heart disease and cancer amongthe pestilences of our time. But this is grasping at straws because heart disease and cancer are

not "pestilences." The use of any word depends on its generally accepted meaning. InEnglish, "pestilence" implies a rapidly spreading epidemic disease such as smallpox orbubonic plague. The Greek word loimos, translated in Luke 21:11 as "pestilence," means a"deadlyinfectiousmalady" according to Vine's Expository Dictionary of Biblical Words. TheSociety's Bible dictionaryInsight on the Scriptures, Vol. 1, page 617, gives the definition of"pestilence" as: "Any rapidly spreadinginfectiousdisease capable of attaining epidemicproportions and of causing death." The Bible uses other words when speaking of diseases ingeneral as opposed to pestilences.

Obviously, cancer and heart disease are not pestilences, even according to the Society's ownBible dictionary, soAwake!is dishonest in claiming they are. The argument is grasping atstraws because the writer is reduced to claiming diseases that used to be those of old age are"pestilences." The main reason cancer and heart disease are prevalent today is that theadvances of medicine since the end of the 19th century have reduced "pestilences" so greatlythat many more people live to be old enough to die from age related diseases rather thaninfectious diseases. This is shown by the drastic decrease in child mortality in the moredeveloped countries in the 20th century.


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It can even be argued that by calling cancer and heart disease "pestilences," the writer ofAwake!shows he knows very well that true pestilences have decreased since 1914. This istrue because if all diseases can also be termed pestilences, then any change in what diseasespeople generally die from will have almost no effect on the death rate due to disease. This issimply because if people do not die of a pestilence in youth they will die of another disease

in old age. Cancer and heart disease tend to be diseases of old age. Therefore, interpretingJesus' statement about pestilence as referring to disease in general results in nothingmeasurable and is of no value as a sign.

The fact is that, because of medical advances, epidemic disease plays a minor role in the 20thcentury compared to what it did in earlier times. While AIDS has become notorious in the1980s, even it doesn't very well fit the definition of pestilence since it mostly attacks people

who engage in avoidableforms of behavior. Pestilence in the Biblical sense strikes everyoneequally and without warning, and AIDS has certainly not been evident for most of the 20thcentury. Some other true "pestilences" have lately been increasing, but most epidemicdiseases are simply not something the average person lives in fear of.

This contrasts greatly with times past. In 542-543 the "plague of Justinian" killed some 100million people. In the 14th century the Black Death killed an estimated 75 to 125 millionpeople in six years -- about one-sixth to one-fourth the population of the known world.Some cities and villages were virtually depopulated. Because so many were killed, manyhistorians have called the Black Death the most lethal disaster in recorded history short ofthe Flood. One historian noted:

The impact of the Black Death, the greatest ecological upheaval, has been compared to thatof the two world wars of the twentieth century. To a degree this is true. But the Black

Death... wrought even more essential change.... The effects of this natural and humandisaster changed Europe profoundly, perhaps more so than any other series of events. Forthis reason, alone, the Black Death should be ranked as the greatest biological-environmentalevent in history, and one of the major turning points of Western Civilization. [Robert S.Gottfried, The Black Death, 1983, p. 163]

Nothing even remotely like these plagues has occurred in the 20th century. While theSpanish flu killed some 21 million people in 1918, that was only about one-hundredth the

world's population. If the Society's claims about pestilence were correct, surely we wouldnow see the worst pestilences of all time and live in constant fear of them.

Irrelevant Proofs for Food Shortages

"There will be food shortages." (Matthew 24:7) The greatest famine in all history struckafter World War I. Another terrible one followed World War II, and now malnutritionaffects one fifth of the world's population. Annually, some 14 million children die frommalnutrition. [g93 3/22 7]


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The greatest recorded famine of all time... struck China between 1878 and 1879.... Estimatesof the number of Chinese who died in that famine vary from 9 to 13 million. [The Watchtower,

April 15, 1983, page 3]

It seems as if the left hand does not know what the right is doing in the Society's writing

department. The question begs to be asked, does either hand know what it's doing at all?But, even the 1983 Watchtoweris incorrect. The Chinese famine of 1849 took nearly 14million lives, and the famine that struck India in 1769-1770 may have killed tens of millions.

It should be noted that there is a great difference between the gross food shortages, orfamine, implied by the Bible writer, and malnutrition. There are very many people earth wide

who are malnourished in the sense they don't receive enough of the right type of food, butthere are far fewer that are actually starving and fit the term used by Matthew. In times pastnearly everyone was malnourished in some way. Vitamin deficiencies such as caused ricketsand scurvy were nearly universal, and this situation has been rectified only in the moredeveloped nations. This is clearly not what the Bible writer referred to. Rather, he wastalking about acute catastrophes of famine. This sort of famine has occurred all throughouthuman history, so the point is whether acute famine is much worse in the 20th century thanin previous ones.

As with the claim of pestilence, it is not difficult to show that famines have decreased greatlyin the 20th century compared to prior ones. Four famines struck China in 1810, 1811, 1846and 1849, and killed at least 45 million. Cannibalism was reported to be rampant. All told,some 100 million people starved to death in China alone in the 19th century. What about the20th century? In 1958-1961 a severe famine struck China, in which anywhere from 8 to 30million died. Perhaps another 5 million in China have died in the 20th century. So China,

whose population in the 20th century is more than double what it was in the 19th, hasexperienced significantly less famine in both absolute and relative terms in the 20th century.In almost every country of Europe and the Americas, famine became almost unknown bythe mid-20th century. In much of the rest of the world it is the same as it has always been.

The most severe famines in nearly every part of the world occurred before 1914. Whilemalnutrition is certainly a problem and famines still occur, the situation was well described in1975 by one food expert: "We might be inclined to deduce from the pictorial evidence offamine that we have seen recently on television, in newspapers, and in magazines that the

world is more prone to famine now than it used to be. But the evidence is clearly to thecontrary.... There has been a rather substantial reduction in the incidence of famine duringthe past century." For this reason, when famine does strike it is big news.

Irrelevant Proofs for Lawlessness

"Increasing of lawlessness." (Matthew 24:12) Lawlessness has run wild since 1914; todayit is exploding. Murders, rapes, robberies, gang wars -- they dominate the headlines and fillthe newscasts. Politicians rip off the public, teenagers carry guns and kill, and schoolchildren


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prey on one another. In many areas it is not safe to walk the streets even in daytime. [G933/22 7]

A late secular paper of some note said that crimes were becoming so frequent that they, intheir weekly issue, could only make a statement of them, not having room for particulars....

we are now living in a time when crime and corruption have assumed prodigiousproportions. [May, 1882 Zion's Watch Tower]

There is no question that lawlessness abounds today. The question is whether it is any worsethan in any other time period, or does it just seem that way? People often look wistfully backat the 19th century and wish that conditions were as peaceful and crime-free today. Butnotice what the May, 1882 Zion's Watch Towerhad to say, which is quoted in part above:

The word teaches that "in the last days" (of this age) "evil men and seducers shall wax worseand worse" (2 Tim. 3:1,13); but their wise men tell us the world is growing better and better,and yet a late secular paper of some note said that crimes were becomingso frequent that they,in their weekly issue, could only make a statementof them, not having room for particulars.

It is afact, not an assumption, but a solemn fact, that we are nowliving in a time when crimeand corruptionhave assumed prodigious proportions, not only in the lower grades of society,but in what are called the upper grades. Even all the machinery of church and state seems tobe so rotten that many are exclaiming, without knowing that their utterances are thefulfillment of the spirit of prophecy: "I don't know what we are coming to!" Thus alreadytheir hearts are beginning to "fail them for fear, and for looking after those things which arecoming on the earth." Luke 21:26.

No sane man today, unless he is trying to sustain a creed, fails to see (recognize) that thronesstand unsteady, and that throughout the world there is a feeling ofdistrustamong all classes;there is "perplexity." Luke 21:25. Verily, the foundations of the earth do shake. But it is onlythe beginningof God's "controversy with the people." Plain as these things seem to those whoare looking, yet the "wise" (?) men say "peace and safety." [p. 6; pp. 352-3 Reprints]

"All things continue as they were from the beginning of the creation." 2 Peter 3:4.

So even at its very foundation the Watchtower Society was claimingfulfillment of scriptures such as Matthew 24:12. Such scriptures are so broadlyapplicable that they can hardly be used to pinpoint any time period.

To put the issue into better perspective, note what historian Barbara Tuchman wrote:

After absorbing the news of today, one expects to face a world consisting entirely of strikes,crimes, power failures, broken water mains, stalled trains, school shutdowns, muggers, drugaddicts, neo-Nazis, and rapists.... This has led me to formulate Tuchman's Law, as follows:


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"The fact of being reported multiplies the apparent extent of any deplorable development byfive-to tenfold." [A Distant Mirror, page xviii]

As usual, the Russellites and Watch Tower Society gives no supporting data, and inparticular, makes no comparison of current to past crime figures. Apparently the reader is

assumed to agree and no further discussion is needed. This implicitly relies on the typicalreader's ignorance of historical context. An exception in a past discussion is found inReasoning from the Scriptures, which on page 237 states:

A leading criminologist says: "The one thing that hits you in the eye when you look at crimeon the world scale is a pervasive and persistent increase everywhere. Such exceptions asthere are stand out in splendid isolation, and may soon be swamped in the rising tide." (TheGrowth of Crime, New York, 1977, Sir Leon Radzinowicz and Joan King, pp. 4, 5)

This sounds very impressive until you read the context from which the quotation was taken.The book discusses the increase in crime of the last few decades. The authors nowhere statethat this increase is unprecedentedin history. Commenting on the theory proposed by certainmodern criminologists that "there is not more violence about, but that we are much moresensitive to violence than were our less civilized ancestors," the authors said:

That is all very well if the comparison goes a fair way back.... A longer view, peering into themiddle ages, or even the eighteenth century, might well give more substance to the theory.

With all our crime, our society as a whole is more secure, less savage, than theirs.... The merefact that towns had to be walled, that castles had to provide refuge for the surrounding

villagers and their belongings, that travelers had to take their own protection with them bearswitness to the constant threat of brigands as well as the needs of warfare. Indeed the two

would often be hard to distinguish. [ibid, pp. 10-1]

Some studies of long term crime have shown that it is cyclical: it rises for awhile and thenfalls. This is the general pattern of human society. Nearly everything imaginable goes up andgoes down. So it is today. The difficulty in recognizing such patterns is that the cycles usuallyoccur over several generations, so the pattern is hard to see from the perspective of a singlelifetime. Some countries such as the United States have experienced a crime wave in the lastfew decades while in others crime has decreased. From about the mid-1930s to the mid-1950s crime decreased in the United States and other areas, while in other places it increased.

Actually, the 20th century is rather unusual in one way. In the past, crime rates have gone updrastically in times of famine and plague. This is only natural considering what famine andplague do to societies. But in the 20th century famines and plagues have been far less severe

worldwide than ever before. One might, therefore, expect the crime rate to go down. Since itis staying at close to long term historical levels, there seems to be a decoupling of crime fromfamine and plague. This would take some explaining, although seen in a long-term historicalcontext it may be just another statistical fluctuation.


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There is good reason for understanding Jesus' words at Matthew 24:12 as applying, not tothe world as a whole, but to professed Christians. Jesus described what would happen to hisfollowers in Matthew 24:9-11:

Then people will deliver you up to tribulation and will kill you, and you will be objects of

hatred by all the nations on account of my name. Then, also, many will be stumbled and willbetray one another and will hate one another. And many false prophets will arise and misleadmany.

In this context of religious events Jesus immediately says:

And because of the increasing of lawlessness the love of the greater number will cool off.

With no difficulty at all this "lawlessness" can be understood to mean the religiouslawlessness described at Matthew 7:23 and 23:28: "Get away from me, you workers oflawlessness," and "in that way you also, outwardly indeed, appear righteous to men, butinside you are full of hypocrisy and lawlessness." Matthew 13:41 says that the angels would"collect out from his kingdom all things that cause stumbling and persons who are doinglawlessness." So it is not possible to say with certainty exactly what is meant by "the increaseof lawlessness." Scripturally alone it could apply to the world in general or to professedChristians. The facts of history indicate it applies to Christians.

Irrelevant Proofs for Anguish of Nations

"Anguish of nations, not knowing the way out... Men become faint out of fear andexpectation of the things coming upon the inhabited earth." (Luke 21:25, 26) Crime,

violence, drug addiction, family breakups, economic instability, and unemployment -- the listis long and growing. One prominent scientist wrote: "We will eat fear, sleep fear, live in fearand die in fear." [G93 3/22 7]

The nations are perplexed, and are preparing for a terrible struggle; huge engines of war arebeing multiplied by land and sea; millions of men are under arms, and still their numbers areincreased, while the people are becoming desperate and alarmed. [Three Worlds, 1877, C. T.Russell and N. H. Barbour]

As far back in history as anyone can find, end-times proclaimers have applied this scriptureand the parallel ones in Matthew and Mark to their own day. The first publication that

detailed what has become the Society's end-times chronology, Three Worlds and the Harvest ofthis World, published in 1877 by C. T. Russell and N. H. Barbour, as shown earlier, used theapplication. Similarly the September, 1879 Zion's Watch Towersaid, on page 26 of the Reprints:

Today every civilized nation is in dread, and Nihilism, Communism and Socialism, arehousehold words, and we see "men's hearts failing for fear and for looking after those thingscomingon the earth, for the powers of heaven (governments) shall be shaken." Luke xxi. 26.


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Again we find a scripture that sincere Christians find very applicable to their own day. Ifthese scriptures can have such flexible interpretations, of what value are they in trying toestablish a Bible chronology?

But can these applications of Luke 21 really be what Luke is talking about? Do we now see

great numbers of people actually becoming "faintout of fear?" Yes, people worry aboutthings, but the fear of crime, war, disease or any other calamity seldom produces more than asense of unease. There is little of the extreme agitation Luke writes about. There is a strongsense ofuniversalpanic in Luke's words. The parallel account at Matt. 24:30 shows thisclearly:

And then the sign of the Son of man will appear in heaven, and then all the tribes of theearth will beat themselves in lamentation.

As already pointed out, the Society misapplies Luke 21:25, 26 the same way it misapplies therest of Luke 21 and the parallel passages in Matthew and Mark. The context of the quotedscripture shows that in verses 20-24, Luke first writes about the destruction of Jerusalem,and then in verse 25 begins describing the special sign the disciples had asked him about tobegin with:

Also, there will be signs in sun and moon and stars, and on the earth anguish of nations, notknowing the way out because of the roaring of the sea and [its] agitation, while men becomefaint out of fear and expectation of the things coming upon the inhabited earth; for thepowers of the heavens will be shaken. And then they will see the Son of man coming in acloud with power and great glory.

So it is the actual sign of the Son of man appearing in the heavens immediately before hismanifestation before the whole world that produces the fear and agitation. The sign is sounmistakable that everyone on earth can see it, and it terrifies them. It cannot be theordinary occurrences -- war, earthquakes, etc., that Jesus is talking about, because he hadalready warned the disciples that those ordinary calamities would continue to occur as usual,and they should not be bothered by them.

The above discussion was written in the spring of 1993 and is based on the work of earliercommentators. At the District assemblies of 1993 the Society did a complete about-face onits understanding of the above quoted scriptures and essentially agreed with the conclusionsof the above discussion. Here are a few relevant statements from the talk "Tell Us, When

Will These Things Be?"

The Gospel passages in Matthew, Mark and Luke combine with Revelation 17 through 19 toshed considerable light on what will soon occur. At God's fixed time the great tribulation

will begin with an attack against the world empire of false religion, Babylon the Great. Thiswill be particularly intense against Christendom, which corresponds to unfaithful Jerusalem.It will be immediatelyafterthis phase of the tribulation that there will be "signs in sun and


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moon and stars, and on the earth anguish of nations," as Matthew 24:29 and Luke 21:25describe.

In what sense will the sun be darkened, the moon not give light, the stars fall from heavenand the powers of heaven be shaken? Doubtless, in the early parts of the great tribulation,

many luminaries -- prominent clergymen of the religious world -- will have been exposedand eliminated by the ten horns mentioned at Revelation 17:16. No doubt the politicalpowers, too, will have been shaken up. Could there also be frightening events in the physicalheavens? More than likely, yes. And far more awe-inspiring than those described by

Josephus, as occurring near the end of the Jewish system. We well recall that in ancient pastGod displayed a power to cause such cataclysmic events and effects.

At this point all three gospel writers use the word toteto introduce the next development."Then," -- tote, -- "the sign of the Son of man will appear in heaven." Since World War I

Jesus' true disciples have discerned the composite sign of the invisible presence, while mostpeople have not recognized it. So Matthew 24:30 points forward to a further sign appearing,that of the Son of man, and all nations will be compelled to take note of it. Upon Jesus'coming with the clouds of invisibility, as Revelation 1:7 states, opposing humans worldwide

will have to recognize that coming, because of the supernatural demonstration of his kinglypower.

Matthew 24:30 uses toteonce more, to introduce what comes next. The nations, sensing theconsequence of their situation, will beat themselves and lament. They will recognize thattheir destruction is imminent.

Irrelevant Proofs for Persecution

"People will lay their hands upon you and persecute you." (Luke 21:12) Starting in1914 and through the years, Jehovah's Witnesses have been cruelly arrested, falselyconvicted, mobbed, and thrown into Hitler's concentration camps by the thousands, wherethey were tortured, many killed, some brutally by beheading. In other lands, both indictatorships and in democracies, their work of witnessing to Jehovah and his Kingdom hasbeen banned and the Witnesses thrown in jail. All of this in fulfillment of Jesus' words forthe last days. -- Matthew 5:11, 12; 24:9; Luke 21:12; 1 Peter 4:12, 13.

The Watchtower Society always presents a negative image of professed Christians, even ofthose other than Jehovah's Witnesses who are now experiencing persecution for their faith.In this way Jehovah's Witnesses are led to believe that persecution is unique to them. Wedont see any exclusive persecutions started form 1874 or in 1914, persecutions were rightfrom the beginning of the Gospel age and will be thru out the end of the age, Persecution inthe plan if God has never been restricted to a particular period or age. But Surprisingly! NoRussellite Will comment on the above verse, it is because that no bible students have beenpersecuted or imprisoned neither in 1874 nor in 1914 Interesting isnt it!!!


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Irrelevant Proofs for Preaching of the Good News

"This good news of the kingdom will be preached in all the inhabited earth."(Matthew 24:14) What good news? The good news of Christ's Kingdom ruling fromheaven, for that was the question put to Jesus that produced his prophecy of the composite

sign of that event. It has been preached by Jehovah's Witnesses since 1914. Four thousandwere doing it in 1919, over four million by 1990, and in 1992 in one month 4,472,787. Bibleliterature was distributed in some 200 languages in 229 lands. Never before has this featureof the composite sign been fulfilled. [g93 3/22 8]

[With reference to Matthew 24:14,] this witness has already been given. In 1861, the BibleSocieties' reports showed that the Gospel had been published in every language of earth; notthat all earth's myriads had received it. No; not one in a hundred of the twelve hundredmillions have ever heard of the name of Jesus. Yet it has fulfilled the text -- it has been awitnessto everynation. We understand that the object of the present witnessing is "To takeout apeoplefor His name." [Zion's Watch Tower, July, 1879, p. 4 Reprints]

In the 1897 bookThe Battle of ArmageddonC. T. Russell wrote, on page 568:

This witnesshas already been given: the word of the Lord, the gospel of the Kingdom, hasbeen published to every nation of earth. Each individual has not heard it; but that is not thestatement of the prophecy. It was to be, and has been, a national proclamation. And the endhas come!"The harvest is the endof the age," our Lord explained. (Matt. 13:39)Verifying

whether these aspects of Matthew's account have been fulfilled by Jehovah's Witnesseshinges entirely on the question, Are the doctrines of Jehovah's Witnesses the truth? If theyare not, then they are lost in the sea of the teachings of Christendom." The claim that

Christ's kingdom has been ruling from heaven was not made beginning in 1914, soJehovahswitnessesclaim is a blatant misrepresentation. C. T. Russell believed Christ was ruling fromheaven since 1878, and the Society retained that belief until 1922. J. F. Rutherford salvagedas many of Russell's doctrines as he could, and gradually abandoned the rest. The move ofthe beginning of Christ's heavenly rule from 1878 to 1914 was part of the salvage operation.

But is this what Jesus was talking about in Matthew 24 ? Was he referring to the end of theage or to the destruction of Jerusalem? If we go by logic alone, it would indeed be proper toconsider the quotes above as being correct. But if we can find a scripture that would applythe preaching of the gospel to the beginning of the Gospel age then we can put aside theargument presented in the Scripture Studies. Consider Romans 10:15-18:

And how shall they preach, except they be sent? as it is written,how beautiful are the feet of them thatpreach the gospel of

peace, and bring glad tidings of good things!16 But they have not all obeyed the gospel. For Esaias saith,Lord, who hath believed our report?


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17 So then faith [cometh] by hearing, and hearing by the wordof God.18 But I say, have they not heard? Yes verily, their soundwent into all the earth, and their words unto the ends ofthe world.

Paul asserts that in his own day that the gospel had indeed gone unto the ends of the earth,well before the destruction of Jerusalem! And again in Romans:

1:8 - First, I thank my God through Jesus Christ for you all,that your faith is spoken ofthroughout the whole world.

Colossians 1:6 - All over the world this gospel is bearing fruitand growing, just as it has been doing among you since the dayyou heard it and understood God's grace in all its truth.

Colossians 1:23 - if you continue in your faith, established andfirm, not moved from the hope held out in the gospel. This isthegospel that you heard and that has been proclaimed toevery creature under heaven, and of which I, Paul, havebecome a servant.

Obviously there is enough evidence in the scriptures that the whole world had beenpreached to. Apparently the phrase was meant in a general sense and not the literal sense as

we could apply it. Who are we to argue with Paul?

The Parable of the Fig Tree Matthew 24:32-33

Now learn a parable of the fig tree; When his branch is yettender, and putteth forth leaves, ye know that summer [is] nigh:So likewise ye, when ye shall see all these things, know that it isnear, [even] at the doors. (KJV)

This verse is a very important one in identifying the ABS position regarding where we are inthe stream of time. This verse in Matthew 24 has been interpreted by Russellites as Jesuspointing to a time when Israel would begin to be restored as a nation. Quoting Pastor

Russell:

Ever since that time, the Jews have been desolate and blighted as a nation.But there is a promise that this blighted fig tree shall again become a livingtree--a living nation. They are to be restored to Divine favor, after thei

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